Concordance

St-Z

THE SWEDENBORG CONCORDANCE.

THE

SWEDENBORG CONCORDANCE.

A COMPLETE WORK OF REFERENCE TO THE
THEOLOGICAL WRITINGS

OF

BASED ON THE ORIGINAL LATIN WRITINGS
OF THE AUTHOR.

CompiletJ, ^niteti, anti S^ranslateti tig tfje

Kev. JOHN FAULKNEE POTTS, B.A.

Volume VI. St. to Z.

WITH APPENDIX, LATIN-ENGLISH VOCABULAEY, TABLE OF REPEATED PASSAGES,
AND LIST OF ERRATA ET CORRIGENDA.

LONDON:

S^A^EDENBORG SOCIETY,

(Instituted 1810)
1, BLOOMSBURY STREET.

Printed in Great Britain
ly Tumbitil &• Shears, Edinburgh

ffyJi

CONCORDANCE TO SWEDENBORG.

Stability. See EsTABLiSH-j/^<^z7?>r.

Stable. Stabiilum.

S. 26^ See Maxger, here.

M. 76-. Stables seen . . . (which) = instructions.

T. 328". The concupiscences of the flesh may be com-
pared to stables in which are asses, he-goats, and swine ;
and the affections of the spirit, to stables in which are
thoroughbred horses, and also sheep and lambs.

D. 3817. See Odour, here.

Stacte. Stacte.

A. 3263'^. 'Camels carrying stacte,' etc. (Gen.xxxvii.
25) = the interior goods of such. ( = interior natural
truths conjoined with the good in the natural man.
4748.)

4748^. 'Stacte,' etc. = interior truths in the Natural
which are from the good there ; for truths by themselves
do not make the Natural ; but good by truths. Hence
its varieties are according to the quality of truth con-
joined with good . . .

5621. 'Wax and stacte' (Gen.xliii.ii) = the truths of
good of the interior Natural . . . ' Stacte' = truth from
good. The reason these = what is of the interior Natural,
is that these spices are purer than 'resin, and honey.'

10292. 'Stacte' (Ex. XXX. 34) = the affection of sensuous
truth; for 'stacte '=sensuous truth. The reason it=
the affection of this truth, is its fragrance . . .

^. The reason ' stacte ' = the affection of sensuous

truth, is that it is here mentioned first ; for the incense
was made up of four spices . . . and the one mentioned
first is the most external.

*. That 'stacte' = the afifection of sensuous truth,

cannot be confirmed from other places in the Word,
■ because it is not mentioned anywhere else ; but stacte
of another kind, which is also expressed by a different
Hebrew word, is mentioned among the spices which
were carried down into Egypt (Gen.xxxvii. and xliii.),
and things carried down there involve such as are in the
external or natural man.

E. 324-'^. Mentioned.

D.276J

Staff. Bacillujii.

Staff. Scipio.

See RoD-6acMZi*«.

A. 4876*. 'The Lord
the xo^-haculum, and the staff' (Is.iii. i). Ex.

VOL. VI.

taketh away from Jerusalem

9028. 'If he rise again and walk abroad upon his
staff' (Ex.xxi.i9) = the forces of life therein. . . *Staff' =
forces) for 'a rod' = the power which belongs to truth,
thus forces ; and 'a staff' in like manner, but in refer-
ence to those who are not in good health ; in which
sense it is mentioned in, 'Jehovah was my stay' (Ps.
xviii. i8),which — power. In Isaiah, 'to remove the rod
and the staff' (iii. i)=:the power and the forces of life
from truth and good. . . In the Original Language, 'a
staff' is so called from leaning upon and being supported,
which, in the Spiritual World, is effected through truth
and good. E.433**.

T. 74. Like a hand when its staff is broken.

E. 727^. 'A man whose staff is in his hand for mul-
titude of days' (Zecli.vJii.4) = the wise who trust not at
all in themselves, but in the Lord alone.

Stag. Cervtis, Cerviiius.

A. 7176. The bulls and cows (in Mercury) approach
a species of stags and hinds. See D.3262.

T. 815. Free nations are like the great stags with
lofty horns, which roam the plains, groves, and forests
in full freedom.

D. 5995. Dippel appeared like a wild stag in bonds.
Zinzendorf loosed his bouds, and set him at me, and he
rushed furiously at me to lacerate and destroy me. (A
dog then) rushed at the stag which was over me and
evilly entreated it ; and that huge stag was afterwards
sent away into bonds elsewhere. The stag was Dippel
. . . J.(Post. )40.

E. 455'". 'He shall leap as a hart' (Is.xxxv.6) = he
shall have joy from the perception of truth.

1200^. In the World of Spirits are seen stags, etc.
D. Love viii. Mentioned.

Stage. See under Boarded, and Theatre.

Stage-player. See Prizefighter.

Stagger. Tihibare.

A. 1066. Of the Church when vastated it is predicated
that 'it shall stagger like a drunken man,' etc. (Is.xxiv.
20). E.304*.

1072''. 'They stagger, but not with strong drink'
(Is.xxix.9). Ex. E.376^-.

12716. At the presence of a little child they reeled
. . . with anguish. D.3586.

A

stagnant

Stammer

[A.] 5120^. 'They shall reel to and fro' (Jer.xxv. 16).
Ex.

H. 35. He who ascends from a lower Heaven . . .
falters in his voice . . .

E. 235''. 'To stagger in judgment' (Is.xxviii.7) =
senselessness. 26o<=. ( = that they do not see the truths
which belong to intelligence. 376^^.)

400^. See Nod, here.

Stagnant. Stagnatus.

See IjKY.Y.-stagnum.

P. 117. Like impure waters, stopped up, or stagnant.
304^. The general delight in Hell is smelled as stag-
nant water . . .

Stain. Labes.

W. 432^. From his hereditary stain, man is born into
evils of every kind . . . and this stain is not removed
unless the higher degrees are opened. D.Wis.iii.4^.

Stairs. See under Ladder.

Stake.

See Peg.

Palus. D.3006.

Stalk. See under CA^K-Calamus.

Stalk. Culmus.

A. 7604. 'The flag was a stalk' (Ex. ix. 31) = that the
truth stood forth, and looked downwards. Ex.

Stalk. St{J>u/a.

A. 7131. 'To gather stalks for straw' (Ex.v. i2) = to
find some scientific truth. . . For 'a stalk' = such truth
as is accommodated to what is scientific . . . The reason
'a stalk ' n:: such truth, is that what is meant is the stem
-calamiis-a.t the top of which is the seed; and 'seeds'
=truths and goods ; and thus the stem which is beneath
them = a general vessel of truth ; thus scientific truth.
Ex.

8285. 'It devoureth them as stubble' (Ex.xv.7) =
devastation and damnation as of themselves. . . It is
said 'as stubble,' because plenary devastation is signified.

T. 383^. Evil . . . consumes faith like stubble . . .

E. 357®. That evils and falsities are dispersed as it
were to nothing, is signified by 'as the dust, and as the
driven stubble' (Is.xli.2).

448^^ 'The house of Esau shall be for stubble' (Obad.
18). Ex.

540^. 'Every worker of wickedness shall be stubble'
(Mal.iv.i). Ex.

Stall. See under Fatted.

Stamen. Stamen.

A. 5726^. The first stamina may be called little
vessels . . .

5894^. From the first thread of life . , . 9296-.

7408^. Series of the purest filaments . . .

W. 6. This first form, as a stamen or initiament . . .
D. Love ii^.

D. Wis. vii.2^. The Spiritual accompanies every
thread . . .

4. Staminatnm, occurs.

Stammerer. Balbus.

A. 7225^. Why Moses, because he was a stammerer,
calls himself ' uncircumcised in lips.'

E. 455^®. 'The tongue of the stammerers shall be
swift to speak'(Is.xxxii.4) = that those who can with
difiiculty apprehend the truths of the Church will confess
them from affection.

Stamp. Cudere. T.320,

Stand. Stare.

See under Consist.

A. 2247. 'Abraham, he stood yet before Jehovah'
(Gen.xviii.22) = the Lord's thought from the Human.

3065. 'I stand by the fountain of waters' (Gen.xxiv.
1 3) = the state of conjunction of truth Divine in the
Human.

3136. 'He stood by the camels' (ver. 30) = presence in
general scientifics.

3141. 'Why standest thou without ?' (ver. 31) = some-
what therefrom.

4926^ 'To stand in the breach' (Ezek.xxii.3o) = to
defend and take care lest falsities break in.

5196. 'Behold he was standing by the river' (Gen.
xli.2) = from boundary to boundary. Ex.

5336. 'When he stood before Pharaoh king of Egypt'
(ver.46) = when his presence was in the Natural. . . 'To
stand' before anyone = presence.

5638. 'They stood before Joseph' (Gen.xliii. I5) = the
presence of the Celestial of the Spiritual there.

58696. 'AH that stood with him' (Gen.xlv. i)=such
things as hinder conjunction. 5872.

7068. They who are in truth stand erect . . .

7159. 'To stand in the way' (Ex. v. 20) = manifestation.

7530. 'Not to be able to stand' before anyone (Ex.
ix. ii) = not to be able to be present.

7548. 'For this have I made thee stand' (ver. i6) =
that as yet communication remained, and they passed
through states according to order. Ex.

7593. 'Ye shall stand no longer' (ver. 28) = to be no
longer detained.

8686. 'The people stood by Moses' (Ex.xviii.l3) =
obedience then from truth Divine. Ex. 8690.

8918. 'They stood afar off' (Ex. xx. 18) = removal from
internal things.

10549. 'They stood at the door of the tent' (Ex.
xxxiii.8)= . . . that they were outside what is holy of
the worship, etc. 10551.

H. 144®. In Heaven no one is allowed to stand at
another's back . . .

R. 366. 'Standing before the throne . . .' (Rev.vii.9)
= hearing the Lord and doing what He commands
'To stand before God' = to hear and do what He com-
mands. 111. 369. 390. 493.

stand

Star

417*. They were seen as if lying down while they were
deliberating ; and as standing when they had come to
a conclusion.

510. 'To stand upon their feet' (Rev. xi. 11) = natural
life accordant with spiritual life ; thus to be vivified by
the Lord. E.666.

866. 'To stand before God' (Rev.xx. i2)=to be pre-
fiented and gathered together to Juiigment.

M. 16. They stood round the table . . . and whispered
devout praise to the Lord.

415-^ They stood, now, near the Angel; now, near
the Satans, favouring those the}- stood near.

D. 31 17. Certain appear standing in their places who
told me they were walking.

E. 336'. 'To stand' is predicated of truth.

414. 'Who is able to stand?' (Rev.vi. i7) = who will
«ndure and live ?

. The word 'stand,' like 'walk,' and 'sit,' = to

be and to live ; and 'stand' has a similar signification
to 'stand &Tm-co7isisiere,' and 'stand stiW-subsistere.'
111. 666.

456. 'Standing before the throne . . .' = those in the
Lord's Kingdom.

462. 'Stood around the throne' (Rev.vii. ii) = con-
j unction . . . 489.

606. 'To stand upon them' (Rev. x. 5) = that they are
subject to Him.

623. 'The Angel stood nea,r-adstitit' {B,ev.xi.l) = the
will of the Lord, and command.

638''. 'To stand near Him' (Zech.iv. i4) = to be and
to come forth from Him.

639. 'Which stand before the God of the earth' (ver.
4) = which are Divine things proceeding from the Lord,
and are His in Heaven and the Church. . . 'To stand
before Him' = to be from Him; thus what is His in
Heaven and the Church.

-. 'To stand before God,' when said in the Word

of Angels and the men of the Church, =to be from Him
... for all the esse of Heaven and the world proceeds
from the Lord . . . This proceeding Divine is called ' the
Word,' which is called the Divine truth . . . and as this
extends itself around the Lord in every direction, it is
that which is properly said ' to stand before Him ' . . .
for it looks to the Lord as its centre, and so therefore
do the Angels who are recipients of it . . . from which
it is that the Angels are said ' to stand before the Lord ;'
for 'to stand' is properly said of the Divine truth,
because it encompasses the Lord as a Sun.

'\ 'To stand before God' = to be in the Divine

truth, consequently with the Lord, in the following
passages. HI.

•*. (Thus) 'to stand before the God of the earth'

= the Divine which proceeds from the Lord, which is
His in Heaven and the Church. That this, and those
in it, are meant, may be evident from the fact, that 'to
stand before the God of the earth ' is said of the two
olive-trees, and of the two candlesticks, by which are
signified good and truth, consequently the proceeding
Divine.

666^ (Thus) 'to stand upon the feet' = new life such
as belongs to a regenerate man. HI.

687^. 'To stand' (Ps.i. i)=:what belongs to the life
of the intention from the will.

■'''. 'To stand' before Him = to regard and to

understand what He wills.

771. 'I stood upon the sand of the sea' (Rev.xiii. l) =
a continuation of the state . . .

850. 'Lo a lamb standing upon mount Zion' (Rev.
xiv. i) = the presence of the Lord in Heaven and the
Church . . . 'To stand' = to be present and conjoined.

934. 'Standing near the sea of glass' (Rev. x v. 2) =
because they were in truths from the AVord. . . 'To
stand near it' = to be in them.

1171. 'They stood afar oif' (Rev.xviii. 17) = not so
much in these things, through fear.

Stand in the way. See Obstacle,
Standard. See Banner.

Star. Astrum.

D. 341 1. He said he was from the stars,

E. 175^^. 'The stars-as<ra seu stellae' (Lukexxi.25)
= the Knowledges of good and truth. 304*^. A. iSo8\

Star. Sid2/s.

A. 5377^. The very stars correspond : it is the
Societies of Heaven and their habitations with which
there is a correspondence of the stars ; not that they are
there ; but that they are in such an order.

9408^. The Ancients (supposed) that the stars were
the habitations of the Angels . . . And there is a
correspondence ; for in the other life there appears a
heaven with stars ; but . . . the stars there are the
Knowledges of good and truth.

T. 759". See st&T-steUa, here. A. 8379.

E. 304^ 'The sta.rH-steUas-a.nd constellations' (Is.
xiii. io) = the Knowledges of good and truth. 401-%
A. 13261 iSoSS. 89022.

Star. Stella.
Starry. StelHferus.

stellar. Stellarls.

Little Star. Stelhda.

A. 184. A little star (appears at man's resuscitation
from the dead).

940^. Wandering stars seen around a Spirit = Falsi-
ties ; but not so when the stars are not wandering.

1 128. In his face were seen many wandering stars,
which = Falsities. D.4073. 4075.

1326^. The internal of such worship is described by
. . . 'the stars' — which are the Truths of faith — 'not
giving their light' (Is.xiii.io).

1525. They sometimes see a heaven . . . beautifully
studded with little stars.

1527. When the Lord pleases, good Spirits appear to
others, and also to themselves, as bright stars, which
sparkle according to the quality of their charity and
faith.

star

Star

[A.] 1675^. His Human Essence is called 'a star out
of Jacob' (Num.xxiv.17). 3322^.

1806. When one contemplates the starry heaven, and
thinks of the Lord's Kingdom.

1808. 'Number the stars' (Gen,xv.5) = a representa-
tion of goods and truths in a mental view of the constel-
lations ; (for) 'stars' = goods and truths. 'Stars,'
wherever mentioned in the Word, =goods and truths ;
and, in the contrary sense, evils and falsities ; or, what
is the same, they = Angels, or Societies of them ; or evil
Spirits and their companies. When they = the former,
they are fixed stars; but when the latter, they are
wandering stars.

-. AVhen the starry heaven appears (there), and

the stars therein are fixed, it is known at once that
they = goods and truths ; and when the stars appear
wandering, that they = evils and falsities. From the
very glow and sparkling of the stars, it may be evident
of what quality they are.

^. That 'stars' = goods and truths. 111.

-^ That ' stars ' = goods and truths, or, what is

the same, those in goods and truths, as the Angels.
111.

^. 'The stars' (Lukexxi.25)=goods and truths,

or the Knowledges of good and truth, which at the con-
summation of the age . . . are thus darkened.

1984*. The Knowledges of good and truth, which are
'the stars' (Matt.xxiv.29), and which are here called
'the powers of the heavens,' will thus fall down and
vanish. ( = the Knowledges of faith. 2120.) 2495,111.

2849. 'As the stars of the heavens' (Gen.xxii. 17) =
the multitude of the Knowledges of good and truth.

. The spiritual are thej' who here and there in

the Word are compared to 'the stars,' and this from the
Knowledges of good and truth which they have; but
not the celestial, because they have not Knowledges, but
perceptions. Besides, the stars illumine the night, and
the spiritual have a nocturnal light, as from the moon
and stars, relatively to the light of day in which the
celestial are.

2850. 'The stars,' or Knowledges, have relation to
the Rational.

3272-. 'Twelve stars' (Rev.xii. i) = all things of faith ;
for 'stars' = the Knowledges of good and truth, which
are of faith. 4918®.

3355*- 'The stars have withdrawn their shining'
(Joel ii. 10) = the Knowledges of good and truth . . .

3378. 'I will multiply thy seed as the stars of the
heavens' (Gen.xxvi.4) = truths, and the Knowledges of
faith.

3448^. It is chiefly the stars which are called 'the
army of the heavens ;' and by 'the stars' are signified
truths ; and, in the opposite, falsities. 3614^.

3707^ 'Stars' of the heavens ' = rational things.

3820^. Such suppose that the learned will there shine
as the stars . . . But the learned, wise, and intelligent
= those who are in good . . . and it is these who will
shinei as the stars.

4050. I then saw a little star about the region of the
left eye ; and afterwards many little stars of a bright

red colour, gleaming whitely. . . Lastly I saw as it were
the starry heaven . . . These things represented the
infundibuluin in the brain, above which was the brain
itself, which was signified by the starry heaven.

4060'*. ' The stars shall fall from heaven ' (Matt. xxiv. )
= that the Knowledges of good and truth will perish.
10604-*. H.i^. S.142. R.27e.

4627*. Those who relate to the interiors of the nostrils*
, . . have apertures opening at the side, through which
they see as it were heaven with stars in a blue sky.

4697. ' Eleven stars' (Gen.xxxvii.9) = the Knowledges
of good and truth.

. The reason 'stars' = these Knowledges, is that

they are small luminaries which shine at night, when
they give forth into our atmosphere gleams of light,
just as Knowledges give forth gleams of good and truth.
111.

^. As 'stars' = the Knowledges of good and truth,

they = also the doctrinals of the Church ; for these are
Knowledges.

4769^. That 'the army of the heavens,' and 'the
stars' = the Knowledges of good and truth. Ref.

5128^ Those (sensuous things) which are in the
centre receive light through the Rational, and (appear
there) as little stars which gleam and shed light
around . . .

53936. In those of (these infernals) in whom there is
regard for what is good, this is sometimes represented
by little stars, almost fiery, but not bright white.
D.1068.

5566. A Spirit who appeared like a black cloud,
arouud which were wandering stars. When wandering
stars appear there, they = falsities ; but fixed stars,
truths. 7803-.

5912^. Good makes every truth like a little star, in the
midst of which there is a luminosity.

6015^. That then the Knowledges of good and truth
perish, is signified by, 'I will darken the stars of the
heavens,' and 'all the luminaries of light' (Ezek.xxxii.
7,8). E.3723. 4oii^

6926. The Spirits of Mercury go forth outside the
sphere of this world, into the starry heaven.

6952"*. 'The stars of heaven' (Pvev.xii.4) = the Know-
ledges of good and truth ; 'to cast them to the earth ' =
to destroy them.

7988". 'The stars' = the Knowledges of good and
truth.

*. For the angelic abodes shine like stars ; as is

stated in Dan.xii.3.

8030. Those in that Heaven appear clothed in azure,
spotted with little golden stars . . . When, in the
world, they contemplate the starry lieaven, they call it
the abode of the Angels . . .

8ii2. When there is any slight disagreement among
(the Spirits of Jupiter), there appears to them as it were
a thin bright white ray ... or a little \\rea.th~fasciola,
in which are sparkling stars. . . When the stars sparkle
and wander at the same time, it is not a good sign ; but
sparkling fixed stars are a good sign. ( = falsity, or
truth, respectively. U.50. )

star

Star

81536. For bj' tlie starry lieaven is signified the
angelic Heaven.

8379, The dwellings (in Jupiter) within, are spotted
round about and above as with little stars, after the
image of the heavens ; for they want to exhibit within
their houses a likeness of the visible heavens with their
sta.Ys-sideribi(^ ; because they believe the abodes of the
Angels to be there.

8906^. ' Stars ' = the Knowledges of good and truth,
which will no longer have light from faith and love,
thus from Hea.ven, which is 'to withdraw their bright-
ness'(Joel ii.). E.400^

9263'''. 'To shine as the stars' (Dan.xii.3) = to be in
the intelligence of truth and in the wisdom of good,
and thence in eternal happiness ; for 'stars' = the
Knowledges of truth and good, from w^hich are intel-
ligence and wisdom.

9293*. The wise men . . . knew that a star would
appear to them, concerning which Balaam , . . also
prophesied (Num.xxiv. 17). Moreover 'a 8tar' = the
Knowledges of internal good and trutli which are from
the Lord.

9438. On the Earths in the starry heaven. Gen. art.
U.123.

9642". 'To cast some of the armj' and of the stars
down to the earth' (Dan.viii. io) = to destroy the goods
and truths of Heaven, and the very Knowledges of good
and truth.

96436. 'The morning stars' (Jobxxxviii.7) = the
Knowledges of good and truth from good . . . These
are said 'to sing' when they arise.

9697. Their sun is one of the lesser stars. 10162,
Ex.

10445. 'I will multiply your seed as the stars of the
heavens' (Ex.xxxii. 13) = goods and truths, and the
Knowledges of them.

®. For by 'the stars' are signified goods and

truths as to Knowledges.

10589. It was found that (the Spirits of the Fourth
Earth) were from a star, which is their sun, very
distant from the sun of our system ; that its position is
low down near the milky way ; and that that star is
among the lesser ones.

10771. The sun (of the Fifth Earth) which to us is a
star . . .

10810. This human form appeared in a flaming beam,
around which were little stars of the same colour.
Thus did the Lord present Himself . . .

10834. The sun (of the Sixth Earth) which to us is a
star . . .

H. 69. An angelic Society (was seen) as a cloud . , .
with little stars round about . . . These little stars were
Angels, who so appeared from light from the Lord.

119-. In these passages, 'stars' = the Knowledges of
good and truth, which are said 'to be blackened,' 'to
lose their light,' and 'to fall from heaven,' when they
are no longer.

S. 13-. 'A star fallen from heaven' (Rev.ix. i) = the
Knowledges of ti'uth destroyed.

233. 'The star which went before them' (Matt. ii.) =
Knowledge from Heaven.

61. Many have believed that they would shine as the
stars . . .

1126. 'The stars' (Matt. xxiv.) — the Lord as to the
Knowledges of good and truth.

F. 566. 'The stars of Heaven' (which the dragon
dragged down with his tail) = the Knowledges of truth.
W. 316^ The stellar forms in the brain.

366^. The multitude of the glands of the l)rain may
be compared to that of the stars ; and the multitude of
the fibrils from them, to that of the rays which go forth
from the stars.

P. 35. If wisdom is not conjoined with love, it is like
a falling star.

R. 51. 'In His right hand seven stars' (Kev.i.i6) =
all the Knowledges of good and truth in the Word,
which are from it with Angels of Heaven and men of
the Church. E.72,Ex. and 111.

. When the Angels are below the Heavens, there

appear around them as it were little stars in great
abundance ; and in like manner around those Spirits
who, while they lived in the world, acquired the
Knowledges of good and truth, or truths of life and of
doctrine. These little stars appear fixed with those who
are in genuine truths from the Word ; but wandering
with those who are in falsified truths. . . Hence it is
evident that by 'stars' are signified the Knowledges of
good and truth from the Word. ", 111.

64. ' The mystery of the seveia stars which thou sawest
in My right hand' (ver.20) = the arcana in the visions
concerning the New Heaven. 'The seven stars ' = the
Church in the Heavens. (=revelation of goods and
truths, which are all from Him. E.88.)

65. 'The seven stars are the Angels of the seven
Churches' (id.) = the New Church in the Heavens, which
is the New Heaven. ( = those who receive goods and
truths from the Lord. E.90.) R.237.

. There appears in the Spiritual World a heavenly

expanse full of stars, as (here) ; it appears from the
angelic Societies in Heaven ; each Society there shines
as a star to those below. From this they know in what
situation the angelic Societies are.

74. 'These things saith He that holdeth the seven
stars in His right hand' (Rev.ii. i) = the Lord from
whom are all truths, through the Word. . . 'The seven
stars in His right hand ' = all the Knowledges of good
and truth in the Word, which are thence from the Lord
with the Angels of Heaven and the men of the Church.
E.96.

151. 'I will give him the morning star' (ver. 28) =
intelligence and wisdom then. ( = intelligence and
wisdom from the Lord's Divine Human. E. 179.)

. ' Stars' = the Knowledges of good and truth ;

and as through these there is intelligence and wisdom,
these are signified by 'the morning star.' The reason
it is called the mondiuj star, is that intelligence and
wisdom will be given them by the Lord when He will
come to instaurate the New Church. Ex.

155. 'These things saith He that hath . . . the seven

star

Star

stars' (Rev.iii. i) = the Lord, from whom are ... all the
Knowledges of good and truth. E. 184.

[K.] 333. 'The stars of heaven fell unto the earth'
(Rev. vi. 1 3) = that all the Knowledges of good and truth
have disappeared. E.402.

. In the Spiritual "World, stars appear to fall

from Heaven to the earth there, where the Knowledges
of good and truth are perishing.

408. 'There fell from heaven a great star burning as
it were a torch' (Rev.viii. io) = the appearance of Own
intelligence from conceit which arises from infernal
love. (=:the truth of the Word falsified from man's
Own lo-ve. K.517.)

410. 'The name of that star is called Wormwood . . .'
(ver. ii) = the infernal falsity from which is their Own
intelligence. ( — trath mixed with the falsity of evil.
E.519.)

413. 'A third part of the stars was smitten' (ver. 12)
= that on account of evils from falsities and falsities
from evils, they did not know . . . what any truth
is. . . ' Stars ' = the Knowledges of truth and good from
the Word. ( = that all the Knowledge of good and
truth had perished. E.525.)

414. By the light of the sun is signified Divine truth
spiritual ; and by the light of the moon and stars.
Divine truth natural, both from the Word . . .

420. 'I saw a star fallen from heaven unto the earth'
(Rev.ix. i) = Divine truth spiritual inflowing from
Heaven into the Church with them, exploring and
manifesting. 'A star,' here, = Divine truth spiritual,
because it fell from the Spiritual Heaven. ( = Know-
ledges of truth which have been falsified, and thus
turned into falsities. E.535.)

^. The like is signified by ' a star, ' in the singular',

in Rev.ii.2S : xxii.i6 ; for by 'stars,' in the plural, are
signified the Knowledges of good and truth ; and through
these there is intelligence.

447-. See AuMY, here.

534. 'Upon her head a crown of twelve stars' (Rev.
xii. i) = its wisdom and intelligence from the Knowledges
of Divine good and Divine truth from the Word. ( =
the wisdom and intelligence of those who are of that
Church through doctrinal things and the Knowledges
of all things of truth and good from the Word. E.709.)

541. 'His tail drew the third part of the stars
of heaven, and cast them unto the earth' (ver.4) = that
through falsifications of the truths of the Word they
have alienated from the Church all spiritual Knowledges
of good and truth, and have utterly destroyed them
through applications to falsities. (=the falsification
and adulteration of all the Truths of the Word. E.718.
714".)

566'. That paper, when wi-itten on from the Word,
shone like a star.

875-'. As the Angels withdrew
around their heads.

. stars appeared

954. "The bright and morning star' (Rev.xxii.i6) =
that He was then the light, and that He will come with
new light, which will arise before His New Church . . .
He is called 'the bright star' from the light with which

He came into the world ; on which account He is called
'a star.' 111. And He is called 'the morning star' from
the light which will arise from Him before the New
Church . . . For by 'a star' is signified the light from
Him, which in its essence is wisdom and intel-
ligence . . .

M. 1$. The prince's robe was set with stars of a
silver colour wrought in needle-work.

533. The paper on which the arcana were written,
. . . while it was in the Spiritual World, shone like a
star . , .

T. 32^ The infinity of God the Creator may be seen
from the infinite number of the stars, which are so
many suns, and thence so many worlds.

79*. (The notion that) the stars are only luminaries
which originated from our sun.

160. (I said to the Angels,) In the world there appear
innumerable stars, greater and less, wliich are so many
suns, and which merely transmit light into the world
of our sun ; and when I saw that in your world also
stars are to be seen, I supposed that these are as many
as those in the world. The Angels were delighted with
this discourse, and said that perhaps there are as many,
because every Society of Heaven sometimes shines like
a star to those who are below ; and the Societies of
Heaven are innumerable, all ordinated according to the
varieties of the affections of the love of good . . . and, as
these were foreseen before the creation, I suppose that
there have been provided (an equal number of stars in
the natural world).

176^. The apostolic Church was actually like a new
star appearing in the starry -as<r«/ero-heaven ; but,
after the two Nicene Councils, the Church Itecame like
the same star darkened and lost to view ; just as has
sometimes happened in the natural world, according to
the observation of astronomers.

209. The Word, in the shrines of the temples there,
shines like a great star, and sometimes like the sun.

■*. When the Angels descend from Heaven to

perform any duty below, they appear encompassed with
little stars, especially around the head ; which is a sign
that Divine truths from the Word are in them.

335. I saw fatuous lights, some like sheets of paper
full of writing, which ... at last appeared like falling
stars, which in their descent vanished in the air. Ex.

348^. Faith in the Lord, when destitute of Truths,
may be compared to a new star appearing in the
expanse of Heaven, which in time grows dim ; but faith
in the Lord, together with Truths, may be compared to
a fixed star which remains constant. . . The faith of
Truths shines in Heaven like a star.

379*^. That the Lord is the Son of the living God, is
like the morning star to all who enter His Chui'ch.

666. Round the Angel's head appeared a lucid band,
in which were minute stars.

759-. They viewed predestination as a star descend-
ing from heaven . . . not knowing that a falling star is
a meteor of fatuous light, which, when it falls into the
brain, can confirm every falsity . . . until it is believed
to be the true light, and is decreed to be a fixed star ;

star

State

and finally is sworn to be the star of stars-sidtw
sidenim.

770. Whether they believe that the stars of heaven
will fall upon the earth, which is smaller than a single
one of them.

D. 417. The fall of Spirits from Heaven as stars.
461. On the seats of some in Heaven who are called

stars.

463. On those who are called stars of the dragon.

466. That a star in the zenith fell down with
the rest.

615. The appearance of little stars is a good sign.

912. Evil stars also have stars around them.

998. On little stars.

121 1. Their face appears beset with many wandering
stars . . . These wandering stars = an appearance of
what is honourable in externals.

2645. Around (this evil Spirit) were small wandering
stars in abundance.

2676. On the appearances to Spirits of little fires,
and stars.

2677. They who are in Truths of faith, that is, who
are led by the Lord, appear like bright little stars in
the hemisphere.

3420. That there is no fixed star which has not its
Earths around it.

3901. On inhabitants of the starry heaven.

391 1. There appeared an azure starry heaven . . .

4379. Evil Spirits seen around me as innumerable
Wiindering stars.

4874. They look upwards to the stars, and have a
revelation thence.

5426. See Last Judgmext, here. 5373.

E. 27 5^^^. 'The ordinances of the moon and stars,
from which is the light by night' (Jer.xxxi. 35) = truths
from spiritual good, and from Knowledges, from which
there is intelligence.

316^*. That he-goat then appears to tread the stars
under his feet. (Just as in Dan.viii. 10.)

355^'. 'The stars from their courses fought against
Sisera' (Judg.v.20) = the Knowledges of truth, and
combat from them against the falsities of evil. 447*.

401^. 'Stars of light' (Ps.cxlviii.3) = the Knowledges
of truth from good.

402. The stars cannot fall to the earth, because they
are larger than the earth ; consequently by them are
signified such things as are of heavenlj' light, and give
light, which are the Knowledges of good and truth.
Moreover, stars appear in the angelic Heaven ; but they
are appearances from the Knowledges of good and
truth ; and therefore they appear around those who are
in such Knowledges, especially when they are turning
them over in their minds, and when they long to know
them.

410^. 'To set it among the stars' (Obad.4)=in the
heights where those dwell wlio are in the Knowledges
of truth.

422^. As the Lord is the east, a star was seen by
those from the east ; and, as they were in Knowledge
about the advent of the Lord from the representatives
among them, the star was seen and went before them,
first to Jerusalem, by which was represented the Church
as to doctrine and as to the Word, and thence to the
place where the infant Lord was. Moreover, 'a 8tar' =
the Knowledges of good and truth ; and, in tlie
supreme sense. Knowledge about the Lord.

518^. When 'to fall' is predicated of the stars — by
which are meant the Knowledges of good and truth
from the Word — it = to perish; for when Divine truth
in the Spiritual World falls out of Heaven to the earth
there, where the evil are, it is turned into falsity. Ex.

573*. ' Stars' = the Knowledges of truth and good.
632^ 1029!^.

^. 'Stars' = falsities in general.

726^. That the Lord has infinite power, may be
evident from the fact that . . . He has created the
universe, full of such innumerable stars, which are
suns . . .

1063*. Profaners of this kind appear at first with a
face of a human colour around which float many
wandering stars . . .

J. (Post.) 120^. Those (Africans) who had believed
that God had been born a man, saw a bright star in
the air.

State. Status.

See under Change, Day, Place, Space, and Time.
A. 6^. The six states of man's regeneration. Sig.
and Defined. 29^. 48.

190. The third state of the Most Ancient Church.

561. See Remains, here. 1738. 1906. -. *.

4

^. All these states are so preserved . . . that not

the least of them is lost. (For) every state of a man,
from infancy to old age, not only remains in the other
life, but also returns, and that exactly as they had been
while he lived in the world ; thus not only the goods
and truths of the memory, but also all the states of
innocence and charity ; and, when the states of evil
and falsity recur . . . these states are tempered by the
Lord by means of the [good states]. 1906.

8238. But with the good all their good states . . .
return.

833-836. The four states after temptation. Tr. 863.
880. 889.

1273^. Changes of place there are changes of state.

1274. Places and distances there are nothing but
varieties of state. 1376.

1280. The four states of the first Ancient Church. Tr.

1318^. When the state is changed, the end also is
changed ; and, with the end, the thought.

1355. The beginning of the ninth state, which was
the last. Sig.

1376. Tlie Angels are not in the idea of place and
time, but in that of states.

1377. They never change their places excei't as their

state

State

state is changed ; and, as the state is changed, the
places and distances with them are also varied. But as
everyone has a general state . . . and the particular and
individual changes of state relate to the general, after
these changes they come back to their own situation.

[A.] 1379. (Thus) the Avalking about and translations,
and the progressions, of Spirits . . . are nothing but
changes of state. 1463.

140 1. The Lord advanced from an obscure state to
one more lucid. (The five states of this advance.
Enum. and Sig.) 1414. 1439. 1440. 1450.

1414. The Lord's first state, when He was born. Tr.

1458. Progression into a lucid state. Sig. and Ex.

, There are neither quarters nor times (there),

but states. . . The states of intellectual things are as
the states of the times of the day and year, and also as
those of the quarters. The states of the day are those
of evening, night, morning, and noon ; the states of
the year are those of autumn, winter, spring, and
summer ; and the states of the quarters are those of
the sun, in its relation to the west, north, east, and
south. Similar to these are the states of intellectual
things. . . In Heaven, those are in light who are in a
state of wisdom and intelligence, exactly according to
their state ; and those are in the greatest light who are
in a state of the highest wisdom and intelligence.
37o8».

1463. Therefore, whenever travelling, sojourning,
and passing from place to place, occur in the Word,
nothing else is suggested to the Angels than such
change of state as they have. There are changes of
state of both the thoughts and the affections. Changes
of state of the thoughts are Knowledges, which (there)
are produced by instructions.

1548. There are two states from which there is
heavenly light. Ex.

1615. The Lord's sixth state. Sig.

iBiS*^. By external worshijJ . . . man is gifted with
states of holiness . . . which are preserved to him by
the Lord for the use of eternal life ; for all the states
of his life return (there).

1816. The first state of His external man. Sig.

1838. The Lord appears to everyone according to his
state, as in this case.

1932. Information concerning the state. Sig.
1940". The things which inflow are received according
to the state of each person.

1980-. According to the state of the Spirits around
me, and thus according to my state.

^. The ideas are varied . , . according to the

changes of the state.

2095. A state of union then. Sig.

2098. The Lord's two states, of glorification and
humiliation. 2288.

2157. The relativity of the Lord's state. Sig. and Ex.

2161. The state of perception in which the Lord then
was. Sig. 2162. 2163.

2219-. (Man ought to) rise up thereinto a continually
more perfect heavenly state.

2313. The six states (of the Spiritual Church which
is in the good of charity, but in external worship) as
described in the history of Lot, Enum. 2406. 2407.
2422. 24556. 2459.

2315. The four states of those who are against
charity in that Spiritual Church. Enum. 2449.

2334. After temptation, there remain from it many
states of truth and good, to which their thoughts can
afterwards be bent . . .

2487. These (organic) forms are varied and changed
according to the changes of the state of the affections
and persuasions.

2625. They afterwards perceive that space and time
are not there, but state instead ; and that (there) states
correspond to spaces and times in nature ; to spaces,
states as to being ; and to times, states as to raanifesta-
tion-existe7-e.

^. 'Ages,' as 'old age, ' = states.

2636. A full state of unition. Sig. and Ex.
". Man's state is then said to be full. Ex.

2660. The Lord's first state, when He thought of
that Rational being separated from Himself: that it
was a state of grief from love. Sig.

2664. A change of state towards that Rational. Sig.

2678. The first state of those being reformed and
becoming spiritual ... is that they think they do good
and think truth from themselves . . . 2679, Sig. 2902.
2946.

2682-. The second state of those being reformed, is
that they are reduced to ignorance . . . even to despair.
Tr.

2684'^. The state of thought of those who are in
desolation of truth, and in consequent despair. Sig.
2689.

2692. (What inflows from the Lord) manifests itself
only by a change of state of the man's affection.

2693. That the Lord thoroughly knew its state. Sig.

2694-. This is effected by the state of anxiety and
grief even to despair. What is good, blessed, and
happy, no one can perceive with exquisite sense, unless
he has been in (a contrary) state.

^. (Although convinced by reasons) their state

of thought about their own prudence is not changed by
it, except at the moment . . . and, after the lapse of a
few moments, they return to their former state of
opinion . . . for unless the att'ection is subdued, the
thought remains in its own state . . . But when anxiety
and grief are induced upon them . . . even to despair,
their persuasion is broken, and their state is changed.
(Another examp. )

6. (This is why) those being reformed . . . are

reduced into (this) state of vastation, and, when they
are in this state even to despair, they then for the first
time have comfort and help from the Lord.

2699. The first state after desolation, which was a
state of consolation and of the hope of help, was
described in the preceding verse ; and their second
state after desolation, which is a state of enlightenment
and consequent refreshment, is described in this verse.

state

State

As these states are unknown in the world ... we may
describe the state of those being regenerated in the
other life . • .

2704. This state, which is one of instruction, treated
of in this verse, is the third state of those coming out
of desolation . . .

2775. A place and state of temptation. Sig. and Ex.

2786. The Lord's state at that time according to
perception. Sig. and Ex.

. The state the Lord took on , . . when He

underwent the most grievous and the inmost tempta-
tions. Tr. His first preparation for this state was that
He entered into a state of peace and innocence . . .
2795, enum.

-. Many states exist together, and these distinct

from one another.

. The Lord from His Divine could induce upon

Himself whatever states He pleased ; and He prepared
Himself for temptations by inducing many states.

2796. (These) puttings on by the Lord of various
states must be unknown to man, because he never
reflects upon his changes of state, which are nevertheless
going on continually . . . All his states are from (the
action of the Spirits and Angels with him), and thus
are directed by the Lord to eternal ends.

. In every state there are a great many others,

which do not appear, and which together appear as one
general state ; and these states are disposed in relation
to the states which follow in order in their series.
With man, these things are done by the Lord ; but
•with the Lord . . . they were done by Himself.

-. The changes of state . . . with man, and the

order in which they follow, and the series through
which they pass, and thus how they are bent by tlie
Lord as far as possible to good (are most minutely
perceived by the Angels).

2878*. The Lord alone knows the times and states.

2904. The times and states of the Church as to the
truths Divine which had jjreceded. Sig. and Ex.

2915. The first state (of the new Spiritual Church).
Sig. and Ex. 2945. 2946.

2960. Their second state, in which they indeed give
assent, but still wish it to be from themselves ; (and)
their third state, which is a state of belief that they
are reformed by the Lord. Sig.

. Their fourth state follows, in which they per-
ceive it to be from the Lord.

2967. Adapted to their state. Sig. and Ex.

-. All being regenerated are gifted with charity

and faith . . . but each according to his capacity and
state. Ex.

3116-. (For) the Lord alone sees man's state; not
only his present, but also his future one to eternity.

3183. For man, when first born, is introduced into a
state of innocence, that it may be a plane for all the
rest of the states, and be the inmost in them . . . Next,
he is introduced into a state of the affection of celestial
good . . . afterwards into a state of the affection of
spiritual good ... As he advances in age, he is intro-
duced into a state of the affection of truth . . . The

last state is a state of wisdom, in which is the innocence
of infancy ; and thus the first state and the last are
united.

3200. These states did not exist once only.; but
continually during the Lord's whole life.

3212. A new state. Sig. and Ex.

. The new state is the state of glorification of

the Rational ... in respect to truth.

^. The change of state (effected by regeneration)

cannot be seen in the man's body, but in his spirit.

3251. A state representative of the Lord as to the
Divine itself. Sig. and Ex.

3254. A new state. Sig.

■ — — . The Angels have no idea of the ages of man
. . . but instead they have the idea of states. Enum.

3296^. As the Lord completely changed His human
state into the Divine one, so, when He regenerates
man, He completely changes his state.

33 16^. The first state of the man who is being
regenerated. Des.

3353*^. 'An earthquake ' = a change in the state of
the Church. 3355,111.

3356. That motion means a change of state. Ex.

. In themselves, the space and time (there) are

changes of state ; for this is their origin. . . By changes
of state induced in others, Spirits cause them to appear
in another place. . . Man himself, in so far as he is in
a state of affections and thence of joy ; and in a state
of thoughts, and thence of absence from the body, is
not in time . . . because his spirit has states to which
the spaces and times in the external man correspond.
Motion, therefore, being successive progression in space
and time, is, in the internal sense, change of state.

3404-. The Angels, who are not in the idea of time,
but in that of state, perceive most clearly (what the
Divine was before time); for the eternal with them is
not the eternal of time, but the eternal of state.

^. The Angels derive nothing from time ,and

space ; but from state as to being and as to mani-
festation.

3405. 'A year ' = the entire state here treated of.

3466*^. For of interior things is predicated state,
which is signified by place ; but of exterior things,
doctrine.

3469. A state of temptation as to the natural good
of truth. Sig. and Ex.

. ' Years ' = states. Refs.

-. (External things cannot be brought into)

obedience to the internal man, except ... by many
new states into which the man is introduced, which are
states of acknowledgment of [the quality of] self, and
of acknowledgment of the Lord . . . thus states ot
humiliation . . .

3487. The first state of the perversion of the Church,
Sig. and Ex.

3488. The second state of the perversion of the
Church. Sig. and Ex.

3492. When the state was at hand. Sig. and Ex.
3497-

state

10

state

[A.] 3539'*. The state of the regeneration of man ;
here, the quality of his first state ... for this state is
entirely inverted relatively to that in which man is
when he has been regenerated. Tr.

3548^. Still less (can man perceive) the changes of
state (of the good and truth of the Natural).

3570^. If man's ends are for good ... he is in a state
of regeneration ; but if the ends are for evil ... he is
in no state of regeneration.

3587. Progression and change of state. Sig. and Ex.

3593. A great alteration about the inversion of state.
Sig. and Ex. 35972. 3607.

. (For) in the state before regeneration, truths

apparently dominate ; whereas in the state after
regeneration, good receives the dominion. Refs. 3603".

3603*. In man's fourth age . . . the state is full. Ex.

3693^. The Angels have changes of state between the
highest degree of light, and a less degree . . . and these
changes of state are as the morning . . . the midday . , .
the evening . . . and then the morning again.

3742. When the Angels are in a fuller state of
reception, they are in their peace and happiness ; other-
wise they are in a state of unrest and of some anxiety.

3750^. For in the other life everyone may easily be
let into a state of life which he had had here, because
the state of his life remains with everyone after death.
4658-.

3754. It has treated of three states of the perversion
of good and truth in the Church ; and here it treats of
the fourth state, which is also the last. (These four
states enum.)

3796^ (In judging his ends) a man should attend to
the various states in which he is ; for the states them-
selves very much vary the perception.

3814; A new state of life. Sig. and Ex.

. All times = states ; thus years, months, and

days ; but the quality of the states is evident from the
numbers affixed. But when a year, month, or day is
mentioned in the singular, it=an entire state; thus
the end of a preceding, and the beginning of a
subsequent state.

3845. See Week, here.

. All states, also, have theii- periods; that is,

their beginning, successive progress, and end ; yet in
the other life these are not perceived as times ; but as
states and their evolutions.

3846. A full and holy state. Sig. and Ex.

3862. All affections . . . are variations of that celestial
and spiritual light . . . and hence come the changes of
state.

3901^. The first state of the Church is described by
'the lion' (Dan.vii.).

3913. For when man is being regenerated ... he is
led through many states. The general states are what
are designated by the twelve sons, and afterwards by
the twelve tribes.

3938. As the Angels are not in space and time, they
have ideas of state.

^. There are two states, a state wliich corresponds

to space, and a state which corresponds to time. The
(former) state is state as to being; and the (latter) state
is state as to manifestation . . . 4814, below.
3957^' (The superiority of the state after death.)
3998. But with the Lord there are no states ; for all
with Him is eternal and infinite.

4001. The first state of innocence. Sig. and Ex.

4005s, (These things) are varied according to all the
states of life ; and the states of life are varied in general
according to the ages ; and in particular according to
the affections.

4043. In interior things . . . nothing is perceived by
spaces and times . . . but by states and their variations
and changes . . .

4048. He was in a state of tranquillity, as of a kind
of peaceful sleep. Ex.

4063^. In order that man may be brought from the
state of the old man into the state of the new . . . — ■ — ^.

. As the states of his life are to be so greatly

changed . . .

^. This may be illustrated by the changes of state

(in man's successive ages).

^ Thus the former things are always left behind

when a new state of life is put on.

. But when man is being regenerated, his state

becomes altogether difierent . . . nor does anyone arrive
at this state except by the means of regeneration . . .

4066. The change of state with that (middle) good
('Laban'). Sig. and Ex. 4067.

4067^. His changes of state are nothing but changes
of Societies.

*. How the case is with the middle goods by

which man is brought from the state of the old man to
the state of the new man.

4073. Representations are according to changes of
state as to good and truth ; and changes of state are
according to the changes of the Spirits and Angels.
Ex. . . Man'setateisaltogether according to the Societies
of Spirits and Angels in the midst of whom he is . . .
But his changes of state are quite different when he
adjoins the Societies to himself . . . from what they are
when the Societies are adjoined to him by the Lord.
Ex. . . From the Societies, the Angels perceive the
states which are with a man . . . while man has only
an obscure perception of what Societies are with him
through some changes of state from that source.

4097. (Four states of separation from the good signified
by 'Laban.') Enum.

41 10. A state of use and of end of good. Sig. and Ex.
-. The middle kind of Spirits are sent back into

the state of their good, and therefore into a state of use
and of end therefrom . . .

41 1 1. A change of the state signified by 'Laban' as
to truth. Sig. and Ex. 41 51, Ex.

The states of Spirits as to good and truth are

according to the Societies in which they are . . . Thus
when they are removed from one Society into another,
the states of their thoughts and affections are changed,
and consequently their state as to truth and good.

state

11

State

^. For changes of state (there) are in general

nothing else than approaches to the Divine, and removals
from it.

41 12. A change of the state signified by 'Laban' as
to good. Sig. and Ex.

41 19. For the end of a state of conjunction is the
beginning of a following state, which is one of separation.

4122. In a man being regenerated (the Angels) see
and perceive in this way all the changes of his state ;
and, according to them . . . they lead him to good . . .

4128. A state of love in which the good signified'by
'Jacob' was. Sig. and Ex.

4129. A state of good in somewhat of that conjunction.
Sig. and Ex.

4136. The state if the separation were of its free will.
Sig. and Ex.

^. Man does not know . . . how the state of every

good is changed . . . With those being regenerated,
there are changes of state of goods, from infancy to
(death) . . . But how it is with the changes of state of
the goods, the man knows nothing . . . because he has
no Knowledges . . .

4232. The inversion of state in the Natural. Tr.
(in Gen.xxxii.). 4343^.4249.

4237. The quality of the Lord's state (then). Sig.
and Ex.

. But . . . the Divine states which the Lord had

when He made the Human in Himself Divine, do not
fall into any human apprehension, except ... by the
states of man's regeneration.

4264-. To space- and time in the Heavens correspond
states and changes of states.

4283^. States of conjunction through temptations.
Sig. . . For the man then enters into a spiritual or
celestial state.

432 1 -. Situation there, is state.

4234. The state at that time as to goods and truths —
that it would not appear to anyone. Sig. and Ex.

4379". The state which precedes is always as an egg
to the one which follows.

4389. The state of the life of good from truth at that
time. Sig. and Ex.

4482. Measures = qualities of state.

4625^. Their perceptive faculty is varied according to
the general changes of state of the Society in which
they are.

4655. It is the state (there) which makes the appear-
ance.

4658^. Aristotle was then let into the state of his life
he had (here) . . .

4663-. For man after death carries with him all the
states of his life. Examps.

4719. What state they were in. Sig. and Ex.
. ' Where ?' = state.

4797. The changes of state of the affections appear to
the life in the faces of the Angels. Des.

4803. The states of good Spirits and Angels are con-
tinually changing and perfecting . . ,

4814. The state of the things which follow. Sig. and
Ex.

*. There are, in general, two states, a state of

go^d, and a state of truth. The state of good is called
a state of being, and the state of truth, a state of mani-
festation. 3938^, above. 8325-.

4850. A change of state as to truths. Sig. and Ex.

. As state, and change of state, are so often

mentioned . . . they shall be explained. Time, and the
succession of time, or space, and the extension of space,
cannot be predicated of the interior things of man . . .
because they are not in time or place . . . but are in
interior things which correspond to these; and these
interior things we have to call states, because there is
no other word to express them. The state of the in-
teriors is said to be changed, when the mind ... is
changed as to the affections and derivative thoughts;
as from sadness to joy . . . These changes are called
changes of state; and they are predicated of the affec-
tions, and of the thoughts in so far as they are ruled by
the affections ; but the changes of state of the thoughts
are in those of the affections as singulars are in generals,
and are, relatively, variations.

4901. A new state. Sig. and Ex. 5031.

2_ The thought of Spirits and Angels is from states

of life, without any notion of times ; (because) the pro-
gressions of their life are not distinguished into different
ages . . . They are in the interior memory . . . and the
thought from this memory has not times and spaces
adjoined to it ; but states and their progressions instead.
Thus they correspond; and (therefore) times, in the
Word, = states.

^. In the Spiritual World there is a continual

progression of states from one into another ; and conse-
quently in the last of every state there is a first or
beginning, thus a continuation . . .

4916. A following state. Sig.

4979. A second state. Sig.

4987. A third state. Sig.

-. When one state is terminated and another

succeeds, which is a noteworthy one, it is indicated by
'it was,' or 'it came to pass;' and a change of state
less noteworthy, by 'and.'

4994. That that good was prior in time, not in state.
Sig. aud Ex.

4999. A fourth state. Sig.

5CX33. A fifth state. Sig.

5058. After some unfoldings of the state of his life,
it became manifest that he was deceitful.

5097. All the times of the day and year = various
states according to the variations of the light of Heaven.

5 1 22-. The states of the re-birth of each Sensuous,
and of each thing in the Natural and Rational, have
their progressions from beginning to end . . . and then
they commence from a certain new beginning . . .

. The periods of the first state are from truths to

goods . . . After (regeneration) charity . . . becomes the
beginning, and from it new states commence, which
proceed in both directions — towards what is more in-
terior, and also towards what is more exterior. Ex.

state

12

State

[A.] 5146. In the interior Heaven there is no idea of
interior and exterior . . . but there is the idea of more
perfect or more imperfect state ; for interior things are
in a more perfect state than exterior ones . . .

5159. The last of the state. Sig. and Ex. . . By the
last of a state is meant when a prior state comes to an
end, and a new one begins. A new state begins in a
man who is being regenerated, when the order is
changed . . .

^ With every man, whether being regenerated

or not, there come forth changes of state, and also in-
versions ; but in one way with those being regenerated,
and in another with those not being regenerated. With
(the latter) these changes or inversions are from (natural)
causes. Ex. But with (the former) the changes or
inversions are from spiritual causes . . , and when the
man begins to be affected with what is good, he is in
the end of the prior state, and in the beginning of a
new one.

5221. In that new state. Sig. and Ex.

5229. (Perception) concerning the state of disjunction.
Sig. and Ex.

5244^. When the state is full, that is, when all things
in the Natural are prepared to receive the influx from
the interior . . .

5246-. The state of temptation relatively to the state
after it, is like the state of a pit or prison. Des. This
state, when presented to view in the other life — where
all spiritual states can be exhibited to the sight —
appears like a mist exhaled from unclean places . . .
But when the state of temptation ceases, the mist is
dispersed . . . The change of this state is signified by
Joseph's polling himself, and changing his garments.
(Another comparison.)

5265. The states of the multiplication of truth in the
interior Natural. Sig. and Ex. (And in the exterior
Natural. 5266.)

52706. The state called "desolation." Ex.

5275. States of providence. Sig. and Ex.

5280-. The last state of desolation. Tr.

^. This is the first state, and is called the state

of reformation. Ex. Most in the Church are introduced
into this state . . . yet few are regenerated . . .

5339. The first states when truths are multiplied into
series. Sig. and Ex.

5343-. The series themselves ... are varied according
to the changes of state.

5360. The subsequent states of desolation. Sig. and
Ex.

5457. A new state is here described.

5466. The end of this state. Sig. and Ex.

5531. Every such General . . . has its receptacle,
within which it can . . . vary its forms, and change its
states.

5605-. Motions in the other life, and progressions,
are nothing else . . . than changes of the state of life.
Ex.

'. In that World there are neither spaces nor

times ; but states of life instead. In externals, these

states produce a vivid appearance of progressions and
motions.

5658. Truths according to the state of each. Sig. and
Ex.

5705. The change of state of each among themselves.
Sig. and Ex.

. 'To be amazed ' = an unexpected and sudden

change of the state of the thoughts.

5773-. When the state (in regeneration) is changed,
and becomes inverted, there is mourning ; for they are
then let into temptation . . . Eep.

5792. That the associates . . . should return to their
former state. Sig. and Ex.

5807-. Love is the Harmonic resulting from changes
of state and variations in the forms or substances of the
mind . . . Thus love is the Divine which inflows into
the forms, and disposes them, so that the changes of
state, and the variations, may be in the harmony of
Heaven.

5851. The Spirits are changed according to the man's
states, that is, those of his affection . . .

588 1 6. The commotion which then comes forth,
manifests itself by anxiety arising from a change of the
former state . . .

5962". How the case is with the state of life of Spirits
and Angels. . . This state in Heaven is that Spirits and
Angels have their morning, midday, and evening, and
also twilight, and morning again. Ex.

^. No one state is exactly like another to eternity ;

nor does one Spirit or Angel pass through changes of
state like those of another . . .

5963. The varying states in the other life are accord-
ing to the perception of good and truth, thus according
to the perception of the Lord's presence . . .

6096. The state and quality of the spiritual life
which had been in the Natural from the Spiritual. Sig.

. All numbers in the Word=the state and quality

of the Thing treated of.

61 10. This state is signified by 'famine.'

. See CH.A^G'E-mutare, here.

6129. The full term of this state. Sig.

6130. Desolation after the full term of this state. Sig.

6144^. By desolations and temptations, states contrary
to heavenly life are perceived, and there is induced a
sense of the happiness of the heavenly life . . .

6175. The entire state of the Thing represented by
Jacob, and its quality. Sig. and Ex.

6176. The state just before regeneration. Sig.
61956. The separation (of Spirits bound to me was

affected by) changes of state of the affections.

6285. The greater the extension is, and the more it is
according to heavenly order, the more perfect is the
state.

63156. I have frequently perceived these elevations
(into a more interior light), and at the same time the
changes of state as to the affections and as to the
thoughts.

6326^. These variations (of the form of the mind)

state

13

State

coine foitli according to the changes of state of the
affections.

6335-. The states of intelligence and wisdom (in

Heaven) are varied according to the lights. Examp.

6368-. For all the states which a man has acquired
(here), are retained (there), and are infilled. With the
good, the good states are retained and infilled with good,
and through these states these are elevated into Heaven ;
and with the evil the evil states are retained and
infilled with evil, and through these states they fall
down into Hell.

6448. What would befall everyone when in such a
state. Sig. and Ex.

^. By the sons of Israel, or the tribes named after

them, are described all the states of the Church as to
goods and truths ; thus as to the spiritual life of every-
one within the Church.

6508. A full state. Sig. and E.\.

6537. The first state, where there is the good of
truth. Sig. and Ex.

66o2«. The reason distance is perceived (there), is
from the state of the affection of truth and good : in
proportion as the state of one Society dirt'ers from the
state of another, the Societies appear far apart.

661 1. As to the changes of the state of man's life, it
is inconstant, and is carried upwards and downwards,
that is, towards Heaven and towards Hell. But they
who suffer themselves to be regenerated, are continually
being carried upwards, thus into more interior heavenly
Societies. Ex.

6618-. An Angel spoke with them by means of
changes of state. 7077.

6645. 'To die ' = the end of a former state and the
beginning of a new one.

. The state of the Church, such as it is now, is

described in what follows ; also the state of its external.

-. The Church with man undergoes new states

by turns ; for as a man is strengthened in the truth of
faith and good of charity, he is introduced into other
states ; and the former state serves as a plane for the
following state, and so on continually.

6717. This is the first state with the man who is
being regenerated. Des.

". These are the two states (of regeneration)

which are meant by the origin of truth from good, and
theii' conjunction. But the truth conjoined with good,
here signified, is not such as is received by man in the
first state. Ex.

6747. It is the second state which is here described.
The first state was a state of immission among evils and
falsities. This second one is a state of the insinuation
of the good of the Church.

6750. It is the third state which is described in this
verse. 6752.

6755- While these states lasted. Sig.

6772. Here begins the fifth state of the progi-ession of
the law Divine in the Lord's Human ; in the relative^
sense, of the progression of the law Divine with the
man who is being regenerated ; which is one of separa-

tion from falsities, and of adjunction with the truths ot
simple good.

6798. After many changes of state. Sig.

68o6e. Those Angels and Spii-its who are similar as
to states of life, appear to be near each other ; and thus
Know each other ; whereas those who are unlike as to
states of life, appear to be far from each other, and thus
do not Know each other. In a word, in the other life,
likeness of state causes them to appear present and to
be Known ; and unlikeness of state causes them to appear
absent and not to be Known.

6843. There is no other access to the Divine, because
it is above the things of place and time, and is in those
things with man which are called states ; namely, states
of love, and states of faith ; thus states of each faculty
of the mind ... By these, man can approach the Divine.
Tr.

6983. In Heaven, instead of space and time, there are
states . . . But in the Divine which is above the
Heavens, there is . . . not even state ; but instead of
space there is infinity, and instead of time, eternity.

7077. Every change of state contains infinite things,
and also every least part of it.

7i86'^. For evils and falsities cannot be removed, and
goods and truths be insinuated in their place, except by
many changes of state.

7218. So long as they are in this state (of infestation)
they are as it were in hard service.

^. When Spirits have the state of evening and

night, their thought is in a forced state . . . But when
they have the state of morning and midday, their
thought is in a free state . . .

7246. They so appear (on the two opposite sides of
Venus) according to the states of their life ; for the
state of life presents all the appearance of place and
space.

7284. The state and quality of the law from the
Divine ... as it was among those of the Spiritual
Church at the first time of visitation. Sig. and Ex.

7285. The state and quality of doctrine. Sig.
7298^. Hence (the spiritual sight) can admit influx

from Heaven according to the states of the Things.

7308. Influx according to the state (of falsity in
which the infesters were). Sig. and Ex.

8. For everything has its own state, in which,

and according to which, it is.

7337. Hence all Divine miracles I'epresent states of
the Lord's Kingdom.

^. It is according to order that states of aS"ection

and thought cause the idea of place and distance
(there) ; and that they appear to be distant from each
other in proportion as they are in a diverse state , . .
Magicians abuse this law ... by inducing on others
changes of state, and thus translate them now on high,
and now into the deep ; and they also cast them into
Societies in order that they may serve them as Subjects.

7346. The end of that state after truths were falsified.
Sig.

state

14

State

[A.] 7358^. The diversity of state causes (the Spirits of
the different Earths) to appear separate from each other,
either to the right or to the left, at a greater or less
distance.

7381^ In the ideas of the Angels there is nothing
from time and space, but instead of them there are
states. Ex.

*. But the light from the spiritual Sun is Divine

truth, and the heat is Divine good ; and from these
there come forth with the Angels ideas of states ; states
of intelligence and of faith, from Divine truth ; and
states of wisdom and love, from Divine good. The
variations of these states with the Angels are the things
to which correspond the states of light and shade (here),
and also those of heat and cold.

7465. That there may be an end of that state as to
the falsities of malevolence. Sig. and Ex.

. Every miracle done in Egypt = a peculiar state

into which come those in the other life who are in
falsities, and infest. There are ten states into which
they come in succession, before they are completely
stripped of all truth, thus before they are cast into Hell.
7795'-

7541*. Besides, in the other life man enters new states,
and undergoes changes. Ex.

7715. A full state. Sig. . . By a full state is meant
an entire state from beginning to end : for every state
lias its beginning, its increasings, and its maximum ;
and this full term is what is meant by a full state ;
and is signified by 'three days.'

7827. That this state is the principal one of all the
states. Sig. and Ex.

7828. The beginning from which are all the sequent
states to eternity. Sig. and Ex.

7831. A state of initiation of the interiors. Sig. and
Ex.

7839. A full state. Sig. and Ex. . . It is called a full
state when the good is such that there is nothing wanting
for receiving the influx of innocence. Ex. . . But the
state is not full when truths have not yet qualified good,
so as to make it capable of receiving a corresponding
state of innocence. This state becomes full for the first
time when truths are regarded from good ; and it is not
as yet full when good is regarded from truths. In the
latter state are those being regenerated ; in the former
one are those who have been regenerated.

7857. These two states (of regeneration) are accurately
distinguished in the Word ; for the reason that man
cannot be in both states at once. He who is in the first
state cannot enter into the second until he has been
regenerated ; and he who is in the second state must not
betake himself to the previous one ; (for he then) re-
lapses into the state of faith . . . and also beyond it.
Sig.

7860. The duration of this state before a state of
illustration in Heaven. Sig. and Ex.

'K These two states are entirely different, as are

the state of the means to an end, and the state of the
end. "When the state of the end has come, the things
contained in the state of the means will have been
passed through.

7861. A state of means to the end through tempta-
tions. Sig. and Ex.

7898. Because there was then a state of charity and
faith, through which there was separation from those in
evils and falsities. Sig.

7900. In the beginning of a holy state. Sig. and Ex.

7906-. This fermentation or combat, comes forth
especially when the state with man is turned . . . For
the state has not been purified while the man acts from
the truth of faith ; but it has been purified when he acts
from the good of charity ; for he then acts from the
will.

7966. The first state, of truth from good, in which
there is nothing of what is false. Sig. and Ex.

. The second state is describeil in a subsequent

verse . . . These are the two states in which those of the
Spiritual Church, when in good, are kept by the Lord :
the first, that from the good which is of the will they
see and think truth ; the second, that from this marriage
of good and truth, they produce truths, which, by
willing and doing them, again become goods ; and so on
continually.

7972. The first state of departure, and its quality.
Sig. . . For the journeyings of the sons of Israel = states
of life and their changes from the first to the last.

7984. The quality and state (of the infestations). Sig.
and Ex.

2. When they have a full state of remains, they

are elevated into Heaven. Ex.

^. What is meant by a full state. . . Everyone

has a certain measure . . . which is filled in the other
life . . . This state is what is meant by a full state, and
is signified by 'thirty.' (See Measuiie, here.)

8053. In the beginning of a new state. Sig.

8103. The second state after they were delivered. Sig.

. For the journeyings and encampments of the

sons of Israel, after they had gone forth from Egypt =
the spiritual states of those who have been delivered by
the Lord. The changes of states are signified by the
journeys from one place to another, and their stay there.

8108. By these things was represented the state of
Heaven ; for there are perpetual variations and changes
of state there ; because the Angels are continually being
perfected, which cannot be done without perpetual
changes of states. Ex.

8143. A change of state into evil with those in falsities
from evil. Sig. and Ex.

8325. It is the states of truth and good ; and, in the
opposite, of falsity and evil, which are represented
(there) by heights and depths. Ex.

8328. A state of good from the Divine. Sig. and Ex.

8367. A state of illustration and affection, thus of
consolation after temptation. Sig. and Ex.

8397. What is successive of life as to states of tempta-
tions. Sig. For those of the Spiritual Church . . . are
led from one temptation into another.

8421. At the end of each state. Sig. and Ex.

8422^. This disposition (of goods) is effected by the
Lord at the end of each state, which is signified by 'the
sixth day. '

state

15

State

8426. That at the end of the prior state there is a
revelation that they are delivered. Sig. and Ex.

. See Evening, here.

\ In the Spiritual World there are perpetual

changes of state ; and all there pass through them.
The reason is that they may be constantly perfected ;
for without changes of states . . . they would not be
perfected. The changes of states which succeed each
other in order like the times of the day and of the year,
never return exactly the same . . . The beginning of
every state corresponds to morning on earth . . . and the
end of every state, to evening . . .

8427. That in the beginning of a new state there is
the coming of the Lord. Sig. and Ex.

8431. That at the end of the state good will be appro-
priated through delight. Sig. and Ex.

. For a state of morning (there) is when spiritual

good is in clearness . . . and a state of evening is when
natural good is in clearness . . .

8432. That in the beginniug of a new state they will
have as much good as they can receive. Sig. and Ex.

8439. A state of reception and of application to use.
Sig. and Ex.

S451. The end of the state. Sig.

8454. The beginning of a new state. Sig.

8494. 'Rest' = a state of peace, when there is no
temptation.

8505^. These two states (of regeneration) are the in-
verse of each other ; for in the former state truth
dominates ; and in the latter, good ; or, in the former
state, the man looks downwards or backwards ; and in
the latter, upwards or forwards. When a man is in the
latter state ... he is no longer allowed to look back,
and to do good from truth . . . Sig.

8506. 'Six days ' = states of combat and labour ; here,
a state of the reception of truth, that is, a state when
good is acquired through truth ; for in this state there
are labour and combat. In this state, man is let into
temptations . . . But after this state, there is a state
of the conjunction of good and truth, thus a state of
rest even for the Lord. It is this state which was re-
presented by the rest on the seventh day. . . This state
is the one meant by the sedond state, mentioned in 8505.
8510. 88882.

8510°. This state is the state of Heaven . . .

8516. That up to the end of the former state. He
gives, through truth, so much of good that conjunction
may afterwards be effected, Sig. and Ex.

8517. A state of peace, in which the conjunction of
good and truth is effected by the Lord ; for all conjunc-
tion of these is effected in that state. Sig.

8518. That we are to remain in this state. Sig.

8539-. The prior state (of regeneration) is signified by
the six days which precede the seventh ; and the latter
state, by the seventh day. (Thus) the prior state was
represented by the journeyings of the sons of Israel in
the wilderness for forty years ; and the latter state by
their introduction into the Land of Canaan. 8657.

8560. The Divine Providence . . . continually leads

to salvation, and this by various states ; now glad, now
sorrowful ; which states man cannotpossibly comprehend ;
yet all are profitable to his life to eternity.

8615. When the state of combat with the falsity from
interior evil ceased. Sig. and Ex.

8643-. I^'of this is the second state (of the man of the
Spiritual Church), which comes forth after he has
undergone temptations. For while he acts from truth,
he is tempted . . . but when the truths with him have
been confirmed, they are reduced into order by the Lord,
and (then) he enters the second state, which is, that he
wills truths and does them . . .

S648. The separation (of good which is from the
Divine) hitherto relatively to the state of those of the
Spiritual Church. Sig. and Ex.

. For in their first state, good does not appear,

but only truth. . . In the first state, the action is from
truth, not from good ; but in the second, from good.
In the first state, good is as it were absent . . . But in
the second state, when good is acted from, good is
present. ^Ex.

8657. The conjunction (of good) in the state before
regeneration while there are temptations. Sig. and Ex.

8658". When man is in the prior state, namely, when
he acts from truth ... he is in a state of undergoing
temptations. Through these, he is successively brought
to the second state, namely, that he acts from good,
that is, from charity and its affection. When, there-
fore, he comes near this state, he is said to ' encamp at
the mount of God,' that is, at the good from which he
afterwards acts.

8665. A mutual Divine celestial state. Sig. and Ex.

8685. The disposition by truth Divine with those of
the Spiritual Church in the state before [the action is]
from good. Sig. and Ex.

-. In both states (of regeneration) man is led by

the Lord, but in the first one through immediate influx ;
and in the second one, through influx both immediate
and mediate. Rep. 8690-,Ex.

8686. The first state (of regeneration) is described in
these words.

8687. In every state, interior and exterior. Sig. and
Ex.

8690-. It treats here of the first state— that in which
man is before regeneration— which is that he does what
is good from obedience, and not yet from affection . . .

87026. In such a state are they who are led by the
Lord through good. Des.

8722. That those of the Spiritual Church shall be led
to a state of good. Sig. and Ex.

8731. In the preceding verses it treated of the prior
state of those of the Spiritual Church when being re-
generated, namely, when they are led by the Lord
through truth. To this state succeeds another, which
is tha^t they are led by the Lord through good. This
change of the one state into the other is what is described
in this chapter by [the doings of] Jethro.

8750. The fulness of the state. Sig. and Ex.

. Every state has its beginning, its progression,

and its end. When a state arrives at its end, it is full,

state

16

State

and is called the fulness. In the other life, all things
are measured by the progressions of state, and their
successive changes from the beginning to the end . . .
Hence, in Heaven, instead of times there are states.
Yet as in the inmost sphere of Heaven there is a certain
progression according to the Divine heavenly form . . .
and as, according thereto the states of all in Heaven
undergo changes, the Angels are alternately in the good
of love, the truth of faith, and obscurity as to both. It
is from this that there is a correspondence of the states
there with the times (here). Enum.

[A. 8750]^. There are in general two states of life,
namely, a state of thought . . . and a state of affection
. . . The state of thought relates to the truth of faith ; and
it is this state which is enlightened by the light from
the Sun of Heaven . . . whereas the state of affection
relates to the good of charity ; and the heat of the will
... in man is from the heat of that Sun. Hence it may
be evident how the case is with states and their changes
in the other life ; and what is meant by the fulness of
the state which is signified by 'the third month.' The
state here, of which fulness is predicated, means the
prior state which those of the Spiritual Church had
undergone. . . And now the second state is described.

8753. 'They came to the wilderness of Sinai' = a state
of good in which the truths of faith are to be implanted.
Ex.

8755. What is continuous of life from the prior state.
Sig. and Ex.

8772**. How the case is with the two states with the
man being regenerated. Ex. anil Refs.

8805^. With those of the Spiritual Church there are
two states, a prior one when, through truths, they are
led to good ; a posterior one when they are in good,
and, from it, in truths ; here, when they are in good in
which truths are to be implanted, which state is a
middle state between the prior and the posterior one.
Tr.

8812. A state when in good. Sig. and Ex.

8813. A Divine state in which there is revelation.
Sig. and Ex.

8814. A Divine state relatively to those who will
receive. Sig. and Ex.

8815. The heavenly state which is around. Sig. and
Ex.

8898. The consequent state of life in Heaven. Sig.
and Ex.

9135. The prior state is when the man is led by means
of the truths of faith to the good of charity ; the posterior
state is when he is in the good of charity and thence in
the truths of faith. Through the prior state, man is
introduced into the Church, in order to become a
Church ; and when he has become a Church, he is in the
posterior state. The goods and truths with him in the
posterior state are signified by 'flocks ;' but the truths
and goods with him in the prior state, by 'small cattle,'
9227-,Ex.

9212^. The garments of Angels and Spkits are varied
according to the changes of the state of faith or truth in
which they are . . .

9226. The first state with truths. Sig. and Ex.

9227. The beginning of the following state, when the
life is from good. Sig. and Ex.

9229. The state of life then from good. Sig. and Ex.

9230-. The good which man does in the first state (of
regeneration) is called the good of faith ; but the good
he does in the second state ... is called the good of
charity . . .

9261-. For the spaces and times (there) are states ;
and hence distances are diversities of states. But still,
before the external sight there, states appear as spaces,
and their diversities as distances. Refs.

9272. 'Six years thou shalt sow the land' = the first
state when the man of the Church is being instructed in
the truths and goods of faith.

9274. 'In the seventh thou shalt let it rest' = the
second state, when the man of the Church is in good,
and thus in the tranquillity of peace.

*. In the Word, especially the prophetic one, the

one state and the other are distinctly described.

. The second state is described (in Matt.xxiv.

16-18 ; Lukexvii.31,32) ; and that from it no one is to
return to the first state. Refs.

*. That these states are distinct, is involved (in

Deut.xxii.8-12 ; Lev.xix. 19), for by these commands is
signified that he who is in a state of truth cannot be in
a state of good, that is, in the second state ; nor con-
versely. The reason is that the one state is the inverse
of the other ; for in the first state the man looks from
the world into Heaven ; whereas in the second state he
looks from Heaven into the world ; for in the first state
truths enter from the world through the Intellectual
into the will, and there become goods, because of love ;
whereas in the second state the goods thus produced go
forth from Heaven through the will into the Intellectual,
and appear there in the form of faith.

9278. A state of labour and combat when in external
delights which are to be conjoined with internal ones.
Sig. and Ex.

9279. A state of good when in internal ones. Sig. and
Ex.

92S1. The state of life of those who are in truths and
goods outside the Church. Sig. and Ex.
9288. A holy state. Sig.
9291. From the beginning of a new state. Sig.

9295-. The second state of deliverance from damnation,
which was a state of the implantation of truth in good.
Sig. (by the second feast.)

9301. That the good of innocence of the posterior
state is not to be conjoined with the truth of innocence
of the prior state. Sig. and Ex.

9326. Even to a full state. Sig.

9346^. Therefore they who are in a state of Hell cannot
be transferred into a state of Heaven. Sig. . . 'The
great gulf = the opposition and contrariety of the states
of life.

9383. The things in the Word which are of life in a
spiritual and in a natural state. Sig. and Ex. . . It is
said in a spiritual state and in a natural state, because
with every man there are in general two states ; one.

state

17

State

wliich is peculiar and proper to the internal man, which
is called the spiritual state ; and the other, which is
peculiar and proper to the external man, which is called
the natural state. Ex.

9406". The successive states of the Church in this
Earth as to the reception of truth Divine . . . are meant
by the statue seen by Nebuchadnezzar. Enum.

9422. 'To sit' in a place = to remain in one's state.

9431. 'Six days' = while in a state of truth. . . For
there are two states (of regeneration) ; the first is called
a state of truth ; and the second, a state of good. Ex.
. . . When man is in the state of truth, he is outside
Heaven ; but when he is in good, he is in Heaven, thus
is introduced to the Lord. Moreover, when man is in
the first state, he is in labour and combat ; for he then
undergoes temptations. But when he is in the second
state, he is in rest and the tranquillity of peace. The
former state is that wliich is represented in the Word
by the six days which precede the seventh ; and the
latter state by the seventh day. Refs. 9509". 9845.

9579. The spirit is not led through spaces, but through
variations of the state of the interior life . . . and
approaches are effected according to the agreements or
likenesses of the states ; for agreement or likeness of
state conjoins, and disagreement or unlikeness disjoins.
9967.

9603. A similar state of the Thing for all the truths.
Sig. and Ex.

9642^. All states of the good of love and truth of faith
are signified by 'the four corners of the earth ;' states
of the good of love, by the corners of the east and west ;
and states of tlie .truth of faith, by those of the south
and north.

9648. There are four states to which correspond the
four quarters in the world. Enum.

9787. (Perpetual influx from the Lord) constantly in
every state. Sig. and Ex.

9927. In every state of good and of truth in worship.
Sig. and Ex.

. For all things which belong to motion, as walk-
ing, etc. =a state of life. Refs.

9952. Such a state of the Divine good in the Spiritual
Kingdom. Sig. and Ex.

. 'To put on' = to induce the state of the thing

which is represented by the garments.

10057. 'The second ram' = the following state, which
is of Divine truth proceeding from the Lord's Divine
good in the Heavens.

*. (Thus) there are two states with a man who is

being regenerated ; the first, when the truths of faith
are being implanted and conjoined with the good of
charity ; the second, when he speaks from the good of
charity through the truths of faith, and acts according
to them ; thus the first state is from the world through
the natural man into the spiritual, thus into Heaven ;
and the second is from Heaven through the spiritual
man into the natural, thus into the world. . . This
circle is the circle of the regeneration of man . . .
10060, Ex. 10076.

^ (So) the first state of the Lord's glorification

VOL. VI.

was to make His Human Divine truth, and to unite it
with the Divine good which was in Him ; and the second
state was to act from Divine good through Divine truth
... By the sacrifice from the bullock, and the burnt-
offering from the first ram, the first state is described ;
and by the infilliugs of the hand from the second ram,
the second state ; and, lastly, by the sacrifice from the
bullock, and the burnt-offerings, is signified its con-
tinuity. 10076.

10076®. The first state (of glorification, or of regenera-
tion) is described by, 'In the beginning was the Word,
and the Word was with God, and God was the Word ; '
and the second state, by 'all things were made by Him,
and without Him was not anything made that was
made.'

10114. The spiritual and celestial goods which had
not been conjoined to the new state. Sig. and Ex.

-. A new state is every state of the conjunction

of good and truth, which is when a man who is being
regenerated acts from good . . . There is a new state also
when those in Heaven are in the good of love . . , There
is a new state also when an old Church ceases, and a
new one begins. All these new states are signified by
'morning.'

10132. The good of innocence in every state. Sig.
and Ex.

10134. The removal of evils through the good of
innocence in a state of love and the derivative light in
the internal man. Sig. and Ex.

^. For in the Heavens the states vary as to love

and the derivative faith, as in the world the times vary
. . . ^Ex.

®. The man who is being regenerated, and also

the man who has been regenerated, also undergoes
variations of state as to love and as to faith, through
elevations towards interior things, and depressions to-
wards exterior ones ; but few ai-e capable of reflecting
upon it . . .

'^. These states are meant by ' morning, ' 'midday,'

etc. . . as are also the states of the Church . . .

^. The Church in general is circumstanced as is

man in particirlar ; his first state is a state of innocence
. . . his second is a state of light . . . his third state is
when he begins to love the world and self . . , and his
fourth and last state is when he does not care for truths,
and still more when he denies them. Such states are
also the states of every Church from its beginning to its
end ; its first state is a state of infancy, thus of inno-
cence, and consequently of love to the Lord ... its second
state is a state of light ; its third state is a state of light
in obscurity . . . and its fourth state is a state of no love
and thence of no light, which is its 'night.' 111.

10135. The like in a state of light and love in the
external man. Sig. and Ex.

2. With the Angels, there is a continual succession

of such states ; and they are continually being perfected
through them. These variations come forth . . . from
the state of the interiors of the Angels themselves ; for,
like men, they desire to be in their internals at one
time, and in their externals at another. Ex. . . This is
the origin of the variations of the states of the Angels.
The reason they have such states, and such variations,

B

State

State

is that the Sun of Heaven is the Divine love itself ; and
therelore the heat which proceeds from it is the good
of love, and the light is the truth of faith. 10200.

[A.] 10184''. That he who is in good, which state is the
state of the regenerate man, must not return into a state
of truth, which was his prior state when being regener-
ated, for in this state man is led by means of truth to
good, thus partly by himself; whereas in the posterior
state . . . man is led by good, that is, by the Lord by
means of good. Sig.

10200. When the state of love is in clearness. Sig.
and Ex.

10225. A state of intelligence of truth and good. Sig.
and Ex.

. From his first infancy to extreme old age, man

undergoes man}' states as to his interiors, which are
states of intelligence and wisdom. The first state is
fiom birth to tlie fifth year : this state is a state of
ignorance, and of innocence therein, and is called in-
fancy. The second state is from the fifth to the twentieth
year : this state is a state of instruction and knowledge,
and is called childhood. The third state is from the
twentieth to the sixtieth year, which state is a state of
intelligence, and is called adolescence, young manhood,
and manhood. The fourth and last state is from the
sixtieth year and upwards, which state is a state of
wisdom, and of innocence therein. 111.

^. While the first state lasts, the interiors are

being formed. Ex.

■*. The second state is not as yet a state of intelli-
gence. Ex.

^. But the third state is called a state of intelli-
gence. Ex.

^. And the last state is a state of wisdom, and of

innocence in wisdom ; and exists when the man no
longer cares to understand truths and goods, but to will
and live them ; for this is to be wise. Ex.

'. From the succession of these states, the man

who is wise can see the marvellous things of the Divine
Providence, which are that a prior state is continually
a plane for those which follow . . .

10413-. The states of Spirits and Angels vary as to
love and faith, just as the times of the ilays and years
vary as to heat and light . . . 10605.

10536. Their garments vary according to the changes
of their state as to truths. H. 181, Des.

10605. In Heaven they do not think of time, but only
of changes of state as to the aff"ections and derivative
thoughts . . .

10656. A holy state t'len from the appropriation of
Divine truth purified from evil and the falsities of evil.
Sig. and Ex.

10658. A new state. Sig.

10702. The state of the external when the internal
from the Lord iuflowed, and it received information.
Sig. and Ex.

. With men there are two states as to the things

of the Church, worship, and the W^ord : some turn
themselves to the Lord . , . some to themselves . . .
(The former) receive influx and are in illustration, and
thus in the perceiition of truth inwardly . . . But the

latter can receive no influx . . . and are in thick dark-
ness concerning all things of the Church, worship, and
the Word. Sig.

10729. 'Six days shall work be done' = the first state
of the regeneration of man . . , (and of) the glorification
of the Lord's Human.

. For man has two states while being regenerated :

a prior one when he is in truths, and through truths is
led to good ; and a posterior one when he is in good,
and from good sees and loves truths. In the prior state,
man is indeed led by the Lord, but through his own
proprium ; for to act from truths is to act from the
things which are with man : but to act from good is to
act from the Lord. Further ex,

10730. 'In the seventh day there shall be holiness to
you, the sabbath of a sabbath to Jehovah ' = the second
state of the regeneration of man, when he has conjunc-
tion with the Lord ; and, in the supreme sense, the
union of the Lord's Human with the Divine Itself. Ex.

10734. I was brought to another Earth ... by changes
of the state of my mind . . . For a Spirit is brought
from place to place in no other way than by changes of
the state of his interioi's, which changes, however, appear
to him like . . . journeyings. These changes lasted with
me continually for about ten hours, before I arrived from
the state of my life at the state of their life ... To
successively change the state of the mind in this way so
as to ap[iroach to the state of another who is so distant,
can be done by the Lord alone. 10783.

H. 154. On the changes of state of the Angels in
Heaven. Cha[)ter.

156. Together with the state of their interiors . . .
the states of the various Things outside them are
changed also. 190.

157. Every Angel passes through such changes of
state, and also every Society in general ; but one difi'er-
ently from another . . . one being in his clearness and
delight, while another is in his obscurity and undelight;
and this within the same Society ; and also in one
Society otherwise than in another ; and in the Societies
of the Celestial Kingdom otherwise than in those of the
Spiritual Kingdom. Ex.

158. Three reasons why there are such changes of state
there. Ex.

159. How the Lord as a Sun appears to (the celestial)
Angels in their first, second, and third states. Des.

-. This was the fourth state to those in the

Celestial, and the first to those in the Sj)iritual
Kingdom ; so that the changes of state m both
Kingdoms alternate by turns in this way ; but not in
the whole Kingdom, but in one Society after another ;
and these alternations are not stated, but come more
slowly or quickly unknown to them.

'^. The Sun ... so appears according to tlie suc-
cessive progressions of the states with them ; for the Lord
appears to everyone according to the quality of hif
state . . .

160. In their last state — which is when they are in
their proprium — the Angels begin to be sad . . . birt
they are in the hope of returning into their pristine
state, and thus as it were again into Heaven ; for
Heaven to them is to be withheld from proprium.

state

19

State

167. V>y eternity, tliey perceive infinite state.

192. All progressions (there) are effected by changes
of tlie state of tlie interiors. Refs.

193. Ajiproachings (there) are likenesses as to the
states of the interiors . . .

312^. For after death everyone's state of life is at first
such as it had been (here) . . .

356'-. Thus is the state changed (by death). Ex.

457. This is the first state of men after death. Ex.
49 1, Chapter.

491. There are three states which man undergoes Jtfter
death . . . The first state is that of his exteriors ; the
second state is that of his interiors ; and the third state
is that of his pjreparation. Man undergoes these states
in the World of Spirits. But there are some who do
not undergo the?e states . . . M.47a.

493. The first state of ni;in after death is like his state
(here) . . . D.5099.

494". Married partners are not separated until they
finter the second state.

498. The first state of man after death lasts with some
for days ; with some for months ; and with some for a
j-ear, rarely longer ; according to the agreement or dis-
agreement of the interiors with the exteriors . . .

499. On the second state of man after death. Chapter.

511. The separation of evil from good Spirits takes
place in this second state ; for in the first state they are
together . . .

512. On the third state of man after death^ which is
the state of the iiistruetiou of those who come into
Heaven. Chapter.

. With those who come into Hell, their second

state is also their third . . .

N. 172-. 'The last state worse than the first' (Matt.
xii.45) = profanation.

J. 12*. A form which does not consist of various things
is not a form, because it has no . . . changes of state.

32. In his first state, a Spirit is not aware that he is
attached to a Society. . . He goes hither and thither . . .

L. 35^. The Lord's two states : of humiliation or
exinanition, and of glorification or unition with the
Divine called 'the Father.' Ex. T. 104, Gen. art. Can.
Redeemer vi.

48. As the life of man is various according to his states
- . . Enum.

S. 12. The successive states of the Church as to the
understanding of the Word. Sig.

F. 31. In the first state (of regeneration), before
<'.harity is perceived, faith appears to them as if in the
first place, and charity in the second ; but in the second
state, when charity is perceived, faith comes into the
second place, and charity into the first. The first state
is called reformation ; the second state is called regener-
ation. AVhen man is in this state, wisdom increases
with him daily, and good daily multiplies truths, and
fructifies them. Further des.

W. 7". A spii'itual idea derives . . . everything from
state. State is predicated of love, life, wisdom, affec-

tions, the derivative joys ; in general, of good and of
truth. T.30.

70. Instead of spaces, there are such things as relate
to states of love ; and instead of times, sucli things as
relate to states of wisdom.

73-. Instead of days, weeks, months, etc. there are
states of life ; and by these a distinction is made which
cannot be called a distinction into times, but into states.
Hence . . . when time is mentioned, the Angels i)e!ceive
state instead of it ; and, when state determines time,
time is only an appearance ; for delight of state causes
time to appear short ; and undelight of state causes time
to appear long ; from which it is evident that time there
is nothing but quality of state. It is from this that liy
hours, days, weeks, months, and years, in the Word,
are signified states, and their progressions in series and
in the complex . . .

loi^. The correspondence is plenary, provided that
for the motion of the Earth you substitute the change
of state of the Angels.

209*^. Affection and thought, charity and faith, will
and understanding, are like love and wisdom in this :
that they do not exist outside of subjects which are sub-
stances ; but are states of subjects or substances. 210.
2246. 291^.

304. As there is such a progression from primes to
ultimates of the fibres and vessels, there is a like pro-
gression of their states. Their states are sensarions,
thoughts, and affections ; and these also pass from their
primes where they are in light, to their ultimates where
they are in shade . . .

P. 83. The first state of man, which is a state of
damnation. Ex.

■*. The second state of man, whicli is a state of

reformation. Ex.

^. The third state of man, which is a state of

regeneration. Ex.

124'^. The Lord does not change the state of any part,
or of any Thing in particulai-, except suitably to the
whole form.

164^. Everyone in his place has his state distinct from
the state of others . . .

187. It i.s granted to man to see the Divine Providence
. . . in a spii'itual state, and not in his natural state.
Ex.

1956. Goods and truths are changes and variations of
the state of the forms of the mind . , .

202^. Every change and variation of the state of the
human mind, changes and varies something in the series
of the things present and consequent . . .

279''. Affections are mere changes of the state of the
purely organic substances of the mind ; and thoughts
are mere changes and variations of the form of those sub-
stances ; and memory is the iiei-manent state of these
changes and variations. ". 319.

298. Every man, when he becomes a Spirit ... is in-
tromitted b.y turns into the two states of his life : tlie
external, and the internal. Des.

-. I have seen Spirits let into these alternate states

two or three times witliin an hour . . . Yet tlKy were

state

20

State

not williiii^ to remain in a rational and moral state ;
but turned themselves of their own accord back to their
internal state, which was sensuous and insane . . .

[P.] 338*. This belief is from ignorance of the spiritual
state, which is quite different from the natural state.
Ex. The spiritual state is that of man after death.

R. 257. That the states of life of all, in general and
jiarticular, are completely hidden. Sig. 262. E.299.
300.

259. Who has power to know the states of life of all
in Heaven and on earth ; and to judge everyone accord-
ing to his state ? Sig. 267. E.303.

262. For the Lord alone sees the state of everyone
from iumosts to outmosts . . . E.299-. 304.

274. 'To receive the Book and open it' = to explore
tlie states of all, and to judge everyone according to his
state. 2S0. 295.

947-. Therefore the Angels cannot measure the times
and spaces there any otlierwise than by states, as these
advance, and are changed . . .

M. 10^. (Thus) the joys of Heaven . . . ai-e not of
place, but of the state of man's life ; and a state of
heavenly life is from love and wisdom ; and, as use is
the containant of these two, a state of heavenly life is
from the conjunction of them in use. . . Moreover . . .
place there is not place, but an appearance of place
according to the state of love and wisdom, or of charity
and faith. Ex.

47a. There are two states into which man enters after
death : an external, and an intei'nal. He comes into
his external state first, and afterwards into his internal
one. While he is in the external state, a married
partner meets and recognizes his consort, if both have
died ; and, if they have lived together in the world,
they associate together, and for some time live together ;
and, while tliey are in this state, the one does not know
the inclination of the other to himself . . . But after-
wards, when they come into their internal state, the
inclination manifests itself ... If a man has had more
wives than one, he conjoins himself with them in order,
while he is in the external state ; but, when he entei's
the internal state ... he either adopts one, or leaves all
. . . The case is similar with a woman who has had more
husbands than one . . .

78'-. The way was shortened and anticipated liy the
changes of state induced on our minds . . .

I55a^. The husbands said. Our wives know all the
states of our minds . . .

184. On the change of tlie state of life with men and
women through marriage. Chapter.

185. That the state of a man's life from infancy to the
end of life, and afterwards to eternity, is continually
being changed. Ex.

-. The changes which take place in the internals,

are changes of the state of the will as to afiections, and
changes of the state of the understanding as to
thoughts . . .

^ The reason the cli,anges of state of these two

lives or faculties are perpetual with man ... is that
there is no end to knowledge, intelligence, and wisdom.

186. The reason the internal form of man is continu-
ally changing as the state of his life is changed, is that
nothing exists except in a form, and the state induces
the form ; and therefore it is the same thing whether
it is said that the state of a man's life is changed, or
that his form is changed. Ex.

". The reason the state of life, and thence the

form, with man, is continually changing, is . . . that
there does not exist the Same, or absolute identity of
two things ... It is the same with successives, in that
there exists no sequent state of life which is the same as
a past state ; from which it follows, that there is a
perpetual change of the state of life with man, and
consequently a perpetual change of form, especially of
his internals.

190. That with both men and women, the states of
life before marriage are different from what they are after
it. Ex.

191. That the states of life with married partners
after marriage are changed and succeed one another
according to the conjunctions of their minds through
conjugial love. Ex.

380^^. As spaces and times cannot be predicated of
love and wisdom, but states instead of them, it follows
that the expanse around (the spiritual) Sun is not an
extense ; but still it is in the extense of the natural sun
. . . T.35".

T. 52-. Order is the quality of the disposition, deter-
mination, and activity of the parts, substances, or
entities which make the form, whence is the state, the
perfection of which is produced by wisdom from its love,
or the imperfection of which is moulded by the insanity
of reason from cupidity. In this definition, substance,
form, and state, are mentioned . . . and the quality of
the form is its state, the perfection or imperfection of
which results from the order.

77''. The changes of their situation were changes of
the state of their mind, which sometimes favoured one
side, and sometimes the other.

79^. As this was not their proper state, and therefore
after some minutes became tedious and unpleasant, the
evil Spirits turned themselves away . . .

105. For in this state God appears to be absent. But
after this state comes the other, which is a state of con-
junction with God. In this, too, the man acts, but from
God . . .

^. That every man who from natural becomes

.spiritual, undergoes two states, and that through the
first he enters into the second, thus from the world into
Heaven, will be demonstrated (below) ; here only, that
in the first state, which is called that of reformation,
man is in full freedom of acting according to the Rational
of his understanding ; and that in the second, which is
a state of regeneration, he is in a like freedom, but he
then wills and acts, and thinks and speaks, from a new
love, and a new intelligence, which are from the Lord.
For in the first state the undeistanding acts the first
part, and the will the second ; but in the second state
the will acts the first part, and the understanding the
second ; but still the understanding from the will, and
not the Avill through the understanding. The conjunc-

state

21

State

tion of good aud truth, of charity and faith, and of the
internal and external man, is effected in no other way.

io6. Tliese two states are represented by various things
in the universe, because they are according to Divine
order. . . The first state is represented by . . . the state
of infancy and childhood up to . . . young manhood,
which is a state of humiliation before one's parents . . .
and of information by teachers ; but the second state,
by the state of the same person when he becomes his
own master . . . (Other representatives stated. )

". These two states are represented also by various

things in the animal kingdom . . . the first state, 'by
caterpillars . . . the second, by the butterflies from them.

. These two states are represented also in (plants) ;

the first, when the plant springs from its seed, and is
adorned with branches, buds, and leaves ; the second,
when it bears fruit, and produces new seeds. This may
be likened to the conjunction of truth and good . . . But
the man who stops in the first state ... is like a tree
which bears leaves only . . . He is also like (the Hebrew)
servant who was not willing to be free . . .

281. The successive states after death of those who
have confirmed themselves from the "Word in falsities of
doctrine . . . (Fully des.)

571, In the first state, which is called reformation,
man looks from his natural state to a spiritual one, and
longs for it : in the second, he becomes spiritual natural.
The first state is formed through truths which must be
of faith, and through which he looks to charity ; the
second is formed through the goods of charity ; and
from these he enters into the truths of faith. Or, what
is the same, the first state is one of thought from the
understanding ; and the second, of love from the will.
When this latter state begins and is progressing, a
change takes place in the mind ; for a reversal is effected,
because then the love of the will inflows into the under-
standing, and acts upon it, and leads it to think in
concord and agreement with its love. (Further ex.)

^. A man who has commenced the first state

(here), can after death be introduced into the second ;
but he who has not entered into the first state (here),
cannot be introduced into the second after death ; thus
cannot be regenerated.

. These two states may be compared to ... (A

number of comparisons made.)

580. That everyone can be regenerated according to
his own state. Ex.

D. 973. These spheres change exactly according to the
changes of their state ; but still all the states relate to
one, which is their proper one.

974. All the other states — which are innumerable, and
variations — form from that one state families ; and
these, houses, cities, and nations . . .

975. Therefore in man and Spirits all the states are
regarded in a similar way . . .

2294. This is the reason why the states of Spirits are
varied . . .

2402. On states, and the variations of states.

2585. That in the Spiritual World there are states
whicli are quite unknown to men.

27206. The variations of general states also have their
order ; that is, there is an order of the general states,
and the changes are perennial . . .

2920®. There are gyres of states.

3146. On variations of states.

40036. For there are states of persuasions, and states
of cupidities.

4164. On the recalling of the states of man. — Evil
Spirits can be remitted into the state of their infancy
and of childhood . . . (Thus) every state of man returns,
and can be brought back ; and his evil states are tem-
pered by all his good states.

4224. On states.— A Spirit runs through all possible
states, and when he comes into a state which is familiar
to himself, he comes into his life . . . and at the first
coming of this state, he desires to precipitate himself
into the state of his life. As he runs through all pos-
sible states, when he comes into contrary states, he is
at once either tortured, or fined . . .

4358-. So that there are three states (with hypocrites).
Ex.

4384. How the evil states of the upright return (there).
Ex.

4403. That all place (there) is change of .«tate. Ex.

^. Thus every state has its own situation, both

within and without the Grand Man.

4481. They were told that man carries with him
(there) all his states of good and evil . . . and also that
all the states, etc. which occur in the other life, in like
manner remain, and this to eternity, so that nothing
ever perishes.

4597. How man's [states] of sadness, joy, etc. are
caused.

4639. The changes of state as to wisdom and intelli-
gence in the inmost and second Heavens respectively. Ex.

4652^. (For) change of place and progressions (there)
are states of life and their progressions.

47976. For no one can be kept in an extraordinary
state to eternity . . .

4923. When the state of sunset comes to them, the
mountains (of Heaven) appear to subside , . .

4945. All in the city were stupified ; for there was a
general change of state.

5125. That Heaven is not a place, but a state of life.

5162. The World of Spirits is not a fixed place . . .
but is the state in which they are when between Heaven
and Hell. Ex.

5163. Up to adult age, man is in the World of Spirits
. . . because he is successively in difterent states ... He
is also in a varying state in particular, according to the
changes of his state ; but these variations are innumer-
able.

. All men are in the World of Spirits immediately

after (death), because they are then in a varying state.
Ex.

5164. When the man Spirit is in this state, he is in
freedom, and goes hither and thither . . .

5165. As man and Spirits have such states successively,
many are called forth from Hell, who are with man,
and with those recent Spirits.

state

State

[D.] 5J67. Man is in a varying state, and thus in the
Woi Id of Spirits, np to adult age : aftenvards he is in
either Heaven or Hell ; because his mind is then . . .
rarely changed ; although this does occur with some.

5168. Recent Spirits also are in a varying state, or in
the World of Spirits ; some for a short time only ; some
quite long, according to their state.

5169. Those who are in Heaven or Hell also undergo
changes of state continually, which correspond to the
times of the day and of the year ; but these states are
different from such as are in the World of Spirits.

. That state is called the AYorld of Spirits, just

as a state of good and truth is called Heaven ; and a
state of evil and falsity, Hell : these, too, are states.

5623. The Sun, there, is always in the east, and
therefore no other variations exist there than those of
states of life as to good and truth, which make their
periods . . . and therefore they can have no notion of
time, but only of state ; although, relatively to duration
of state, there is time equally as in the world ; but they
cannot have the notion of time from that, because the
states do not recur in regular alternatious . . . Nor are
they acquainted with spaces, because these are changed
variously according to the states of their life ; hence
they are the a2:)pearances of states . . .

5627. Still, they have the notion of heat and cold,
and also of light and shade ; but not from time, but
from the state of their life. They also see all things
there as in the world ; but still they do not perceive
. them according to spaces, but according to the states of
their life.

5646. That walkings [there] are changes of state. Ex.

5647". A book was instantly taken away upon a
mountain, (which is done) by placing one's self in the
state of another.

5917. That there are two states of man, especially of
a learned man. — With men who teach, and who reason
about Divine truths, there are two states ; one, while
they are teaching and thinking from doctrine ; and
another when they are thinking in themselves outside of
doctrine. Ex. . . The latter state is the proper state of
the man's spirit . . . and therefore after death the man
remains such as is his second state, because this state
is the state of his life ; but the former state is not
proper to the man, because this state is only a state of
thought from the memory... J.(Post.)34. E.1145.

6035. A spiritual state relatively to a natural state,
Ex.

D. Min. 4690. When they receded . . . malignant
Spirits and others succeeded, for the reason that this
state of affection was changed . . .

4721. On changes of state ; and that the Angels must
be in good and truth in every state.

e. Hence it was evident, how, when man resists

evil and falsity only a little, he can be in a state opposite
to them, and in delight.

E. 16. Such an interior state. Sig. and Ex.

. By state is meant a state of affection and the

derivative thought.

23. As all times in the Word = states of life; when
the Lord is treated of they = infinite state ; and infinite
state as to time is eternity.

1 48. A state of interior life unknown to all except
those who are in it. Sig. and Ex.

194. Ignorance of the time (when man is to die), and
of the state then, (that it will continue to eternity).
Sig. and Ex. *.

^, 'Hour' = state ; because all times in the Word

= states of life. HI.

233. There are two states of faith and of the derivative
life, or of life and the derivative faith, of the men who
are in the Church ; one is from doctrine, and the other
is from the Word, or preaching from the Word. . . With
some, these two states act as a one, and with many
they do not. Ex.

-. The quality of the state of thought, faith, and

life from doctrine. Ex.

*. The state of faith and the derivative life of the

men of the Church from the Word. Ex. . . All within
the Church who are saved are kept by the Lord in this
state of thought and faith . . .

351. Manifestation of the states of those who are of
the Church where the Word is. Sig. and Ex.

352. That no one except the Lord knew these states.
Refs.

489'^. Influx from the Heavens, and consequent changes
of state, and separations. Sig. and Ex.

499. 'An earthquake ' = changes of the state of the
Church. Ex.

571. Continually in the state. Sig. and Ex.

6. Instead of the apparent revolutions of our sun,

there are merely changes of state, in Angels and Spirits,
according to their reception of the good of love and the
truth of faith.

644*. That the Divine truth inflows in both states,
namely, while the man of the Church is in his spiritual
state, and in his natural state. Sig. . . For the man of
the Church is by turns in a spiritual state and in a
natural state.

674. A notable change of the state of the interiors
with those who are of the Church. Sig. and Ex.

696^. 'Fear,' 'terror,' 'consternation,' and the like, =
various . . . changes of the state of the mind.

731. The state of the Church : that meanwhile it [the
state] may be provided with manJ^ Sig. and Ex.

1146^. That all activities are changes of state, and
variations of form ; and that the latter are from the
former. By state in man we mean his love, and by
changes of state, the affections of love.

1218^, For (all things there) come forth according to
the states of the Angels, and are permanent according
thereto, so that the states themselves, and those things,
make a one, and therefore they are also varied just as
their states are varied. But this is the case especially
in the World of Spirits . . . because there every man
undergoes changes of state . . . But Spirits do not
reflect upon these changes and variations. Ex.

1219-. By states are meant states of love and wisdom,
or of affections and the derivative thoughts, which are

stated

2a

Statue

manifold and various. According to these the angelic
Societies are distant from eacli other, and the Heavens
from the Hells, and the Societies of the Hells from each
other. It has been granted me to see how likeness of
state conjoins, and contracts the extension of space or
distance ; and how unlikeness of state separates, and
jirodnces extension of space, or distance. Those there
who appear to be a mile apart can instantly be present
with each other when the love of the one for the other
is excited ; and on the other hand those who are talking
together can instantly become a mile apart when hatred
is excited.

^ But the idea of state, and the derivative idea

of the appearance of space and time (with the Angels)
exist solely in the nltimates of creation there, and from
them. (Continued under Space.)

De Verbo 3''. I was then in an interior natural state.
Des.

^''. For an Angel does not change his state, that

is, pass from a spiritual state into a natural one.

5 M. 4. On the first state of man after death. (Fully
quoted under Novitiate.)

Stated. Status.

A. 8070. See Statute, here.

H. 159-. These alternations (of state) are not stated ;
but come more slowly or quickly . . .

W. 70. For the spaces and times there are not stated
as they are here. 32x6.

165. A dead sun was created that in ultimates all
things may be fixed, stated, and constant.

P. 220-. Hence the Angels have ultimates, which in
themselves are fixed and stated.

E. 1218-. Material things are stated, because they
recur regularly . . .

Statements. -Dicta. See under Say.

Stater. Stater. E.513I8. 82o5.

station. Statio.

A. 1 44 1. Shechem the first station in Canaan . . .

5125. 'Restore thee upon thy station' (Gen. xl. 13) =
that (these things) would be reduced into order, that
they may be in the last place. 5241.

6051. So shall your station be in the midst of the
Natural . . . Sig.

6171. A fixed state of spiritual life. Sig. and Ex.
839S. A stage iu the succession. Sig.

D. 4452. Tliey are removed successively from their
former station . . .

4652. The station where was the beginning of the
course, that is, the starting point.

E. 411^^. In such a position have I seen them . . .
687^. Standings and sittings, being of man's rest, =

the being of life from which is its manifestation-cczsiere ;
thus to cause to live.

Stationary. Stationarius.

D. 2930. Some Spirits who were as it were stationary
over head, kept me awake . . . These stationary Spirits

kept me in a middle state, nearer wakefulness than
sleep, and thus harassed me . . . 2942.

3048^. It was permitted that they should have their
stationary ones with me : without these they could not
inflow so well.

3087. A certain stationary one of those who were
above me . . . was turned into filthy intestines.

Statue. Statua.
Set up. Statuere.

A. 920<^. Hence came their statues in the oi>en air.

1241'-. The externals of their worship were statues,
etc.

1 326-. ' The statue ' seen by Nebuchadnezzar (Dan. ii. )
= that from true worship comes at last such worship as
is called 'Babel' ... As also 'the statue of gold' which
Nebuchadnezzar set up (Dan.iii.).

1462-. 'A pillar' (Is. xix. 19). ( = truth which is the
ultimate of order in the Natural. 3727^)

1551. 'The statue' (Dan. ii.) = the successive times of
the Church (that is, the golden, silver, copper, and iron
ages). 3021*.

2x62^ The 'head' of 'the statue' (Dan. ii.) = celestial
things; the 'breast,' spiritual or rational things; and
so on.

2313. That the affection of truth perishes, is signified
by Lot's wife made a statue of salt. 2455.

2441^. 'The statues of the house of the sun' (Jer.
xliii. I3) = the worship of self.

2455. 'A statue' (Gen.xix.26) is here expressed in the
Hebrew by a word which means a standing stiW-statio ;
and not by one which means a statue erected for worship,
or for a sign, or for a witness ; so that by 'the statue of
salt' is here signified that the truth signified by Lot's
wife stood vastated.

3726. 'He set it for a pillar' (Gen.xxviii.i8) = a holy
boundary ; thus the ultimate of order.

3727. For in the most ancient times, stones were
placed at their boundaries, which marked the ^wsse^sion
. . . and were for a sign and witness that the boundaries
were there. . . The Ancients began to account these
stones holy . . . and called them pillars ; and in this
way pillars were introduced into worship, and they
erected them in the places where they had their groves,
and afterwards where they had their temples, and also
anointed them with oil. . . The Most Ancients were
instructed that stones=truth . . . This is why pillars
= a holy boundary, thus truth, which is the ultimate of
order in man . . .

2_ That the pillars were erected for a sign, and

for a witness, and also for worship ; and that they = a
holy boundary, or truth in man's Natural. 111.

— — *. 'The twelve pillars' (Ex.xxiv.4) = the truth
which is from good in worship.

^. A representative of truth was established by

the stones of the altar ; and they were forbidden to re-
present it by pillars, lest thereby truth should be
separated from good . , . (Deut.xvi.22). io643-*.

^ Nevertheless they did erect pillars, and thereby

represented things contrary to order. 111.

statue

24

Statue

[A. 37277. The pillars ainoug the gentiles = falsities,
and therefore it was commanded that they should be
destroyed. 111.

4090. 'Where thou anointedst a pillar' (Gen.xxxi. 13)
= where the good of truth is. and its boundary. 'A
pillar' = a holy boundary ; thus the ultimate of order;
and consequently truth.

4190. 'Jacob took a stone, and set it up for a pillar'
(ver.45) = such truth and the derivative worship. . . 'A
pillar' = worship from truth.

4205. 'A pillar' (ver.52) = truth. . . Both the heap
and the pillar were for a sign or for a witness ; here, for
a sign of the limit. Ex.

4385. 'To set with thee' (Gen.xxxiii.i5) = to conjoin.

4580. 'Jacob set up a pillar in the place where He
spake with him, a pillar of stone' (Gen.xxxv. I4) = what
is holy of truth in that Divine state.

^. The pillars erected in ancient times were either

for a sign, for a witness, or for worship. Those for
worship were anointed, and were then holy, and worship
was held there . . . This ritual derived its representation
from the fact that in the most ancient times stones were
set up on the boundaries between families of nations,
lest they should pass over them to do one another evil
. . . That they should not pass beyond them to do evil
was to them a law of nations. And, as the stones were
on the boundaries, the Most Ancients . . . when they
saw them, thought about truths which are the ultimates
of order. . . At last, their descendants . . . began to
regard these stones as holy, pouring libations upon them,
and anointing them with oil ; and they were then called
pillars, and were used for worship.

^. In the Ancient Church, the pillars served them

as means of attaining to internal worship. Ex. . .
Hence it was that the Ancients had pillars for worship
in their temples, groves, and forests, and upon the hills
and mountains. 10643.

4595. 'Jacob set up a pillar upon her grave' (ver.20)
= what is holy of spiritual truth that would be raised
up there. 'A pillar' — what is holy of truth.

6o7<!. 'To set before' (Gen. xlvii. 2) = insinuation.

8325^ Two statues, partly of flesh, and partly of stone,
appear in the boundary of the created universe, in front
towards the left, which are said to swallow those who
think of what the Divine was doing from eternity. Ex.
T.3ie. D.348ie,Ex.

85136. They who hold to what is internal . . .

9207". 'A pillar of salt' = disjunction from truth.

9321. 'Thou shalt break in pieces their statues' (Ex.
xxiii.24) = that the falsities of worship are to be put
aside.

9389. 'Twelve pillars for the twelve tribes of Israel'
(Ex.xxiv.4) = a representative of the Lord's Divine
Human as to the Divine truth which is from Him in
its whole complex. 'A pillar' = a representative of the
Lord's Divine Human as to truth ; because by 'an altar'
is signified a representative of it as to good ; and 'a
pillar,' in the representative sense, = the Holy of truth
which is from the Lord. Kefs.

9406^. See State, here.

10030^ 'The head' of the statue ( Dan. ii.) = the first
state of the Church ; ' the breast and arms,' the second ;
and so on.

10643. 'Ye shall break their statues' (Ex. xxxi v. 13)=
that the falsities of evil are to be dissipated. 'Statues'
= representatives of the worship of the Lord from truths ;
and, in the opposite sense, of idolatrous worship from
falsities.

. The statues (or pillars) which the ancients

placed upon mountains and in groves = Divine truth ;
for the pillars were stones . . . ^,111.

^. In these passages, 'pillars' = worship from

truths, because a stones Divine truth; and a pillar
anointed with oil, Divine truth from Divine good.

H. 526. They establish (the inference) that . . .

S. 115. They who hold to (this idea).

P. 328^. These four Churches are meant by 'the
statue' (Dan. ii.). 913=*. M.78. T.760.

R. 224^. You were not created statues, but men.

547. Its appointed state-statutum. 562.

S39*. They saw tliem ... as statues and carved idols,
with an assembly kneeling round them.

M. 232'. Take heed lest your minds . . . should become
statues of salt.

T. 23"^. He who confirms himself in a plurality of gods
. . . becomes like a statue made with movable joints . . .

no*. I saw instead of the tents two statues in the
likeness of men, made of the dust of the earth (which
represented their faith as queen and charity as her
servant). Des. A shower from Heaven soaked both the
statues (causing them) to boil up . . . and become heaps
. . . like sepulchral mounds.

356. If man were to stand . . . like a sculptured statue
with movable joints, and wait for influx . . .

480". I say. No more than a statue, and not no more
than a beast. Ex.

489^. If man were deprived of free will in spiritual
things, he would be no longer a man, but only a statue.

D. 1880. (A dream of a theatre consisting of statues
of a brown colour, one or two of which moved themselves,
as if to commence a theatrical play. ) 1881. (The statues
represented those who live in externals only. 1882.)

2147. Men who aspire to an immortality of fame . . .
by means of sepulchral statues, etc.

351 1. Hence (the Dutch) do not tolerate in their
places of worship either statues, images, or pictures.

3551. (These common jjeople) spoke almost (like) life-
less statues.

6071. (Polhem) made statues (there, for magical
purposes).

E. 70^ 'Thestatue'(Dan.ii.) = thestateof the Church
as to good and truth, from its first time to its last,
(which was) when the Lord came into the world. 176-.
237".

375'". That they anointed stones set up for pillars. 111.

391^^ 'A pillar to Jehovah in the border thereof
(Is.xix. I9) = the worship of the Lord from the tt-uths ot
faith ; 'a pillar ' = worship from the truths of faith. 654®.

stature

25

Statute

■ — —^*. 'Sun -statues' (Is.xxvii.9) = worship from
natural truths.

^. Theii- 'altar' = worship from evil; their

' statues, ' worship from falsity, and therefore Hell. "^.

-^. 'Sun-statues' (Ezek.vi.6) = idolatrous worship

from falsities of doctrine.

411'*. 'The head of the statue' (Dan.ii.) = the Most
Ancient Church. Ex. . . Its 'breast and arms' = the
Ancient Church. Ex. . . Its 'belly and thighs ' = the
Cliurch which succeeded the Ancient spiritual Church,
which may be called spiritual natural. Ex. . . Its 'legs
and feet, which were part iron and part clay'=£he
Israelitish and Jewish Church. Ex. 577^.

430'. 'The altar and twelve pillars' (Ex. xxi v. 4)= all
truths from good by which the Church exists.

652^^ 'He shall bring down the pillars of strength to
the earth' (Ezek.xxvi. 11) . . .=that all worship from
truths will be destroyed. For 'pillars' = holy worship
from truths ; and as all power is of truth from good,
they are called 'pillars of strength.'

850". See Statute, here.

1029^. 'The statue' (Dan.ii.) describes the state of the
Church which becomes Babylon, from its beginning to
its end. Ex. . . Its ' head ' = wisdom ; and 'gold,' the
good of love to the Lord. That the toes of its feet were
'part of iron and part of clay ':= that the last state of
that Church would be destitute of all good of love and
of all wisdom. Ex. . . The new Church which will then
be established ... is described in (ver.44). Here . . .
' kingdom ' = the Church, in like manner as a 'man,' in
the form of which the statue was.

Dicta Pro bantia. Page 11. The consummation of the
Church from its first foundation to its last is described
by 'the statue' (Dan.ii.) . . . the first Church, which
was before the Flood, by 'the gold ;' the second, after
the Flood, by 'the silver;' the third, which was
Israelitish. . . by 'the brass;' and the fourth which
was Christian, by 'the iron mixed with clay.' Can.
Trinity vii. 6.

Stature. Statura.

A. 9233. In stature (the Spirits of the moon) were
like boys of seven.

W. 2856. His human body cannot be thought of as
being of any stature.

M. 411. That infants (there) grow in stature and in-
telligence as (here).

T. 412. I have seen a Society as one man, in stature
like a man (here).

E. 727^. Such pride is signified by 'she lifted herself
up in her stature' (Ezek.xix. 11).

Statute. Statutum.

A. 37*=. Tliese changes are called in the Prophets
'ordinances.' 111.

103S". (A covenant was established also) by the rites of
the Church enjoined by the Lord, which are called
'statutes.' E.701^"-.

1241^. The externals of worship were . . . many other
things which were called 'statutes.'

3382. 'Kept My . . . statutes, ' etc. (Gen.xxvi.5) = that
by continual revelations from Himself . . . He united
the Divine essence to the human . . . ' Statutes ' = the
external things of the Word.

-. He Himself was the statute . . .

e_ 'Statutes' — the external things of the Word,

such as rituals, and those things which are representative
and significative of the internal sense. 111.

4288^. In both (Churches) there are nearly similar
external rituals, that is, similar statutes, laws, and
precepts.

4289^. They were only required to keep the statutes
and precepts in the external form.

4444^ 'A sojourner' = those who suffered themselves
to be instructed in their statutes and doctrinals. 111.

^. This [ancient] statute was known not only to

Jacob and his sons, but also to Shechem and Hamor
. . . for the statutes, judgments, and laws given to the
(Israelites) were not new . . . 4449". 4835-

4844I". This, like all the other precepts, judgments,
and statutes in the Jewish Church, was representative . . .

6164. 'Joseph appointed it for a statute' (Gen. xlvii.
26) = what is concluded from consent. Ex.

7884. 'An eternal statute' (Ex.xii.i4) = the order of
Heaven . . . because all the statutes commanded the
sons of Israel were such things as flowed from the order
of Heaven; whence they also represented the things
which are of Heaven.

7899. 'An eternal statute' (ver. 17) = according to
Divine order. 7931.

7995. 'This is the statute of the passover' (vcr.43)
= the laws of order for those delivered . . . For all the
statutes commanded them were laws of order in the
external form ; but the things they represented were
laws of order in the internal form. The laws of order
are the truths which are from good.

8070. 'Thou shalt keep this statute at a stated time
from year to year' (Ex.xiii.io) = that this law of order
should be in this state constantly.

8357. 'There he set for him a statute and a judgment'
(Ex. XV. 25) = the truth of order then revealed. 'A
statute' = the external truth of the Church. .. The
reason 'a statute ' = the external truth of order, is that
every external [truth] of the Church was called 'a
statute ;' and every internal truth of order, 'a judgment.'

8363. 'If thou wilt keep all His statutes' (ver.26) = a
life according to the trutlis of faith, which are the
exterior things of the Church. ' Statutes ' = the external
truths of the Word ; thus the truths of faith which are
the exterior things of the Church.

. When 'statutes' and 'precepts' are mentioned

together, 'a statute ' = what is external of the Church;
and 'a precept,' what is internal of it.

8706. 'Thou shalt teach them statutes and laws' (Ex.
xviii.2o) = that from truth immediately from the Lord
come the external and internal goods and truths of the
Church. . . ' Statutes ':= the external goods and truths of
the Church.

8793. The ten precepts = internal truths ; and the laws

statute

2r

stave

and statutes delivered in the following chapters = ex-
ternal trutlis.

[A.] Sgoe*. As all the statutes which the Lord com-
manded the sons of Israel were founded on the laws of
order which are in Heaven . . . those delivered concerning
'thefts' are so founded. Enum.

8972-. The laws coumianded the sons of Israel were
distinguished into precepts, judgments, and statutes. . .
Statutes were those things which were of worship.
■',111. 9282. 9417.

. This is why the man of the Christian Church is

not bound to observe those 'judgments' and 'statutes'
in the external form, but in the internal. Nevertheless
lioliness abides in them, because they contain holy things
in them . . . for when they are read by a Christian man,
the Divine things in them, and which were represented,
are apperceived in the Heavens, and fill the Angels with
what is holy, and at the sanie time the man who is read-
ing them, by influx from the Angels ; and still more so
if the man himself at the same time thinks about the
Divine things wliich are in them.

■*. Furthermore, all the laws, in so far as they

were of a representative Church, were called in genei'al
'judgments and statutes.' 111.

9349. See Law, liere. *,

. The statutes, etc. which are to be observed and

done ; those which serve for use if one pleases ; and those
wliich have been abrogated. (See Law, here.)

97SS. 'The statute of an age' (Ex.xxvii.2i) = Divine
order . . . which is eternal.

9966. 'The statute of an age to him and his seed after
him' (Ex.xxviii.43) = the laws of order in the repre-
sentative Church. 'The statute of an age'=the law of
Divine order in the Heavens and in the Church.

10018. 'For the statute of an age(Ex.xxix.9) = accord-
ing to the eternal laws of order. 'A statute' = a law of
order. 10095. 10248.

D. 5633. They send to the inquisition those not willing
to receive their religious decrees.

E. 204*. Lev.xix. treats of the statutes, judgments,
and precepts which they were to keep ; and, as these =
Divine truths, it is said, 'Ye shall be holy.' .

27516^ 'The ordinances of the moon and stars' (Jer.
xxxi.35) = truths from spiritual good, and from Know-
ledges. (=all things which are done in the natural
man according to the laws of order. 401^^)

3SS''. The life of charity is meant by 'walking in the
statutes, and keeping the precepts, and doing them'
(Lev.xxvi.3) ; for this is charity.

392^^. 'Statutes and judgments'= such things as teach
rituals.

419^^ 'Statutes and judgments' (Ps.cxlvii. 19) = ex-
ternal and internal truths which are from good.

434^2. 'Statutes of the heart,' and 'searchings of
heart' (Judg.v. i6) = truths from good which are in the
natural man from the spiritual man . . . 'Statutes and
searchings of the heart' = all things which are deter-
mined and ordinated in the natural man from good in
t'le spiritual man.

610®. 'The ordinances of the sun, moon, and stars'
. . . and 'the ordinances of heaven and earth' (Jer. xxxi.
35 ; xxxiii.25) = like things to those which are signified
by ' times ; ' for times come forth from these ordinances.

629^2. 'Ordinances,' here (Jer. xxxi. 36) = all the things
of the Church which were commanded the sons of Israel ;
thus all things of worship.

684^-. 'I will announce concerning the statute' (Ps.
ii.7) = an arcanum of the Divine providence and will.
( = His advent. 850^.)

696^'*. 'Statutes' (Jer.xliv. io)=:the laws of external
worship.

768^". 'The covenant of day and night,' and 'the
ordinances of heaven and earth' (Jer.xxxiii.25) = the
conjunction of the Lord with those who are in Divine
truths in the Heavens, and with those who are in Divine
truths on earth; 'covenant' = conjunction ; and 'or-
dinances,' the laws of conjunction, which are the laws
of order ; and the laws of order are Divine truths.

850^". 'The set time-tempns statutuni' (Ps.cii. 13) =
His advent.

946'*. In many passages. . . ' statutes ' = the laws of
worship. 111.

. In these passages, 'statutes' = the laws of

worship which related especially to sacrifices and holy
ministrations.

1029^®. When the sons of Israel had wholly departed
from the statutes which were representative of the
spiritual things of the Church . . . they were given into
the hands of the king of Assyria . . .

1145^ 'The statutes of the nations are vanity' (Jer.
X. 3) = all things of worship of those who are in evil.

Stave. Fecfi's.

A. 1691^ 'The bars of the earth' (Jonah ii. 6).
E. 538", Ex.

9496. 'Thou shalt make staves of Shittim wood'
(Ex. XXV. 13) = power thence. 'Staves' = the power
which is rf truth from good. 9541. 9662.

^. For the staves relate to the arms in man, and

therefore have a similar signification . . . Thus 'staves'
= power.

*. As the staves with which the ark was carried

= power, so also did the bars with which the gates of
cities were fastened. 111.

^. (In these passages) 'staves' = the power which

is of truth from good.

9498. 'Staves' = power. 9501. 9539. 9732. 9733.
9735- 9736. 10193.

9501. 'The staves shall be in the rings of the ark
(ver. I5) = that power shall remain steadfast from the
Divine sphere of good and truth. 9502. 9735.

9732. 'Thou shalt make staves for the altar' (Ex.
xxvii.6) = the power of holding together in a state of
good. Ex.

10191. 'For receptacles for the staves' (Ex. xxx. 4) =
the power of truth from good there. ' Staves ' = the
power of truth from good.

10193. 'Thou shalt make staves of Shittim wood'
(ver. 5) = iiower from the good of love of the Lord.

stay

27-

Steal

E. 514'^ 'To cast down their bars' (Is.xliii. 14) =
their principles of falsity. 'Bars' = principles of
falsity.

700H 'The staves' with which the ark was carried =
Divine power ; the same as " arms.'

Stay. See under Delay.

Steal. Furari.

Thief. Fur.

Theft. Ftirhim.

A. 1798^. 'Thou shalt not steal' is altogether of
charity ; for he who has the life of charity would rather
give of his own to his neighbour, than take anything
awaj^ from him.

2609-. That we are not to steal, is perceived by the
Angels to mean that men should take nothing away
from the Lord, and should not claim for themselves any-
thing of justice and merit . . . 7089.

3175. Man is not born . . . even into any natural
truth ; as, that he should not steal, etc. . . (and)
unless restrained by civil laws, etc. he would steal, etc.
without any perception of conscience.

3670^. As far as (a king or a priest claims for himself
anything of the holiness which pertains to his office),
or attributes it to himself, so far he fixes upon himself
the character of a spiritual thief, or the mark of spiritual
theft.

4002. 'That shall be accounted stolen by me' (Gen.
XXX. 33) = that it was not his. Ex.

-. The Lord is said to come 'as a thief merely

to signify unawares and unexpected. 9125''.

. 'To steal ' = to claim for one's self that which

is the Lord's ; namely, good and truth ; and as all do
this in the beginning of regeneration . . . the expression
is milder than it sounds in the letter.

4111. 'Rachel stole the teraphim . . .' (Gen.xxxi.19)
= a change of the state . . . For 'to steal,' here, =to
take away what is dear and holy ; thus to change the
state. Ex. 41 12. 4133. 4136. 4151.

4174. 'Stolen by day and stolen by night' (ver.39)
= the evil of merit. . . Evil of merit is when man
ascribes good to himself . . . This evil is what is signified
by 'theft.' . . But in the beginning all being reformed
think that good is from themselves. Ex.

4295-. The Angels are indignant if anyone ascribes to
them anything of wisdom and intelligence ; for they
know that it would be . . . claiming to themselves what
is not theirs, and thus incurring the crime of spiritual
theft.

5135. 'For indeed I was stolen away' (Gen.xl. 15) =
that celestial things were alienated through evil . . .
For 'to steal' = to alienate ; and theft is the evil which
alienates ; and theft is also the evil which claims for
itself the things which are there. ' Theft' = alienation
relatively to the seat of which it takes possession, from
which it casts out goods and truths, and fills it with
evils and falsities. 'Theft' also = the claiming of
what belongs to others, when it attributes to itself and
makes its own the goods and truths which are in that
seat, and also when it applies them to evils and falsities.
Ex.

■*. This evil is what is signified by 'theft,' in so

far as like a thief it takes possession of the seat in which
good has been before ; and in so far as with many it
takes away the goods and truths which had been there
before, and applies them to confirm evils and falsities.

. If evil steals the goods and truths there, and

applies them to confirm evils and falsities, especially
if it does this from deceit, it then consumes those re-
mains . . .

^ That such things are signified by 'theft.' Ex.

and 111.

5747''. For before regeneration man supposes that he
procures truths for himself; and, so long as he supposes
this, he is in spiritual theft. Tr.

5749. 'Theft' . . .=to claim for themselves what is
the Lord's. 5758.

5758. The whole of Gen.xliv. treats of spiritual theft,
which consists in claiming to one's self the good and
truth which are from the Lord. This is a matter of
such moment that a man after death cannot be admitted
into Heaven until he acknowledges at heart that nothing
of good and truth is from himself, but from the Lord ;
and that whatever is from himself is nothing but evil.
Ex.

5886^. 'Thieves who steal the sons of Israel' (Deut.
xxiv.7) = those who acquire for themselves the truths of
the Church, not with the end to live according to them,
and thus to teach them from the heart ; but to make
gain for themselves by their means. That this is
condemned, is signified by 'that thief shall die.'
E.I 156.

6203. (How the evil of theft grows on a man.)
When a man has of set purpose committed manifest
thefts two or three times, he cannot afterwards desist
from them ; for they continually inhere in his thought.
D. 409 1, Ex.

8906. 'Thou shalt not steal" (Ex.xx. 13) = that no
one's spiritual goods must be taken away from him ; and
that those things which are the Lord's must not be
attributed to self. Ex. and 111.

-. These falsities are the 'thieves which climb

up into the houses, and enter in at the windows' (Joel
ii.9). . . 'The thief = the falsity which takes away the
truth. ^.

9018. 'He that stealeth a man' (Ex.xxi. i6) = the
application of the truth of faith to evil.

9020. Those who desire to dispense at their own will
the things which are the Lord's, especially those things
which are of the heavenly life with man, to the end that
they may dominate over all, and may gain the world,
when they take confirmations from the Lord's words,
are 'thieves' in the spii-itual sense ; for they steal
truths from the Word, and apply them to evils.

9099. 'When a man shall steal an ox, or a sheep'
(Ex.xxii. i) = one who takes away from somebody his
exterior or interior good. 'To steal ' = to take away
from anyone his spiritual goods.

9125. 'If a thief be caught while digging through'
(ver.2) = if it does not appear that good or truth is being
taken away. Ex.

steal

28

Steal

[A. 9125]'-. For a distinction is here made between the
theft committed by digging through ; and the theft
committed when the sun has risen.

^ A thief (Luke xii. 39) = one who through falsities

destroys the goods of faith.

9126. For by 'a thief or 'theft' is signified that
which has been taken away ; thus good and truth.
9131. 9i32,Ex. 9133. 9151. 9169.

9150. 'Theft' = the taking away of such things as
make man's spiritual life, consequently of truths and
scientifics. Tr.

10794. Such priests are called by the Lord 'thieves
and robbers.' Des.

H. 10. The Angels regard such as thieves . . . because
they take away from the Lord what is His.

531^. Although he does not steal, yet as he covets the
goods of others, and esteems fraud and evil arts as not
contrary to the law, in mind he continually acts the
thief.

S. 67-. In the commandment, 'Thou shalt not steal,'
man, by stealing understands stealing, defrauding, and
under some pretext taking away from the neighbour
his goods. A spiritual Angel by 'stealing' understands
depriving others of their truths of faith and goods of
charity by means of falsities and evils. But a celestial
Angel by 'stealing' understands attributing to one's
self the things which are the Lord's, and claiming to
one's self His justice and merit. Life 80. E. io83''.

Life. 62. That thefts, etc. of every kind, with the
concupiscence thereto, are the evils which are to be
shunned as sins. Gen. art.

80. That in proportion as anyone shuns thefts of
every kind as sins, he loves sincerity. Gen. art.

81. The evU of theft enters more deeply into man
than any other evil, because it is conjoined with cunning
and deceit ; and cunning and deceit insinuate them-
selves even into the spiritual mind of man . . .

P. 112^. The more a thief steals the more he lusts to
steal, until at last he cannot desist.

146. As soon as a man who has perceived delight in
defraudings and clandestine thefts, and who sees and
acknowledges interiorly that they are sins, and therefore
wants to desist from them, does desist, there arises a
combat of the internal man with the external. Ex. . .
When the victory has been gained, the external man
comes into the delight of the love of what is sincere,
which is charity ; and afterwards the delight of defraud-
ing gradually becomes undelightful to him. It is the
same with all other sins.

296''. It is known that a thief feels such delight in
thefts that he cannot desist ; and . . . that he loves
one stolen coin more than ten which have been given
him.

R. 164. It is attributed to the Lord that He will
'come as a thief {Rev.iii.3), but in the spiritual sense
it is meant that Hell will take away and steal (the ex-
ternal good of worship).

2. As the taking away of good and truth from

those in dead worship is done as by a thief in the dark,
this is sometimes likened to 'a thief.' Ill,

461. 'They repented not of their thefts.' etc. (Rev.
ix.2i). Ex. E.591.

705. 'Behold, I come as a thief (Rev.xvi. I5) = the
Lord's advent, and Heaven then for those who look to
him. . . 'To come as a thief,' when predicated of the
Lord, = His advent, and Heaven then for those who
have lived well, and Hell for those who have lived
evilly. ( = the Lord's advent, and the Last Judgment
then. E. 1005. )

892. Instead of the commandment, 'Thou shalt not
steal,' 'sorcerers andidolatei's' are here mentioned; and
by 'sorcerers' are signified those who search out truths,
which they falsify, that they may confirm falsities and
evils by them . . . for this is a species of spiritual theft.
And by 'idolaters' are signified those who , . . are in
worship . . . from their Own intelligence . . . which also
is a species of spiritual theft.

T. 317. 'Thou shalt not steal.' In the natural
sense, by this commandment is meant . . . not to steal,
rob, and act the pirate in time of peace ; and, in general,
not to take away from anyone his goods secretly, or
under any pretext. It also extends itself to all
impostures, illegitimate gains, usuries, and exactions ;
and also to fraudulent practices in paying duties and
taxes, and in discharging debts. Workmen oft'end
against this commandment who do their work unfaith-
fully and dishonestly ; merchants who deceive in
merchandise, in weight, measure, and accounts ; officers
who deprive the soldiers of their just wages ; judges
who pass judgment for friendship, bribes, or other
causes . . .

318. In the spiritual sense, by stealing is meant to
deprive others of the truths of their faith, which is done
by false and heretical things. Priests who minister
only for the sake of gain or the attainment of honour,
and teach such things as they see or may see from the
Word to be not true, are spiritual thieves, since they
take away from the people the means of salvation, which
are the truths of faith. 111. 320, Ex.

319. In the celestial sense, by thieves are meant
those who take away Divine power from tlie Lord ; and
also those who claim for themselves His merit and
righteousness. Ex.

330. V. In proportion as anyone does not will to steal,
in the same proportion he practices honesty-bJHcej'i-
tatem.

D. 457. That a great multitude of evil Spirits desire
to steal.

. They often want to excite me to steal, even

such things as are of small value, as in shops . . . They
tried to move my hand. . . Those who had been mer-
chants, and had used guile in their business . . . retain
this nature. And therefore such walk about, and,
wherever they come, they seem to themselves to steal,
thinking about nothing else ; but they are fined . , .
658. 659.

658. On the cupidity of stealing.

281 1. On kinds of certain thefts which are manifested
in the other life. — There are clandestine thefts, of the
minds of men, in that they endeavour in a thousand

steal

29

Stealthy

ways to insinuate themselves into the minds of men, by
a kind of theft, namely, bj' putting on completely that
which is delightful and dear to another, so as to present
themselves as it were in the same person. Some do this
inort'ly for their own sake, their quietude, delight, praise
. , . but these are not hurtful. But others attempt the
like, and do it more skilfully ... for different ends, as
for instance in order to snatch away the goods and
honours of others . . . Such are the worst. Further ex.
2812-2820.

3281. That old man who was adored by them . . .
told them tliat he was a thief . . .

5466-. The men had by various arts stolen men from
elsewhere, and had brought them to the women, who
had then cruelly treated them ... It is said that they
had stolen them, which is done when they lead them
into their proprium, and thus carry them off whitherso-
ever they will.

5949^. (The Russians) are devoid of the love of self,
but still are thieves . . .

6065-. See Truth, here.

D. M|in. 4632. He who has charity . . . does not
steal, that is, attribute righteousness to himself . . .

E. 193. 'I will come on thee as a thief (Rev.iii.3) =
the unexpected time of death, when all Knowledges
acquired from the Word which have not received
spiritual life, will be taken away. Ex.

^. The same is meant in Rev.xvi. 15. It is said

'as a thief because evils and the derivative falsities in
the natural man take away and cast out the Knowledges
of truth and good which are from the AVoixl there ; for
the things which are not loved, are cast out.

"*. As evils. and falsities penetrate from within,

and as it were break through the wall which is between
the state of man's thought from the spirit and the state
of his thought from the body, and cast out the Know-
ledges of truth and good which dwell with man ex-
teriorly, therefore these are what are meant by 'thieves'
in the following passages. 111.

®. Falsities are 'thieves;' and evils are 'destroyers

by night' {Obad.5).

*. 'Thief (Hos.vii.i) = falsity taking away and

dispersing truth.

548". 'To steal' (Ex.xxii. i) = to take away.

591. 'Theft,' and 'to steal' = to take away from au}--
oue the Knowledges of good and truth. Ex.

803. ii. See Sin, here.

902^. See Celestial Angel, here.

9196. 'Thieves' (Obad.5) = evils which lay waste the
truths and goods of the Church.

949''. In proportion as one shuns thefts, thus also
frauds and unlawful gains, in the same proportion
sincerity and justice enter, and he loves what is sincere
and just from what is sincere and just, and thence does
what is sincere and just not from self but from the
Lord.

967*'. On the fifth commandment, 'Thou shalt not
steal.' — By 'thefts' are meant not only manifest thefts,
but also thefts not manifest, such as unlawful usury and
gains, which are effected by fraud and cunning under
various pi-etences to make them appear lawful, or so

done clandestinely as not to appear at all. Such gains
are commonly made by the higher and lower adminis-
trators of the goods of others ; by merchants ; and also
b}^ judges who sell judgments, and thus make justice
purchasable. These and many other things are thefts
which must be abstained from and shunned, and at last
held in aversion as sins against God, because they are
co!itrary to the Divine laws which are in the Word, and
are contrary to this law, which is one among the funda-
mental laws of all religions in the whole globe. 969".

972-. He who abstains from thefts, understood in a
broad sense, or even he who shuns them, from any other
cause than religion, and for the sake of eternal life, is
not purified from them ; for in no other way is Heaven
opened ; and it is through Heaven that the Lord removes
the evils in man. Examp. (Another examp. 976-.)

1005. 'To come as a thief,' when predicated of the
Lord, = His advent, and the Last Judgment then. 111.
That 'to come as a thief has this signification, is
because it is attributed to the Lord that He takes away
the Knowledges of good and truth, and devastates the
Church, as a thief takes away wealth, and despoils a
house ; and also because the Church is then in night
and darkness . . . and a thief comes in the night.
Hence the comparison of the Lord's advent, and of the
Last Judgment, to 'a thief.'

1 167. They who resist as from themselves the cupidity
of stealing, thus also the cupidity of gaining wealth
dishonestly and unjustly, saying in their hearts that
this must not be done because it is contrary to a Divine
law, thus contrary to God, in itself infernal, thus in
itself evil — such, after some brief combats, are with-
drawn from that [evil], and are led by the Lord into the
good which is called honesty-sinceru77i, and into the
good which is called justice ; and they then begin to
think about these goods, and to see them from them-
selves, honesty from honesty, and justice from justice ;
and afterwards, as they shun and feel aversion for the
evil of the aforesaid cupidity, they love these goods,
and do them from love, and not from self-compulsion.
But it is different if the cupidity of making gain dis-
honestly and unjustly remains with the man. Ex.

D. Wis. xi. 5"-. The Spiritual in (the seventh com-
mandment— 'Thou shalt not steal') is not to take away
anything from the Lord, and attribute it to self, and
say that it is his ; and also not to take away from any-
one the truths of his faith by means of falsities. The
Moral in it is, not to act insincerely, unjustly, and
fraudulently with the neighbour, and to secretly take
away his wealth. And the Civil is, not to steal.

Stealthy. Furtivus.

D. 4741. See Chaiiles xii., here.

Steel. Chalybs.
Steely. Chalybeus.

M. 78^. Their faces were steely, of a grey colour.

231'. Their taces were seen as of polished steel.

Coro. 28. A steel bolt.

Stem. Caudex.

M. 77". The writings of the Most Ancients were . . .
afterwards on thin tablets of polished wood.

stem

30

Stench

T. 585-. The boily (of a plant) is the stem , . ,
695^. To expand the germ into a stem.

Stem. Cajilis.

F. 16. See RoD-iu'r(/«, here.

W. 314. The stems (of plants) clothed with the barks
bear relation to the Earth clothed with its lands (or
earths) . . .

T. 571^. A tree, which first grows out of the earth
from a seed, afterwards becomes a stem . . .

E. 1203-. The wonderful progression of growth from
the root into a ^-^xovX-rjcvincn ; then into a stem . . .

Stench. See Odour, Smell - 1*/?/-^, and
Stink.

Stench. Nidor.
Nidorous. Nidoms.

A. 1 5 14. (Correspondence of the stench of vomit.
See Odour, here.) D.6100.

1688. See Bitumen, here.

4628. In the sphere of such stenches are those who
are in Hell ; and, wonderful to say, those who are in
them do not smell the ^WwY-rjravtolentiam ; nay, these
stinks-/>!t<orfs-are delightful to them ; and when they
are in them tliej?- are in the sphere of their delights and
deliciousnesses. (Continued under Odour.)

4630. I perceived his presence from a stinlc-/beiore-
which was like the excrementitious stink-^op^or-of
teeth ; and a stench was afterwards perceived like that
from burning horn or bone. . . Those who are so natural
as not to think anything of spiritual things, not to
believe that there is a Hell and a Heaven, and still are
subtle in their transactions, are such as these, and are
called the unseen natural, being sometimes made mani-
fest to others by their stink-/oc<o?-e?)i. 5573. D.3498.

5177. See Stomach, here.

5387^. (That pirate said) that the fetid stench of
urine is what he is most highlj' delighted with,
insomuch that he wants to have his abode in pools, nay,
in casks, of fetid urine.

5388*^. (This Spirit— whose character is here fully
described) said that he loves the stench of urine more
than all other odours.

5394^. The most offensive stench exhaled from the
caverns there. (Continued under STiNK-/oetor. )

H. 429. Through these caverns are exhaled offensive
stenches and stinks-/oe<ores, which good Spirits shun
. . . but evil Spirits are eager for . . . For as in the
world everyone has been delighted with his own evil,
so after death he is delighted with the stink-/octo>-c-
to which his evil corresponds. In this they may be
compared to . . . ravens, wolves, and swine, which,
from the stench which they perceive, fly and run to
Ciidaverous and stercoraceous things. I have heard a
certain Spirit crying out aloud as from inward torture
when an eilluent breathing from Heaven struck him ;
and tranquil and glad when an effluent breathing from
Hell struck him.

488^ They who have been sordidly avaricious . . .

love such 8tenches-5iM?orosa-as are exhaled from the
undigested things of the stomach.

W. 339^. As there are such things in the Hells,
they abound in offensive stenches, as cadaverous,
stercoraceous, urinous, putrid ones, wherewith the
diabolical Spirits there are delighted.

341"^. That cadaverous and putrid things are in
accord with these noxious and useless animalcules . . .
may be seen from the cause, which is that there are
the like stinks-2J?f<o?'cs-and stenches in the Hells,
where such animalcules also appear ; and therefore
these Hells are named from them ; some being called
cadaverous, some stercoraceous, and so on. . . Hence it
is evident that where there are such stinks-jj w^orcs^
there are sucli noxious things, because they correspond.

P. 38-. Nidorous, occurs.

340*'. See STiNK-/"octor, here. D.618. E. 1005^.

T. 57. Like the stench in the dens of beasts, which
is in congruity with the wild animals there, but not to
man unless he is like them.

D. 1047. (The correspondence of a vinous fume.
See Wine, here.)

1150. The persecution of the innocent produces a
stench of bed-bugs. Ex.

2624. The delight (of the adulterous and cruel) has
now been turned into a stink-/'oe;!orem, that is, into
the stench of human ordure, wliich exhales thence, and
which I smell ; and they say that there is now such
a stench ... It is turned into such a stench ; and,
wonderful to say, the Spirits around me also smell such
a stench and stink-/oe<o?'c, as man does in his body.
(2625.) At last the stink-Zc/cio^-c-was so augmented that
they said they should perish . . .

5921. There exhaled from him as it were the stench
of garlic. (Its correspondence ex.)

E. 237^. Truths destroyed are falsities, even such
falsities as emit a bad smell. From these a stink-
graveolentia-h perceived in the other life, which is
such that it cannot be endured by any good Spirit : it
is like the stench of purulent matter from the lungs.

659^. To those who have been assassins and poisoners,
and also to those who have perceived delight in rapes,
there is nothing more delightful than a cadaverous
stench ; and to those who have been possessed with the
love of exercising command, and also to those who have
taken delight in adulteries, and no delight in marriages,
there is nothing more delightful than an excrementitious
stench ; and to those who have confirmed themselves
in falsities, and have extinguished in themselves the
affection of truth, there is nothing more delightful
than a swampy and also a urinous stench.

1057^. More than the sweetest odours do (these
profaners) love the rank stenches from flatulence and
latrines, which to their smell are more fragrant than
thyme. . . In a word, the love of domination by means
of the holy things of the Church corresponds to foulness-
foetori ; and its delight to a stink-^it<on-inexpressible
in words, and at which the Angels shudder. Such is
the exhalation from their Hells when they are opened ;

stentorian

31

Sterile

but they are kept closed because of the cousequent
oppression and occasional swooning.
D. Wis. X. 6'-^. See Odouk, here.

Stentorian. Stentoreus. coro.38.

step. Gressus.
Walk, To. Gradiri.

A. 6493-. The very least things are directed by the
Lord's Providence, even as to the very steps.

8371. The manner of walking in Jupiter. Ex.

H. 22S-. Man cannot stir a step-^ass!6??i-\vithout the
influx of Hfaveu. . . It has been granted the Angels to
move my steps, etc. as they pleased, by influx into my
will and thought . . . Man ])rays that God will send
His Angels to direct his steps . . .

331. Infants (here) must learn to walk, etc. It is
ilifierent iu the other life. . . They walk witiiout
practice. Ex.

T. 797^ See Melancthon, here.

D. 1770. When any Spirit fixes his attention npon
the steps of any horse, and speaks at the same time, he
is heard exactly as if tiie hoofs of the walking horse
were speaking.

3168. That mere equilibriums exist, has been shown
by my steps . . .

4101. "When I have counted the footsteps in the

street . . .

4221. (Spiieres iu connection with man's stepping.)
4474-

E. 652"^. 'They have hunted our steps, so that we
cannot go in the streets' (Lam.iv. i8) = a leading astray
by falsities, so that it is not known how to live.

654". 'The sole of the footsteps' of the king of
Assyria (2 Kings xix. 24) = the Sensuous, and the deriva-
tive reasoning, which is from mere fallacies.

714"-'^. Occurs.

839. Hence it is that the Angels of the Third Heaven
know the quality of a man from his stepping, etc.

863^^. The Lord's advent is meant by ' His goings in
the sanctuary' {Ps.lxviii.24),

Step. Passus.

H. 228-. See Step -grrcssw.?, here.

D. 3821. (Thus) unless the Lord . . . preserved man,
even the least of his steps, he would at once perish.

3941. So that there is not the least step (there)
which does not come forth from a change of Society.
4403, Ex.

Steps. See under Degree.

Stepmother. Noverca.

D. 5086. Adultcria cum NOVERCIS mis. 5371.
(The correspondence of this. E.8i7\)

Stercoraceous. See Dung.
Stereometric. Stereotnetrkus. T. 184.

sterile. See Barren.
Stern. Torvus.

M. 56^. Hence man, without reunition with his
beauty and elegance in woman, is stern, etc.

T. 185®. The priest looked at me with a stern
countenance.

Stern. Sevems.

D. 4402. Anthony of Padua appears . . . stern.

E. iboo^ From this conatus man puts ofi' all stern-
ness . . . and puts on liveliness . . .

Steward. Oeconomus.

A. 2252". The parable of the steward (Lukexvi.).
P.2So5,Ex.

W- 333^- Man is only like a servant and steward-
ministcr occo?i.o/«Hs- appointed over the goods of his
Lord.

Steward. Procurator, Curator.

Stewardship. Procwatio.

A. 1795. 'The steward of my house' (Gen.xv.2) =
an external Church. . . The external Church is called
'the steward of a house,' when the internal Church
itself is the house, and the father of tlie family is the
Lord. . . For all the stewardship pertains to the
external Church ; as the administration of rituals. Ex.

s. Tiie external or corporeal man may in like

manner be called the steward or administrator of the
house . . .

1796. With the Hebrew nation there was nothing
but the external of the Church ; thus nothing but the
stewardship of the house.

R. 484-^ Must there not be a deputy or introducer
(to every king) ?

M. 263-. That devil had been only a steward-cKj'ator
of some house. T.661*.

Stibium. Stibium.

E. 717^ 'I lay thy stones with stibium' (Is. liv. 11).
Ex.

Stick. See under Cleave.

Stick. Haerere.

A. 5404. Why did they hesitate. Sig.
8516''. They would thus hesitate in everything.
M. 380^". He said that he is at a loss . . .
D. 618. The odour stuck in my nostrils.

Stick. Haesitare.
Hesitation. Haesitatio.

D. 4021. At this he hesitated . , .

4385-'. They hesitated, and considered . . . 4388.

4430. Without hesitation.

Sticky. Viscosus.

A. ST^l- Spirits who relate to the most sticky things
of the brain. Ex. 5724.

N. 264. Those who relate to the sticky things of the
blood. Ref.

still

32

Stilik.-/oefor

M. 357. Sickness of mind from viscous and bilious
blood.

D. 810. Some (there) who are as it were sticky, who
retain whatever has been done in opposition to them
. . . They are such as here had long retained revenge ;
and are as it were sticky. (They are this sticky mucus
of the nostrils. 1268.) 1270.

E. 1006"^. There are shockingly sticky Hells for
those whose delights have been varieties . . .

5 M. 23. They saw upon the earth a stickiness, and
worms in the stickiness.

• Still. Ad/iifc.

A. 5S94. 'Still there are five years' (Gen.xlv.6) = the
duration of that state. . . The duration is signified by
'Still so many years.'

Sting. Stimulus.

See under PoiNT-act'^ews.

A. 6952-. 'Tails like scorpions, and stings in the
tails' (Rev.ix. io) = skilful reasonings from falsities by
which they persuade, and thus inflict injury.

T. no. Every word spoken against it is like a sting
in their nostrils . . .

Stink. See Odour, Smell -^/(?r^, and
Stench.

Stink. Foetor.
Stink, To. Foetere.
Stinking. Foetidus.

A. 814. They who bear deadly hatred, and thence
breathe out revenge and nothing less than death to
another, knowing no rest till tlien, are kept in the
deepest cadaverous Hell, where there is a \a.xik.-graveo-
lentus-^Xiw^ as if from corpses ; and . . . such Spirits
are so delighted Avith this stink that they prefer it to
the most delightful odours. . . Such a stink actually
exhales from that Hell. "When that Hell is opened
... so great a stink pours out that Spirits cannot stay
in the neighbourhood. Further des. 1514^.

824^. Sometimes the delight (of these adulterous and
cruel infernals) is turned into the stink of human
ordure, which exhales excessively when that Hell is
opened. I have smelled it in the World of Spirits, and
almost fell into a swoon from it. This stercoraceous
s,\.\a!K.-graveolcntia-'n\\% the Hell by turns, and by turns
ceases. It is their delight from adulteries which is
turned into such a ^\\\\k.-graveolentiaia.

825. A stink as from burning bones and hair exhales
from ('Gehenna'). D.3206.

95i<-'. When (those who had thought themselves
holy) are taken out of that place, it is granted them to
smell the stink of themselves, which is rank-p'rawo-
Icntii.H.

1 397- (On entering that Society of Heaven) he
smelled the cadaverous stink of himself.

1514-. The stink of mice is diffused around from
those who have been sordidly avaricious : the stink of
bed-bugs froni those who persecute the innocent.

15 15. The sphere of the stink of a certain woman
was perceived who was afterwards associated with the
Sirens, and that stink exhaled for some days wherever
she went. The Spirits said that the stink was as it
were mortal ; yet she smelled nothing of that stink.
The stink of Sirens is similar, because their interiors
are filthy, while their exteriors are for the most part
becoming and fair.

1631. They who have been rich (here) and have
dwelt in magnificent palaces, placing their heaven in
such things ; and, being devoid of conscience and
charity, have despoiled others of their goods ... at
last become excrementitious, and exhale a sphere of
the stink of teeth.

1 742-. The life which evil Spirits have ... is the
life of the cupidities of the love of self and of the world
... It is turned into a stinking and excrementitious
life ; and, wonderful to say, they perceive this stink as
most delightfiU. 111.

4516. 'Ye have troubled me, to make me to stink to
the inhabitant of the land' (Gen.xxxiv.3o) = that those
of the Ancient Church would abominate them.

4628''. When Hell is opened, and the exhalation
from it reaches good Spirits, these are seized with
horror and anxiety, like those in the world who fall
into the sphere of such stinks.

4630. See Stench, here. H.429. D.2624. E. 1057'.

4802*. (Such) are like a woman who has a lovely
face, and yet stinks \z.\\W^-graveolenter, and who is
therefore rejected from societies wherever she goes.
Moreover, when such (there) come to angelic Societies,
they actually stink ; which even they themselves smell
when they approach those Societies. Hence it may be
evident what faith is without the life of faith.

4948. Those of them who have lived at the same
time in pleasures, or in a delicate life conjoined with
interior cunning, are under the sole of the right foot.
. . . The stink of different kinds of filth is smelled there
according to the genera and species o; their life. D.2773,

5246-. This state (of temptation) . . . appears like a
mist exhaled from dirty places, and a stink is also
perceived from it . . .

5394S. ^ cadaverous stink was exhaled from the
caverns, because those who were there were cruel and
deceitful, to whom a cadaverous stink is most delightful.

7272^. Those who believe that they can be introduced
into Heaven, in whatever sins, that is, in whatever
spiritual foulness and stink-^M^ore-the}' have been. Ex.

10458-. ' I have made the stink of your camp to come
up even into your nose' (Amos iv. 10). . . 'Stink' =
what is abominable, which exhales from Hell.

P. 340®. (The infernals) said that their delights are
smelled by others as stinks from ordures, and as putrid
stinks-2J?'<ores-from carcasses ; and as stenches-ntc?ores-
from stagnant waters. I said. Are these delightful to
you ? They said that they were most delightful. I
said, Then you are like unclean beasts, which pass their
time in such things. They replied. If we are, we are ;
but such things are the deliciousnesses of our nostrils.
M.461'. T.569-.

Stixik.-srraveolentia

33

Stio^-pittor

D. 6i8. On the stink of intemperance. — One evening,
vhen I had taken much milk and bread . . , the Spirits
kept their senses in intempeiance ; hence came an odour
of human ordure from the dry things, and an odour of
foul urine from the li<|uids, which was in my nostrils,
and stuck there. . . They say that a like stench-«if^or-
is not smelled by them.

1279. In this deepest Hell . . . there is such a stink
from carcasses that the ears would be hurt if it were
described, and yet they are so delighted with the like
that they prefer these stinks to the most delightful
odours. Nay, tliis effluvium, which they carry with
them, is poisonous and pestilential ; for such carry with
them stinks which smite the interiors of the stomach.

4759. Some such (believers in natural theology) stink
like bed-bugs.

E. 1005-'. Consequently in the brothels (there) foul-
nesses of every kind appear. . . When they are opened,
a stench-?i iVZoz-is exhaled which excites vomiting.

Stink. Graveolentia.

Rank:. Graveolens, Graveolentus.

Rankly. Graveoknter.

A. S14. See STiNK-/oeto>', here. 824-. 951^. 4802-*.

2733-. When adulterers merely approach the heavenly
Societies, they smell their own stink, and cast them-
selves down.

7225s. When (those in falsities) approach any heavenly
Society, they smell rankly ; and, when they smell it,
they suppose it to flow forth from the heavenly Society,
when yet it is from themselves ; for a stink is not
smelled except near its opposite. 7319.

7319. See Stink-^m^ot, here.

75546. See SMELL-o?e?-e, here.

7790^. When (their truths) fall off, they leave rank
and stinking-jo?tfem<i(6-places from the falsities which
exhale from the evils there.

M. 431^. When those (scortatory) places in Hell have
l:>oen opened . . . such a ?Xva?s.-ijrave.oUiitxmn-\i^-s, exhaled
thence as to infest my stomach with heaviness ; and,
wonderful to say, these stiuks-2J«<<o?-es-are as delightful
to them as ordure is to swine.

D. 2644. As such a delight . . . consumes itself, it
becomes at last so rank to them, that they are at last
kept living in a death-dealing stink . . .

D. Min. 4733. Occurs.

Stink. Piitor.
Stink, To. Futere.
stinking. Putidus, Putris.

A. 7161. 'Ye have made our odour to stink . . . ' (Ex.
v.2i)=that they have so great an aversion to our com-
pliance. . . 'To make to stink ' = aversion.

^. As a stink is a thing which is held in aversion,

it is used in the Word for aversion. 111. . . Here 'stink'
= abominable evil.

^ The reason their odour ia said ' to stink-/oeferc

in their eyes,' is that all in evils and falsities are averse
to goods ; and truths stink to them.

VOL. VI.

*. That those in evils and the derivative falsities

have a stink, is very evident from the Hells called cadav-
erous, where there are assassins and those very tenacious
of revenge ; and from the Hells called excreraentitiou.s,
where there are adulterers and those who have had filthy
pleasures as their end. When these Hells are opened,
intolerable stinks-/oc<o>rs-exhale from them ; but these
stinks are not smelled except by those who have the
interiors, which are of the spirit, open. But still those
in these Hells apperceive these stinks as gi-ateful, and
therefore they love to live in these stinks-f oetoribus.
For they are like those animals which live in carcasses
and excrements, and there have the delight of their life.
When those Spirits come outside the sphere of those
stinks-/oe^or«m, sweet and grateful odours are noisome
and in the highest degree ungrateful to them.

7272^. See SriSK-foctor, here. P. 340*.

7319. 'The river shall stink' (Ex. vii. 18) = aversion
for the memoTy-know\edge-scieiitifincm-o{ truth. 'To
stink ' = aversion.

. In the other life, nothing is more abominable,

and consequently nothing stinks more disagreeably,
than profaned truth. . . It is circumstanced as is the
stink-graveolentia^of a carcase, which is produced when
living flesh is dying ; for falsity does not smell unless it
is united to truth, nor evil unless it is united to good :
each is smelled, not from itself, but from its opposite,
in its true character ; from which it may be evident how
greatly profaned truth must stink ; for profaned truth
is falsity conjoined with truth . . .

7337^- One of which (beautiful women) is wholly
rotten and stinMug-2mtidus-i'rom scortation.

7409. 'The land stank' (Ex.viii. i4) = what is conse-
quently noisome and repulsive.

7766'-. Their damnation is smelled by the stink and
fetor which exhales from them more than from those with
whom such (knowledges) have not been a matter of faith
... In general, if an evil Spirit approaches a heavenly
Society, where there is charity, a stink-/oci!or-is plaiulj^
smelled from him. So in particular, where, in the same
subject, there have been such things as are of Heaven
. . . and also such things as are of Hell.

7790^. See STi'SK-graveoIentia, here. M.43ie.

9192^. Whereas falsities from evil may be compared
to unclean foods, which are inwardly ]p\itTid-putidi.

9258^ ' A corru^t-2mtrcs-tTee makes evil fruits ' (Matt.
vii.i7;xii.33).

W. 130*^. In Heaven, this heresy (that God has in-
fused Himself into men) stinks like a carcase.

341-. See Stench here. E. 1057".

P. 305-. They might have known that . . . conse-
quently evil in itself is stinking . . .

R. 255^. Truth falsified (there) stinks in the nostrils
of the Angels.

M. 263. P^rom the body (of that devil) there was
exhaled a stinking and unclean heat.

T. 233. Truth falsified in itself is putrefying-^w^re-
falsity ; for in Heaven it stinks.

494*^. Fruits which from their spring are Totten-puties
within.

C

stipend

34

Stock

E. 405''^. The damnation of those who would perish
through evils, is signified by ' the stink of their carcasses
shall come up' (Is.xxxiv.3). . . ' Stink '= their dam-
nation.

986^ Hence it is that from the brothels in the Hells
there pour forth stinks which excite vomiting.

5 M. 3. As the place where he had stood stank from
(his murdering of truths) I hurried away home. For in
the Spiritual World Divine truth falsified by satans
stinks like the filth of the streets.

Stipend. Stipendium.

R. 799^. Not their annual revenues and stipends.

T. 430. Officials and governors to whom salaries and
stipends are to be paid from the public treasury.

D. 4765. They extracted from my memory . . . that
I had given (my servant) his wages.

C. 170. Ship-captains (who are) content with their
pay.

stipulate. Constipulare.

A. 3951. That thus it was stipulated from what was
provided. Sig.

T. 432. Performing contracts (a private debt of
charity).

Stjercrona. Stjercrona. D.4754. 5899.

Stock. Frosapia.

A. 788^ Because they were from tlie stock and seed
of the Most Ancients. 1072^.

9174. Truth from a different stock. Sig. and Ex.

9281. 'Sojourners' were fro"m a different stock.

9394^. See Scientific Truth, here.

P. 56^. Especially in the race of fishes.

T. 38^. The goods of one stock bind themselves into
bundles.

405^. Than those who are of mean extraction.

Stock. Stipes.

P. 76. Would he not be what is called a dullard and
a stock ?

R. 417*. They assert . . . that in spiritual things man
cannot begin, will, think, etc. anything, any more than
a stock.

675^. The wise Englishman said . . . Does a man con-
ceive faith in act like a stock ? Is the Church ... in a
stock which is then vivified ?

®. You (therefore) regard man, as to all spiritual

things ... as a stock . . .

T. 118-. If (the Angels and Spirits) were removed from
man, he would fall down dead like a stock.

641. Like a log thrown into the naked sun.

D. 3564. The lowest of the common people (are) as
dead as stocks or statues.

4038^. They sit like dead stocks.

6002^. They say that man is ruled to good like a stock.

Stock. Stirps.

A. 1362^. These (men) are the stocks or roots of these
nations

3612. Collateral good of a common stock. Sig.

4061. That it might be conjoined with the Divine
from a direct Divine stock. Tr.

4447^. The origin of interior truth from a Divine
stock. Rep.

4454. 'Shechem' = truth from an ancient Divine stock.

4643. The second conjunction with the affection of
truth from a Divine stock. Sig.

9002. Conjunction with the affection of trutli from a
different stock. Sig. and Ex.

T. 835S. Of the gentiles some are interior and some
exterior, which they derive partly from . . . the stock
from which [they originate].

E. 205^. That David might represent the Lord as to
Divine truth, the Lord willed to be born from the house
of David, and to be called . . . 'his Stock and Ofi'spring.'

650^-. 'The stump of the roots' which should be left
in the earth (Dan.iv. I5) = the Word, only the letter of
wliicli is understood, and which is merely something
known, seated in the memory and thence going forth
in speech. ( = the Word, through which the Church
should revive . . . Dicta Probantia p. il.)

Stock. Truncus.
Mutilated. Truncus.

B. 64. Man, in conversion, like a stock . . . 69,
Ex.

T. 23-. He would become like a human trunk.

185^ (He said) Man is like a stock while (faith) is
being infused ; but becomes like a tree when it has been
infused.

356-. Man, in spiritual things ... is like a stock or
a stone without life. (Quoted from the Formula Con-

cordiac. )

460-. How do you receive your faith, but as a stock
or a stone ?. . . How can the Word operate upon a stock
or a stone ?

^. (The Syncretist said) . . . Man can receive faith

from God , . . but he cannot be moved by God to charity
which is spiritual any more than a stock.

464. iii. In spiritual and Divine things, which relate
to the salvation of the soul, man is like a stock, a stone,
a pillar of salt . . . iv. In this respect man is worse than
a stock, unless the Holy Ghost . . . operates in him . . .
v. AVith some reason it may be said that man is not a
stone or a stock. A stone or a stock does not resist
. . . as man by his will resists God, before he is con-
verted . . . But yet he can contribute nothing to his
conversion, and in this respect he is worse than a stock
or a stone. (Quoted from the Augsburg Covfcssion.)

481^. (Thus) without free will, man would be a stock,
a stone, or a statue . . .

487^ (Some who had been of the Synod of Dort said)
When faith is given they are like stocks, from which
they are indeed vivified, but not spiritually.

503''. Tell any rustic . . . that in the things of salvation
he cannot understand and will any more than a stock
or a stone, would he not shake his sides witli laughter . . .

Stockholm

35

Stomach

504. (He said,) Therefore the Church . . . has con-
cluded tliat man cannot will, understand, and think
anything spiritual, nor even accommodate himself to
(do so), any more than a statue, a stock, and a stone . . .

532. This is like cutting off the trunk of a bad tree,
and leaving its root in the ground.

616. Can there be any blinder stupidity concerning
regeneration than there is with those who confirm them-
selves in the present faith, which is, that faith is infused
into man while he is like a stock or a stone . . .

D. 46S4. (The Spirit) then appears as if he were
mutilated.

Stockholm. Hohnia, Siockholntia.

D. 3626. (Case of the monomaniacs at Stockholm.)
3627.

4142. In my garden at Stockholm . . .

4774. A great palace seen like the castle at Stockholm.

5035. See SwEBEN, here.

5092. See CiTT, here.

5711. See Last Judgment, here. 5713. 5721.

Stockings. Tibialia.

M. 15". (Silk stockings worn by Angels.)

42''. (The Angel's) stockings were of shining linen.

J. (Post.) 317. Angels and Spii'its have breeches,
stockings, etc. like those in the world, with some
difference as to their colours . . .

Stoic. Stoicus.

D. 3952. The Spirits of that time were delighted with
ideas, as Spirits, and had indulged in thoughts, as is
known concerning the Stoics and the rest ; for they
could formerly think much better without philosophy ;
so that in a certain way they were among Spirits.

Stomach. Stomachus.

See Food.

A. 4459®. He who is in merely external pleasures . . .
indulges his stomach . . . But he who is in internals,
also has pleasure in these things ; but his regnant affec-
tion is to nourish his body pleasurably for the sake of
his health, to the end that he may have a sound mind
in a sound body ; thus principally for the sake of the
health of the mind. He who is a spiritual nian does
not rest here ; but regards the health of the mind as a
means for acquiring intelligence and wisdom . . . He
who is spiritual in a more interior degree regards intelli-
gence and wisdom as a mediate end : that he may serve
as a useful member in the Lord's Kingdom. And he
who is a celestial man : that he may serve the Lord.

M. 6^. (They said,) Our stomach loathes food.

T. 426. As the stomach, when loaded with bilious
matters, vomits out the food.

D. Min. 4574. See SToMACH-^'e?^<?•^c«7MS, here, and
at P. 296'-'.

Stomach. Ventrkulus.
See under Belly, and Yentkicle.

A. 1381. Compared to the fluids in the human l»ody
which rise from the stomach . . .
4791. See Tongue, here.

5173. (The correspondence of the castigation and
purifying of the food in the stomach.)

5174. The foods in the stomach are violently moved
in many ways, in order that their interior things may
be extracted . . . Such agitations are represented by
the first agitations of Spirits . . . and therefore it may
be said of Spirits, that a little while after death . . .
they first come as it were into the region of the stomach,
and are there agitated and purified. They with whom
evils have obtained the ascendency . . . are conveyed
through the stomach into the intestines . . . But they
in whom goods have had the ascendency, after some
agitations and purifications become chyle, and pass
into the blood . . . 5I75'

5175. See Food, here.

5176. vSo long as the Spirits are in t>his state, in
which they are like foods in the stomach, they are not
in the Grand Man ; but are being introduced . . .

5177. They who have been much solicitous about
future things, especially they who have on that account
become avaricious, appear in the region where the
stomach is. . . The sj there of their life may be com- .
pared to a sickening stench which is exhaled from the
stomach . . . They who have been such stay long in
this region. (Continued under Future.)

5178. (AVhy anxieties affect the stomach. See
Future, here. See also Anxiety, here, and at 5179.
6202. H.299.)

5392. Who constitute the province of the intestines
. . . may in some measure be evident from those who
relate to the stomach ; for the intestines are continued
from the stomach ; and the functions of the stomach
there increase and are exacerbated even to the last
intestines, which are the colon and rectum ; and there-
fore those who are in these last, are near the Hells
called excrementitious. In the region of the stomach
and intestines are those who are in the Earth of Lower
Things. (Continued under Lower Earth.)

5714''. When the sphere (of this adulterer) operated,
it induced a great oppression in the stomach.

5723. There were Spirits with me who induced such
an oppression in the stomach that I seemed to myself
scarcely able to live. . . Such Spirits are those who . . .
had been devoted . . . solely to pleasure . . .

6202. The avaricious . . . relate to such things in
the stomach as are undigested . . .

6726. Everywhere in the extremes of the body there
are reticular forms . . . which sift the things that come
in from the world . . . There are such most exquisite
forms in the stomach, which, in accordance with the
desires on account of their usefulness, admit into the
blood the suitable things of the chyle; and, according
to the aversion on account of the resultant harm, reject
what are unsuitable.

W. 408^. The stomach is in a like conjunction (with
the pulmonic motion) through the coherence of its
oesophagus with the trachea. D.Wis.vi.7.

stomach

36

Stone

p. 1 80'. If mail knew liow the stomach digests . . .
he would pervert and destroy it.

233*. See Ruminate, here. T. 146". £.242'*.

296'' Rolls down the food into the oesophagiis-
do Iliac hum, and thus into the stomach.

R. 204-. For the World of Spirits . . . corresponds
to the stomach. Ex. But the things which are
'spewed out' of the stomach, are those which have
not been separated . . . 791-. A. 5175. D.1742.

173. The memory with man is like the ruminatory
stomach in birds and beasts, in which they store the
food . . . and from iime to time take it out and convey
it into the true stomach, in wliich it is digested, and
distributed for all the uses of the body. The human
understanding is this latter stomach . . .

D. 1035. (This is like) the foods which are put into
the stomach ; for Souls relate to the things which are
put into the stomach, and they are there triturated.
Some must be roughl}' agitated in the stomach, and
then in the intestines; others are at once absorbed into
the veins . . . some into the lymphatics; some, on their
entrance into the mouth, before they come into the
stomach, are carried off by the veins, and exhale into
the brain . . .

1272. His operation into me had the effect that I
was quite miserably tortured in the stomach . . . until
I several times cast up from the stomach a foul acidity.
Snc-h an eft'ect have they upon the stomach, not unlike
that of the mucus of the nostrils, if much of which is
drawn down into the stomach, it so inviscates the
food, and stops up the pores, that there is no digestion.

1273. There was afterwards a dully painful obstruc-
tion about the upper oritiee of the stomach, from a like
cause ; for the mucus is collected there . . .

1278. When such from the deepest Hell are bound
together, the things which are in the stomach are
turned over, so that I was compelled to throw uii my
food. Ex.

1358. The stomach pertains to the heart.

2772-. They are let down by that way . . . but into
the stomach ; they supposing that it is by the way of
the heart; but it is through the stomach, and thus
the way of descent . . . where are also the excremen-
titious provinces.

4572-. The operation (of the Si'iiits who infuse
colds) is chiefly into the stomach . . .

D. Min. 4574. Whenever (the Spirits who take away
from others the life of thought) spoke, there resulted
something of a kind of indigestion of the stomach, so
that they affected the stomach-s<o?Hac7iWJJi-horribly.
See 4599.

4785. On those who appear in the stomach. — They
who are very solicitous about future things, especially
those who are so from avarice, appear as if in the
stomach. . . Their sphere may be compared to that
sielveuing stench which is exhaled from the stomach.

4826. On those who relate to the stomach. — Many
anx ieties appear to have their seat in the stomach ;
and the intlux of such Spirits is felt there ... as the

anxieties of avarice . . . and also other anxieties, which
are manifestly perceived in the stomach ; some in-
teriorly ; some higher, or lower, according to the
difference of them. I have often spoken with the
Spirits who induced them, and who are of the province
of the stomach. These correspond to indigestion . . .
4828.

4827. The stomach corresponds also to the longing
for knowledge for the sake of use ; thus to the digestion
and appropriation of the things which are of use.
Then is the stomach in its freedom, and swells up
freely, and the lungs operate freely upon it, causing
life to be delightful. In the other case it is constricted;
nor can it arrive at freedom.

Stomacher. See under Breastplate.

Stone. Lapis.
stone, Of. Lapideus.
stone, To. Lapidare.
Stoning. Lapidatio.

See under Agate, Amethyst, Beryl, BLiiE--%<ictn-
ihus, Calculation, Carbuncle, Chrysolite, Chry.so-
prase, Diamond, Emerald, Jasper, Onyx, Ruby,
Sapi'hire, Sardius, Topaz, and Urim.

A. 114. The truth of faith was signitiid . . . bj-
precious stones. 111.

425. 'For stones iron' (Is.lx. i7) = for sensuous truth
natural truth. 643. 1551".

643. Man's lowest Spiritual they compared to stone.

-. 'The stone crieth out of the wall' (Hab.ii. 11).

'The stone' = what is lowest of the understanding. .

*. 'Stone' (Jer.ii.27) = the sensuous Scientific.

1171'*. 'Precious stone' (Ezek.xxvii.22) — the deriva-
tive faith.

1296. 'Stone,' in the Word, = truth.

-. 'Hewn stone' (Is.ix. io) = what is fabricated.

1298. 'They had brick for stone' (Gen. xi. 3) = that
they had falsity instead of truth.

. The reason ' stones ' = truth, was that the

boundaries of the Most Ancients were marked off by
stones, and that they set up stones as witnesses that
it was so, or that it was the truth. 111. . . Hence
'stones,' in the Word, = truths, insomuch that not only
the stones of the altar, but also the precious stones
on the slioulders of the ephod and upon the breast-
plate = holy truths which are of love.

^. The stones themselves (of the altar) represented

the holy truths of that worship ; for which reason it
was commanded that the altar should be built of whole
stones, not hewn ; and it was forbidden that anj- iron
should be lifted upon them (Deut.xxvii.5-7 ; Jos.viii.
31); for the reason that hewn stones, and stones on
which iron has been used, =what is artificial, and thus
what is fictitious of worship; that is, what is from
proprium, or from the production of the thought and
heart of man . . . For the same reason iron was not
used upon the stones of the temple (i Kings vi.7),

'. The precious stones mentioned in Is.liv. 11-13

= holy truths . . . Hence the foundations of the wall
of the holy Jerusalem were said to be adorned with

stone

37

Stone

every precious stone ; (for) the foundations of the Lord's
Kingdom are lioly trutlis.

. The tables of stone on which the ten words

were written = holy truths; and for this reason they
were of stone . . .for the coniniandments themselves
are nothing but truths of feith.

■•. As truths were signified by stones . . . the

Lord was called 'a Stone.' III.

^ That 'stones' = truths. Further ill.

1589®. Some objects turn the rays into most beautiful
colours, as the diamond, ruby, jacinth, sapphire, and
other precious stones.

1 621,. Thei'e are atmospheres which resemble the
sparkling of all the precious stones.

20396. 'Knives of Qints-petramni' = the truths. . .
'Stone,' or ' flint " = truths.

2466''. 'To commit adultery with stone and wood'
(Jer.iii.9) = to pervert the truths and goods of external
worship. ' Stone '=: such truth.

3694. '(Jacob) took of the stones of the place' (Gen.
xxviii. ii) = the truths of that state. ' Stones ' = lower
truths, such as are those of the natural man.

3720. ' Temple ' = truth, because it was constructed
of stones ; and ' stones' = truth.

^. They who place merit in truths, in that they

have believed themselves to know truths better than
others, and yet have lived evilly, appear to themselves
to cut stones. (This) has made it evident to me that
. . . stone = truth; and also the fact that when ... a
stone house has been seen, there has occurred the idea
of truth.

3724-3726. '(Jacob) took the stone which he had
placed for his pillows' (ver. i8) = the truth with which
there was communication with the Divine; 'and placed
it for a pillar ' = a holy boundary.

3727. See Statue, here, 4190. 4580. 10643.

. The Most Ancients thought from these stones

about the ultimates in man, consequently about the
ultimate of order, which is truth in the natural man. . .
They were instructed from Heaven that ' stones ' = truth.
45802.

3769. 'A great stone was upon the well's mouth'
(Gen.xxix.2) = that the Word was closed up. Ex.

3771. 'They rolled the stone from the well's mouth '
(ver. 3) = that they unclosed it.

3858". The reason the names of the tribes were
engraved on the precious stones, was that 'stones, ' in
general, = truths ; and 'precious stones,' truths which
are transparent from good ; and, as the names of the
several tribes = the quality, a special stone was assigned
for each tribe, which stone, by its colour and trans-
parency, expressed the quality which was signified by
each tribe. Hence it was that the Lord gave answers
by the urim and thummim. 3862*^, Ex.

4192. 'Gather stones: and they took stones, and
made a heap' (Gen. xxxi. 46) = truths from good; for
' stones ' = truths; and 'a heap,' good. (Continued under
Heap.)

4197^ 'Joshua took a great stone, and set it up
there under an oak . . . and said . . . Behold, this stone

shall be for a witness to us ; for it hath heard all the
words of Jehovah . . .' (Josh.xxiv.26,27) . . . The truth
through which the confirmation was made was 'the
stone.' That ' a stone ' = truth. Refs. In the supreme
sense, 'the stone ' = the Lord Himself, because all trutii
is from Him; and therefore He is called 'the Stone of
Israel' (Gen.xlix.24) ; and it is here said that the stone
should be for a witness because it had heard all the
words of Jehovah.

4489-. The stones (of the altar) = in special, lower
truths. Refs.

4530". Hence the colours mentioned in the Word,
such as those of the precious stones . . . represented
such things as are of intelligence and wisdom.

4580^. 'For 'a stone ' = truth in the ultimate of
order. Refs.

4728-. 'That go down to the stones of the pit ' (Is.
xiv. 19). . . 'The stones ' = the borders; whence they
are called also 'the sides'; for round about the pits
are the Hells.

5135^. 'It shall consume it with the ... stones
thereof (Zech.v.4) . . . 'The house' — the natural mind
. . . and 'the stones' = the truths there.

5156®. The penalty of stoning was on account of
falsity . . . because ' stone ' = truth ; and, in the opposite,
falsity . . . And therefore it is said 'to commit adultery
with stone,' by which is signified the perversion of
truth, or falsity.

5313^. These stones (Rev.iv.3), like all the precious
stones in the Word, = Divine truth. And stones, in
general, = the truths of faith. Refs.

6335-. The reason there were precious stones (in the
breastplate) was that they = spiritual and celestial
truths.

6426. 'Hence is the Shepherd, the Stone of Israel'
(Gen.xlix.24) = that hence is all good and truth for
the Spiritual Kingdom. . . 'A stone' = truth.

2. 'The Stone of Israel,' in the supreme sense,

= the Lord as to the trutli which is in His Spiritual
Kingdom, because by 'stone,' in general, is signified
the temple, and, in special, its foundation ; and by
'the temple' is signified the Lord's Divine Human . . .
That 'a stone,' in the supreme sense, = the Lord as to
the Divine truth which is in His Spiritual Kingdom.
111.

^. Here, (Dan.ii.34) by 'stone,' in the supreme

sense, is meant the Lord ; and, in the relative sense.
His Spiritual Kingdom. That the stone was 'cut out
of a rock ' = that it was from the truth of faith . . . and,
as the truth of faith is signified by 'a stone' and 'a
rock,' it is the Lord's Spiritual Kingdom which also
is signified; for this is in the truth of faith, and
derivatively in good.

*. The like is signified by 'the stone' upon which

Jacob slept . . .

6. That by 'a stone,' in the supreme sense, the

ancients understood the Lord; and, in the representa-
tive sense. His Spiritual Kingdom, is evident from Josh,
xxiv. 26,27.

6640-. That all the truths and goods of the Church

stone

.38

Stone

might be represented, twelve precious stones were set
in gold in their order, one stone for each tribe, and
this was called 'the breastplate' . . . and answers were
received from it by the various flashings out of light,
to which there was adjoined either a living voice, or
an internal perception.

[A.] 7ii2«. Stones not made (as bricks are) = truths.

7328. 'Both in woods and in stones' (Ex.vii. 19) =
the total falsification of the good which is of charity,
and of the truth which is of faith.

7456. 'Will they not stone us?' (Ex.viii.26) = that
thus they would extinguish the truths of faith ... 'To
stone' = to extinguish and blot out falsities; but, in
the opposite sense, when it is done by the evil, it=to
extinguish and blot out the truths which are of faith.

-. The death penalty of stoning was inflicted if

anyone wanted to destroy the truths of worship which
had been commanded . . . for the reason that 'a stone'
= truth; and, in the opposite, falsity. ^,111.

s. (Thus) the penalty of stoning [which existed]

from ancient times, because in Egypt, had been derived
from the representatives of the Ancient Church.

7519^". 'Great stones' (Jer.xliii.9) = falsities.

7553- ^^6 Hail, here.

76206. (^ iji,.j which finally became of stone, but
still flew.) 7622, Ex. (It=:the life of Knowledges
without love. 7743.)

7973^ For precious stones = the truths of faith which
are from the good of charity.

8279. 'They went down . . . like a stone' (Ex.xv.5)
= that they fell ... as if from weight. . . It is said
'like a stone,' because by 'a stone,' in the genuine
sense, is signified truth ; and therefore, in the opposite,
falsity ; for falsity from evil is of such a nature that
it sinks down towards the lower parts as what is heavy
does (here). 8320.

8540*. 'A stone of lead' (Zech.v.7.8) = the falsity of
evil closing it up; for 'a stone ' = external truth; and
thence, in the opposite, falsity.

8575- 'Yet a little and they will stone me' (Ex.xvii.
4) = that they are not far from off'ering violence to
truth from the Divine. . . ' Stoning' = the punishment
on account of the violation of the truth which is of
worship; here, in the opposite sense, to inflict violence
on truth from the Divine.

85812. 'The stone' (cut out of the rock) = fait]i. . .
'A stone,' in the Word, =the truth which is of faith
Refs.

8609. 'They took a stone' (Ex.xvii. 12) = truth Divine
in the ultimate of order. For 'a stone' = truth; here,
truth in the ultimate of order, because it was put under
Moses, and he sat upon it. A common stone, moreover,
= lower truth; but a precious stone, higher or interior
truth.

8799. 'For by stoning he shall be stoned' (Ex.xix.
I3i=that the truths of faith which he has will perish.
For 'to be stoned ' = the penalty for falsity and for
violated truth. The reason this penalty is suffered by
those who from self-confidence ascend to the Divine in

the Heaven which is above, is that then all the intelli-
gence which they had previously, perishes.

8932^. 'Stone' (Hab.ii. 19) = falsity.

8935. Worship from truth was represented by an
altar of stones. (See Altar, at 8940.)

8940. ' Stones ' = truths. Eels.

• -. The reason the words of the law were written

upon the stones of the altar, was that 'stones " = truths
. . . This was also the reason why the ten commandments
— which = Divine truths in the complex — were written
on tables of stone.

8941. 'Thou shalt not build them hewn' (Ex.xx.25)
= not from own intelligence; for 'hewn stones' = such
things as are of own intelligence. For 'stones' = truths;
and to cut or fit them, = to hatch or produce from
proprium truths, or such things as are like truths.
(Continued under GvT-caedere.)

^. As these things were signified by 'hewn stone,'

the altar first erected in Canaan by the sons of Israel
was built of unhewn stones; for by the passage over
Jordan was repjresented introduction into the Lord's
Kingdom, which is eflfected through the truths of faith.

*. The temple . . . was also built of whole stones

not hewn ... for by the temple of the Lord was re-
presented the Lord as to Divine truth . . . because
Divine truth was taught there; and therefore it was
built of stones ; for by stones was signified Divine
truth; and hence the Lord Himself was called 'the
Stone of Israel.'

''. (Thus) the stone of the altar, and the stone

of the temple, and also whole stones, and not hewn
ones, signified that religion is to be formed by truths
from the Lord, thus from the AVord, and not from own
intelligence.

8988''. For by stones in general are signified truths ;
and by precious stones, truths which are from the
Lord. Refs.

9011^. 'A stone' = the truth of faith ; and, in the
opposite sense (as here in Num.xxxv.17), falsity.

■*. For 'a stone ' = the truth of faith in the

natural man ; and, in the opposite, falsity.

9025. 'If a man smite his companion with a stone'
(Ex. xxi.i8) = the weakening of one truth of the Church
by some scientific. . . For 'a stone ' = truth in the
ultimate of order, that is, in the Natural ; thus what
is a matter of memory knowledge-.icientijiciim.

9067. 'By stoning he shall be stoned' (Ex.xxi.28) =
the penalty for having destroyed the truth and good
of faith. 9083.

9163-^. 'The stone which the builders have rejected
has become in the head of the corner; whosoever shall
fall upon that stone shall be broken ; and upon whom
it shall fall it shall grind him to powder' (Luke xx. 17,
18). 'The stone ' = the Lord as to Divine truth. 'To
be broken,' because it is said of the truths which are
from Him, =to be dissipated, thus to be destroyed ; and,
with the truths, the things which are of spiritual life;
which takes place with those who deny the Lord, and
reprobate the truths which are from Him, who are they
who deny the Stone.

stone

39

Stone

9377. A heart full of the love of self is hard, and is
called in the Word 'stony.'

e_ (Such) humble themselves and adore from

the love of self, thus from a hard and stony heart . . .

9406''. That 'a stone out of the rock' ground to
pieces the iron, brass, etc. (Dan. ii.) = that the Church,
as to the reception of truth from the Word, perishes
when falsity and evil are confirmed by means of the
sense of the letter of the Word, which takes place when
the Church is in its last state . . .

9407'. For 'a stone,' in general, = truth, and a precious
stone, truth which is translucent from the Divine of
the Lord. 111.

9416. 'I will give thee tables of stone' (Ex.xxiv.12)
= the book of the law, or the Word, in the whole
complex.

. The reason these tables were of stone, was

that 'srone' = truth ; properly, truth in ultimates.
Truth Divine in ultimates is the Word in the letter.

9476. 'Stones of fillings' (Ex.xxv. 7) = the goods of
faith, or spiritual goods . . . because the stones of fillings
were for the breastplate, by which was signified the
good of faith, or spiritual good.

. That by precious stones, in the Word, are

signified the truths and goods of faith, or spiritual
truths and goods. Refs. And, as the truths and goods
of faith are signified by ]n-ecious stones, by them are
also signified intelligence and wisdom ; for intelligence
is from the truths of faith, and wisdom is from the
goods of faith. 111.

9714®. 'The stones of the altar scattered' (Is.xxvii.
9) = all the truths of worship.

9846. 'A worker of stone' (Ex.xxviii.ii) = the good
of love; thus the Voluntary of one who has been
regenerated . . .

9849. 'Stones of memorial for the sons of Israel'
(Ex.xxviii. i2) = from mercy for ever in the Spiritual
Kingdom ; for the stones of memorial upon the shoulders
of the ephod = the conservation of good and truth from
mercy for ever. Ex.

9S63. 'Thou shalt fill it with a filling of stone' (ver.
1 7) = the truths themselves in their order from one
good . . . For the breastplate was filled with stones
according to the names of the sons of Israel ; and by
stones, in a general sense, are signified truths iu the
ultimate of order ; and, by precious stones, such as
were in the breastplate, truths which shine forth from
good. It is said from one good, because there is one
good from which are all truths — the good of love to
the Lord, thus the Lord Himself. Ex.

-. That the precious stones which were in the

l'reastplate = Divine truths from Divine good, is evident
from the places in the Word where precious stones
are mentioned. 111.

. These truths from good in their order are

marked out by the precious stones (in the foundations
of the wall of the New Jerusalem).

^. In (Ezek.xxviii. ) also, by the precious stones

enumerated are signified truths from good.

*. That the stones (in the breastplate) = all truths

and goods in the complex, is evident from the fact

that there were twelve, and that on them were in-
scribed the names of the sons of Israel . . .

9864. 'Four rows (or orders) of stone, the order'
(Ex.xxviii.i7) = the conjunction of all the truths from
good . . . For 'the rows of stone ' = truths from good
in their order. The reason there were four rows, and
in each row three stones, was that there might be
represented the conjunction of all truths from one
good, and thus perfection ; for 'four ' = conjunction ; and
'three,' perfection. For when there is one good from
which all things proceed, consequently which all things
regard, thei'e is a conjunction of all things. Exarnp.

9865. As the twelve stones in the breastplate repre-
sented all truths from good, they represented the whole
Heaven ; for Heaven is Heaven from the Divine truth
which proceeds from the Lord's Divine good. The
Angels who constitute Heaven are receptions of it.
Hence it is that the three stones in the first row
represent the Inmost Heaven, consequently the love
which is there, which is called tlie celestial love of
good and the celestial love of truth ; the stones in the
first row, the celestial love of good; and those in the
second, the celestial love of truth. That these stones
represent this love they derive from their colour ; for
precious stones represent according to their colours.
98682. gg^o.

•*. (Thus) stones of so many colours were set in

rows in the breastplate, in order to represent in their
order all the goods and truths which are in the
Heavens, consequently, the universal Heaven.

. The reason the stones of the first row — ruby,

topaz, and carbuncle — represented the celestial love of
good, is that they partake of red . . .

9866-. (Hence) in each row there were three stones ;
and by each row there was signified a trine as a one.
The reason there were four rows, is that there are two
Kingdoms in the Heavens . . . and in each an internal
and an external. (Continued under Bkeastplatk.)
9867. 9868. 9871.

9868. All goods and truths which follow, proceed in
order from those which precede . . . The first in order
is the celestial love of good ; the second is the celestial
love of truth ; the third is the spiritual love of good ;
and the fourth is the spiritual love of truth. This
order is what was represented in the rows of stones . . .
and it is the very order of the goods and truths in
the Heavens. In the Inmost Heaven ... its internal
is the celestial love of good ; and its external, the
celestial love of truth. In the Second Heaven the
spiritual love of good is its internal, and the spiritual
love of truth is its external. The one Heaven also
inflows into the other in the same order, and they
constitute as it were a one.

9873. (Thus) the twelve j^recious stones in the breast-
plate = all the goods and truths of Heaven in their
order . . . The good of the Celestial Kingdom was
represented by the first two rows, which were on the
right side there ; and the good of the Spiritual Kingdom,
by the two following rows, which were on the left side.
The internal good of the Celestial Kingdom is the
good of love to the Lord ; and this good is what is
meant by the celestial love of good; its external good

stone

40

Stone

is tlie good of mutual love, meant by the celestial love
of truth. The internal good of the Spiritual Kingdom
is the good of uliarity towards the neighbour, meant by
the spiritual love of good; and its external good is the
good of faith, meant by the spiritual love of truth.

[A. 9873]-. Hence it is evident what was represented by
the twelve stones . . . And that the good of love had
the first place there, and the truth of faith the last,
is evident from the first stone being a ruby, and the
last a jasper; thus from the first being red, and the
last white, and both transpai'ent.

^. The like to what was signified by the stones

in the breastplate, was signified by the materials inter-
woven in the ephod. Ex.

9874^. The breastplate with the twelve stones repre-
sented every good and truth in the Heavens ; thus the
whole Heaven . . . This Divine good which proceeds
from the Lord is what was represented by the 'gold'
around the stones. Ex.

9875. 'The stones shall be ujxju the names of the
sons of Israel' (ver.2i) = the goods and truths distinctly
as to every qualitj'. Ex.

9954^. The reason they thus anointed stones, was
that 'stones ' = truths; and truths without good have
not the life of Heaven in them . . . But when the stones
were anointed with oil, they represented truths from
good; and, in the supreme sense, the Divine truth
which proceeds from the Lord's Divine good ; and thus
the Lord Himself, who was thence called 'the Stone of
Israel.' E.3751'^.

10199^ 'Precious stone' (Ezek.xxvii. 22) = these in-
teiior truths themselves.

10252*. 'Precious stones' = Divine truths received in
good. Refs.

10376. ' Stone ' = Divine truth in ultimates. . . The
reason the two tables were of stone, and that the words
of the Law were written on stone, was that 'stone' =
truth in ultimates; and Divine truth in ultimates is
the sense of the letter of the Word . . ,

10483-. Man would fall down as dead as a stone.

10503. 'Idols of stone ' = worship from falsities of
doctrine. (See R.459.)

10517'-'. Hence the inhabitants of the (Third) Earth
love trees, and to have their edifice formed from them ;
and they are averse to materials of stone, and houses
built of them. For trees and kinds of wood = goods ; and
stones and houses of them = truths; and man is such
that he loves the things M'hich correspond to liis
interior affections . . .

H. 185. See Palace, here. M,i2. 76^. 477'*. D.4577.
E.11912.

188 (c). The stone of which rock consists = the truth
of faith. Refs.

223-. In the Spiritual Kingdom, the temples appear
as of stone . . . because stone corresponds to truth, in
which are those who are in the Spiritual Kingdom.

307". The foundations of the wall being of precious
8tones=the Knowledges upon which that doctrine is
founded.

489-. Everything in their houses is refulgent as from
precious stones.

534. At a distanc-. was seen a stone of considerable
size, where the broad way terminated; and from that
atone vent on two ways. . . All went the same way
until they came to the great stone, where the good
turned to the left . . . but the evil did not see the
stone, and fell upon it and were hurt ; and when they
got up they ran along the broad way to the right . . .
By this stone was represented the Divine truth, which
is denied by those Avho look towards Hell; and, in the
supreme sense, by the same stone was signified the
Divine Human of the Lord ; and those who acknowledged
the Divine truth, and at the same the Divine of the
Lord, were borne along the way which led to Heaven.
D.5798,Ex.

^. From that stone seen in the corner ... it

was evident what is signified by . . . Matt.xxi.42,44 ;
Luke XX. 17,18. 'A stone' = the Divine truth; and
'the Stone of Israel,' the Lord as to the Divine Human;
'the builders' = those who are of the Church; 'the head
of the corner ' = wliere are the two ways; 'to fall,' and
' to be broken ' = to deny and to perish.

N. I-'. 'Precious stones ' = truths from good. Refs.

J. 54S. That Babylon was destroyed by the Lord
when He was in the world . . . which is meant . . .
also by 'the stone cut out of the rock' which destroyed
the image.

S. 43^. 'The precious stones' (Rev. xxi.) = the truths
and goods of the Word in their order, from which is
doctrine; and, through doctrine, the Church.

44. 'The twelve precious stones' (of the breastplate)
. . . represented Divine truths from Divine good in the
whole complex. . . The 'precious stones' there represented
truths transparent from good; 'the twelve precious
stones,' all ultimate truths transparent from the good
of love in their order. . . (Thus) these 'precious stones'
also = truths from good in the ultimate sense of the
Word ; and by no other truths are answers given from
Heaven, because in this sense is the proceeding Divine
in its fulness.

^ That 'precious stones' and ' diadems ' = Divine

truths in their ultimates, such as are the truths of the
letter of the Word, has been made very evident to me
from the precious stones and diadems in the Spiritual
World with the Angels and Spirits there, which I
have seen worn by them, and also in their jewel cases ;
and it has been granted to know that they correspoml
to truths in ultimates; nay, that they also exist and
appear thence. 111.

45. The truths of the sense of the letter of the Word,
are meant by 'the precious stones' in the garden of
Eden (Ezek.xxviii. 12, 13). . . 'The precious stones' =
truths transparent from good, such as are those in the
sense of the letter of the Word; and, as these truths
are meant by those stones, they are called his 'covering.'
The sense of the letter covers the interiors of the Word.
gj*, ( = the truths of intelligence. R.90-.)

W. 190^. In metals and stones there are conglobations
of parts in a threefold order. (See 192.)

207. There is a simultaneous order of degrees in
every metal and stone. Ex.

stone

41

Stone

R. igi^ The destruction of the temple until there
sliould not be a stone upon a stone = the end of that
Cliur<"h : that there should not be any trutli then left.
E.220".

231. 'A stone,' in the Word,=truth in ultimates;
and 'a precious stone,' truth transparent from good.

. Hence these two colours (white and red) are

in the precious stones in Heaven also, where they are
in great abundance. It is from this that 'precious
stones,' in the Word, =such things as are either of the
truth of wisdom, or of the good of love . . . 915".

-. The reason these stones = the appearance of

the Divine wisdom and the Divine love in ultimates,
is that all the precious stones in Heaven derive their
origin from the ultimates of the Word, and their
transparency from the spiritual sense of the ultimates
there . . . The ultimates of the AVord are the trutlis
and goods of the sense of its letter. That this is the
origin of the precious stones in Heaven ... it has
been given me to know from speech with the Angels,
and also to see with my eyes; but the formation of
them is by the Lord alone.

540. See Diadem, here.

^. Divine truths in ultimates, which are the

truths of the sense of the letter of the Word, were
signified by the twelve precious stones in the breast-
plate . . . also by the precious stones in the garden
of Eden . . . and by the twelve precious stones of which
were made the foundations of the wall of the New
Jerusalem. The reason the truths of the sense of the
letter are signified by 'diadems,' or 'precious stones,'

is that all things of the sense of the letter of the Word i

i
arc, before the Angels, transparent from its spiritual

sense, thus from the light of Heaven, in which are the

spiritual truths of the Word. For 'a stone,' in the

Word, = truth in ultimates; hence 'a precious stone ' =

that truth transparent.

566''. The Word seen suri'oimded with precious stones
in a heavenly form. . . When the Word is opened . . .
there a])pe;trs from the precious stones a rainbow above
and around the Word. Des.

726. 'Decked in gold and precious stone' (Rev.xvii.
4) = the Divine good and Divine truth spiritual, which
are of the Word, with them. 725-, 772.

791. See Grind, here.

897^ For 'a precious stone ' = the Divine truth of
the Word . . .

914. 'The foundations of the wall of the city were
adorned with every precious stone' (Rev. xxi. 19) = that
all things of the doctrine of the New Jerusalem taken
from the sense of the letter of the Word, with those
■who are there, will appear in light according to the
reception. . . 'Every precious stone ' = the Word in
the sense of the letter transjiarent from its spiritual
sense. Refs. 915.

915. Precious stones, in general = all the truths of
doctrine from the Word translucent by the spiritual
sense. Here, by each stone is signified some truth in
special thus translucent. The Word in the sense
of the letter, as to its doctrinal things, corresponds
to precious stones of every kind.

-. See CoLOUK, here.

^. Like things are signified by these twelve

stones to tliose which are signified by the twelve precious
stones in the breastplate . . .

^ That the 'foundations' are of precious stones.

ni.

^'. As every truth of doctrine from the Word

must be founded upon the acknowle<^lgment of the
Lord, the Lord is called 'the Stone of Israel;' and also
'the Corner Stone which the builders have rejected.'
That the Corner Stone is a foundation stone, is evident
from Jer.li.26.

926'-. Beneath that swamp there was a great hewn
stone, beneath which lay the Word, well hidden. . .
An east wind came . . . dried up the swamp, and laid
bare the stone. . . I then saw that foundation stone
... set round with precious stones ; from which as
it were lightning flashed upon the walls of the temple.
. . . Then in place of the temple was seen the Lord
alone, standing upon the foundation stone, which was
the Word . . .

962. High above the table (on which was the Word),
there appeared a wide-spread canopy, refulgent with
precious stones, from the resplendence of which there
shone forth as it were a rainbow . . .

M. 76^. We saw also temples of precious stone of
the colour of the sapphire and lapis lazuli. The Angel
said. Their houses are of stones, because stones = natural
Truths ; and precious stones, spiritual Truths ; and
all those who lived in the Silver Age had intelligence
from spiritual Truths, and the derivative natural ones.

78^ In the (cities of the Iron Age) there were temples
of hewn lime stone . . .

79'^. The crowd said. Let him that is guiltless cast
the first stone.

T. 209^ In the Spiritual World there are . . . precious
stones of every kind, the spiritual origin of which is
the sense of the letter of the Word. (217.) Thence
it is that . . . the foundations of the wall of the New
Jerusalem are described by means of twelve precious
stones, because by the foundations of its wall are
signified the doctrinal things of the New Church from
the sense of the letter of the Word . . .

217. That the truths of the sense of the letter of the
Word are meant by the piecious stones of which the
foundations of the New Jerusalem consisted. Ex.

— ■■ — . The spiritual origin of the precious stones in
the Spiritual AVorld, is the truths in the sense of the
letter . . . Hence it is that wherever, in the Word,
precious stones are mentioned, by them, in the spiritual
sense, are meant truths. That by the precious stones
of which the foundations of the wall . . . are said to
be constructed, are signified the truths of the doctrine
of the New Church, follows from the fact that 'the
New Jerusalem' = the New Church as to doctrine from
the Word; and therefore its 'wall,' and the 'founda-
tions' of its wall, must = the external of the Word,
which is the sense of its letter ; for it is this from which
the doctrine is, and, through the doctrine, the Church ;
and this sense is like a wall with foundations, which
shuts in and protects a cit}'.

stone

42

Stone

[T.]356-. See SrocK-truncus, here. 460'-. 464. 481'^.
503". 504. 616.

Ad. 3/1839. All the stones (of the breastplate) are
called 'stone,' in the singular, because they together
= solely the justice of God Messiah . . . 1841.

1843. (The significations of the twelve stones of the
breastplate.) 1844. 1845. 1857.

D. 4735^. This was upon the stone.

5798. That the way which leads to Heaven is the
same way as far as the corner stone. E.k.

D. Min. 4676. On striking a stone. 4678.

E. 141^ 'To commit adultery with stone and wood'
= to pervert and profane all truth and good.

176". 'The stone cut out of the rock' = the Lord, by
means of Divine truth . . . ( = the Divine truth from
the Lord. 41 1'*.) 1029''.

^. 'Brass for woods, and iron for stones' = natural

good and truth in great abundance like that of wood
and stones.

222^. ' Stone ' = trntli; here (in connection with the
two tables of the law) Divine truth.

240''. 'They shall stone with stone' (Ezek.xvi.40)
= that the Church would die through falsities.

242^3. 'Precious stones ' = truths which are beautiful
because from good. Refs.

1-*. 'The stones of holiness are poured out at

the head of every stieet' (Lam.iv. i) = the truths from
(the goods of the Church) which are falsified.

268^. That all precious stones = truths from the good
of Heaven and the Church. Refs.

294^ 'The ])recious stones' (E5^ek.xxviii.) = the Know-
ledges of truth and good. These are called 'a covering,'
because they are in the natural man ; and the natural
man covers the spiritual.

304^^ 'A stone entire and just' (Deut.xxv. 15), which
was a weight . . .= truth and its quality . . .

315^ 'To stone with stone' (Ezek.xxiii.47) = the
destruction of truth through falsities; for 'stoning' =
penalty and death on account of violence offered to
Divine truth.

391". The destruction of the Church as to the truths
of worship is described by, 'to lay the stones of the
altar as chalk stones scattered' (Is.xxvii.9). 'The
stones of the altar' = the truths of worship; 'as chalk
stones scattered ' = as falsities which do not cohere.

-^ The altar was made of whole stones, because

such 'stones ' = truths formed from good, or good in
form ; and, lest anything from Own intelligence should
approach and at the same time form it, it was forbidden
to fit those stones by hammer, axe, or instrument of
iron. 585!^

400>^. 'Tlie Angel rolled away the stone, and sat upon
it' (Matt.xxviii.2) = that the Lord removed all the
falsity which had shut <ift" access to Him, and opened
Divine truth ; for 'the stone' = the Divine truth which
the Jews had falsified by their traditions. For it is
said that the chief priests and Pharisees 'sealed the
stone with a guard' . . . 687^*.

401-^ 'I will set all thy border in stones of desire'
(Ls.liv. i2) = that true scientifics, which are of the
natural man, will be pleasant and delightful from good.

41 n. 'The stone that became a great rock' (Dau.ii.
3S) = the Lord. . . That 'the stone became a great
rock, and filled the whole earth ' = that the Lord, through
Divine truth, is to rule over Heaven and the Church.
. . . That Divine truth is here meant by 'a stone,' and
the Lord as to Divine truth by 'a rock,' is evident from
the signification of 'stone,' in the Word, when predi-
cated of the Lord, ni. Coro.2^.

s. 'A stone,' in the supreme sense, =the Lord

as to Divine truth ; and thence, in a lower sense, truth
from good. Refs.

®. For stones which are 'cut out of a rock' (Is.

li. i) = trutlis from the Lord.

417^^. 'The stone of the corner' (ill. ) = all the Divine
truth upon which Heaven and the Church are founded ;
thus every foundation ; and, as the foundation is the
ultimate thing upon which a house or temple rests, it
= all things . . . and as 'the stone of the corner' = all
the Divine truth upon which the Church is founded, it
also = the Lord as to the Divine Human; because all
Divine truth proceeds from this. Ex.

430^". 'The twelve stones' set up in Gilgal, and
also 'the twelve stones' set up in the midst of Jordan
(Jos. iv. 1-9,20) = the truths of the Church through
which introduction is eftected. 700^'*.

431*. 'Stones,' in general, = truths ; 'precious stones,'
truths from good ; thus the twelve precious stones (of
the breastplate) = all truths from good in the Church
and in Heaven. Refs.

^^. The colours of the stones (in the breastplate)

corresponded to the universals signified by the tribes
inscribed on them.

503". For 'stones,' in the Word, = truths ; and, in
the opposite, falsities . . .

540^. 'The great stones hidden in the brickdviln'
(Jer.xliii.9) = the truths of the Word falsified by
figments from Own intelligence.

585^^. Hence the stones of which the altar and the
temple were built^ truths' of doctrine, of religion, and
of worship.

587. 'Stone' = natural truth. . . When a false
doctrinal is confirmed by the natural things of the
Word, such as are those of the sense of its letter, it
becomes a brass and a stone idol.

^^. That the Church will be devastated as to

all the truths of the Church, is signified by . . . 'the
stones (of Samaria) shall flow down into the valley'
(Micah i.6).

655'*. ' Stoning' = acondemnationand curse on account
of the destruction of truth in the Church. 768'^''. 8631".
1164^

700-^. The ark with the gifts was set down upon a
great stone, near which the kine stood still (i Sara,
vi. 18) because ' a stone ' = Divine truth in the ultimate
of order.

701-^. The leason the two tables were of stone, was
that by 'stone' also, is signified Divine truth in
ultimates.

stone

43

Stony

^". 'A covenant with the stones of the field'

(Job.v.23) = conjunction with the truths of the
Church. .

717-. 'Precious stones,' which are ' diadems ' = Divine
truths in the ultimate of order, which are the truths
of the sense of the letter . . . For 'a stone ' = truth ; and
therefore 'precious stones ' = Divine trutlis. The reason
they = Divine truths in the ultimate of order, which
are the truths of the sense of the letter ... is that
tliey are transparent. For in these truths is the
spiritual sense ; and in this sense is the light of
Heaven, from wliich all things of the sense of the
letter are transparent, and are also variegated according
to the series in the spiritual sense, from which arise
modifications of heavenly light, which present such
colours as appear in the Heavens, and thence in precious
stones of various kinds.

*. In the palaces of the Angels . . . there are

many things which are refulgent with precious stones ;
and sometimes precious stones are let down from thence
into the lower parts, and are presented as a gift to
those who have done something of good ; they are
even sold there as in the world, especially by the Jews,
who there trade in them. The reason it has been
granted the Jews to trade in precious stones in (both)
worlds, is that they regard the sense of the letter . . .
as holy. (Continued under Diadem.)

^. That when the Lord comes, He will reveal

to them Divine truths, and instruct them, is signified
by, 'I will lay thy stones with stibium, and thy
foundations in sapphires, and I will make thy suns a
carbuncle, and thy gates into rubies, and thy borders
into stones of desire' (Is. liv. 11,12). It is evident that
the precious stones here mentioned = Divine truths in
the ultimate of order, such as are the truths of the
sense of the letter, in which are internal truths. Ex.

*. These 'twelve precious stones' (of the New

Jerusalem) . . . = ultimate Divine truths, which are
the truths of the sense of the letter, upon which the
doctrine of that Church is founded. The reason the
foundations are said to be ' of precious stones "...
is that the sense of the letter contains the spiritual
sense in it, thus the light of .Heaven, from which the
sense of the letter is transparent, as those stones are
from light and from fire.

'. The precious stones (of the breastplate) = like

things. Ex. ( = Divine truths in ultimates. ^.)

**. Like things are also signified by ' the precious

stones' by which is described the knowledge of the
Knowledges of truth and good, and the derivative
intelligence, of the King of Tyre, in Ezek.xxviii. Ex.
i^Ex.

1^. Ultimate Divine truths are signified by the

precious stones named in Job.xxviii.

^^. 'The stones of Zion' which the servants of

Jehovah desire (Ps.cii. 14) = Divine truths.

■'^, Precious stones with those who are in infernal

falsities. Ex. and 111.

724^^. As 'stones' = truths, it is said, 'God is able
of these stones to raise up sons unto Abraham'
(Luke iii.8).

. That by 'stones' are signified the truths upon

which interior truths are founded. Refs.

781^'. That falsities from Own intelligence turn
away and reject the influx of truth, is signified l)y,
'he hath hedged about my ways with hewn stone'
(Lam.iii.9).

8286. Not a stone is found (in the Third Heaven),
because ' stone ' = natural truth.

850^". Truths restored and to be restored are signified
by 'the stones which her servants desire' (Ps.cii. 14).

918'*. 'Which he fenced, and gathered out the
stones' (Is.v.2) = that it was protected from falsities
and evils.

1142. 'Of precious stone and pearl' (Rev.xviii. 12) =
the Knowledges of truth and good from the Word
wliich have been profaned. 'Precious stone' = the
Knowledges of truth from the Word. . . 'Precious
stones ' = the truths through which are goods.

1 145". 'Stone' (as distinguished from wood) here =
the truth of the natural man; because it is cold, and
cannot be burned.

^ 'Stones' (Ezek.xxvi. I2)=the truths of the

natural man.

^. 'The wall out of which the stone crieth'

(Hab.ii. ii) = man empty of truths, and who thus wants
to be instructed from falsity.

1211^. In Heaven there are flowers of precious stones
and of crystals, (which) grow from the lands there.

J. (Post.) 254. The Jews there trade especially in
precious stones, which they procure in certain ways
from Heaven ; for precious stones come from there. . .
There are stones of every kind there . . . Such precious
things are given thence to those below who study
Truths; and they remain such for ever, from their
origin. From these the Jews procure them, and sell
them. The reason this trade belongs to the Jews . . .
is that they love the Word of the Old Testament, in
the letter; and the literal sense . . . corresponds to
precious stones of various kinds. This sense is meant
by the twelve precious stones (in the breastplate). . .
It is meant by the precious stones in Tyre . . . and by
the precious stones (of the New Jerusalem). 293.

255. There are some who make for themselves precious
stones by art, so that they can scarcely be distinguished
from the genuine ones ; but when they are found out
they are severely punished . . .

Stony.
Stool.

See under Rock.
See SEAT-sel/a.

Stop up. Obhtrare.

A. 843. 'The fountains of the abyss, and the cata-
racts of heaven were stopped up' (Gen.viii.2) = that
temptation ceased. 844.

3412. 'The Philistines stopped up the wells' (Gen.
xxvi. i5) = that they were not willing to know interior
truths . . . and thus obliterated them. . . 'To stop
up' = not to be Avilling to know, and thus to obliterate.
3420.

F. 46. They have stopped up their ears . . .

. Shut up the eyes, and stop up the ears, and

then . . .

stop up

44

Store up

Praesiruere. T.358. 366^.

P. 113^. Like a closed-iip ulcer.

117. Like impure waters, stopped up and stagnant.

144. When the understanding has been blinded, the
will has also been stopped iip . . .

R. 429. They want the understanding to be closed
up, and the will stopped up . . . But it has been
provided . . . that the understanding be not closed up,
nor the will stopped up. Sig.

653. The understanding so stopped up that . , . Sig.

T. 224^. They stop up the caverns so closely that
not a chink is open.

644^. Which of them . . . does not stop up his ear
as with cotton ?

645. They have so stopped up their ears as with
wax.

E. 239". 'He hath . . . hardened their heart' (John
xii.40). E.7o6^ 10S1-. ii6o,Ex.

329^3. 'To stop lip the ear lest he hear bloods' (Is.
xxxiii. i5)=not to hear falsities from evil.

608^. 'The mouth of them that speak a lie shall be
stopped' (Ps.lxiii.ii). Ex.

992^. Their (conjugial) love would then be like the
stopped up vein of a spring.

D. Wis. xi. I a. With the eyes shut and the under-
standing stopped up.

Stop up.
stops.

A. 5578. See Sign, here.
7191. See Terminate, here.

Stora Nygatan. (A street in Stockholm.)
D. 5711. See Last Judgment, here. 5721^

Store. Penus. T.364e.

Store up. Recondcre.
Hidden. Reconditus.
Repository. Recojiditorinm.
See Lay up, and Reserve.

A. 8. The Knowledges of faith learned from infancy
are stored up . . .

19. See Remains, here. 259-. 561. 563. 1050. 1906.

^ 2284. 28516. 29672. 36543. 4759. 51 138. 5291.

52976. 53442. 556i_ -8g7_ 6,^5_ (5,^S3. 7556--. D.3108.
E. 72429.

27. Then these (truths and goods), that is, the Know-
ledges of truth and good, are stored up in his memorj'.

23.3. The hidden things of nature . . . The hidden
things of spiritual and celestial life . . .

2632. When goods and truths no longer appear to be
present, the man is external or corporeal, although they
have been stored up by the Lord in the internal, of
which the man is not aware ; for they do not come forth
except when the external as it were dies . . .

66 1 2. Each and all of these things are stored up.
(Continued from Remains, here.)

8682. See General, here.

1408. In the internal sense are arcana of Heaven,
which lie stored up there.

14502. These remains . . . are stored up for the use of
his subseij^uent life.

1548. These celestial things . . . are stored up in the
little child for use in later life ; and for his use when he
comes into the other life . . .

1707^. In the internal man the Lord stores up the
goods and truths with which he gifts man from infancy ;
(and) through these He inflows into the rational man ;
and through this into the exterior man ; and in this way
it is given to man to think, and to be a man. Ex.

1767. On the Word, which stores up and conceals
Divine things . . .

1888. That the sense of the letter ... is the receptacle,
and thus the repository of the celestial ami spiritual
things of the Lord. 111.

23542. They conceal this Profane interiorly.

37022. Things still more hidden would be perceived
in the interior organs of man, if his life were according
to order.

4249. The good which then inflows from within is
attended with many tuutlis which had been stored up in
his interior man.

4799^. Whatever man wants to hide, contracts his
face.

5133. The interior Natural . . . receives ideas of truth
and good from the Rational, and stores them up for
use.

52072. In the meanwhile, truths ai'e stored up in the
interior, and are there infilled with good . . .

5280-*. The Angels then excite the aff"ections of truth
and good, which have been insinuated from infancy . . .
and afterwards stored up interiorly, and preserved for
this use. Hence a combat . . .

5291. (The generals in the Natural) which are to be
preserved and afterwards stored up. Sig. and Ex.

•'. 'A fifth part' = the goods and truths stored

up by the Lord with man, and reserved for use when
there shall be a famine . . . For unless such things were
stored up by the Lord with man, there would be nothing
to elevate him when in a state of temptation and vasta-
tion, consequently nothing through which he could be
regenerated . . .

5292. Truths are not stored up in the interior man,
except those which are conjoined with goods.

5340. Joseph's gathering the food together, and
putting it in cities, and in the midst = that he stored up
(the truth adjoined to good which had been multiplied
in the first times) ; thus that he preserved it (in the
interiors of the natural mind. See 5298. 5342.)

5342. From his first infancy to his first childhood,
man is introduced by the Lord into Heaven, among the
celestial Angles, by whom he is kept in a state of inno-
cence . . . When the age of childhood commences, he by
degrees puts off the state of innocence, but still is kept
in a state of charity . . . which state lasts with many
up to adolescence, and he is then among the spiritual
Angels. Then, because he begins to think from liim-

store up

45

Store up

self, and to act accordingly, he can no longer be kept in
charitv : for lie then calls forth hereditary evils, and
suffers himself to be led by them. When this state
arrives, the goods of charity and of innocence which he
had previously received, are exterminated by degiees as
he thinks evils and contirms them in act. Nevertheless
they are not exterminated, but are withdrawn by the
Lord towards the interiors, and are there stored up.
But, as he has not yet known truths, the goods of inno-
cence and of charity . . . have not yet been qualified . . .
and therefore, from this age, he is imbued with truths by
means of instructions, and especially by means of his
Own thoughts and the consequent confirniations : and
so, in jiroporrtou as he is then in the affection of good,
in the same proportion the truths are conjoined by the
Lord with the good with him, and are stored up for
use. This state is what is signified by the seven years
of abundance of provision. (Continued under Re-
mains.) 7493.

5344. That the things which were previously in the
interior Natural, he stored up in the interiors of the
interior Natural. Sig. and Ex.

6396. See Dax, here.

6596. 'An ark' = that in which something is stored
up, or hiddeu-orci'ltatur.

7556. It here treats of the good and truth which ai-e
reserved by the Lord, even with the evil. For the good
and truth which have not been adjoined to evils and
falsities are not vastated ; but are stored up by the
Lord in the interiors ; and are afterwards taken out for
use. 7563. Sig.

7560. That good -and truth are stored up within, and
are there reserved by the Lord, even with the evil, is in
order that there may be something of what is human
.■-till left ; for, without these, man is not man ; for the
tilings which are stored up and reserved are good and
truth, through which there is a communication with
Heaven ; and, in proportion as a man has communica-
tion with Heaven, in the same proportion he is a man.
There is indeed a communication of the evil, even of
those who are in Hell, with Heaven : but there is not
any conjunction through good and truth. Ex. . .
Wherfas through the good and truth which are stored
up and reserved in the interiors, there is conjunction ;
but these truths and goods with the evil effect no more
than that they can reason, and think from the sensuous,
and thus speak, and so confirm what is false, and defend
what is evil. More than this from the goods and truths
stored up and reserved with them, cannot be let out ;
for if more were let out, the truths and goods would
perish, and thus nothing of what is human would
remain in them.

7565. That (the truths and goods not from the Lord)
were not stored up and reserved, but perished by falsities
from evils. Sig. and Ex.

7601^. In this and the following verse it treats of the
truths and goods . . . which have been stored up and
reserved for use ; and of tliose which have not been
stored up and reserved. For the evil . . . are vastated
as to those truths and goods which are in the exterior
Natural, and which are adjoined there to falsities and

e\nls . . . But the truths and goods of the interior
Natural are not vastated, but are brought more inwards,
and are there reserved for use. And then the communi-
cation between the interior and the exterior Natural is
so far closed that not anything of good and truth can
inflow thence into the exterior Natural, except only
something general, such as will enable them to reason,
and to connect arguments for the contirmatiou of falsi-
ties and evils. These goods and truths which are
reserved, are signified in the Word by 'the remains.'
76046.

7604-. If (the goods and truths in the exterior
Natural with the evil) were not vastated, the goods
and truths which have been stored up and reserved by
the Lord in the interior Natural, would inflow, and
would conjoin themselves with the former, so that they
would act as a one, and these also would be bent down-
wards, and would perish.

76896. That they are in falsity, is hidden with them
so long as they are (here).

8593. Interior evil is what is inwardly latent with
man, hidden in his will, and in his derivative thought
. . . They try to conceal-occ»7to/'e-and hide it under
the appearance of what is honourable and just . . .

8806^. These are the interiors which, with those of
the Spiritual Church, are hidden, and as it were veiled.
Refs.

8868^. In the otheV life it is plainly perceived . . .
what inwardly hides itself in the words of speech.

9150. 'A house' = where anything is stored up , . .
here, the memory.

10722. (In this world, heaven!}' happiness) lies
hidden and stored ii'p-reconditum latct-m the man's
internal. H.40i'=.

H. 108. Bees build cells ... in which they may
store up their honey.

467. (Such men) have in them angelic intelligence
and wisdom ; but stored up in the inmosts of their
interior memory.

481*. They hide themselves in caves, etc. 488.
586-.

565. Such great evils have not been stored up in the
love of the world.

579-. They can excite hereditary evils, which othei-
wise lie hidden-recondifa Jacenf.

W. 174'^. (These atmospheric forms) receive the sun,
and store up its tire in themselves . . .

M. 457. The conjugial of one man with one wile is
. . . the repository of the Christian religion. 45S.
466-. 531.

T. 119^. They are hidden by the Lord somewhere,
and are reserved for the day of the Last Judgment.

E. 300. 'Sealed with seven seals' = completely
hidden, namely, the state of life of all . . .

984''. Reader, treasure this up within you . . .
1013'. Hatred lies hidden in their spirit.
1079-'. There is stored up in (the .sense of the letter)
the wisdom of the three Heavens.

storehouse

46

Storge

Storehouse. Penuarius, Penarius.

See Store.

F. 31*^. Like the ^xovi?>\OT\.-'pe.nuarium-\\\ a gran-
ary .. .

D. 3898. A storehouse containing apples, etc. seen.

E. 1154^. The Knowledges of truth and good are
nothing but the store of materials-|)e/«aria.

De Verbo 12. Knowledges . . . are the store of
materials-77c/H(«Ji'rt-into wliich the Lord operates . . .

Storehouse. Pr07nptuarium.

A. 6661. They built cities of storehouses for Pharaoh'
(Ex. i. 11) = doctrines from falsified truths in the Natural
. . . 'Storehoixses'= falsified truths.

"-. The word in the Original by which 'store-
houses' is expressed, means also armories, and also
treasuries, which have nearly the same signification ; for
storehouses are places where provisions are collected ;
and provision = truth ; and, in the opposite, falsity.

F. 25. That the Knowledges of truth and good . . .
are the storehouse, out of which the faith of charity can
be formed. Gen.art. 27. 33.

28. This storehouse is most necessary , . ,

Ad. 924. From the memory as from a storehouse.

E. 789'*. The memory is only a storehouse . . .

790'. In order that the spiritual mind may be opened
... it must have a storehouse from which it may draw
its supplies ; since unless man has such a storehouse
he is empty . . . This storehouse is in the natural man
and its memory, in which everything knowable can be
stored up-r-ccowc^i, and can be drawn forth from it. In
this storehouse for the formation of the spiritual man
there must be truths which are to be believed, and
goods which are to be done, both from the Word, and
from doctrine and preaching from it. . . Thought from
this storehouse is what is called faith by (solifidians).
8^

1208^. The mineral kingdom is simply a store-
house . . .

D. Wis. viii'. Thus the human race is its nursery
and storehouse.

Storey. Under Abode.

Storg6. Storge.

H. 277*^. It is this (influx of innocence) which makes
the love called storge.

332. Each has as many infants as she desires from
spiritual storge. M.410.

M. 176''. The lower minds of the consorts are drawn
together by the love called storge.

21 1^. The Angels love their spiritual offspring from
a sjnritual storge.

385. That conjugial love and the love of infants,
which is called storge, have been conjoined . . .

395«. This is the innocence of infancy which is the
cause of the love which is called storge.

398. It is known that the love of infants, or storge,

recedes from parents according to the recession of
innocence from them . . . From this it may also be
evident that innocence inflowing on both sides produces
the love called storge,

403. The love called storge is then transferred from
the wife into tlie husband . . .

472. No storge, and the consequent rejection of the
infants (a really weighty cause of concubinage).

T. 304. Compared to the consolations of mothers
after parturition, when their love, called storge, mani-
fests its delights.

431. The love of father and mother [is] from a love
implanted in everyone, which is called storge. . . BiTt
love towards children . . . does not produce love towards
the neighbour ; for the love called storge 'exists with
the evil equally as with the good ; and sometimes it is
stronger with the evil : it also exists with beasts and
birds . . . with bears, tigers, and serpents, equally as
with sheep and goats ; and with owls equally as witli
doves.

e_ ]3Qt with those not in charity there is no con-
junction of charity with the love called storge . . ,

D. 1201. The beginning of true conjugial love is from
the Inmost Heaven . . . Thence also comes storge ; for
the celestial of the Inmost Heaven thus love infants
much moi'e than their parents, or mothers.

1683^. Unless the Lord loved everyone, as a Father
His children ; and the Inmost Heaven [did so] from
the Lord, as a mother her infants, storge would never
come into existence. It cannot be impressed from
self. That there is a greater storge towards the
grandchildren . . . comes from the same source.

1906. On the love of infants, or storge.- — ^The reason
the love of infants, and storge, is so universal in every
living thing, is that such a sphere from the Lord
through the Inmost Heaven encompasses where there
are infancies, and afl'ects especially the infants, and also
the parents, especially the mothers . . . That the infants
are especially aff'ected, may be evident from their inno-
cence in face, speech, gestures, which therefore affect
the older people, in addition to the universal sphere
. . . Hence the union of paients and their infants ; and
therefore ; Iso it is diminished when the infants grow
up. . .

2148. Just as the affection towards children, or storge,
is a common influx from the Lord.

2770. The influx into the souls of brutes is also from
Heaven — but only the universal conatus, which acts
according to the forms of their souls — and therefore
they too are affected with conjugial love, and with
storge.

3146. When the love in parents towards oliildren, or
storge, was excited, they loved him tenderly.

3316. (The influx of conjugial love and storge with
the degenerated descendants of the Most Ancient
Church.) Ex.

E. 710^. The womb is the inmost of the genital
members ; and from it is derived the maternal love
which is called storge.

stork

47

Straitness

Stork. Ciconia.

A. 8540^. 'They had two wings like the wings of a
stork' (Zech.v.9).

gSs?'*. 'The stork in heaven knoweth her ajipointed
times' (Jer.viii.y).

E. 1 100'. 'As for the stork, her house is in the fir
trees' (Ps.civ. 17).

Storm. Procella.
Stormy. ProceUostis.

See HuKKiCANE, and Tempest.

A. 842''. Unless there were storms in the atmosphere,
to disperse things heterogeneous, the air would never
be made clear ; but pestiferous things would accumu-
late . . .

■*. Dispersion is compared to 'a storm' (Is.xli. 16),

which is said of the evil.

8215*. 'Wheels' — the powers of perverting and
destroying truths, like a storm.

9024^. 'A great storm' (Jer.xxv. 32) = falsity domin-
ating.

9146^. 'The hurricane which they shall reap' (Hos.
viii. 7) = a consequent disturbance in the Church.

94o6\ 'The waj' of Jehovah is in the hurricane and
the tempest' (Nahumi.3) = the Word in the sense of the
letter. ( = discussion about the genuine sense, which,
however, the Lord, through influx, illustrates with those
wlio long for truth. E.594^.

R. 334. 'Wind' and 'storm' = reasoning.

T. 32^. But (the human mind) must beware of the
storm rising up from the natural man, which may sub-
merge the ship . . .

108^. See Prayer, here.

E. 304^. 'Slaughter,' and 'a storm of it' (Is.xxviii.2)
= evils which destroy the goods of the Church.

355^. 'Chariots asa hurricane' (Jer.iv. i3) = doctrinals
of falsity.

357. 'The Lord Jehovih . . . shall march in the
storais of tiie south" (Zech.ix.i4) = [in the] clear under-
standing of truth.

386^^. 'Our skins are black like an oven, because of
the storms of famine' (Lani.v. 10) — that on account of
the defect of the Knowledges of good and truth, the
natural man is in its own evil love. ( = a complete lack,
and also an inundation of falsity ; for where there are no
truths there are falsities. 'Storms,' in the Word, =the
like as 'inundation.' 540^)

405''*. 'Thou shalt scatter them, that the wnnd may
carry them away, and the hurricane disperse thera'(Is.
xli. i6) = that they shall be of no account. Both 'wind'
and 'hurricane' are mentioned, because both evils and
falsities are meant ; for 'wind' is said of trutlis, and, in
the opposite, of falsities ; and 'hurricane,' of the evils
of falsity.

411". 'Storms of wind' = temptations.

4 1 9^5. 'The wind of storms' (Ps.cxlviii. 8) = the Divine
truth as to the reception ; and it is therefore said 'wind
of sTorms doing His word.'

". In the Spiritual AVorld, as in the natural.

there come forth strong winds and storms ; but the
storms in the Spiritual World come forth from the
Divine influx into the parts below where are those who
are in evils and falsities. Des. . . When the Divine is
strongly emitted from the Lord as a Sun, and it inflows
into these dense and opaque clouds, a storm arises w'hich
the Spirits there perceive just as men do the storms on
the Earth. It has sometimes been granted me to per-
ceive these storms, and also the east wind, by which the
evil were dispersed and cast into the Hells when the
Last Judgment was in progress. From these things it
may be evident what 'storms,' 'tempests,' and 'violent
winds' signify. 111. In these passages, 'storm,' and
'tempest' = the dispersion of falsities and evils ; because
those who are in the falsities of evil are cast down into
Hell by a stormy wind.

-^. 'He made the storm to cease, that its waves

might be still' (Ps.cvii. 29) = deliverance from spiritual
temptations.

-^. 'There came down a storm of wind on the

lake . . .' (Luke viii. 23). . . This miracle involves
spiritual temptations ... for these are irruptions of
falsities. Ex.

578^. 'A wind of storms shall be the portion of their
cup' (Ps.xi.6) = the destruction of all truth. (=a vehe-
ment assault upon truth. 960^ )

717^ 'To be afflicted and tossed with tempests' (Is.
liv. 1 1 ) is said from the falsities by which [the Church
among the gentiles] is infested and carried hither and
thither.

Strabismus. Strabismus.

T. 346. A squinting-Zwsca-faith, which is a faith in
some other God than the true one, and, with Christians,
than the Lord God the Saviour, may be compared to the
malady of the eye which is called strabismus (or squint-

Straight.

rectus.

See under Rectify, and Right-

Straitness. Angustia.
Straiten, To. Angustare.

Narrow. Augustus.

See Narrow.

A. 847'-. Temptation is straitness and anxiety from
things which are repugnant to the loves.

1 126. A narrow chamber seen.

285 1^^ 'To straiten in all the gates' (Deut.xxviii. 53)
= to cut oft' all access to good and truth.

3290. Straitness. Sig. and Ex.

4249. 'Jacob feared exceedingly, and he had distress'
(Gen.xxxii. 7) = the state, wdien it is being changed;
(for) fear and straitness are the first thing of tempta-
tions ; and they precede, when the state is being
changed.

. Hence the fear and straitness which precede

spiritual temptation . . .

4256. When the order is being inverted . . . the
natural man is in fear and straitness. Ex.

4548. 'Who answered me in the day of my distress'

Straitness

48

Strange

(Gen. XXXV. 3) = in the state when he preferred truth
before good.

[A.] 5388^. He injected a painful contraction or strait-
ness in the region of the lower belly.

5470. 'When we saw the distress of his soul' (Gen.
xlii.2i) = the state in which the internal is when it is
estranged from the external. Ex.

681 1. Merely material things bear the lower mind
downwards, thus into what is narrow.

7217. 'For straitness of spirit' (Ex.vi.9) = on account
of a state near despair. . . For they who are in this
state are in straitness of spirit. . . That straitness of
spirit is a state near despair, may be evident from the
fact, that they who are in a state near despair are in
internal anxiety, and are then actually in straitness of
spirit. Straitness of sjiirit, in the external sense, is a
compression of the breast, and a consequent kind of
difficulty of breathing ; but in the internal sense, it is
anxiety on account of the deprivation of the truth of
faith and the good of charity ; and thus is a state near
despair. Ex.

^. That the deprivation of spiritual truth and

good gives birth to such anxiety, and consequently to
such straitness, cannot be believed by those who are
uot in faith and charity. Fully ex.

S185-. 'To pass through the sea of straitness' (Zecli.
x.ii) = temptations. E.654-^.

8313^ 'Straitness hath taken hold of us' (Jer.vi.24)
= grief because truths were being infested.

H. 428*. There is no approach to any heavenly
Society except through a narrow way . . .

L. 5. 'The day of straitness,' etc. = the advent of the
Lord to Judgment.

E. 304'*'. ' Upon the earth distress of nations ' (Luke
xx.i.25) = upon those who are in the Spiritual World.

328^^. ' Whom He hath redeemed out of the hand of
the stT3t,itenmg-angustantis- enemy' (Ps.cvii.2) = those
whom He has delivered from falsities.

386^^. 'Behold straitness and thick darkness' (Is.viii.
22) = that (goods and truths) are nowhere to be found ;
but mere falsities . . .

6oo^^ Temptations themselves are signified by 'the
bread of straitness, and the waters of oppression' (Ls.
.\xx.20). 'The bread of straitness ' = temptations as to
the good of love. . . 'Straitness,' and ' oppression ' =
states of temptation.

654^^. ' A land of straitness and of anguish' (Is.xxx.6)
= a Church where there will be no good of charity nor
truth of faith.

684^'. ' But in straitness of times '(Dan. ix. 25) = hardly
and with difficulty, because with nations which have
little perception of spiritual truth.

693^. The rejection of good because of the evil which
will then prevail in the Church ... is signilied by,
'there shall be great distress upon the land' (Luke.
xxi.23).

706'-^ Because such truth, like iron, is hard, shutting
out and not admitting any genuine truth, it is said.

'that it may be for a siege, and thou shalt straiten it'
(Ezek.iv.3).

721^^. That this was a grief of heart and mind ... is
signified by 'a day of straitness' (Is.xxxvii.3). "^,

Strange. AUenus.
Stranger. A/iemis.

See FoREiGNEi;, and under Sojourn.

A. 1097. Those who placed worship solely in externals
were represented by the gentiles, whom they called
'foreigners,' and who were their servants, and performed
menial services in the Church ; as in, 'strangers shall
stand and feed your flocks, and the sons of the foreigner
shall be your ploughmen and your vine-dressers' (Is.lxi.
5). . . Those who place worship solely in externals are
called 'the sons of the foreigner.' Further ill.

1843. ' Sojourner ' = that he was not born in the
land, thus that he is not acknowledged for a native, but
is regarded as a stranger. . . As 'sojourner' is applied to
what is regarded as alien, and that is alien which is
not in the land or of the land, it follows that it denotes
what is rare.

2967^. 'I will bring strangers upon thee' (Ezck.
xxviii.7), that is, falsities. ( = falsities which destroy
truths. E.537i«.)

4098. 'Are we not counted of him strangers, because
he hath sold us?' (Gen.xxxi. I5) = that he has alienated
them, so that they are no longer his.

5422. 'And he made himself strange to them (Gen.
xlii.7) = no conjunction because without a medium.

. AVhere it is said that the Lord 'makes himself

strange to the people' ... it is meant that they make
themselves strangers to the Lord.

6796. 'A strange land' (Ex.ii.22) = a Church not his
own.

8650. 'A strange land' (Ex.xviii.3) = where there is
not the Church. . . The reason 'a strange land ' = where
there is not the genuine Church, is that . . . 'strange'
= where there is not what is genuine.

9146*=. 'Strangers shall swallow it up' (Hos.viii.7) =
the falsities which will consume it. ( = falsities from
evil which will consume it. 9995®.)

9926^. 'A stranger they do not follow, because they
know not the voice of strangers' (Johnx.5). . . 'The
voice of strangers' — what is false.

10109''. 'No stranger shall eat of the holy thing*
(Lev.xxii. io) = not those who within the Church do not
acknowledge the Lord ; thus who are not in the truths
and goods of the Church.

10112. 'A stranger shall not eat' (Ex.xxix.33) = no
appropriation of good with those who do not acknowledge
the Lord; for 'a stranger,' and 'a foreigner, ' = those
who are outside the Church ; and those are said to be
outside the Church who do not acknowledge the Lord.
Ex.

10205. ' Y® shall not make strange incense to ascend
upon it' (Ex. XXX. 9) = no worship from any other love
than that of the Lord. . . 'Strange' = one who is
within the Church and does not acknowledge the Lord.

Strange

49

Stream

102S7. He who shall give of the (ointment) upon a
stranger' (ver. 33) = conjunction with those who do not
acknowledge the Lord, thus who are in evils and the
falsities of evil. . . 'A stranger' = one who is not of the
Church, thus who does not acknowledge the Lord, con-
sequently one who is in evils and falsities. For he who
does not acknowledge the Lord is not of the Church ;
and he who denies the Lord is in evils and falsities . . .
That 'strangers' = such. 111.

■^. That ' strangers ' = those who do not acknow-
ledge the Lord, and do not want to acknowledge Him,
whether outside the Church or within it ; thus who aje
in evils and the falsities of evil ; and, in a sense
abstracted from persons, evils and the falsities of evil.
111.

^ 'Your ground, strangers shall devour it before

you' (Is.i.7) = that evils and the falsities of evil (will
consume) the Church.

^*. '¥oreigiievs-al'ie}iigenae'-is expressed, in the

Original, by a different word from 'strangers.'

D. 276. The phantasy in which those are who care
for nothing else than things not their own, but strange,
and who run about seeking them.

E. 3881-. ' Strangers ' = falsities. Si8=». 654*0.
481^ ' Strangers ' = falsi ties from evil. 654^.

513^^. 'Strangers' (Matt.xvii.25,26) = thenatural. Ex.
746^^. 'A stranger ':= one who is not of the Church.
768^^ 'A man a stranger' (Num.xvi.4o) = falsity of
doctrine.

81 1^". See FoKEiGXER, here.

Strange. Ba.rbams, Barbariais.

A. 2830^ 'From a strange people' (Ps.cxiv. i).

P. 322". There is scarcely a people so barbarous . . .

E. 455^^ 'A people . . . strange in tongue ' (Is.xxxiii.
19) = (those in an abstruse religion).

1008-. Adulteries are less abhorrent to Christians than
to . . . some barbarous nations.

Strangle. Stmngulare.

D. 3583. When the antediluvians lived in the body
they wanted to strangle those who did not believe it to
be as they said. They would not allow it to be said, to
Icill them, but to strangle them, thus to suffocate them ;
for their Persuasive is such that it sutlbcates . , ,

Stratified. Stratim.

See Strew.

D. 5781. (The good and evil Spirits in the Lower
Earth are as it were stratified.)

E. 410-. Thus the expanses of the mountains succeed
each other as strata.

Stra'W. Stramen, Stramentiim.

A. 3 1 14. 'Also straw' (Gen. xxiv. 25) = memory truths
-vera scientifica . . . because it is predicated of the camels
... by which is signified the natural man as to tlie
general scientifics therein ; and therefore their food,
which is straw, must have this signification ... for if
such food were to fail the natural man, namely, knowing,
it could not subsist.

VOL. VI.

-. The truths of the natural man are memory

truths, that is, whatever truths are in his external
memory; and these are what are signified by 'straw,'
when camels, horses, mules, and asses are treated of.

3146. 'He gave straw and fodder for the camels' (ver.
32) = instruction in truths and goods. ' Straw ' = the
truths of the natural man.

4156. 'She put them in the camel's iix&'vi-stramento'
(Gen.xxxi.34) = in scientifics. . . They are called 'straw
-stramentum,' both because it is the food of a camel,
and because they are relatively gross and inordinated.
Ex. 4157.

5495. See Fodder, here.
71 12. See Chaff, here.

E. 781^". 'The lion shall eat straw like the ox' (Is.
xi.7). (See Ox, here.)

. 'Straw' = the "Word in the letter which is per-
verted by infernal falsity ; but cannot be perverted by
those who are in truths from good.

Stream. See under Brook, Flow, and
Street. Platea.

A. 655-. 'An infant in the street' (.Jer.ix. 21) = nascent
Truth.

ID?!-*. 'The streets of the city' (Lam. ii. 12) = Truths.
1460*. 'Streets' (ver. 19) = Truths.

1884. Walking through the streets of a city . . . and
being at the same time in conversation with Spirits, I
did not know but that I was wide awake, and saw as at
other times ; and so I walked on without mistake . . .

2309. I was in a street of a great city, and saw little
children fighting . . . H.344.

2335. 'We will pass the night in the street' (Gen.xix.
2) = that He as it were wanted to judge from truth. . .
'A street,' in the Word, has a like signification to 'a
way, ' namely, truth ; for a street is a way in a city.
(Compare E.65232.)

2336. That 'street' =: truth. 111.

-. 'The streets' of the New Jerusalem = all things

of truth which lead to good, or all things of faith which
lead to love and charity ; and, as truths then become
of good, thus transparent from good, it is said 'the
street was gold, as it were transparent glass.' (See
H.307=.)

. 'The midst of the street of it' (Rev.xxii.2) =

the truth of faith through which is good, and which is
afterwards from good.

'. 'It shall be restored with street and ditch'

(Dan.ix.25) = that there will then be truth and good.
E.652".

•*. 'Go out quickly into the streets and lanes'

(Luke xiv.2i) = that he should seek everywhere for some
genuine truth, that is, truth which shines from good,
or that through which good shines. £.652*^ Ex.

5. As 'streets' = truths, it was a representative

rite ... to teach in the streets. 111.

. In the Prophets, 'streets,' wherever mentioned,

D

street

50

Street

= either truths, or things contrary to truths. 111. 2348.
2383. 27 1 2'-^. 31342. 37278. 7729*.

[A.] 2348^. 'The streets of Jerusalem' (Jer.vi.ii) =
the falsities which reign in the Church.

2799^. 'To lie at the head of all the streets' (Is.li.20)
= to be bereaved of all truth. (=that truths appear
to be dispersed. 5376^.) E. 724^''.

2851''. 'A cry over the wine in the streets' (Is.xxiv.
ii) = a state of falsity. . . 'Streets' = the things which
lead to truths. ( = lamentation on account of the lack
of truth, and the commingling of truth with falsity.
E.652'.)

9193-. 'Street' =the truth of doctrine ; in the opposite,
the falsity of doctrine.

9412=*. 'Thou hast taught in our streets' (Lukexiii.
26) = to preach truths from the Word of the Lord ; for
preaching was formerly done in the streets, because
'streets' = the truths of the doctrine of the Church.
E.617I8.

10 1 84-. 'Mourning in the streets' (Jer.xlviii.38) = the
vastation of all truths.

10227^^ 'Streets' = tlie truths of faith,

10422^. See AVay, here.

N. 1^. 'The street of a city' = the truth of doctrine
from good. Ref.

C. J. 51. The streets in the Dutch cities are roofed
over ; and in the streets there are gates. Ex.

R. 501. 'Their bodies shall lie upon the street of the
great city' (Rev.xi.S)= . . . (in) the falsities of the
doctrine of justification by faith alone. 'The street' =
falsity.

. 'Streets,' in the Word, =almost the same as

'ways,' because streets are ways in a city. But still
' streets ' = the truths or the falsities oi doctrine, because
'a city'=doctriue. 111.

917. 'The street of the city was pure gold as it were
transparent glass' (Rev. xxi. 19) = that all the truth of
the jSTew Church and of its doctrine is in form the good
of love inflowing together with light out of Heaven from
the Lord. . . By 'the street of a city' is signified the
truth of doctrine of the Church.

933. 'In the midst of the street of it was the tree of
life' (Rev.xxii.2) = that in the inmosts of the Truths of
doctrine ... is the Lord in His Divine love. . . 'Street'
= tlie truth of doctrine of the Church.

M. 172. In the afternoon . . . boys and girls are seen
playing in the streets (of that heavenly city).

78^ The streets (of that city of the Iron Age) were
irregular.

79*. The streets (of that city of the Age of Iron mixed
with Clay) were irregular.

D. 329. (Series of delights excited with the Angels
by the objects seen in the streets by E. S. ) See also
2784.

1996. (Eti'ect on Spirits of music heard in the streets
by E. S.)

2808. I saw au insane woman in the street . . .

2843. When I was walking in the street they directed
my eyes to filth, etc.

2856. While I was walking in the street, suddenly
the noisy crowds were not heard. Ex. 3604, Ex.

2883. (Horrible cupidities communicated to E. S,
when he was passing through the streets. )

2900. (E. S. in interior thought in the street.)

291 1. (E. S. remitted into his pristine state when
walking in the street. )

2955. Just now, in the street, when speaking with
Spirits, it was given to perceive that . . .

2980. Those objects of sight in the street which were
in agreement with the sphere, excited the sight and
ideas ; the rest are not seen.

2984. I have spoken almost continually about these
things in the street with Spirits and Angels . . .

3398. While I was speaking with Spirits in the street,
it was represented that . . .

3653. I was in the street and saw knives, and, through
phantasy, [the idea] was induced that the evil Spirits
would cut my throat with them. Des.

3666. Thus when I have spoken with Spirits ... in
the street, it has been shown me that there are generals
which rule the thoughts of man . . . (which cause him)
to see but slightl}' certain men he meets, and also the
street in which he is walking. These objects arise from
that General, causing the man to take notice not to
strike against another man, or against any obstacles in
the street. Ex.

3724. I spoke with S[iirits in the street (about the
Lord's Providence appearing so confused and scattered
in ultimates). Comjiare A. 6486.

3774. In the street they injected diabolical calumnies
against the Lord.

3776. That they reject the doctrinal things of faith
. . . was made evident in the street, by a rod with which
they wanted to strike the eye.

3779. I have perceived their venereal cupidities in the
street, when I have seen Quaker women . . .

3821. I have often observed when in the street that
they want to throw me under the wheels . . .

3902. These Spirits, like others, when I walked
through the streets . . . from their not reflecting,
observed nothing of the objects before my eyes . . .
although they can see through my eyes. Ex.

4101. When I have counted my footsteps in the
street . . .

4295. I have thought in the street about eating . . .
and have perceived that the Angels thought about
Knowledges . , .

5669". (Such violators) when walking in the streets,
appear to have a lucidity on both sides in front of them,
which vibrates in accordance with their steps ; and
sometimes there also ajjpears a flaming fire wandering
about them in the streets where they walk . . .

5721. The left side of the street Nygatan was com-
pletely destroyed . . .

street

51

Strength

D. Min. 4556. Wlien I have walked in the street of
a city, I have been told that the things which had only
slightly struck the eye, and which I had scarcely
observed . . . nevertheless adhere, and can be recalled.

E. 141*. 'To run to and fro through the streets of
Jerusalem,' and 'to seek in the quarters thereof (Jer.v. i)
= to see and explore in the doctrinals of that Church.
. . . ' Streets, ' and 'quarters-fzci' = doctrinals. 652''.

187". 'To faint through hunger at the head of all the
streets' (Lam.ii.i9) = to be deprived of spiritual life
through a lack of the Knowledges of truth and good.
386". 652--'.

196^. 'Streets' = where there ai-e truths of doctrine.

223^. 'The streets of tlie city shall be full of boys and
girls playing in the streets' (Zech.viii.5). . . 'The streets
of the city '=:: the truths of doctrine; 'boys and girls
playing in the streets '== the affections of truth and good
(and their delights, in which those shall abound who
live in truths of doctrine). 652^-. ( = the truths and
goods of innocence glad and rejoicing from doctrinals.
863".)

324-^. 'The streets of Jerusalem' (Jer.xi. I3) = the
falsities of doctrine of the Church.

329-^. 'To wander blind in the streets' (Lam.iv. 14) =
not to see tri;ths at all. 652'".

336''. 'The streets of a city' = the truths of doctrine.
376" 430". 652".

355^®. 'The streets which shall be trodden down by
them' (Ezek.xxvi. ii) = the truths of doctrine of the
Church, which it will completely destroy. 652^^.

372^ 'Not to be Known in the streets' (Lani.iv.8) =
not to be recognized by genuine truths. 652^^

386®. 'The streets of Jerusalem' (Jer.xiv.i6) = the
truths of the Church.

417"'. ' Streets' = Truths.

555^'. 'The streets of Jerusalem' (Jer.vii. I7) = the
truths (of the Church); here, the falsities. ( = the
truths of doctrine of the Church. 652^*.)

652. 'The street of the gi-eat city' (Rev.xi.8) = the
truth and good of doctrine ; in the opposite, the falsity
and evil of doctrine ; for by 'a street" is signified truth
leading ; in the opposite, falsity leading.

^. The reason 'street' = the truth of doctrine, and,

in the opposite, the falsity of it, is that by 'way' is
signified truth leading to good ; and, in the opposite,
falsity leading to evil ; and streets are the ways in a
city; and, as 'a city ' = doctrine, 'a street' = the truth
or the falsity of doctrine.

. In the Spiritual World there are cities, and

streets in them ; and the quality of everyone as to the
atiection of truth and the derivative intelligence is
Known from the place whei-e he dwells in them, and
from the streets in which he walks. Enum.

■*. As 'street' = where truth leads, it is said,

'Triith has stumbled in the street' (Is.lix. 14).

^. As 'streets' and 'c^uarters'=what is in accord

with each one's aflfection and perception, it is said, 'the
chariots raged in the streets, they ran to and fro in the
quarters' (Nahumii.4).

'". 'Streets' (Lamiv.) = the truths of doctrine

which lead to the good of life ; or the truths according
to which we are to live.

^■*. ' Streets ' = falsities of doctrine. 734"^

^^ 'The streets of Jerusalem' (Jer.xliv.9) = tho

falsities of doctrine.

-1. 'Streets' (Is.xv.3) = the exterior things with

them.

-*, 'The head,' or beginning, 'of the streets' =

entrance to truth, thus all truth.

-'^. 'Streets,' and 'quarters' = truths of doctrine

and truths of life which lead to intelligence and wisdom.

29^

^". As by 'the streets of a city' are signitied the

truths of doctrine according to which we are to live, it
was customary to teach and to pray in the streets. 111.

^*. As 'streets ' = where falsities are (it was cus-
tomary with them to cast out the slain into the ways
and streets). 111.

684^^ 'Street' = the truth of doctrine. 727^. 734^^
750''-

Strength. J?ol>ur.
Strong. Robustus.

See Force, Power, and Strong.
A. 426^. Strength is attributed to Truth because it
cannot be resisted.

1755. The Lord had no strength from the Angels.
2025-. 'Strength,' and 'arm' (Is.lxiii.i) = power.
2586^ 'Strength' (Is.xlix.5) is predicated of truth.

2832-. That strength is in the Knowledges of truth.
Sig.

. 'Strength,' etc. (Ps.xviii. i) is significative of

the power of truth.

3727^. 'Strength' is predicated of truth and of falsity.

3901-. 'To be renewed with strength' (Is.xl.3i) = to
increase as to the willing of good.

4402''. The truths of the Church are called 'the
strength of the mountains' (Ps.xcv.4) from the power
from good.

4545-. As 'Zion' = the Celestial Church . . . and the
Celestial Church is that which is in good from love to
the Lord . . . therefore 'strength' is predicated of Ziou
(Is.lii.i).

4876^. 'The staff of strength' (Jer.xlviii. i7) = power
from good.

4934. (Thus) the arms = strength ; and the hand,
power.

6015'-. 'To strengthen themselves in the strength
of Pharaoh' (Is.xxx.2) = to trust in scientilics in the
Things of faith.

6306^. The evil of the love of self is described by . . .
'the strength of the oak' (Amos ii.9).

6343. 'Thou art my strength' (Gen.xlix.3) = that
through faith in the understanding good has power.
E.434^'-

6344. 'Jehovah giveth strength to the weary, and to
him that hath no forces He multiplieth power' (Is.xl.

strength

52

Strength

29). Here, 'strength' is predicated of good ; 'forces,'
of truth ; and 'power,' of both.

[A.] 8050. 'In strength of hand Jehovah liath brought
you forth' (Ex.xiii.3) = that they have been delivered
by the Lord's Divine power. 'Strength of hand' =
power ; and, when said of Jehovah, omnipotence. 8069.
8084.

8281. 'Thy right hand, Jehovah, was magnified in
strength' (Ex. XV. 6) = that the Lord's omnipotence had
been shown.

8330^, 'To praise in the expanse of strength' (Ps.cl.i)
= froni the good of charity from tlie Lord.

8614. The strength of power then. Sig.

9050-'. 'To love the Lord with all the strength ' =
(with the) things which proceed from the life of love,
thus from the heart, or will.

9233. They are more robust in body.

10182^. The Cogitative of man from his Voluntary
makes all the strength of the body, and if this were
inspired by the Lord from His Divine truth, the man
would have the strength of Samson ; but it is the
Lord's good pleasure that man should have strength
through faith from love as to those tilings which are of
his spirit.

10540^. 'No strength in the war' (Is.iii.25) = not any
resistance against evil and falsity.

R. 22. 'To Him be glory and strength for ever and
ever' (Rev. i. 6) = who alone has Divine majesty and
Divine omnipotence to eternity. 291. E.346.

24^. 'Give ye strength unto God, strength upon the
clouds' (Ps.lxviii.34) . . . 'strength' = the Divine power
of the "Word.

373. 'Honour, virtue, and strength,' in the Word,
where the Lord is treated of, are said of the Divine
Celestial . . .

791. 'A strong Angel took up' (Rev.xviii.2i) = a
strong-/o?'<is-influx of the Lord out of Heaven.

E. 33. 'Strength" = Divine good through Divine
truth ; for Divine good has all strength and all power
through Divine truth.

288^. 'Strength and beauty are in His sanctuary'
(Ps.xcvi. 6) = Divine good and Divine truth in the
Church.

316". 'Strength,' in the "Word, is said of the power
of good.

'', 'In horns is the hiding of His strength'

(Hab.iii.4) = the omnipotence of Divine good through
Divine truth ; for all the power of good is through
truth . . .

^*. 'Jehovah is my strength' (Ps.xviii. i).

'Strength,' when predicated of the Lord, = omnipotence.

328^. His Divine power from which He fought is
signified by 'marching in the multitude of His strength'
(Is.lxiii.i).

• 357-®. 'Strength' is said of the power and abundance
of truth from good.

' 364". ' Strong- ?-o&Ms^os' (Zech.vi.3) = its derivative
quality' as to the power of resisting falsities and evils.

376^'. 'Men of strength' (Is. v. 22) = those who are
clever, and seem to themselves to be intelligent.

386*. 'Until his strength faileth' (Is.xliv. i2) = until
there is nothing of good left.

405^". 'Pride of strength,' 'strength,' and 'power'
(Ezek.xxxiii. 28) are said of truths from good, because
these have all strength and all power.

467. 'And power and strength' (Rev. vii. 12) = onini-
potence from Divine good through Divine truth. . .
'Power' is said of Divine truth, and 'strength,' of
Divine good.

504-®. 'The strong one shall be as tow' (Is.i.31). . .
'The strong one and his work ' = what is hatched from
Own intelligence. 'Strong,' in the "Word, is said of
him who trusts in himself and in his own intelligence ;
for he believes himself and his work to be strong.

593. For all the strength and all the power of Divine
truth . . . consists in its ultimate . . .

6i8^ 'Men of strength to mingle strong drink' (Is.
v.22) = those who falsify the truth of the Word.

652^^. As all power is of truth from good, they are
called 'pillars of strength' (Ezek.xxvi. 11).

659''. 'I am become as a man that hath no strength'
(Ps.lxxxviii.4) = that He then seemed to Himself to be
devoid of power ; for temptations immerse man in
falsities and evils, in which there is no power.

684". 'Strength' (i Sam.ii. io) = the power of good
over evil ; and 'horn,' the power of truth over falsity.

721^ 'To be girded with strength' (ver.4) = that such
have truths trom good and the derivative power.

724-^. From the power of the Word against falsities
and evils ... it is called 'the magnificence of the
strength' of Jehovah (Ezek.xxiv.21).

727^. 'The staff of strength is broken, the staff of
beauty' (Jer.xlviii. I7) = that they have no Divine truth
in its power. 'The staff of strength' = Divine truth in
the natural sense . . .

783^ (Hence) those in falsities are called 'the strong,'
etc.

S06''. The strength itself of the Divine power consists
in ultima tea . . .

811^. 'The strength' which He gave into captivity
(Ps.lxxviii.6i) = spiritual truth from celestial good shut
out from being understood.

1''. 'Strength' (Obad. 11) = truth, because all

spiritual strength consists in truths.

'^. 'Put on thy strength, 0 Zion' (Is.lii. i) =

(the truth of the Church which is in the good of love to
the Lord, which is the truth from that good). 850'-*.

850^*. 'The sceptre of strength out of Zion' (Ps.cx.2}
= Divine truth which has omnipotence.

1". Zion is here called 'the king's strength' (Ps.

xcix.4) from Divine truth which has power itself.

S63-. 'He hath prostrated all my strong ones in the
midst of me' (Lam. i. 15) = that all the power of truth
against falsities has perished. ( = the destruction of
the love of good ; those in the love of good being called
in the Word 'the strong,' because good, from its love,

strengthen

53

Stretch forth

is mighty against the Hells, and is therefore strong.
922-.)

922^. As, in the Word in the letter, there is all
strength, it is said, 'marching in the nmltitude of His
strength. '

Strengthen. Corroborare.

Strengthening, A. Corroboratio.

See under Confirm, and Strong.

A. 1692. Conscience is (thus) strengthened.

1S35. Evils and falsities are (thus) confirmed and
strengthened.

241 1. That the Lord thus strengthened the goods
and truths. Sig. and Ex.

2698. 'Strengthen thy hand in him' (Gen.xxi. i8) =
sustentation thence.

6047^. Faith is strengthened through scientifics.

6574*^. That truth and good may be formed and
strengthened with those in temptation.

8885-. The inmost things — that is, those which reign
universally — ai-e thus strengthened,

9300^. By means of scientifics (such) can strengthen
their faith. H.356.

T. 340. In proportion as man uses this power, God
strengthens it.

699-. Some (observe the Holy Supper) because it
strengthens faith.

E. 298^". 'I have strengthened thee, yea, I have
helped thee' (Is.xli. 10) = to give power and intelligence
from omnipotence and omniscience which are from
Divine good through Divine truth.

684"^. 'Mine arm shall strengthen him' (Ps.lxxxix.
21) = omnipotence therefrom.

783. They corroborate their doctrinals. Sig. and Ex.
789.

789. The establishment and corroboration of that
dogma.

819". Confirmation from the sense of the letter . . .
and thus corroboration (or strengthening) of that
'logma.

De Verbo 6*. Contirmations from nature strengthen
spiritual truths.

. Heresy may be thus strengthened even to the

destruction of truth.

Stretch. Tendere.

See Tendon.

A. 2892. He is certain that all things tend to his
good.

8439^. The ultimate, to which all Divine influx tends.

10546. 'To stretch a tent' (Ex.xxxiii.7) = to provide,
dispose, and ordinate the things which are of the
Church and of worship.

H. 429. Stretching obliquely downwards . . .

479®. Ways tending elsewhere they do not see.

496®. They go in the ways which tend thither.

534. The way which tended to the left was narrow
. . . The way which tended to the right was broad . . .

590-. Good Spirits go in ways which tend to Heaven ;
evil Si)irits in those which tend to Hell.

592'-. From proprium, all tend to Hell.

P. 69. Of himself, man continually tends to the
lowest of Hell.

D. 4652. (Gentiles explored by noticing whether they
tend to Heaven or to Hell.)

E. 238*. 'They bend their bow.' ( = prepared to
destroy. 357-1.)

Stretch forth. Protendere. D.3589. E.7752.
D.Wis.iii.3^. v3.

Stretch out. Porrigere.
Stretching out, A. Exporrectio.

See under Expanse, and Extend.

T. 380-*. They hold them out.

428-. It is like handing a sword to an enemy.

D. 4900^. Shown by the stretching out of tlie right
hand.

Strew. Sternere, Stibsternere.

Stretched out. Stratus.

See Stratified.

A. 9212". 'The multitude strewed their garments in
the way . . . and strewed the branches of trees' (Matt.
xxi.8). Ex.

9214. That sensuous things have been laid under-
suhstrata swn<-interior ones. Sig.

M. 380. Ants which . . . tread a beaten way.

T. 160^. I saw in the north a paved way, crowded
with Spirits.

366^. Spiritual defilements heeXte-^-substernunt-lhe
way.

D. 1063-. They rejoice when they see prostrate
masses of corpses. 3145^.

1260. A bier spread with black cloths.

1696. He was thrown down on the ground horizon-
tally.

3117. (The fixed situation of some Spirits is) lying
stretched out on the ground.

Striated. Under Striped.

Strife. Under Dispute-Z/V, and Quarrel.

Strike. Ferire.

A. 9065. 'To strike (with the horn)' (Ex.xxi.28) = to
injure. F.67.

9081. 'To strike with the horn-co/-/iM/^?vVt'' = to
destroy.

91 82^ 'To strike a covenant.' Ex.

H. 4296. When a breath from Heaven struck him
. . . When a breath from Hell struck him.

432^. It is said of an instrument that it strikes, etc.

strike

54

Strive after

E. 316^*. 'The ram pushed' (Dan.viii.4). ^^.

^^. 'To strike (with his horns) the peoples to the

ends of the earth' (Deut.xxxiii. 17) = to instruct in
truths all who ai-e of the Church, and to scatter falsities
by means of truths.

Strike. Impingere.

A. 9163-'. 'To stumble on' (Is. viii. 1 5) = to be scandal-
ized, and so from truths to fall into falsities.

9348^. 'To strike on backward' (Is.xxviii. 13) = to
avert themselves from what is good and true.

D. 3666. See Street, here.

E. 556^. 'To smite-impiiigere alapa-on the right
cheek' = to do harm to the perception and under-
standing of interior truth.

652'*. 'Truth has stumbled in the street' (Is.lix.14).
Ex.

7oi». 'To stumble in the law' (Mal.ii.8) = to live
contrary to Divine truth.

Strike. Inmfere.
See ^i'i.niY.-'ptr cuter e.

A. 957^. Until he is struck with terror and horror
(he is punished).

7463. The presence of truth from the Divine . . .
strikes fear into them.

9331. Falsities which strike dread. Sig.

7747. The influx of the Spirits of Mars was felt as a
thin striped rain, which was a sign that they were not
in the affection of truth and good ; for this is repre-
sented by what is striped. See D.3885.

C. J. 77. The Africans appeared in striped garments
of linen. They said that such garments correspond to
them ; and that their women have striped garments of
silk. D.6095.

P. 318''. They who have confirmed themselves in
falsities, are like those who see the striations-s^r;'a<?t}'as
on the wall ; and in the shade of evening they see
that striation-s<?-zaii49?i-as a rider, or a man . . .

M. 315. The rays twinkled through the clouds in
streaks-sirz'a^zm.

D. 1754. On Spirits who strike terrors.

Strike. Percelkre.

See ^WiX'E-'percdUre,.

A. 538. They were so stricken that they threw
themselves headlong.

7463. The presence of truth from the Divine strikes
them with consternation.

Strike against.

See under Impel.

lUidere, D.3798.

String. Chorda.
Stringed. Chordaceus.

See under Nerve.

A. 418. Stringed instruments. (See Instrument,
here.) 4138^. 8802. D.1996. E.323. 326-. 856. 86313,
1 185.

SSSo''. The harp and the other stringed instruments
= spiritual things. Eefs.

83372. See Music, here.

^. See Drum, here.

Strip. See Put off.

Striped. Striatus.
Striation. Striatura.
streaks. Striae.
stripes, In. Straitim

A. 2492. With such, the callosity appears . . . striated
within. (Compare H. 466. )

4156='. It is then seen that they are only spotted
streaks.

D. 1057. Spiritual things are represented by . . .
striated things.

1058. See Spiritual, here.

^. Therefore such striated bodies are white ; and,

if they are striated very thinly, they are transparent.

1075. The difference of Spirits as to spiritual and
celestial things may be inferred from the cortical and
striate things of the viscera.

. In the vitreous humour there is a cortical, but

not a striate substance. In the crystalline lens there
are striae, but such as are harder. In other viscera in
like manner, Ex.

1108. In the speech of the celestial . . . there is
nothing harsh or stripy, that is, noisy.

1109. As soon as there is in it anything stripy, that
is, not so flowing ... it is not accordant, and a Spirit
does not acknowledge it as true ; but at once notices
discrepancies.

1797. The Angels of the interior Heaven, when
represented to Spirits, appear to them in ... a garment
with white and black neatly mingled almost in stripes.

5 1 27-. When their interior affections, which are good,
fall into this (sensuous state) . . . their beard appears to
them ... in little bunches, that is, striped.

5493*^. Communication with Heaven seemed to be
taken away, which appeared like streaks of light being
elevated from him.

D. Min. 470S. When this Hell was opened, there
appeared a striped snovviness being elevated on high
. . . This striped snowiness was that which exhaled
from those pernicious deceits mingled with apparent
good.

Strive after. Affedare.
Affectation. Affectatio.

A. 131. The posterity of the Most Ancient Church,
which inclined to proprium. 133. 137. 142. 190.

230. They did not strive after wealth.

1509. A striving after offices merely to be seen, and
to administer the goods of the lord.

1675^. They are not content with their lot, but
strive after a vain kind of heavenly joy , . .

6924. Affectations of elegance of speech and of
learninor hide the things themselves.

strong

55

Strong Drink

P. 1 1 7'-. They . . . who studiously strive after
reputation . . . for honesty.

185''. Th*y strive after nothing more ardently than
to become gods.

M. 276. Where there is no genuine marriage love it
ought to be assumed, so that it may appear as if there
were.

Stroke. Ictus.

A. 5690. At the first glance of the eye.
D. 1864. I perceived a stroke through my heart and
brain.

Strong. Fortis.

Strength. Fortitudo.
strengthen, To. Fortificare.

Strongly. Fortiter.

strong, To make. Confortare. (£.724=^)

See Strength.

A. 5S3. That the Xephilim were called 'strong men'
from the love of self. 111.

. 'Their strength hath failed' (Jer.li.30).

-. The strong are here described by another

word.

2405^ 'In the day of thy strength' (Ps. ex. 3) = His
victories in temptations.

3629^. The more (in a Society) there are . . . the
stronger is the correspondence, because the perfection
and strength are from the unanimous multitude of
many . . . Hence results ... a stronger conatus . . .

3923^. 'A lion ' = the truth of the Church, from its
strength.

7217^ See Mighty, here.

8823. 'The voice of the trumpet . . . strengthening
itself exceedingly ' (Ex.xix. 19) = . . . its increase. Ex.

9365. Such are in a stronger Persuasive . . .

9391^*. Because they reason sharply they are called
'the congregation of the strong' (Ps.lxviii.30).

10053^. 'Jehovah strong and a hero of war' (Ps.xxiv.
8). Ex. L.149.

L. 14^ 'Their strong ones' (Jer.xlvi.5) = the Hells.

R. 258. 'A strong Angel preaching with a great
voice' (Rev. v. 2) = Divine truth from the Lord inflowing
deeply into the thought ... He is called 'a strong
Angel,' because it is preached with power; and that
which is preached with power inflows deeply into the
thought.

832. 'The strong' (Rev. xix. 18) = those in erudition
from doctrine from the Word ; abstractedly, the erudi-
tion thence.

M. 33. The male has a stronger body.

T. 418". Who loves a general . . . except for his
bravery . . .

D. 3149®. His fear of losing the name of bravery.

6037. It appears as if (evil Spirits) had great power,
and therefore they are called 'the powerful,' 'the mighty,'
'the strong,' 'heroes'; but their power lies in the

falsities of others, by means of innumerable arts, and
also by simulations of truth . . . E.776^. 783^

E. 316-^ See Horn, here.

355^. 'The strong one' (Ezek.xxxix. i8) = the truth
from good which destroys evil.

•■'. 'Strong ones' (Rev. xix. 18) = natural truths.

". 'The Strong in heart' (Ps.lxxvi.5) = those in

truths from good.

'^'. 'Strong ones' (Jer. 1.36) = falsities and reason-
ings from them.

2*. 'He that is strong in heart' (Amos ii. i6) = he

that trusts in his falsities. 357".

357^ 'The strong one of Jacob' = the Lord. (So
called from the Divine in ultimates, in which Divine
power is in its fulness. 684-''. )

*. 'The bow of the strong ones' (Is.xxi. I7) = the

doctrine of truth from the Knowledges which prevail
against falsities.

374^. 'The hand of him that is stronger than he'
(Jer.xxxi. ii) = the evil and falsity which previously
had possession.

433^. 'To remove the strong one and the man of
war' (Is,iii.2) = to remove all resistance to evils and
falsities. 727^-, Ex.

593. 'A strong Angel' (Rev.x. i) = the Lord as to the
Word.

^. All strength-roSm-and power are in the

ultimates of Divine truth, thus in the natural sense
of the Word, which is the sense of the letter . . . This
is why the Angel ... is called 'strong. '

617-''. 'The strong ones,' that is, the oxen (Ezek.
xxxix.i8) = the afl'ectious of good. ( = the affections of
the natural man. 650'"'.)

-^ 'The strong one and the man of war' (id.) =

good and truth (or the truth of good) fighting with
evil and falsity and destroying them. 650^^*.

627^^. As these scientifics, being from the fallacies
of the senses, persuade strongly, they are called 'the
congregation of the strong ones' (Ps.Ixviii.30.) 654^.

654'*^ 'The strong one of the nations' (Ezek.xxxi.
ii) = the falsity of evil.

700^0. 'The ark of Thy strength' (Ps.cxxxii.8) = the
Divine truth proceeding from Him ; for through this
the Lord has Divine power.

734^^. 'Jehovah shall be for strength to those who
repel war from the gate' (Is.xxviii.6) = that the Lord
gives power to those who defend the Word and doctrine
from the Word, and who prevent violence from being
inflicted on them.

C. 164. In battle^ if not born difi'erent, he is brave.

Strong Drink. Sicera.

A. 1072^. Those who are called 'drunkards from
wine or strong drink.' Ex. and 111. 3069.

5165. 'Strong drink,' etc. are predicated of the
things of the understanding.

P. 2S4. See Ferment, here.

E. 235". 'Strong drink,' by which they 'err' (Is.
xxviii. 7) = truths mixed with falsities.

stronghold

56

Stubble

[E.] 376-". That they will be averse to all things which
agree with truths, is signified by 'strong drink shall
be bitter tj them that drink it' (Is.xxiv.9). 'Strong
drink' = the things which are from truths and which
agree with them. ( = the truth of good made un-
delightful by its falsification and adulteration. 618^.

^1. 'These err through wine, and through strong

drink they are gone astray' (Is. xxviii. 7) = through
falsities and through such things as are from falsities . . .

32_ 'Wine,' in special, =the truth of the spiritual

and thence of the rational man; and 'strong drink'
(Is.xxix.9) = the derivative truth of the natural man.

^^. As such love falsities and things falsified, it

is added, 'Come, I will take wine, and we will be
drunken with strong drink' (Is.lvi. 12).

37_ .'Pq follow strong drink' (Is.v. ii) = to hatch

doctrinals from themselves.

. 'To mingle strong drink' (ver.22) = to confirm

falsities.

6i8-^. 'Heroes to drink wine' = those who adulterate
the truth of the Word; 'men of strength to mingle
strong drink' (id. ) = those who falsify it.

926. In Heaven there appear . . . strong drinks, etc.

J. (Post.) 269. See London, here.

Stronghold. Under Fortify.

Structure. Stmctura.

R. 911. 'The building of the wall' (Rev.xxi.i8). . .
'The wall' = the Word in the sense of the letter; 'its
structure ' = all of it; because the whole of it is in the
structure.

D. 3148. The form or structure of the body.
36050. An idea is not bounded without space, or,
what is the same, without structure.

Struggle. Liicta, Liidatio.
Struggle, To. Luctari.

See under Collision, Force m^ay out, and Reluc-

TATION.

A. 3927. ' With the struggles of God I have struggled
with my sister, and I have prevailed' (Gen.xxx.8) = in
the supreme sense, the Divine power; in the internal,
temptation in which he overcomes; in the external,
resistance by the natural man. For 'the struggles of
God,' and 'to struggle' = temptations; for temptations
are nothing else than the struggles of the internal
man with the external. Ex.

3928. Naphtali was named from 'struggles' (which =
temptations. 6412).

4232. The wrestlings of temptations. Tr.

4248. Finally, Jacob wrestled with an Angel, by
which wrestling is signified temptation, 4273. (See
Stubborn, at E.710"*'.)

4274- 'There wrestled a man with him' (Gen.xxxii.
24) = temptation as to truth; for 'to wrestle' = tempta-
tion. Temptation itself is nothing else than a wrestling
-lucta, or combat. Ex.

4283. 'Let me go,' that is, from wrestling with me,
= that the temptation ceased.

^. That the wrestling was liegiin before the

dawn arose, and ceased after it arose . . . = states of
conjunction through temptations. Ex.

4286^ Temptations and victories in them are what
make man spiritual; for which reason Jacob was first
named 'Israel' after he had wrestled.

4307. That not good, but evil Spirits, are signifieil
by him who wrestled with Jacob, may be evident from
the fact that by 'wrestling' is signified temptation.
Ex.

s. Hence it is that he who wrestled with Jacob

was not willing to reveal his name.

. That in the internal spiritual sense by him

who wrestled with Jacob is meant the angelic Heaven,
is because the Lord . . . admitted even the Angels to
tempt Him . . .

5126^. Unless he performs serious repentance, and
for a long time afterwards struggles with falsities and
evils.

Life 936. Man cannot (remove these evils) except . . .
with a struggle, thus with combat.

W. no". If he enters their Heaven his life struggles
with death.

P- 337- This pure love . . . perpetually struggles
with those in Hell, and fights for them against the
devil . . .

T. 70^ In those things which are contrary to order
. . . God is omnipresent by a continual struggle with
them . . .

Ad. 1452. On the wrestling of God with Jacob.
Gen. art.

E. 439. ' The struggles of God ' = spiritual temptations.

Stubble. Under Stalk.

Stubborn. Contumax.

Stubbornness. Contumacia.
Stubbornly. Contumaciter.

A. 4293. The stubborn in their phantasies and
cupidities. Sig.

4500^. They stubbornly insisted.

5185. They are so stubborn that they never want
to desist.

5721. They are the most stubborn of all . . . 5722.

6203. Hell stubbornly insists . . .

10430. It ought not to be so stubbornly insisted
upon. Sig.

10436®. When they so stubbornly insisted to come
into the Land of Canaan . . .

D. (Index). (Refs. under Contumacia to j>assages in
which the word Obstinacy occurs. )

3515. They who are so stubborn that they will not
suffer themselves to be overcome.

3910. In the other life they are amendable, although
they have been stubborn, or had stuck stubbornly to
their opinions and falsities.

4328®. The punishment is intensified or diminished
according to the man's stubbornness and quality.

study

57

Study

4478^. Obstinacy and stubbornness go for nothing
at all : the more stubborn they are, the more grievously
do they suffer ; for stubbornness nmst be broken.

4587. Those are the most stubborn of all, who in
their life in the world had appeared righteous above
others, and were thence in authority, and yet had
believed nothing, and had lived a life of self-love . . ,

4637. They who appear to be lying down are more
stubborn than all others, and are driven away with
difBculty : they have sometimes been with me, and could
only be cast out after a lapse of time : the Lord could
indeed cast them out in a moment; but it is according
to order that their stubbornness should last. For the
most part, such have been the greatest adulterers.

4741. See Charles XII. here. 4745. 4748.

5227. The Jews are of such a nature as to stubbornly
press on.

5506^. The punishments are grievous according to
the evil, and frequent according to the stubbornness.

8096^. Their stubborn assaults upon charity.

D. Min. 4600. Evil Spirits are stubborn, and take
delight iu combats . . . and therefore are not got rid
of so . . .

4759. Such (sorceresses), being the most stubborn of
all . . .

E. 710-°. The fight of Jacob with the Angel describes
the stubbornness with which they insisted upon possess-
ing the Land of Canaan.

Study. Lucubratio.

M. 295^. The articles into which this lucubration is
divided.

311. In this part of the lucubration . . .

T. 695-. The Soplii who . . . excelled in erudition
by study and meditation . . .

Study. Studiuui.
Study, To. Studere,
Studious. Studiosus.
Intentionally. Studio.

A. 831. They had been zealous only for themselves
and the world.

15086. They take pains to put otf (this sphere of
commanding).

1509-. Their sphere took from me all power of
application. D.2502.

1 769. One who had been devoted to studies. 3474.
0.2053.

2492. They who had been studious for the sake of
the memory only . . . .

2593®. This was their study of wisdom.

3161^. These (Knowledges) are learned . . . partly
by the man's own study.

3570^. If he is zealous more for the neighbour and
the Lord than for himself, he is in a state of regeneration
. . . But if he is zealous more for himself ... he is in
no state of regeneration.

3846. That there would then be a full state of
study. Sig. and Ex.

s. For the labour of tlie external man is study

in the internal. Hence study is called the labour of
the mind.

3852. Holy study. Sig. and Ex. . . That is called
holy study by which internal truths are conjoined with
good.

3952''. The truths of the external man ... lie ac-
quired ... at last by his own study.

3975. 'To serve '= labour and study.

3977. Labour and study from His Own power. Sig.
and Ex.

4293^. They seek wealth with the most intense
application.

4638^". Devotedness of life according to the precepts
of faith, is 'to watch.'

4928^. He then studies life more than doctrine.

4947. For they who study the Word, know it.

5126^ From childhood to adolescence, communication
is opened to the interior Natural by learning . . . both
by instruction . . . and by their own studies.

5723. Such Spirits . . . had not been devoted to any
self-application (here), not even domestic. Des. (They
induce diseases. D. Min. 4732.)

6000^. The light of truth (then) falls into such things
as are of the body and the world, which they exclusively
busy themselves with.

6774. 'He dwelt near a well' = studious application
there in the Word. ' To d^-ell ' = life ; here, the studious
application of the life.

7893. 'No work shall be done . . .' =no labours and
pursuits which have for their end the things of the
world.

7895. That they must devote themselves to these
things only. Sig.

8925. 'To sin' is to do and think what is evil and
false intentionally . . .

10284. No imitation from the busying himself of
man. Sig. and Ex.

— ■ — . That which is done from man, and from his
busying himself, is done from his proprium, and is
not holy ; beciuise a busying from the proprium of man
is nothing but what is false Irom what is evil . . .

H. 322-. The learned at this day are not delighted
with such a study (of the Word).

323**. (With the ancients) this was the study of their
wisdom.

3446. (Thus) by their own exertion they exclude
their children from Heaven.

461^. He who is delighted with studies, reads and
writes (there) as before.

488^. They who have studied sciences merely to be
accounted learned . . .

S. 61^. They who have studied the Word from the
affection of knowing truth . . .

W. 332. Uses for perfecting the Rational, are all

study

58

Stuff

things whicli . . . are called knowledges and branches
of study . . .

R. 77. 'Thy labour and endurance ' = their study
and patience. (Compare E.98.)

81. Their study and exertion to procure . . . the
things of religion and its doctrine. Sig. and Ex.

129. 'Thy faith and endurance ' = the Truth and the
study to procure and teach it. . . ' Endurance' = the
study and labour of procuring and teaching it.

677. They who study the doctrine of justification by
faith alone, who are called the clergy. Sig. and Ex.

M. 16''. The love of use, and the consequent busying
of one's self in use, holds the mind together . . .

76*. The study of our Age was the study of Truths
. . . This study was the study of our souls and minds ;
but the representations of Truths in forms were the
study of the senses of our bodies . . .

207-. In the World of Spirits and in Heaven there
are . . . studies of all branches of learning.

^. Everyone has conjugial love with its virtue . . .

according to his application to the genuine use in
which he is.

249. No determination to any study or business (a
cause of cold). Ex.

. By study and business is meant all application

-applicatio-to uses. When a man is in any study and
business, that is, in use, his mind is limited and cir-
cumscribed as in a circle, within which it is successively
co-ordinated into a form truly human, from which as
from a house he sees various concupiscences outside
of himself, and from the soundness of reason within he
banishes them . . .

2673. It is granted to (evil Spirits) to apply their
minds to some study or work, whereby they are kept
in externals, and thus in a state of intelligence.

T. 120. Even those who have been devoted to piety
are perverted by them.

434. The Social Gatherings . . . were recreations of
their souls from studies and labours.

563-. Every artificer who is assiduous at his work
performs it easily and willingly ... In like manner
everyone who is in any function, or in any study.

568^. You say that . . . you have followed pursuits
of piety . . .

580. Everyone can be regenerated according to his
state . . . those in divers studies, and also in divers
oflices, in one way . . .

638*=. A Church which separates . . . the remission
of sins from repentance and the pursuit of a new life.

80S-. Politics . . . sometimes withdraw the spirits
(of the English) from studies of a more lofty judgment,
by which a higher intelligence is acquired. They do
indeed imbibe these things in their youth . . .

D. 302. On the life after death of those who are
continually intent on studies.

1226. On those who (here) have been zealous solely
for natural thiufrs.

1 643-. From such a pursuit or labour they can expect
no reward in Heaven, because it was for the sake of
self . . .

1744. (When a man is ruled bj' those who constitute
the cuticle) he is withheld from all application . . .

2391. On those who study solely the sense of the
letter.

2502. When one who inclines to uses . . . comes
among such Spirits ... all his application is torpified.

. They hate those who are laborious and studious

for truth and good.

8. Like beggars who . . . are thus kept back

from all application to anything, so as to be members
of civil society.

2505. Such are those who are zealous for themselves
only. Des. 2772, Ex.

3556. The good Spirits . . . performed it with the
greatest zeal.

3606. Not from any endeavour on their part.

4744. He had studied only such things as are
instrumental causes for acquiring understanding; as
mathematics, etc.

5999. There was a vast number who studied books . . .

^. Those who study in the Heavens have com-
munication with those in these public libraries, and
are instructed thence in doubtful Things.

6003-. They receive the spiritual aff'ection of truth
when they study the good of life . . .

6056. In one of the chambers, the delight is to
study . . .

D. Min. 4673. Those appear to themselves to grind
(there) who study many things. They write and instruct
themselves assiduously, without the end of use . . .

D. Love vi. See Use, here.

Inv. 23. Students - studiosi - of modern orthodoxy

object that . . .

Stuff. Farcire. Refcrcire.

M. 6^. Who had stuffed their bellies with food.

146. Stuffed-re/e?-<Mm-with evils.

T. 132. What more crams the books of the ortho-
dox . . .

Stumble. See under Impel, Offend,
Scandal, Stagger, and '^T'Rxyi^-impingere.

Stumbling-block. Offe^idiculum.

See under Scandal.

A. 3488*. That (the Human of the Lord) would be a
stumbling-block and a scandal, is predicted in the Word.
3704^-

9348^". ' A rock of offence. * (See Scandal, here.)

P. 250-. To the evil, dignities and wealth are stum-
bling-blocks.

T. 38^. 'All things that cause stumbling' (JIatt.
xiii.41). Ex.

E. 175^. 'I lay stumbling-blocks before this people'
(Jer.vi.21). These 'stumbling-blocks upon which the

stupendous

59

Stupid

fathers ami sons stumble-o^ewc?a?i<' = the perversions of
good and truth ; ' fathers ' = goods ; and 'sons,' truths.
239-2. 'A stumbling-block' (Lev.xix. 14). Ex.

365^^. That such are not infested by evils and falsi-
ties, is signified by 'they have no stumbling-block'
(Ps.cxix. 165).

540"'^. That the evil are to be separated from the good,
is signified by, 'the Angols shall gather together all
things that cause stumbling' (Matt.xiii.41). ( = that
Divine truth will remove those things which hinder the
separation. 911''.)

587^^ To be affected by falsities and live according to
them, is signified by 'to put the stumbling-block of
iniquity before his faces' (Ezek.xiv.4).

Stupendous. Stupendics.
See Amazkd.

A. 1622. The paradisiacal things are stupendous.
. With stupendous magnificence and variety.

18S6, Pref.^. I have been permitted ... to see
stupendous things there. 9439.

4041. The heavenly form is stupendous . . . D.4090.

P. 289-. They said that this is stupendous.

M. 380^. Such a marvellous and stupendous order.

D. 3400. On the amazing deeds of a certain kind of

Spirits.

E. 624!^. 'A wonderful and horrible thing' (Jer.
V.30).

Stupid. Obesiis.
H. 462*. See STTJPiD-s<iy;ic?ws, here.
C. J. 83. Spirits so stupid- oSesae naris-'CazX . . .

Stupid. Stupidus.
Stupidity. Stupiditas.

A. 1040"-. AVith one who is stupid there is what is
stupid in everything of his will and thought.

2480. (The learned) are sometimes more stupid than
others. 4156-. H.464^. ^

3033^ In the other life such are more stupid than
others.

4054-. Such induce stupidities on the brain.

^. They live in such stupidity that they have

scarcely anything left of what is human as to apprehen-
sion,

4077^. Spirits ascribe this to the stupidity of man.

4136^. Because he had led an evil life, he was in such
stupid ignorance . . .

4220^. Such are deprived of all intelligence, and be-
come most stupid.

4221". Such become so gross and stupid as to their
thoughts and affections, that no one in the world can
be more stupid.

. One in whom there was so little of the life of

intelligence . . . that you would say he was stupidity in
effigy.

4330^. They wondered at the stupidity (of the Spirits
from this Earth).

4532. They are sometimes let into a state of darkness
. . . and speak with fatuity ; for they are in stupidity.

4627'>. They relate to the mucus of the nostrils, and
are dull and stupid.

4949. (Such as have despised others) are in a kind of
stupidity ; for such arrogance extinguishes the light of
Heaven, and consequently intelligence.

5562. After vastation (such) are slow, dull,
stupid . . .

5828^. Thus the internal is closed, (which) occasions
stupidity in spiritual things.

7249. The inhabitants of this side of Venus are
stupid. Des.

8629. (This Spirit) was exceedingly stupid. Des.

9827-. When Spirits are deprived of wisdom and
intelligence, which is the case when the angelic Societies
are removed from them . . . they become stupid, and
have no perception of what is true and good . . .

io8i2^ He was cunning in seducing, although stupid
as to the things of Heaven.

H. 10. The Angels regard them as stupid, and as
thieves ; as stupid, because they constantly look to
themselves . . .

354. They who at heart have denied the Divine . . .
have become so stupid that they can comprehend scarcely
any civil truth . . .

462^. Men are obese and stupid as to spiritual truths
in proportion as they indulge the taste, etc.

481-. Those who are corporeal loves are stupid, and
as it were fools.

508. Such, in this second state, are more stupid than
all others. For in propottion as anyone loves himself,
he is removed from Heaven . . .

563-. They thought of nothing except from self, thus
were stupid, like corporeal sensuous Spirits.

C. J. 76^. The Africans call clever wickedness stupid-
ity, because there is . . . death in it.

S. 118. They who ascribe all things to their Own
intelligence . . . become first like drunkards, then like
fools, and finally stupid.

\A^. 244. A man who is not quite stupid . . . can
understand these things.

P. 98. Every man, unless born a fool, or in the
highest degree stupid, can come to reason itself . . .

R. 456^. The stupidity which characterizes those
who have once embraced faith alone.

461. That the heresy of faith alone induces stupidity,
etc. on hearts. Sig. and Ex.

M. I52a«. Kot that they have become so stupid from
the want of instruction ; but that they have made them-
selves so stupid through the fallacies of the senses.

263-. For the stupid commonalty.

498^. (Adulterers) at last become stupid ; not that the
faculty of being wise is taken away from them ; but that
they do not want to be wise.

T. 183^. This induces a stupid faitli. Des.

stupid

60

Stupefy

[T.] 6i6. Can there be a blinder stupidity respecting
regeneration . . .

D. 758. Those clever in externals are stupid there.
Ex.

7676. One who has indulged (in philosophy) is stupid
there.

2021. All could be such (as I) if the Lord pleased, even
the most stupid ; and I was reminded of a certain stupid
man . . . who, at certain times held forth, and things
which at other times he could never know or remember,
were then called to his mind.

2145. Without speech in a Society ... a Spirit knows
nothing, and is so stupid . . .

2949. Man thinks and speaks analytically . . . But
when he thinks, etc. according to the knowledge (of it)
... he becomes insane and stupid . . .

4552. Whenever these Sirens came, they brought
stupid spirits, who, in the world, had been learned . . .
The stupid learned ones appeared on the right in the
plane of the head ... I could then scarcely write any-
thing ... as I often told the stupid ones ; but they did
not apprehend, because the Sirens inspired into them
that they were learned.

4751^' (After vastation, Charles xii. was stupid.)

4922. Tliey who are at last taken out of these Hells
. . . are stupid . . .

5072. They who have had no thought except of self
and the world, after vastation, . . . are stupid.

5073. There is a great gulf (which contains) a vast
multitude (of such) very stupid ones . . . who are pro-
tected as much as possible from influx from the Hells.
Des.

55 14^. Thus (these preachers) live (in Hell) in a
certain stupidity. Des.

5560. They who relate to the nails . . , finally become
the most stupid of all. Such is Cartouche.

5634. These become most stupid. They appear like
corpses ; and do not know that they are men.

5654. The most wicked ones are near the northern
quarter, remotely there, for the reason that these, when
vastated, become the most stupid of all. Ex.

56926. The lot (of the cunning and deceitful) is that
they become more stupid than all others . . . and
therefore they dwell near the north, where are the most
stupid ones.

5730^- The celestial, unless they hear truths, and
thus see them, are stupid ; for they do not think.

5785. Leeuwenhoek is stupid. Ex.

58656. In the Hells there, all become most stupid,
and tlie more stupid in proportion as they are more
remotely in the west at the northern line.

58676. They who without fear of the Divine attempt
evils in secret, and enjoy understanding in such things
pre-eminently, become more stupid than others.

58706. Finally (Lang) became stupid.

594ia6. They are then not in intelligence, but in a
certain stupidity.

59576. (Thus) Spirits who had been without Divine
truths for so many ages . . . become more stupid.

6033. James Benzelius wanted all things of his
doctrine of faith alone to be taken away, and genuine
truths to be given in their stead. This was done ; but
he was as stupid as one who had known nothing.

D. Min. 4548. He against whom G. Benzelstienia
poured out his sarcasms became as it were stupid, and
. . . could not retort.

4579. Such are now accounted wise, when yet they
are more stupid than the most simple person.

4655-. The affection then immerses itself in the
affection of self . . . and thus becomes more stupid , , .

4748. These at last become ... so stupid, that no
stupidity of anyone in the world is like it.

E. 2336. When the thought which 'the lukewarm'
have had from the Word is taken away, they become
the most stupid of all.

376*'-^. Wonder at such gross stupidity. Sig.

5446. They are as stupid in such things as are
essential to faith and life, as they are clever in scheming
evils and persuading falsities.

923^. When the Corporeal Sensuous is separated from
the Rational, it is stupid.

1056'. Thus they become merely sensuous, who are
the most stupid of all in spiritual things and thence in
rational ones ; and are the most astute of all in worldly
ones.

1057''. Profaners of this kind are stupid and foolish
in spiritual things ; but are astute and clever in worldly
ones. Ex.

Stupefy. Stnpefacere.

T. 72". Some (who stood there) were as it were stupe-
fied (at what they heard).

Stupor. Stupor.

See also Amazement-s^w^"^'"-

A. 17. Hencs a thick darkness, or stupor and ignor-
ance of all things of faith . . .

311. Their phantasies and persuasions induce sogi'eat
a stupor on other Spirits that they do not know whether
they are alive or dead.

1622-. They said, in their amazement . . .

1756^. Being penetrated with the amazement of
wonder . . .

1769^. He said that he could not, for amazement,
describe the glory of the Word . . .

34126. When such approach Heaven. . . their mind
is turned into stupor.

H. 452. On hearing that they are being buried, they
are smitten with a kind of stupor.

R. 428. 'Torment'— stupor, which their Persuasive
induces on the understanding, as a scorpion does on
the body ... In the Spiritual World there exists a Per-
suasive which takes away the understanding of truth,
and induces a stupor, and thus a pain, on the lower
mind.

style

61

Styx

M. 380, I was once iu amazement at the vast multi-
tude who ascribe creation to nature. -.

E. 175^". -'The prince who shall be clothed with
stupor' (Ezek.vii.27)=inservient truth.

386*. 'Ye shall be an astonishment' (Jer.xlii. 18).

714-'. 'Babylon shall become ... an astonishment'
(Jer.li.36).

Style. Stylus.

A. 66. The four styles in the Word. Eiium. 1139.
D. 2721.

. This (most ancient) style is meant in i Sam.

ii.3.

742. Such is the most ancient style of the Word.
Soi.

768. Such is the style and mode of speaking in the
Word.

8or. The quality of the prophetic style. Examp.

1 140. (Here) the most ancient style is continued ;
but it is intermediate between the style of made up
history, and the style of true history.

1410. Such was the style in the Ancient Church . . .

1756*. This (most ancient) style was afterwards
venerated for its antiquity. Des. (The Book of Job,
etc. were %vritten in it. )

2588®. The style (of the writings of the Ancient
Church) was thence venerated . . .

2899". The Word could therefore be written in no
other style ; for by this style only, human Things and
words correspond to heavenly Things and ideas. 4442^.

3942-. The Song of Songs was written in the ancient
style. Ex.

6333^. For the historicals (of the Word) have been
written in a different style.

8971. Say that the writings of men are iu a more
elegant style (than the Word).

9o86'\ Despise the Word on account of its apparently
more humble style . . . 9280'^

9416^ 'Written with a style of iron' (Jer.xvii. i).
( = deeply rooted falsity. E 391""^.)

9942'. The style of the 'Wars of Jehovah'. . .
The historicals of these books approached a kind of
prophetical style. Ex. . . Among those outside the
Church, such a style, was, then, most commonly used,
and was almost the only one. Examp.

H. 310. The Word is despised by some on account of
its simple style . . . The Angels said, that the style of
the Word, although it appears simple in the sense of
the letter, is yet such that nothing can be compared to
it for excellence. Ex.

N. 261. Those greatly err who despise the Word on
account of its apparently simple and rude style ; and who
think that they would receive it if it had been written
in a different style. Ref.

S. 3. But the style of the Word is the Divine style
itself, with which no other stjle, however sublime and
excellent it may appear, can be compared, for it is as

thick darkness to light. The style of the Word is such
that it is holy in every sense, word, and letter. 8.

71. The Word in Heaven is written in a spiritual
style, which is quite different from a natural style.
The spiritual style consists of mere letters, each of which
involves a meaning ; and there are punctuations over
the letters which exalt the meaning. 72,

R. 673. This is according to the style of the Word in
its sense of the letter.

T. 189. The Word in the letter appears like a common
writing, in a strange style, neither sublime nor blight.
E. 1065^

D. 1863. Such kill men with poniards, or the like
deadly instrument. 1864-.

19S9. If a style were filled with mere poetical
names . . .

2962. That the style of my writing is varied accord-
ing to the Spirits associated with me.

2993. On the efficacy of different styles. . . Certain
who study only brilliancy of style, and continually keep
their mind fixed on brilliancy of style . . . and not on
the subject treated of, solely in order that the writer
may be celebrated, because he treats of sublime things
. . . such a style is of no effect with those who are
interior. Such writers despise ... a style in which the
subject matter is fully set forth to the apprehension ;
the style being such that the words follow from the
goodness of the heart ... In this case the subject matter
forms the style of each person according to his gift.
Whereas with those in whom the style forms the subject
matter, so that reference is made from the style to the
subject, [the writing] has no efficacy . . .

4757. They despised the Word on account of its
simple and absurd style, as they call it ; but they were
told that the style is such because it contains in itself
most arcane things which open in the three Heavens in
order . . .

4869. The writings (of Spirits) appear in the common
style . . .

5618. They did not understand the characters ; they
were in the celestial style.

5995®- (.The style of Dippel.)

D. Min. 4S30. Writings in ancient styles, seen. . .
There is such a stj''le iu the other life, formed according
to their ideas . . . The style was in Roman letters.

E. 1072''. The man who leads himself . . . judges
about the Word from its style . . .

De Verbo 6. On the excellence of the style in the
Word. Gen. art.

Styx. Siyx.
Stygian. Stvirius.

T. 20^. With such, everything of the Church is like
the Styx or thick darkness in Tartarus.

iig-^. The Heavens are tlien . . . suffocated by the
evils which rise up, as by Stygian waters.

137-. He has cast our faith into the Styx.

E. 982^. Such reasonings . . . are Stygian.

Subaltern

62

Subject

Coro. 38^. They called their Hells Tartaruses . . . and
the deeps there tlie Styx.

Subaltern. Snbaltenms.
P. 194. Subaltern loves. Ex. 195,
T. 644. The subalterns of the prelates.

Subcelestial. Subcoehstis.

M. 10. This lower or subcelestial earth.

Subdue, Master. Domare.
Subduement. Domatio.

See Subjugate.

A. 857. So long as these externals are not sub-
dued . . .

868-. The Lord tlms subdues man's evils and falsities
. . . but they are not dead, but only subdued . . .

S626-. The least of Divine power instantly subdues
every diabolical crew . . . yet allows them to act . . .

H. 424^. Man can understand truths, and through
them master the affections of evil . . ,

509-. The fear of the penalty is the only means of
mastering the evils. 581.

535. They had believed that this was ... to subdue
the concupiscences of the flesh.

595^. So far as possible, the outrages in the Hells are
subdued.

L. T,^-. The Lord completely mastered and sub-
jugated the Hells by His Own power ; and, by at the
same time glorifying His Human, He keeps them
mastered and subjugated to eternity.

T. 123^. Compared to a combat with the wild beasts,
and their slaughter and subduement.

395". He instructs, reproves, and subdues (the Genii).

574. The natural man . . . must be mastered, sub-
jugated, and inverted.

596. The flesh with its concupiscences must be
mastered before the spirit can act.

D. 2310". Unless (these spheres) were mastered by
the Lord . . .

6033. The nature of man cannot be taken away after
death, but it can be broken and subdued. Ex.

Subject. Subditiis.

A. 10814. It never comes into his mind to subject
them to himself as subjects.

T. 422. A king wlio sets his subjects a (good)
example.

533". These two evil loves may reign . . . with sub-
jects more than with kings.

681. Like a subject who renders allegiance to a king,
and yet repudiates his laws . . .

Subject. Sitbjicere.

Subjection. Subjicio.

A. 1267. The greatest delight (of the antediluvians)
consists in one holding another subject to himself.

4691. Were they to be subject as to the things of the
understanding and will. Sig. and Ex.

5648. That the truths of the Natural were adjoined
and subjected to the Internal. Sig. and Ex. 5649.

6143. The renunciation and subjection of all things
which are of service to the Church. Sig. and Ex.

6145. That all things were subject to the Natural
which is under the auspices of the Internal. Sig. and
Ex. 6162.

6394. To be subject, and to serve (as 'Issachar' does).
Sig.

7332^. They would subject the things of Heaven in
themselves to those of Hell.

M. 291. The apparent love and friendship between
consorts, one of whom is subjugated, and thence subject
to the other. Ex.

T. 713^. Still (these opposites) are held in connection
by a wonderful subjection of all Hell under Heaven, of
evil under good, and of falsity under truth ; of which
subjection we have treated in the work on Heaven and
Hell.

2742. They had previously loved nothing more than
to excogitate methods by whicli they could subject others
to themselves. (Such there become sorcerers.)

Subj ect. SiibjecUan.
See under Thing.

A. 103. Such as is the subject, such is the predicate.
386. 721. 4502.

445. Thought abstractedly from its subject is not
extended ; but the subject and the object of the thought
are.

620«. From the subject it is known what is predicated.

801^. A Thing separated from its subject or substance,
is nothing.

1712*. If he hangs down his hands ... he is not a
subject into which the Lord can operate.

1849. For when goods are spoken of abstractedly,
they are in a subject, which is a man, S[)irit, or Angel.

2706^. The Spiritual does not exist without a subject.

3605-. Opposite things in one subject are never
possible.

4223. No function can be conceived of except from
foi'ms, that is, from substances ; for substances are the
subjects a qxdhus.

4380^^. These things cannot be predicated without a
subject, which is man.

5222. The spirit is now thought of (as being) without
any other subject than the body in which it is . . . and
is supposed to be mere thought without an adequate
subject . , .

5471. The internal sense treats of all these (persons)
in one subject.

^. These Things themselves regard one subject.

66852. Wherever there is a subject (the Divine truth)
inflows ; but it is varied in the subjects according to
their forms : in subjects which accord with good . . .
But in subjects which are discordant . . .

8603*. For the forms or substances recipient of life,
are subjects . . .

Subject

63

Subject

876i«. The case is the same with all things which are
abstracted from their subjects : when they are spoken
of, the subjects in which they are, are perceived. Examp.

9470^. That the Celestial and the Spiritual are not
together in one subject. Ref.

9596^ For the Intellectual is the subject, or con-
tainant, (of truth).

9930. For the Intellectual is the recipient subject ;
and without a subject there is no reception.

10618^. For evil is in man as in its subject.

10623. For evils and falsities have no existence except
in subjects, which are men.

H. 270^ They who reason see scarcely anything be-
yond the object of the Tiling about which they are
reasoning, or go beyond the subject . . .

413. According to the capacity of him who is the
subject. (This is object in A. 545.)

434. Man cannot think and will unless there is a sub-
ject which is a substance from which and in which [to
do it]. That which is supposed to exist without a sub-
stantial subject, is nothing. (Thus) man cannot see
without <an organ which is the subject of his sight (and
so on). And so with thought . . . and apperception
. . . unless these were in substances and from them,
which are organic forms, which are subjects, they would
have no existence . . .

N. 29. For these two faculties (the will and under-
standing) are the receptacles and subjects (of goods and
truths) ; the will is the receptacle and subject of all
things of good ; and the understanding is the receptacle
and subject of all things of truth.

W. 40. They perceive love and wisdom outside the
subject as ilowing forth from it ; and that which they
perceive outside the subject as flowing forth from it —
although it is volatile and fluent — they call substance
and form ; not knowing that love and wisdom are the
subject itself ; and that that which is perceived outside
of it as volatile and fluent is only an appearance of the
state of the subject in itself. e_

41. The subject of touch is the skin . . . The sense of
touch is not in the things which are applied ; but is in
the skin's substance and form, which are the subject.
. . . So with taste . . . the tongue is the subject. (And
so ou.)

^. (Thus) the aff'ection of the substance and form

which causes sense, is not anything separated from the
subject ; but only causes a change in it, the subject
remaining the subject then, as before, and afterwards.
(Thus) seeing, hearing, etc., are not anything volatile
which flows forth from their organs ; but are the organs
themselves regarded in their substance and form . . .

42. All the aff'ections, perceptions, and thoughts (in
the brain) are not exhalations from these substances ;
but are actually and really the subjects, which emit
nothing from themselves ; but only undergo changes
according to the things which floAv to and afl'ect them.

54. The Divine is not in one subject differently from
•what it is in another ; but oue created subject is different
from another . . .

170. The conjunction of the Creator with the creatpd
universe ... is not possible unless there are subjects in
which His Divine can be as in itself; thus in which it
can dwell and abide. In order that these subjects may
be His dwelling-places, they must be recipients of His
love and wisdom as of themselves . . . These subjects
are men . , .

200. All perfections increase according to degrees . . .
because all predicates follow their subjects ; and per-
fection and imperfection are general predicates . . .

209. Alfection and thought, charity and faith, will
and understanding (are like) love and wisdom, in that
they are not possible outside of subjects which are sub-
stances, but are states of subjects, that is, of substances.
2246.

210. From its being possible to think of (these)
abstractedly fi'om the substances which are their sub-
jects ... a right idea about them, as being states of
substances or forms, has perished. Ex.

21S. The conatuses, forces, and motions in dead and
living subjects. Ex.

219. Livingconatusinman, who is a living subject . . .

273. Such a form supposes a substantial form as a
subject ; for without a substantial form as a subject,
changes of state are impossilile . . .

346. The subjects of the animal kingdom . . . The
subjects of the vegetable kingdom . . . -'.

P. 279^. Aff'ections and thoughts do not exist except
in substances and their forms, which are subjects ; and,
as they exist in the brains, which is full of substances
and forms, they are called forms purely organic. Ex.

319-. Like things exist in the organic forms of the
mind, which are the subjects of the aff'ection and
thoughts. Ex.

324^. Subjects which should receive the Divine more
nearly . . .

327. Good can be turned into evil by the recipient
subject . . . Such a subject is man as to his proprium . . .

331^. There exists no operation except into a subject,
and through means into it . . .

M. 66. There exists neither good nor tnith which is
not in a substance as in its subject . . . (See Substance,
here. )

84. That good and truth . . . are in created subjects
according to the form of each. Ex.

90. In the subjects of the animal kingdom . . .

186. All man's affections and thoughts are in forms,
and thence from forms ; for forms are their subjects.
If affections and thoughts were not in subjects, which
have been formed, they would be possible in skulls
empty of brains . . .

380'^ The expanse around the Sun of Heaven ... is
in the extense of the natural sun, and is with living
subjects there according to the receptions ; and the
receptions are according to the forms.

T. 43". That the evil are evil, and evil things evil,
lies in the subjects and objects themselves . . .

145^. So with every stibject of a lower sort in the
animal kinffdom . . .

Subject

64

Subject

D. 1603. When I say subject and predicate, it means
that the predicates, that is, the things wliich are predi-
cated, must be applied to that which the subject signifies,
as in the Propliets. Ex.

2366. They have no idea of any substance which is a
subject of thought. . . Thought cannot be without a
subject . . . They who suppose a Spirit to be mere
thought without a substance which is a subject, are
mistaken . . .

2367. A Spirit is ... a subtle organic substance, which
is the subject of thought . . .

5592a. In the middle, and thus in the light, is the
Thing which is the snh^ect-siibjecta.

E. 790^-. For the will is the subject and receptacle of
charity, as it is the subject and receptacle of good ; and
the understanding is the subject and receptacle of faith,
because it is the subject and receptacle of truth.

1 1 39-. For the Lord's life is in man as the light and
lieat of the sun are in a subject ; which are not of the
subject, but are of the sun in it . . . Still, when they
are in the subject, they apparently wholly belong to it.
. . . Man is the recipient subject . . .

1 1 70". As the understanding sees from the light of
Heaven, it is evident that it is a subject and a receptacle
of that light ; thus also is a subject and a receptacle of
truth . . . And, as the will loves from the heat of
Heaven, it is evident that it is a subject and a receptacle
of that heat, thus also is a subject and a receptacle of
good, thus of love.

D. Love ix"^. (Thus) the objects or ends of affections
are uses, and therefore their subjects are uses.

xvii. As there is no affection without its subject, so
there is no aff'ection of man's life without use.

D. Wis. V-. The will is not any abstract spiritual
thing ; but is a subject sulistantiated and formed for
the reception of love. (The same with the under-
standing.)

vii.5. In all things of his thought and speech, and of
his will and action, the natural man has as his subject.
matter, space, time, and quantity . . . The spiritual
man does not have these as subjects ; but only as
objects. Ex.

^. The subjects (of the Angels) are those things

from which (sjiiritual objects) appear, which are such
things as are of wisdom and love. Examps.

Can. God. vii.5a. The Divine love . . . wills that it
be in a subject . . .

viii. II. Evils are outside of the subjects . . .

Sub j e C t . Stibjedum.
See Emissary.

A. 4403. The Spirits who have been seen near me
have been for the most part Subjects of entire Societies ;
for Societies send out Spirits to others, and throucdi
them perceive the tlioughts and affections, and thus
communicate. But concerning the Subjects, so called,
or emissary Spirits, below. 4419. D.Min.4728.

5856. Communications of Societies with other Societies
are effTected through Spirits whom they send forth, and

{As applied to a S2nrit.)

through whom they speak. These Spirits are called
Subjects. I could not know when any Society was
present with me until they had sent forth a Spirit . . .
(Thus) the Spirits and Angels who are with man are for
the sake of comnumication with Societies in Hell and
Heaven.

5983. Through two Spirits and two Angels man has
communication with Hell and with Heaven ; (for) one
Society cannot have communication with another excej)t
through Spirits who are sent forth by them. These
emissary Spirits are called Subjects ; for they speak
through them as through things subjected-sM&/'cc/a.
To send forth Subjects to other Societies, and thus to
procure communication for themselves, is one of the
familiar things in the other life. . . They have been
seuttto me a thousand times, and ^i-ithout them (the
Societies) could have known nothing of what was with
me, and could comnmnicate nothing to me of what was
with themselves. (Thus) the Genii and Spirits with
men are nothing but Subjects, through whom there is
communication with Hell ; and the celestial and spiritual
Angels are Subjects through whom there is communi-
cation with the Heavens. 6191,

5984. When Spirits . . . want to have communication
with a number of Societies, they are wont to send forth
Subjects, one to each. . . Evil Spirits have sent forth a
number round about, and have stationed them as a spider
does its web, in the midst of whom are those who send
them forth. . , They know how to do this from a kind
of instinct . . . Thus it is evident that the communica-
tions are eff"ected by means of emissary Spirits. D.2376-.

5985. A Subject is one in whom are concentrated the
thoughts and speech of a number ; and in this way a
number are presented as one. And, as the Subject
thinks and speaks nothing whatever from himself, but
from others, and the thoughts and si)eech of others are
there presented to the life, therefore they who are
inflowing suppose that the Subject is as it were nothing,
and scarcely animate, being merely a receptive of their
thought and speech. Axid. on the other hand, the
Subject supposes that he thinks and speaks, not from
others, but from himself only. I have often told (this)
to a Subject, and, on hearing it, he who was a Subject
has been highly indignant. To convince him, he has
been permitted to speak with the Spirits who were
inflowing, who confessed that the Subject thinks and
speaks nothing from himself, and theretbre he appears
to them scarcely as an animate thing. It once happened
that he who said that a Subject is nothing, was made a
Subject, and then the rest said concerning him that he
was nothing, at which he was very angry . . . D.3072.

5986. When I have heard them saying that a Subject
thinks and speaks nothing from himself ... I have
often spoken to those who were inflowing into the Sub-
ject ; and, when they affirmed that they were thinking
and speaking from themselves, but not the Subject . . .
I have told them that . . . they, equally with the Sub-
ject, were thinking and speaking from others ; (and so
on backwards, in a continuous series). Ex.

5987. The more there are who direct their mental
look into one Subject, the stronger is the Subject's power
of thinking and speaking ; his force is augmented in

Subject

65

Subject

proportion to the plurality of concordant mental looks
. . . (See D.3909, below.)

598S. There have been Subjects with me near my
head, who spoke as if they were in sleep ; but still they
spoke well . . . Evil Spirits were inflowing into those
Subjects with malignant deceits ; bnt the influx into
them was instantly dissipated ; and, as they knew that
the same had been their Subjects previously, they com-
plained that they were so no longer. The reason was
that good Spirits could now act into them, when they
were asleep ; and thus, through their influx, the
malignities of the evil Spirits were dispelled. But still
the evil Spirits ivere compelled to inflow into these Sub-
jects, and not into others. (Thus) there are Subjects
of diverse kind and nature ; and there are variations
according to the disposition of the Lord. (See 7744,
and D.3964. )

5989. The most deceitful . . . once took to themselves
Subjects, and sent them to me, in order to be able to
inflow with their deceits ; but they were very much
mistaken. One, when made a Subject, retorted and
closed herself, and wrapped herself up as it were in a
roll, in order to reject the influx from herself; and in
this way she extricated herself from them. They then
took another, but could not reduce him to speak ; ibr
he was more deceitful than they, which was shown by
his folding himself up into the form of a spiral. (Com-
pare D.4097. 409S.)

. Evil Spirits do not always send forth Subjects

of their own ; but observe what Spirits are with others,
and also in what places are those who are simple and
obedient ; and these they make their Subjects. This is
done by directing, their thoughts into him, and by
pouring into him their own affections and persuasions,
in consequence of which he is no longer his own master,
but serves them as a Subject ; of which he is sometimes
unaware.

See Society, here.

See Emissary, here. 13.2556.

Magicians (there) induce changes of state on
, . and cast them into Societies, in order that
they may serve them as Subjects.

9166. When the Angels have converse about two dis-
crepant truths, there are presented below two Spirits
who debate, and who are the Subjects of a number of
Societies. Ex.

H. 601. An entire Society can have communication
with another Society, and also with another individual,
wherever he is, through a Spirit sent forth by it. This
Spirit is called a Subject of many. (Continued under
Society. )

603. Collection*. (Refs. to passages on the subject of
Subjects. )

R. 8 16-. When the Angels are permitted to speak to
a man, they send one from their Society, who is near
the man, and through him they speak to the man. He
who is sent is the Subject of many ; and, here, is the one
who now spoke to John.

6191-.

71 II-.

7337'-
others .

D. 404. Many dissentient Spirits wanted to have him
for a Subject ; (and therefore) that Subject was miserably
discerpted . . .

405. That the Spirits and Souls who speak with me
are Subjects in which many are concentrated.

1254. Each Spirit is a Subject of the representations
of other like Spirits . . .

2316. He who has spoken to me is a certain Subject
looking hither, to whom very many others relate who
know scarcely anything about me.

2376. Societies of Spirits have sent to me, or have
picked out, Spirits for themselves, who should be near
me, and whom I have ijreviously called Subjects ; for
through them they know what is being thought and
spoken ... To do this is as it were innate in Spirits . . .

2936. That the deceitful send Subjects through whom
they act their deceits, in order that they may be hidden,
and the Subjects substituted.

29536. For the pirate with me was their Subject.

3055. The Spirits of Jupiter have their Subjects with
me, as previously, for the sake of communication. Des.

3134. There are Subjects who speak ; and he wlio
speaks, speaks from the thoughts of others. Exanip.

3226. It is the lowest Society which has clothing as a
Siibject ; and then another succeeds in his place, who
appears to them as if within the garment ; for a Subject
appears as in the centre.

3410. There are many such [as those] whose Subject
he was, who are nocturnal igneous lights.

3429. The same, who was a Subject of such, and who
spoke into my ear, inverted (and) invisible. Des.

3462. Being a preacher of much dignity, he had served
as a Subject of such ; and then, as a Subject, he could
not think diff'erently [from them], so that the explorers
also were deceived . . .

3525. With every man there are two angelic Spirits
. . . and, besides, there are Spirits who suppose them-
selves to be the man, one, two, three, who are Subjects
of the World of Spirits. (Continued under Spirit.)

3630. Many Societies of Spirits have sent Subjects to-
me (to make inquiries about this flaming appearance ;
showing the curiosity of Spirits).

3631. That the speech of interior Spirits could not be
communicated to me without Subjects. Ex.

. When they spoke to me without Subjects, there

was a species of undulation flowing to my ears, as of
many speaking, but not a whit was understood . . . But,
with intermediate Subjects, I at once perceived and
heard what they were speaking and thinking.

3632. Subjects are such that when a number try to
speak through one, a Subject is at once made ; (for)
when I said to a Subject that others were speaking
through him, and a mental view into them was given,
then one of them was at once made a Subject of others,
who was indignant tbat he was thus let down into a
lower sphere, because the speech was now ettected
through [him J. Thus are Subjects made, among the
interior Spirits : whenever others concentrate their
thoughts into one of them, he then comes into the
World of lower Spirits.

3633. He who is a Subject, since he supposes that he
speaks from himself, supposes that those who are speak-

E

Subject

66

Subject

•,ng through him are nothing . . . and they who speak
through him, being interior ones, suppose him through
whom they speak to be nothing. Examp. 3645.

[D.] 3641. All men are kept, through Subjects, in
some Society of Spirits. Ex.

3682. David, being ... a Subject of the wicked . . .
He was a Subject of the deceitful over head . . . 368S,
Ex.

3684. He was treated by others like a dog, because he
was their Subject. 36S8.

3688. Without such a Subject they act in secret, and
not unless an opportunity is afforded, that is, timidly
. . . But when they seize upon such a Subject, upon
whom they can throw the blame, thej'' are the most
wicked of all.

3701. As she was the Subject of so many Societies,
she easily found any one (of them).

3702. She was, besides, a Subject of evil Genii . . .
and being thus a Siibject of both evil Genii and of the
upright, she could be in a persuasive life. Ex. . . I told
those in the good Societies that it was nefarious for them
to have one Subject together with evil Genii. E.x.

3712. A Subject of some persons who were loved
simulated such things, so that she could deceive those
in the lower World of Spirits . . .

3742. This was manifested through a certain Subject
of theirs, who said that he should act against the
Lord.

3755. That there are contrary Subjects, through
whom, however, good is insinuated by the Lord. — There
was a certain Subject within me, almost the whole
night, through whom I perceived a certain most delight-
ful and happy [sensation], and that constantly through
the night. . . The Spirit within me afterwards went
away towards the lower parts, and said that he had
injected that delight ; and I felt that that external
delight then receded. Nevertheless he said that he
was contrary, so that he had impeded the delights ;
from which it was evident that the Lord employs
opposite Subjects, and also evil ones, through whom to
insinuate delight ; for the i-eason . . . that he has no
perception of the delight ; for if he had he would appro-
priate it to himself, and so take it away . . .

2797^ So that there is no other Subject, but only a
j(hantasy formed in his image . . .

3798. Wherever it lights upon any Subject, they
endeavour to affect him with the sphere of adultery.

3812. These retain so little of what is their own . . .
and are as it were inanimate Subjects as to what is their
Own ; and are of service in Societies as connectives . . .
Whether they can serve as the Subjects through whom
others speak, and they not then know that it is they,
but that it is others, as some Subjects are wont to do, I
do not know for certain ; but so it appears ; for they
know almost nothing about themselves.

3815. Everyone of them wants to be called the Holy
Spirit, provided there are Subjects who acknowledge
them . . .

3835^ As they act against evil Spirits they cannot

but have them as it were for companions ; for the evil
are Subjects whom they annoy in this way . . .

3838. There was a subtle Spirit with me, a Subject
of the deceitful over head, who had found in him such a
Subject as had (in this life) believed himself to be
actuated by the Holy Spirit . . . For these especially
can be the Subjects of those who want to be worshipped
as the Holy Spirit. (This Subject des. 3839. 3840.)
3841.

3844. These (interior evil Spirits) inflow into lower
Subjects, who are with man ; and the Subjects know no
otherwise than that it is they who are the man . . .

3846. The Angels who are at the head . . . have no
communication with those who are over head ; but only
rule their Subjects.

3857". The Spirits who are nearer, as Subjects, also
have reflection, like man ; as the reflection of place,
persons, etc. . .

3869. There were with me those who had no Subjects,

but still [endeavoured] to inflow. Des.

3909. I have observed a certain woman who was a
Subject of evil Spirits, and who inspired nefarious
things . . . Other Spirits . . . observed attentively how
such a Subject [would act] . . . and thus the mental
looks and ideas of many were [directed] into her who
was a Subject, which caused her forces of thinking to
be augmented ; for in proportion as the mental looks of
a number [are directed] into one, the more strongly she
acts.

3912. Those Spirits who thus inhered in the bones
of the skull were the Subjects of such as are lascivious
in this way ; and they can only serve as Subjects,
having little life . . . They were antediluvians, who,
having been vastated, can serve as Subjects, retaining
. . . only so much life as is possessed by the bones . . .

3935. Occurs.

3952^. The woman (who appeared to Aristotle) was a
representation by the male Spirits who were about him,
and had a Subject ; so that the woman was not a Spirit,
but was the representation of a woman.

3964. On Subjects. — There have been Subjects with
me, over head, as it were incumbent, who have spoken
as if in sleep ; but still they spoke well and truly, like
those not in a state of sleep. Evil Spirits inflowed
through them . . . but their influx was at once dis-
sipated . . . the Subjects merely received the things
[they inflowed with]. Thus good and interior Spirits
were acting through the same Subjects, who may be
called common Subjects. But whether such are with
men I do not yet know. (See A. 5988, above.)

3965. But the evil Spirits said that they were not
their Subjects, [but] conformed themselves to those
whom they are wont to take, who are in accoi'd with
themselves, and are from their own company, and whom
they send forth as Subjects . . . But they had been
compelled to act through those Subjects, because in
that way they could inflict no evil. These Subjects
were, moreover, the Subjects of a number of companies
of evil Spirits ... In a word, they are common Sub-
jects, but still are good Spirits ; for good Spirits inflow

Subject

Subjugate

into them, and through them reject the attempts of the
evil Spirits.

4038^. (After vastation) such become excrements, and
sit like dead stocks, and afterwards serve for such Sub-
jects as have little life in them.

4041-. It was thus evident how (the deceitful over
head) actuate the Subjects to speak— by means of
thought only, which the Subject follows and utters.
4042, Ex.

4097. On Subjects. — The deceitful over head know
how to take to themselves Subjects from those who are
over head . . . and who had believed themselves to be
hidden there . . . But, before they become Subjects,
they do not know whether they are applicable to them.
(Two women who successfully resisted the attempt to
make them Subjects. Des. See also above, at A.59S9.)
4098.

4101. The most deceitful over head ... as soon as
anything innocent appears, seize upon it to ensnare by
... as when I have counted my footsteps in the street,
they seized on a nefarious Subject to ensnare by.

41 19. There are Spirits with man who are in a like
persuasion and cupidity, who may be called the Subjects
of many. Ex.

4140. Representations may be formed ... A cande-
labrum thus formed is for a subject, is for a vessel ;
hence innumerable varieties in a subject of many sub-
jects together. Ex.

4265. The Sirens wanted to have him as their Subject.
Des.

4269. On Subjects. — Spirits send of their own into
other Societies, in order that they may have communi-
cation with them. Sometimes the evil [do so] into
many Societies, like spiders . . . They are those who by
permission enter into Societies, and excite them, and
thus they are explored . . . and are dissociated . . .

4271. There are good Spirits with men who are in
charity, which Spirits are the Subjects of many
Societies . . .

4333. I have often observed that the organs of
thought have been merely disposed with me, and that
the Spirits have spoken according to this disposition.
The Spirits said that they do in like manner with
Subjects — that they merely think, and the Subject
speaks according to the thought, yet with some leading
to speak, which is not open.

4351^. As their Subject, I could not know but that
he was alone.

4361. Through a Subject with me . . . he inflicted
pain . . .

4369. To have the hypocrite for a Subject.

44046. (Thus) whatever comes first is held as a Sub-
ject; and all other things follow . . . from the Subject.

4448. Sirens were with me for a year who had a most
filthy and a profane Subject. Des. 4458. 4459. 4460.
4465. 4468. 4473. 4496. 4500. 4502. 4503 (her end).
4514. 4520.

4470. The Jesuits . . . had a Subject under the
buttocks in Hell, who infested me . . .

4509. On Subjects.

4541. Magicians . . . had their filthy Subjects dis-
posed according to their arts, and also Subjects which
they multiplied by phantasies, so that they could not
be found, although they appeared there.

4830. (A'alerius) projected Subjects to me . . .

5361. See Last Judgment, here.

5509. All (the evil Spirits) then appear in him (who
is being vastated) as in a Subject, and then they are
everywhere cast out of the Societies . . .

5529. With those who come from the world, this
(state) lasts (from a week to fifty years) . . . For they
are of service to man, and to the rest, as Subjects.
They who are such, are said to be in the World of
Spirits ; and even if these are cast into Hell, they
return ; but those who have been vastated never return.

D. Min. 4671. They had a Subject who adhered to
the left side of the head . . .

4694-. Although evil Spirits know that they speak
through others, who are called Subjects, and although
they say . . . that these Subjects think nothing from
themselves, they still do not want to know that they
themselves think from others . . . The Subjects them-
selves believe no otherwise than that they think and
speak all things from themselves.

4704. (These infernal explorers) have a Subject over
head ; but when they act into the Subject, as into
another, the Subject is erected, and stands incur-
vated, resisting. Thus do they harass each other in
Hell.

4718®. (Until he is reformed) he must serve the evil
as their organ, or Subject.

Subjugate. Subjugare.

Subjugation. Subjugatio.

A. 556. Man is (then) in combat, and therefore it is
said, 'Subjugate the earth' (Gen. i. 28}.

950. In order that they might subjugate others . . .

968'-'. With the good (the infernals) have been subju-
gated. 1667^ Sig. and Ex.

1891. Therefore the Lord thought of subjugating
(His first Rational). That, when subjugated, it would
become spiritual and celestial. What it wculd be if
not subjugated. Tr.

1944. When man wants to subjugate this evil and
falsity.

2795«. Through temptations to subjugate the Hells.

4227. Had sought by art and deceit to subjugate the
minds of others . . .

6567". Subjugates in the Natural the delights of
the love of self and the world . . . until at last this
subjugation becomes one of his pleasures.

6666. The intention of subjugation. Sig. and Ex. . .
'To make to serve ' = subjugation, here, the intention
of subjugation, because they are in a continual en-
deavour of subjugating (those in the truths of the
Church). 6668." 6S96. 8136. S152. S291.

". This intention of subjugation . . . among the

evil from Hell, has been made known. Such is their

Subjugate

68

Subjugation

endeavour and intention of subjugating those in good
and truth that it cannot be described. Ex.

[A.] 6800. The grief on account of the endeavour of
the subjugation of the truth of the Church. Sig.

7204. That the Loi'd will fully deliver them from the
endeavour of subjugation. Sig. 8153.

8700®. Tliey would subjugate the Angels themselves.

9278". The Hells continually endeavour to infest,
nay, to subjugate with a man the things of Heaven.

97153. His victories and subjugations of the Hells.
Sig. 9809^ 10655-.

^. That the subjugation of tlu? Hells, etc. . . are

(His) justice and merit. Sig. 9937^

10655^. For through the subjugation of the Hells by
the Lord ... is all deliverance from evil.

10828. The Lord saved the human race by this : that
He subjugated the Hells . . . The subjugation of the
Hells, etc. were effected through temptations admitted
into His Human, and through continual victories then.
N.302, E8fs.L.3=. E.8o6l

. That the Lord subjugated the Hells, He

Himself teaches in John xii. 27-31 ; xvi.33,34; etc.
E.8o65.

H. 380^. Dominion (in marriage) subjugates ; and a
subjugated mind has either no will, or an opposed
will . . .

559'-. (The nature of the love of self is seen in those
who) subjugate jjrovinces and kingdoms.

N. 301. That the Lord, from His Human, subjugated
the Hells while in the world. Refs.

L. 12. That the I^ord came into the world in order
that He might subjugate the Hells . . . Gen. art. F.34.
35. R.67. T.2.

33^. He (thus) holds them mastered and subjugated
to eternity.

W. 221-. By the assumption of this Human He put
on Divine omnipotence not only for subjugating the
Hells . . . but also for holding tliem subjugated to
eternity. Sig.

R. 265. 'Lo, the Lion ' = the Lord: that from His
Own power He subjugated the Hells . . . E.309.

829. Therefore, when the Lord si;bjugated the Hells,
He delivered not only the Angels from infestation, but
also men . . . Sig.

829^. When He executed the Last Judgment, by which
He again subjugated the Hells : and unless they had
been subjugated again, no flesh could have been saved ;
as He says in Matt.xxiv.21,22.

M. 291. See SuBJECT-stife/icere, here.

T. 84. For Redemption was the subjugation of the
Hells, etc. 86. 11 5, Gen. art.
-. To subjugate the Indies . . .

117. The subjugation of the Hells may be illustrated
by . . .

574. See Subdue, here.

596^. If the internal man conquers, it . . . subjugates
all the evils of the external man . . .

E. 439®. When the natural man has been sub-
jugated . . .

Ath. 159. What else is meant by the death which He
overcame . . , than the subjugation of the Hells 1 182.
194.

Can. Redemption vii. 8. As the Lord subjugated
the Hells ... so He subjugates them with man.

Core. xxiv. The first of Redemption was the total
subjugation of the Hells.

Subjugation. Perdomatio.

Can. Redemption vii. 5. The end of all spiritual
temptations is the subjugation of evil and falsity, thus
of Hell ; and at the same time the subjugation of the
external man . . .

Sublime. SuMimis.
Sublimity. SubUmitas.

A. 1 769". He saw things (in the Word) more sublime
than human minds can apprehend.

I9i9<^. Even the more lofty philosophers . . .
8971. See nothing more sublime in the Word than in
any other writing.

D. 3033. By sublime spiritual ideas . . .
4442. On a sublime idea concerning the Lord.
4826. The magnificence and sublimity (in the Inmost
Heaven).

Sublime. Sub H mare.

Sublimation. Sublimatio.

A. 5871*^. A kind of sublimation from these scien-
tifics . . .

H. 356-. By the fire of celestial love it as it were
sublimes . . .

W. 17S. An Angel ... by sublimation and approxi-
mation can rise above the degree of man.

P. 336^. How the brain sublimes the blood.

M. 66-. Every idea of man, however sublimated, is
substantial . . .

1 45-. This spiritual purification may be compared to
that of natural spirits, which ... is called sublimation,
etc.

Sublunary. Sublimaris.

A. 1999^. The distance which appears in the sub.
lunary world.

Submerge. Submergere.
Submersion. Submersio.

A. 6589. The Egyptians represented . . . the destruc-
tion (of the vastated Ancient Church) by their sub-
mersion in the sea Suph.

8277. 'To be submerged in the sea Suph' (Ex.xv.4)
= that they closed themselves in with falsities from
evil.

T. 6Se. He must (then) be immersed and submerged
in Hell.

D. 3220. He was driven to . . . Gehenna, that he
might be sxibmerged there.

Submit

69

Subordinate

35S6. They began to tremble heavily, and to be
gradually submerged.

E. 504-'*. "^When thou passest through . . . the rivers,
they shall not overwhelm thee' (ls.xliii.2) = that
reasonings from falsities against truths shall not corrupt.

518^. 'Then the waters had overwhelmed us' (Ps.
cxxiv.4) = falsities, and the consequent destruction of
spiritual life which man has through truths and a life
according to them.

537^. 'Deliver me out of the mire lest I sink' (Ps.-
Ixix. 14) = out of the evil of falsity lest I perish.

569-1. Occurs.
Submit. Submittere.

Submission. Suhmissio.
Submissive. Submissus.

2794. The submission (of Abraham). Sig.

3091. 'She let down her pitcher' = the submission of
the recipients from power ; (which is) that doctrinals,
Knowledges, and scientifics apply themselves. There
is a chain of subordination, thus of application, and con-
sequently of submission, from the First of life . . . The
things of a lower jilace . . . must be in submission ; and
without their submission there is no conjunction pos-
sible. The power here spoken of is from truth : this
causes the things below to submit.

4267. The submission (of Jacob to Esau). Sig. and
Ex. 4268. 434i-,Ex.

4347. 'He bowed himself to the earth seven times ' =
the submission of all'things.

-. (Why submission is required of man. See

HrJiBLE, here.) ^.

^ Submission is predicated of truths. Ex.

4360. Sensuous scientifics and their truths, and their
submission. Sig. and Ex.

4361. The affection of the truth of faith as to the
exteriors, and their truths, and their submissive intro-
duction. Sig. and Ex.

4362. The affections of the truth of faith as to the in-
teriors, and their submissive introduction. Sig. and
Ex.

43S6. What this formula of submission involves.

5624. That through truth given gratis in the exterior
Natural they should submit themselves as much as pos-
sible. Sig. and Ex. 5659.

5729. The temptation of the external man until they
submitted themselves of their own accord to the
Celestial Internal. Tr.

^. The conjunction of the external man with the

internal is not effected without temptation and spon-
taneous submission.

5757. That it is submitted from what is religious.
Sig. and Ex.

5842. The submission of the natural or external man
under the Internal. Sig. For when the good there
submits itself, the truths there submit themselves ; for
truths are of good.

6 1 38. A total submission. Sig. and Ex.

-. In order that H(! may render anyone blessed

and happy, the Lord wills his total submission ; that
is, that he should not be partly his own and partly the
Lord's ; for there are then 'two masters.' . . Total sub-
mission is also meant by . . . 'Whosoever loveth father
and mother more than Me is not worthy of Me . . .
Ex. . . Total submission is also signified by . . . 'Lord
suffer me first to go and bury my father' . . . That the
submission must be total, is very evident from (the first
great commandment). Ex.

6366. That truths will of themselves submit them-
selves. Sig. and Ex.

®. Such is the influx, that the Spiritual Kingdom

may be kept in order through the Celestial one, and thus
be submitted to the Lord.

6567. The submission of the things in the Natural
imder the Internal. Sig. and Ex.

. Concerning this submission, it is to be known

that the Spiritual Church cannot possibly be instituted
with anyone unless the things in the external man have
been submitted to the internal man. So long as truth
alone . . . predominates . . . the external man has not
been submitted to the internal ; but, as soon as good
dominates, the external man submits itself, and then
that man becomes a Spiritual Church, Des.

8S73. 'To serve' = submission. It (also) = Divine
worship, because humiliation and submission are the
essentials of worship . . . For life from the Lord inflows
solely into a humble and submissive heart . . .

9180. Submission and service. Sig. and Ex.

N. 74. It matters not how they appear in the ex-
ternal form, whether haughty or submissive.

E. 629^. 'The hills of an age submitted themselves'
(Hab.iii.6) = that the Spiritual Church ('Noah') has
perished.

Subordinate. Subordhmre,
Subordination. Subordinatio.

A. 1752^. Good Spirits are subordinated to angelic
ones, and these to Angels, so as to constitute one
angelic Society. 1802, Ex.

1802. But this subordination is not of command ;
but is like the influx of internal things into more ex-
terior ones ; for the Lord's life inflows through the
Third Heaven into the Second, and through this into
the First . . . The interior or subordinated Angels do
not know that this is the case, unless reflection is given
them. Thus there is no subordination of command.

2781®. 'To ride on an ass ' = that the Natural had
been subordinated; 'on a foal . . .' = that the Rational
had been subordinated,

®. The natural man ought to serve the Rational ;

this the Spiritual; this the Celestial; and this the
Lord : such is the order of the subordination.

3091. See Submit, here.

3189. Aff'ections are mutually subordinated , . . The
Societies of Heaven are in such a form . . .

3264. The Divine truth, to which the affection of
knowledges is subordinate. Sig.

Subordinate

70

Subordinate

[A.] 3409. ' Service ' = all . . . that which is subor-
dinate . . . thus truth . . .

39 1 3-. As man accedes to the one, the othei' is
siibordinated.

-*. The natural and the spiritual man are con-
joined . . . when the things of the external man have
been subordinated to serve the ends of the internal.
Ex. and Tr. 4266.

4245. AVhen truth is being subordinated to good . . .
That there is such an inversion and subordination
appears to those only who have been regenerated. . .
(Such) cannot perceive that the truth of faith is sub-
ordinate to the good of charity.

4249. When good is subordinating truths to itself . . .

5126*^. With the regenerate . . . the interior Natural
is subordinated to the Rational ; and the exterior
Natural to the interior . . . 5164.

5127. From the law of subordination . . .

5164. All things are called 'servants' which . . . are
subordinate and subject to higher things . . .

5165. That the sensuous things of the intellectual
part had been subordinated. Sig. and Ex.

5168-. It treats in (Ex.xl.) of the subordination of
the exterior Natural ; which is to be subordinated for
the reason that it may serve the interior Natural as a
plane ; for, unless it is subordinated, interior truths
and goods have no place where they can be represented
. , . and therefore, when there is no subordination, the
man can have no interior thought ; nor even any
faith ; for there is no comprehension . . , That which
subordinates the Natural ... is solely the good in
which is innocence, which good is called 'charity.'

5247. Those with whom the Natural had been rightly
subordinated appear with hair becomingly dressed.

5311. That the natural mind shall be subordinate
and submissive. Sig. and Ex. 5338.

5786. For this reason the external man must be quite
subordinate and subject to the internal ; and, when it
has been subjected . . . 7424.

6580-. With the man who is a Spiritual Church . . .
scientifics have been subordinated, and reduced into
such an order that . . .

7293. The Sensuous and Corporeal . . , not sub-
ordinated to the Rational, is full of fallacies. Sig.

7773- (Respect for truth Divine) with those who
were in subordination there. Sig. and Ex. For 'Pharaoh'
= the primary ones who infested, under whom the
rest were subordinate. The reason the subordinate
ones are signified, is that with the evil, equally as with
the good . . . there is a form of government; namely,
dominations and subordinations. Without these,
society would not hang together. But the subordina-
tions in Heaven are circumstanced quite differently
from the subordinations in Hell. (Continued under
Heaven, and under Hell.)

8727. Primary truths which are subordinate in
successive order to the truth which proceeds immedi-
ately from the Divine. Sig. and Ex. 8728, Ex.

8728. But in the sense determined to persons, it

denotes the Angels and the angelic Societies in such
subordination and dependence . . .

8778-. For there is no correspondence unle.'js lower
things, are, by subordination, subject to higher ones ;
but when they have been subjected, the higher things
act into the lower ones exactly as a cause does into its
effect.

9001-. Then the Natural is subordinate to spiritual
truth ; and, when it has been subordinated, it is no
longer at its own disposal, but is at the disposal of the
spiritual truth under which it has been subordinated ;
and in this way what is natural becomes as what is
spiritual . . .

9184. These (selfish) affections do indeed remain with
the regenerate; but subordinated under the affection
of truth . . .

9730^. The internal man has then been subordinated
to the external. Ex.

9828. All these ends are mutually conjoined and
subordinated in such a manner that they regard one
end . . .

'-. For they are then under the . . . Providence

of One who bends all to Himself according to the laws
of subordination and consociation . . .

10792. (The destruction of order) is guarded against
when there are higher and lower governors, among
whom there is subordination.

H. 321. The Gentiles who . . . have lived in obedience
and subordination . . . are accepted there.

389. All things in the Heavens . . . have been
subordinated, exactly as, in Divine order, uses are
subordinated.

390. The nature of the subordinations in the
Heavens. Fully ex,

392<^. All (uses) have been co-ordinated and sub-
ordinated . . .

W. 25 ic. This subordination (of the natural man to
the spiritual) is from the conjunction of the Spiritual
World and the natural . , .

263. Then is the natural mind disposed at the service
of the spiritual, and is subordinated.

T. 186. Those in whom spiritual, moral, political,
and scientific things have been thus subordinated . . .

395. While these three loves are rightly subordinated,
they perfect the man; but, when not rightly sub-
ordinated, they pervert him. Ex. 403, Gen. art.

41 2-. There are in the world higher and lower offices
in subordination according to their more or less
universal government . . .

680. Hence the subordinations (in empires and
kingdoms,) by which all are co-ordinated as into a one.

Ad. 656'-. From this order it now appears what was
the nature of the subordination instituted by Jehovah
God at the first creation ; namely, that it was alike in
the universe and in man. There was such a subordina-
tion in the universe, in order that things which were
lower might serve those which are higher ; and that
thus all things, by a succession of order, might serve
Jehovah God Himself . . .

Subside

71

Subsist

D. 2515. Honour is paid them for the sake of
subordination . . . This is done for the sake of sub-
ordination and government in the Societies.

2518. What a phantasy it is to want to come into
Heaven, that is, from pride to form a Society . . .
where others have been subordinated to him !. . . For
there exi>ts no such subordination (there). Ex.

3167. To those who have been born (kings), and
who are good, there is shown, by well-behaved Spirits,
a certain kind of subordination . . ,

5CX3I. Some (there) have a life of exercising command
. . . and from this sphere [there results] subordination.

5963. The Russians are not so wicked as the rest
in Christendom : they are in great subordination . . .
They can be kept in good affection from the fact that
they are in obedience and subordination. . . But they
are but little intellectual.

D. Love xvi. Affections are loves, but subordinate
to the general love as to their lord or head.

Subservient. See under Serve.

Subside. Subsidere.
Subsidence. Subsidentia.

See under Fall down.

W. 205"^. Subsiding into a plane.
R. 343. By the subsidence and approach of the
Heavens.

675^. He sank down into Hell.

676'*. They are disposed into Societies, which after-
wards sink down.

M. 263'''. Such of us as torture others . . . sink down
. . . into a certain prison. T.661'*.

264*. They sank down deeply into their Hells.

514^. Being convicted, they sink down.

399«. As the subsidiary life of the body depends on
the heart alone.

M. 1046. (They said) that conjugial love is heat,
which becomes potency if the subsidiary heat of the
sun is added to it.

375^. The malignant character of the atmosphere
appears to be ... a subsidiary cause.

D. 4926. That rock began to subside. 4927.

4930^^. Then that city subsides into the deep.

4944. SeeLAST Judgment, here. 4975. 4977. 5053.
5057. 5064. 5202. 5418. 5650. 5792. J.(Post.)i35.
138.

5016. See London here. J. (Post.) 12.

Subside. Residere.

D. Min. 469S. They are tortured until the cupidity
subsides.

Subsidiary. Succenturiatus.

Bear subsidiary aid, To. Succeniuriare.

A. 4407. Certain animals . . . have as it were two
subsidiary lirains within the orbits . . .

5219. The truths with Angels, Spirits, and men are
subsidiary lights ; but they have their light from the
Divine truth . . .

5391. The subsidiary kidneys.

H. 567. The heat of the body is excited by the
heat of its spirit, and bears subsidiary aid to it.

W. 938. The natural sun [acts] through the influx
of spiritual heat, to which it renders subsidiary aid.
106. 1536.

E. I2II'*. In Heaven. . . things come into exist-
ence through the forces of light and heat from tlie
Sun . . . without subsidiary and auxiliary forces
through light and lieat from the sun . . .

D. Wis. xii. 3". To which the light and heat of the
sun bears subsidiary aid.

Subsist. Siibsisiere.
Subsistence. Subsistentia.
See under Exlst.

A. 775. As it comes forth-exzs^iY-from the Lord in
this way, so it also subsists ; for subsistence is a
perpetual coming ^oxt\\-existentia.

1807^. Those in Divine ideas never stop in the
objects of external sight.

1950^. No evil can subsist (or stay) in a sphere where
good is.

2173'^. Without this marriage, nothing in nature
would subsist.

2323. Without a Church somewhere in the world,
the human race could not subsist. Ex.

2998. Without this connection (with the Spiritual
World), neither man, nor any part of him, could
subsist for a moment ; for all his subsistence is thence.

2999. From this is the coming fortli-ea-isioi^ia-and
subsistence of all things.

3483-. The learned know that subsistence is a
perpetual coming forth; but still it is contrary to an
affection for what is false ... to say that nature
continually subsists, as it has come {ox\!ti-exstittrat,
from the Divine of the Lord. As, therefore, each and
all things subsist from the Divine, that is, continually
come forth ... it follows that the visible universe is
a representative theatre of the Lord's Kingdom . . .

3627. Nothing can come forth and subsist from
itself . . .

3648-. Man believes not in any influx from the
Spiritual AVorld . . . although he might know that
nothing can subsist except through [the fact] that it
has existed, (or come forth); that is, that subsistence
is a perpetual coming forth ; or, what is the same,
production is continual creation.

4044^. There is not anything which can subsist
from itself, but from something else; and this again
from something else ; and, finally, from the First; and
this through a connection of correspondences.

4322^. All the smallest particulars in man come forth
(from the correspondence between Heaven and man),
and therefore they also subsist from it ; for subsistence
is a perpetual coming forth. 4525, (See Cokresi'OND,
here.)

Subsist

72

Subsist

[A.] 4523^. (Thus) whatever is in the world . . . does
not come (orth-existat-from itself, but from what is
prior to itself; and this . . . from what is prior to itself ;
and so on even to the First, from whom the sequents
come forth in order. And, as they come forth thence,
they also subsist tlience ; for subsistence is a jjerpetual
coming forth. Hence it follows that each and all things,
down to the ultimate things of nature, have not only
come forth from the First, but also subsist from the
First; for, unless they perpetually came forth, and
unless there were a continuous connection from the
First, and thus with the First, they would perish in a
moment. (Continued under Exist, at A.4524.)

45296. They could scarcely subsist for blessedness
(there).

4931. Unless there were such a correspondence of
man with Heaven, and through Heaven with the Lord,
he would not subsist for a single moment. All these
things are held in connection by influx. 5377".

5116^. (Such) do not consider that subsistence is a
perpetual coming forth ; or, what is similar, that
propagation is a perpetual creation.

5377. Without correspondence with . . . the Spiritual
AVorld, nothing ever comes forth and subsists, for the
reason that it has not any connection with what is
prior to itself; nor, consequently, with the First . . .
That which is unconnected, and thus independent,
cannot subsist for a single moment; for the reason it
subsists is its connection and dependence upon that
from which is all existence (or coming forth); for
subsistence is a perpetual coming forth.

6040. For to subsist is perpetually to come forth-
cxistere, (Continued from Exist, here.)

6056. For it is a universal canon that nothing can
subsist from itself ... So with man : he as to his
external cannot subsist except from the internal, and
through it ; nor can the internal man subsist except
(rom Heaven and through it; and neither can Heaven
subsist from itself, but from the Lord, who alone
subsists from Himself. Liflux is according to existence
(or coming forth) and subsistence ; for all things subsist
through influx. But that each and all things subsist
from the Lord through influx, not only mediately
through the Spiritual World, but also immediately, in
both mediates and ultimates, will be demonstrated in
what follows.

6465. Hence it is that every formation comes forth
-existat-iie])a,va.ted from every oth^er; but still so that
the posterior depends upon the prior, insomuch that
it cannot subsist without the prior . . .

6482. He does not consider that nothing can subsist
unless it perpetually exists (or comes forth); for, as
is known in the learned world, subsistence is a per-
petual coming forth ; thus conservation is a perpetual
creation.

7270^. Unless this M'ere so, a formed thing could
not possibly subsist and act.

9237®. An Earth could not subsist without a human
race. Ex.

93272. All things subsist through the Divine truth.
(See Exist, here.)

9336'*. All things in Heaven come forth according
to this order, and subsist according to the same ; for
to subsist is to perpetually exist (or come forth). In
order, therefore, that Heaven may come forth in man,
it is necessary that he receive the Divine truth . . .

9430^*. In the ultimate, interior things subsist and
quiesce.

9481^. Everything unconnected with the Divine
peri.shes . . . Nothing can ever come forth- existere-with-
out what is prior to itself, thus without the Divine . . .
consequently it cannot subsist; for to subsist is to
perpetually come forth-existere.

9500. Thus the consistence and subsistence of Heaven.
Sig. and Ex.

9502. Existence and subsistence in jierpetuity and
without change. Sig. . . For through the Divine sphere
. . . Heaven has come into existence and was created ;
and through the same it subsists and is conserved ; for
subsistence is a perpetual coming forth ; and conserva-
tion is a perpetual creation.

10252^. As celestial good thus comes {orth-cxistit-
through truths in their order, so it afterwards subsists
in the like order through the same truths ; for subsist-
ence is a perpetual coming forth. And, when it subsists
just as it had come ioi-th-exstiterat, it is complete; for
then the higher things subsist, rest, and repose them-
selves in order upon the lower things as upon their
planes ; and upon the extremes or ultimates, which are
sensuous scientific truths, as upon their foundation.

10614-. Hence the connection of all things, and the
influx according to the connection, and the consequent
subsistence of one thing from another.

H . 9. For to stibsist is perpetually to come forth.

946. From this correspondence, man subsists ; for
man subsists from no other source than Heaven.

loo^. Thus it is the Corporeal of man . . . upon
which, as upon its basis, Heaven subsists.

106. All things which come forth-existimf-in nature
. . . are correspondences; (for the reason tliat) the
natural world . . . comes foith-existit-und subsists from
the Spiritual World; and both from the Divine. It
is said that it also subsists, because everything subsists
from that from which it comes forth-existit ; for sub-
sistence is a perpetual coming forth ; and because not
anything can subsist from itself, but from what is prior
to itself, thus from the First; and therefore, if it is
separated from this, it entirely perishes and vanishes
away.

270^. They stop at the first step.

294. Every Spirit . . . subsists by influx from (the
Society to which he belongs).

297. Mediate infiux subsists through immediate influx.

301. The conjunction of Heaven with the human
race, and of this with Heaven, is such, that the one
subsists from the other. J. 9^.

303. They know, when they think, that nothing can
subsist from itself, but from what is prior to itself, thus
all things from a First; and that the connection with
what is prior to itself is like that of an efl'ect with its
efl"ecting cause. (Continued under Exisi.)

Subsist

73

Substance

315. Divine order never halts in the middle . . .

340^. Infants (there) do not advance beyond early
youth, but remain in it to all eternity. M.411'*. 444%
Ex.

536. An equilibrium in which all things subsist.

J. 9. Creation . . . proceeded to its ultimates, and
then first subsisted.

*. AVhen man (becomes a Spirit) he does not

subsist upon his Own basis ; but upon the general basis,
which is the human race.

. Iso Angel or Spirit can subsist without man ;

and no man without Spirit and Angel. (Thus) the
human race and the angelic Heaven make a one, and
they subsist mutually from each other . . .

W. 152. The sun (must be) the first of creation; for
all things in its world subsist from it; and, because
they subsist from it, they have existed (or come forth)
from it. The one involves and bears witness to the
other. For all things are under the sun's view, because
it determmed-posuit-that they should be ; and to keep
under its view is to determine continually; and there-
fore, also, it is said, that subsistence is a perpetual
coming forth. Ex.

160. There are such things (as spaces), because
creation ceased there, and subsists in its state of rest.

P. 3-. For sustentation is perpetual creation; as
subsistence is a perpetual coming forth.

R. 343. The Angels (then) cannot remain in their
state of love and wisdom.

533^. The reason -the Church in the Heavens does
not subsist unless it has been conjoined with a Church
on earth. Ex. . . The internal with man does not
subsist in its state, unless the external is conjoined
with it. Ex.

M. 86. For thus subsistence or conservation is
perpetual coming forth, or creation.

387^. Ends progress . . . down to the terminus, in
which they subsist or cease.

444^. As (evil) does not prevail against good, it stops
in the endeavour.

447. Every man becomes . . . successively rational ;
and, if he does not bait there, he becomes spiritual.

I. 4. That the world has come forih-exstiterit-hom
the sun, and not the converse, is evident from the effect
of the cause, in that the world in each and all things
of it subsists by means of the sun ; and subsistence
demonstrates coming forth existentiam; and therefore
it is said that subsistence is a perpetual coming forth
... 9.

9. That . . . through the (natural) sun the world of
nature has come foTth-exstiterit-a,rid subsists. Gen. art.

T. 106'-. The man who halts in the first state . . .
is like . . .

118. Without that Redemption . . . the Angels would
not have been able to stay in a state of integrity.
Gen. art. 579.

154^. If this were done, both (the heart and lungs)
would stop.

497. Would not his thought (then) come to a stand?

590. In elevation as to the understanding, while the
love of the will stays below . . .

Ad. 635. Interiors are distinct from exteriors thus:
that the former can come foTth-existere-amd subsist,
without the latter; but not the converse; for exteriors
come forth from their interiors. For ... all things
come forth from an inmost or first, as from their simple ;
and, because they come forth from it, they also subsist
from it ; for subsistence is a perpetual coming forth.

1457-. Perpetual coming forth ; that is, subsist-
ence . . .

D. 3270. They halt at the ninth use.

E. 665-. For without a Church . . . the world cannot
subsist. Ex.

1085^ For the Heavens subsist upon the human race
as a house on its foundation ; and hence the wisdom of
the Angels in like manner subsist upon the knowledge,
intelligence, and wisdom of men from the sense of the
letter . , .

1207*. Lastly, the terraqueous globe was created, in
order that there might be ultimate matters there, into
which everything spiritual might cease, and in which
creation might subsist . . .

1215^. Yet it is an eternal truth . . , that sustenta-
tion is perpetual creation, as subsistence is perpetual
existence (or coming forth).

De Verbo 3^ All the Celestial inflows into the
Spiritual ; and the Spiritual into the Natural ; and,
into the ultimate of this, which is the Corporeal and
Material, it ceases, and there subsists. Without such
an ultimate, into which the intermediates may inflow,
subsistence is impossible . . .

D. Wis. viii''. That from this Spirits and Angels
derive the abilitj' to subsist and live to eternity. Ex,

Substance. Under Acquire.

Substance. Substantia.
Substantial. Substantialis.
Substantially. Siibstantialiter.
Substantiate. Snbstantiatjcs.

A. 179. As soon as the interiors of the body grow
cold, the vital substances are separated from the man,
wherever they are, even if enclosed in a thousand
labyrinthine interlacings. D. 1 104.

272^. That man (when like a wild animal) can reason
... he has from the spiritual substance through which
the Lord's life can inflow.

444. Must the internal sight, or thought, not have
an organic substance from which [to ojierate] ?

731. 'To destroj' every substance which I have
made' (Gen.vii.4) = the proprium of man, which is as if
destroyed when it is vivified.

Soi^. See Subject, here. 4223. H.434.

808. 'He destroyed every substance' (Gen.vii.23) =
the cupidities which are of the love of self. 'Substance'
is jiredicated of voluntary things, because all things

Substance

7i

Substance

with man arise, tliat is, come forth and subsist, from
the will. The will is the very substance of man . . .

[A.] 1533*^. Unless Angels were organic substances,
they could neither speak, see, nor think.

1 80S-. The reason all things on the Earth come forth
not ideally, but actuall}', is that all things both celestial
and spiritual, which are from the Lord, are living and
essential, or, as they are called, substantial ; and there-
fore they come forth actually in ultimate nature.

2162''. 'As it were the substance of heaven as to
purity' (Ex.xxiv. 10). ( = the translucence of the angelic
Heaven. 9408.) E.69.

2475''. The spirit (of man is) his purer substance
annexed to the things of his body.

2487. The exterior memory ... is an organic some-
thing formed from the objects of the senses ... in the
substances which are the beginnings of the fibres . . .

2576"-^. For (the garments of the Angels) are real
substances ; thus essences in form.

3318". These vessels . . . are those called truths, and
in themselves are perceptions ... of the changes of
state according to which come forth the variations
which take place in the most subtle substances.

3484. To this life (from the Lord) correspond the
forms which are substances, and which are so vivified
by the continuous Divine influx that they aj^pear to
themselves to live from themselves.

3726^. Knowledges and truths are Things no more
abstracted from the purest substances, which belong to
the spirit of man, than sight is abstracted from its
organ . . . There are purer substances, which are real,
from which (the Knowledges and truths) come forth,
whose variations of form, when animated and modified
by the influx of life from the Lord, present them . . .
As these forms or substances are not visible to the
bodily eye, man (now) apprehends no otherwise than
that Knowledges, and thoughts, are abstracted Things.
Hence the folly of our age : that men do not believe
the}' have a spirit within them which will live after the
death of the body, when yet this spirit is a substance
much more real than the material substance of its
body . . .

4105. ' Acquisition ' = truth ; and 'substance,' good.
(See Acquire, here.)

4224. See Form, here. 5807^ 5847®. 6326. 7408.
W.42.

441 1-. "When this (Divine light which is) truth
inflows into the First Heaven ... it is received sub-
stantially, and appears as a paradise, etc.

4653-. There are S[iirits who relate to parts still more
interior, even to those substantiated ones which are
nearer to the spirit, and which at last are in the
spirit . . .

4659. The spirit of man is in his body . . . and is its
purer substance, in both its motor and sensory organs,
and everywhere else . . .

5o84'^. It is a consequent fallacy , . . that there are
simple substances, which are monads and atoms . . .

5145. For in the head are all substances and forms
in their beginnings.

6465. The like is the case with the modes and forces
which proceed from them as substances. Ex.

6467^. So man, while he lives (here), induces on the
purest substances, which are of his interiors, a quality
according to which the Lord's life is received.

6608. The intellectual light . . . enlightened the
substances of the interior sight . . .

7004^. For the Divine truth itself is the one only
substantial thing . . . 8861^, 9410-'.

7270-. The truth which proceeds immediately . . .
cannot be received by any finite living substance ; thus
not by any Angel.

". This may be evident from the maxim . . .

that substance which is substance is one only ; and
that all other things are formations thence ; and that
in the formations this one only substance reigns, not
only as form, but also as non-form, as in its origin.

7408. The two substances of the brain — cortical, and
medullary.

8455^. Whereas peace affects the inmost things of
all — the first substances, and the beginnings of these
substances with man ; and thence derives and pours
itself forth into the substantiates and derivatives, and
affects them ...

9327^. Of thought (such) perceive nothing essential,
still less, substantial ; although they know that
thought rules the whole body . . .

H. 418. (The correspondence of Heaven with man,
is a correspondence) also with the organic substances
which interiorly receive the influx of Heaven, whence
man has interior activities of service to the operations
of his mind ; for whatever comes forth-f.>'is</<-interiorly
in man, comes forth in forms which are substances ;
for that which does not come forth in substances as
its subjects is nothing.

L. 35-. The Lord has put on a Human from the
Father, which in itself is like His Divine, and thus
substantial.

''-". As His Body was now not material ; but

Divine substantial, He came to the disciples when the
doors were shut ; and, after He had been seen. He
became invisible . . .

W. 5-. The Sun . . . cannot create anyone immedi-
ately from itself . . . but it can create from substances
and matters so formed that they can receive heat itself
and light itself . . .

40. That the Divine love and the Divine wisdom is
substance, and that it is form. Gen.art. (See Subject,
here, and at 41. 42 ; and Foum, at W.42.)

^. Love and wisdom are the real and actual

substance and form, which make the subject itself.

44. That the Divine love and the Divine wisdom are
substance and form in itself . . . Gen.art.

174. The si^iritual atmospheres are discrete sub-
stances, or least forms, which originate from the Sun ;
and, as they receive the Sun singly and severally, the
fire of the Sun, thus divided into so many substances
or forms . . . becomes heat . . . (So) the natural atmo-
spheres are discrete substances and least forms which
originate from the sun . . . which also receive the sun

Substance

75

Substance

singly and severally, and store up its fire in them-
selves . . .

196. AVhen it is said that degrees are such ... it is
meant that substances are such in their degrees.

197. This can be applied ... to the organic sub-
stances which are the subjects of the thoughts and
affections ... In all these, the first is the solely Regnant
in the sequents ; nay, is the one only thing in them.
Ex. . . The substance which is substance in itself is
the sole substance.

198. (Thus) the Divine, which is substance in itself,
or the one and only substance, is the substance from
which are each and all things which have been
created . . .

200^. Forms are substances. (Continued under
Form.)

204. The reason (simple things are more perfect than
composite ones) is that the former are . . . less covered
over with substances and matters devoid of life . . .

20J^. (Degrees) are successive compositions . . . from
the simples which are their first substances or matters.

209. All the Civil, Jloral, and Spiritual is not any-
thing abstracted from substance ; but they are sub-
stances ; for as love and wisdom . . . are substance, so
in like manner are all Things which are called civil,
moral, and spiritiial. These can indeed be thought of
abstractedly from substances ; but still, in themselves,
they are not abstracted. (Continued under Subject ;
and at 210.)

«. By substance is also meant form ; for substance

is not possible without form.

229. It is asserted by some that there exists-c^e^wr-
a substance so simple that it is not a form from lesser
forms ; and that out of that substance, by accumula-
tions into masses, substantiated or composite things
come iovth.- cxistant ; and, finally, the substances
which are called material. But still such most simple
substances are not possible. For what is substance
without form ? It is that of which not anything can
be predicated ; and out of an entity of which nothing
can be predicated, not anything can be made up by
accumulations into masses. That there are things
innumerable in the first created substances of all things
— which are the least and most simple ones — will be
seen in what follows, where forms are treated of.

254. So do the substances or forms of the spiritual
degree in man (contract themselves) from evils and the
derivative falsities ; for these are heterogeneous.

257'. Man's natural mind consists of spiritual sub-
stances, and at the same time of natural substances.
Thought is eff'ected from its spiritual substances; but
not from its natural substances. The latter substances
recede when the man dies ; but not the spiritual sub-
stances. And therefore this same mind, after death
. . . remains in a like form . . . The natural substances
of this mind, which recede by death, constitute the
cutaneous covering of the spiritual body . . . Through
this covering, which has been taken from the natural
world, their spiritual bodies subsist ; for the Natural
is the ultimum continens.

260'-. For the natural mind consists not only of
substances of the Spiritual World, but also of sub-
stances of the natural world ; and the substances of
the natural world, from their very nature, react against
the substances of the Spiritual World ; for the sub-
stances of the natural world are, in themselves, dead ;
and are acted on from without by the substances of
the Spiritual AVorld ; and things which are dead, and
are acted on from without, from their very nature
resist, and thus from their very nature react.

270. The natural mind derives its form, in part, from
the substances of the natural world ; but the spiritual
raind solely from substances of the Spiritual World.

273. The quality of the natural mind in its substantial
form . . . from the substances of both worlds in the
brains . . . (Continued under Subject.)

283. Everyone who thinks from clear reason sees that
all things have been created out of a substance which
is substance in itself; for this is the Esse itself from
which all things which are can come io\\\\-existere ;
and, as God alone is substance in itself, and thence
Esse itself, it is evident that the coming iovih-existentia
of Things is from no other source. Many have seen
this . . . but have not dared to confirm it . . . lest they
might think of the created universe as God . . .

300. There is one only substance from which all
things are ; and the Sun of the Spiritual World is that
substance ; and, as the Divine is not in space, and as
it is the same in the greatest things and in the least,
so in like manner with that Sun, which is the first
proceeding of God Man. And, further, this one only
substance, which is the Sun, proceeding according to
continuous degrees . . . and at the same time according
to discrete degrees . . . presents the varieties of all
things in the created universe.

302. Finally, in ultimates (the atmospheres) become
so compressed and inert, that they are no longer atmo-
spheres, but substances at rest ; and, in the natural
world, fixed, such as are in lands (or earths), and are
called matters. From this origin of substances and
matters, it follows, first, that these substances and
matters are also of three degrees ; secondly, that they
are held together in connection among themselves by
the encompassing atmospheres ; thirdly, that they have
been accommodated to produce all uses in their forms.

303. That such substances or matters as are in lands
have been produced from the sun through its atmo-
spheres. Ex.

^. It follows that when the activity and expan-
sion (of the atmospheres) cease in ultimates, they be-
come substances and matters such as are in lands ; and
which, from the atmospheres from which they have
originated, retain in themselves the effort and conatus
of producing uses.

304*^. That there are degrees of both kinds in the
leasts of all things, is because the spiritual Sun is the
one only substance from which are all things.

305. That in the substances and matters from which
are lands there is nothing of the Divine in itself; but
that still they are from the Divine in itself. Ex.

. Nevertheless by continuation from the sub-

Substance

76

Substance

stance of the spiritual Sun (the atmospheres) have
brought with them that which was there from the
Divine, which was the sphere encompassing the Lord.
From this sphere, by continuation from the Sun by
means of the atmospheres, have originated the sub-
stances and matters from which are lands.

[W.] 307. That all uses . . . are in forms ; and that
they receive the forms from the substances and matters
such as are in lands. Gen. art.

310. For the substances and matters from which are
lands are the ends and terminations of the atmospheres
which proceed from the spiritual Sun as uses. And, as
the substances and matters from which are lands are
from this origin, and their congregates are held together
by the circumpressure of the atmospheres, it follows
that they have thence a perpetual conatus of producing
forms of uses. Ex.

. (Thus) seeds of every kind . . . are impregnated

by the most subtle substances, which can have no other
than a sjnritual origin . . . and then, through conjunc-
tion with matters from a natural origin, they can
produce forms of uses . . .

311. In ultimates, the atmospheres become such
forces, by which the substances and matters such as
are in lands, are actuated into forms . . .

313. The first forms are the substances and matters
from which are lands, in their leasts ; the second forms
are congregates of these ; the third are from (animal
and vegetable remains). (Continued under Form.)

373. (The will and understanding are organized of
the purest substances. See Form, here. )

388^. The material form (of man) is added to the
spiritual form ... in order that he may draw to him-
self, from the purer substances of the world, a fixed
containaut of spiritual things ; and may thus continue
and perpetuate his life (after death).

432. The initiament of man in the womb ... is from
spiritual substance . . .

P. 5. The spiritual Sun is not only the first sub-
stance, but is also the only one from which are all
things. And, as it is the one only substance, it follows
that that substance is in every created thing ; but with
infinite variety, according to uses.

6. It is acknowledged by many that there is one only
substance, which is also the first from which are all
things ; but what the nature of that substance is, is
not known. It is believed that it is so simple that
there is nothing more so ; and that it may be likened to
a point which is of no dimension ; and that from an in-
finite number of such, the forms of dimension have come
{orth-exstiterini. But this is a fallacy, which originates
from the idea of space . . . But it is the Truth, that the
simpler and purer anything is, the more, and the fuller,
it is. . . Thus in the first substance are the most
wonderful, perfect, and beautiful things of all. The
reason it is so, is that the first substance is from the
spiritual Sun, which is from the Lord, and in which
is the Lord. Thus that Sun itself is the one only
substance ; which, because it is not in space, is the
all in all things, and is in the greatests and the leasts
of the created universe.

-. As that Sun is the first and one only substance

from which are all things, it follows that in that
substance there are infinitely more things than can
appear in the substances which originate from it, which
are called substantiate, and, finally, material. Ex.

157. There is one only essence, one only substance,
and one only form, from which are all essences, sub-
stances, and forms which have been created. This one
only essence, substance, and form is the Divine love
and the Divine wisdom, from which are all things
which relate to the love and wisdom with man. It is
also good itself, and truth itself, to which all things
relate. And those [three things] are the life, from
which is the life of all, and all things of life. Also this
One Only and Itself is omnipresent, omniscient, and
omnipotent. And it is the Lord from eternity. (These
six propositions demonstrated seriatim.)

174. (No one knows) the things which are done by
the Lord in the interior substances and forms of the
mind . . .

279®. (Such) do not know that affections . . . are
mere changes of the state of the purely organic sub-
stances of the mind ; and that thoughts . . . are mere
changes and variations of the form of these substances ;
and that memory is the permanent state of these
changes and variations. Ex.

. As affections and thoughts exist-dantur-iii the

brains, which is full of substances and forms, they are
called forms purely organic. . . Thought is no more
possible separate from substantial form, than sight is
from . . . the eye . . . Examine the brain, and you will
see innumerable substances, and in like manner fibres,
and that there is nothing there which is not organized.

". (Thus) the operations of the j^urely organic

substances of the mind are like (those of the viscera) ;
with the difference that the operations of the organic
substances of the body are natural, whereas those of
the mind are spiritual ; and the two make a one by
correspondences.

*. The nature of the changes and variations of

state and form in the organic substances of the mind,
wlucli are affections and thoughts . . . may be seen as
in a mirror from the changes and variations in the state
of the lungs in speaking and singing. Ex. '■',Ex.

^. All changes and variations of state in organic

substances, are such that having once been made
habitual they become permanent. Ex.

319^. (These mental substances and forms with the
good and with the evil. See Form, here.)

M. 31^. (They are then spiritual or substantial men ;
and a spiritual or substantial man sees a spiritual or
substantial man as a natural or material man sees a
natural or material man ; but not conversely, on
account of the ditference between the substantial and
the material, which is like the difference between the
prior and the posterior . . .

66. There exists neither good nor truth which is not
in a substance . . .

-. Every idea of man, however sublimated, is

substantial ; that is, affixed to substances. Moreover
no substance is possible except in a form : a substance

Substance

77

Substance

not formed is not anything, because nothing can be
predicated of it ; and a subject witliout jiredicates is
(inconceivable).

115*. In the Lord the Creator is Divine good and
Divine truth in its substance itself; the esse of His
substance is Divine good, and tlie existere (or mani-
festation) of His substance is Divine truth . . .

i83'*. In man's seed is his soul in a perfect human
form covered over with substances from the purest
things of nature, from which substances there is formed
a body in the womb.

207^. That which is abstracted from the Material has
appeared to you as nothing, thus as a vacuum ; wlien
yet (in the Spiritual World) there is a fulness of all
things, all things (being) substantial and not material ;
and material things derive their origin from substantial
ones. We are spiritual men, because we are substantial
and not material . . . When the three newcomers heard
mention made of siibstantial things, they thought it
must be so, both because they saw written books, and
because they heard it said that matters have originated
from substances.

220". This can be done thousands and thousands of
times, because the soul is a spiritual substance, which
has not extension, but impletion ; and from which
there is no taking away of a part ; but there is a
production of the whole, without any loss of it. Hence
it is that this siibstance is just as fully in the least
receptacles, which are the seeds, as it is in its greatest
receptacle, which is the body.

315". You have known that the material body does
not live and think, but a spiritual substance in that
body, which you have called the soul . . .

316''. (Thus) in each substance, even the least, there
is the Conjugial ; and this is evident from the compound
substances which are made up of simple substances ;
as, two eyes, two ears, etc.

328. These differences come forth from the fact that
you, being now in the Spiritual World, are now in
substantial things, and not in material ones ; and
substantial things are the beginnings of material ones.
You are in beginnings, and thus in singulars, whereas
we (men) are in derivatives and composites. You are
in particulars, but we are in generals ; and generals
cannot enter into particulars . . .

I. 8^. The soul, being a higher spiritual substance,
receives influx immediately from God ; but the mind,
being a lower spiritual substance, receives influx from
God mediately through the Spiritual World ; and the
body, being from the substances of nature, which are
called matters, receives influx from God mediately
through the natural world.

16*. The atmospheres of the Spiritual World derive
from their origin that they are substantial ; and those
of the natural world . . . that they are material.

1 7-. Such must terminate the ideas of their thought
In the atoms of Epicurus, the monads of Leibnitz, or
the simple substances of Wolff; and thus close up their
understanding . . .

T. 20. That this one God is substance itself and form

itself; and that Angels and men are substances and
forms from Him . . . Gen. art.

. As God is Esse, He is also substance ; for unless

esse is substance, it is a mere abstract en tity-e?is rutionis ;
for substance is a substantial-sw&sta?is-entity ; and that
which is a substance, is also a form ; for unless a sub-
stance is a form it is a mere abstract entity. And
therefore both can be predicated of God ; but in this
way : that He is the one only, the very, and the first
substance and form. 37, Ex.

29-. Yet Angels and Spirits are substantial men . . .
. This would be possible if there were no sub-
stantial extense there . . .

33. The spiritual Sun is from the substance which
has gone forth from Him, the essence of which is love.
. . . In the progress of creation . . . one thing was formed
from another. (Continued under Degree.)

-. God first finited His infinity by means of sub-
stances emitted from Himself, from which came forth-
exstitit-YLia proximate compass, which constitutes the
Sun . . . Then, through the Sun, He perfected all
the other compasses, down to the ultimate one, which
consists of things at rest . . .

38^. Thus the human mind has been organized —
interiorly of spiritual substances ; exteriorly, of natural
substances ; and, finally, of material things. A mind
whose delights are good, is oi'ganized interiorly of
spiritual substances such as are in Heaven ; but a mind
whose delights are evil, of spiritual substances such as
are in Hell . . .

52'-. Order is the quality of the disposition, deter-
mination, and activity of the parts, substances, or
entities which make the fonn ... In this definition,
mention is made of substance, form, and state ; and by
substance we at the same time mean form, because all
substance is form ; and the quality of form is its state,
the perfection or imperfection of which results from
order.

53. That God is Order is because He is substance
itself and form itself : substance, because all things
which subsist have existed and do exist from Him ;
form, because all the quality of substances has originated
and does originate from Him. Ex.

75*. The (heat and light) which proceed from the
Spiritual Sun, and thence all things which, through
them, come forth there, are substantial, and are called
spiritual ; and (the heat and light) which proceed from
the natural sun, and thence all things which come forth
through them, are material, and are called natural.

76^. Spiritual atmospheres, which in themselves are
substantial, were created one from another . . .

■*. Keep in mind that the love and wisdom which

make a one in God, are not love and wisdom in an
abstract sense, but are in Him as a substance ; for God
is the very, the one only, and the first substance and
essence, which is and subsists in itself.

79'. (There) they are in a substantial body ; and a
substantial man sees himself and his companions . . .
just as a material man sees liimself and his companions ;
for the Substantial is the primitive of the Material . . .
The nature of that World differs ... as much as does

Substance

78

Substance

the Substantial from the Material ... or the Prior from
the Posterior.

[T.] 90'-. Like the Wolffian simple substance, in which
. . . are all things of the Son's merit, (and which) cannot
be divided . . .

470^. The finite things of which is (the spirit of man),
are spiritual substances, which are in the Spiritual
World, and are also brought-co/^a<«c-into our earth-
terram, and stored up therein ; and which, unless they
were in it together with material tilings, not any seed
could be imj^regnated fi-oni its inmosts, nor grow . . .
nor could any worms be procreated from the effluviae
from the earth-terra, and from the expiration of the
exhalations from plants , , .

472''. The (natural) sun consists of created substances,
the activity of which produces fire.

568^. You are now Spirits, in a substantial body . . .

771. He (then) lives a man in a substantial body . , .

798. The Angels instructed (Calvin) that he was now
in a substantial body ; and that previously he had been
not only in the same, but also in a material one, which
he had put on around the substantial one ; and that
the material body had been rejected, while the sub-
stantial one, from which man is man, still remained.

Ad. 643. (The soul) is the first and inmost substance
out of which man is formed in the womb, and also after
birth.

*. There are four faculties . . . the soul, the in-
tellectual mind, the lower mind, and the sensations . . .
All these are real substances. 653, Ex.

654. From these (four) principal substances (of man)
originate and are derived all things which are afterwards
adjoined . . .

925. These things (regarding memory, etc.) do not
fall into the understanding distinctly, unless it is known
that there are higher and lower substances ; for without
substances no change of state is possible. The most
simple substance of man is his soul itself, which is also
the first and the highest one. From this is born the
second substance, which is that in which these changes
— the thoughts — are carried on. From this again is a
third substance, in which come forth the changes of
state which are called imagination. Here is the memory
itself. To this next succeed the sensations ; and the
nature of the composite substances . . . called organs
... in which the sensations come forth, may be evident
to everyone, from anatomy . . . Such is their formation
as to the substances themselves ; for, unless there were
real substances, which come forth actually, no thought
would be possible ; for thought is only a modification
. . . 927, Ex.

2/1374. The substance itself, the essence of which is
intermediate between natural and spiritual substance,
is first of all (at death) loosed from its connections with
terrestrial things, which are properly called the body,
and is carried with him, because it includes that higher
substance the essence of which is spiritual, and is called
the intellectual mind . . . And this at the same time
includes in itself the principal and purer substance of
man, the essence of which is supercelestial, and is called,
properly, the soul. 1378.

1377. Such is the appropriation of substances in each
man, that they never agree with the substances of
another. Ex.

D. 2329. Whence are the objects of thought (seeing
that) Angels, Spirits, and men are only organic sub-
stances. Ex.

2366. See Subject, here. 2367. D.Wis.v-.

2392-. Therefore it is not to be doubted that (Spirits)
are organic substances . , . (Such) do not know that
spirits in the body, or Spirits separated from the body,
are real substances, and, in man, such substances as
have been conjoined with the material things of his
body . . .

4293. Everything which is in the other life ... is the
Substantial itself, because it is the origin of all the
substantial things in nature. There is a living Sub-
stantial there, or a purest Ethereal ; and this is formed
by the Lord into things so wonderful that they can
scarcely be described.

4609. Ideas are not anything else than changes and
variations in the interior substances of which is the
internal man . . . When the Lord's life inflows into these
substances, the ideas which are called thoughts are
presented. . .The interiors of man are real substances,
more real than his exteriors. 46io,Ex.

E. 775". In the head are substances infinite in number,
which appear like little spheres, and are called the
cortical and the cineritious substance. From these pro-
ceed fibrils . . . from which is produced the medullary
substance of the whole cerebrum, cerebellum, and
medulla oblongata. From this medullary substance
discernible fibres are protended . . .

837. As all men after death are the substances and
forms of their love . . .

1084'^ From the food, when it has been made chyle
. . . the substances which are the origins of the fibres
draw their spirit . . .

Ath. 74. It is said that there is one substance, or
essence (in the Trinity), when yet there is a specific
difference (in the old Church idea of the three Persons).
Ex. 108. 168-. 169. 183.

J. (Post.) 263. Leibnitz speaks about the simple sub-
stance of WolH'.

D. Love xviii. Love is impossible except in a recipient
form which is substantial.

xxi-. In order that these several faculties may come
forth in effect and in use, they have been made and
wonderfully organized from created substances and
matters.

D. Wis.ii*. In the Spiritual World, however, there
is the Substantial instead of the Natural.

vii.2^. The spirit of man is not a substance separate
from the viscera, organs, and members of the man . . .
And therefore, when the connection between the body
and spirit is loosed , . . there is only a separation of
spiritual substance from material.

4. For the Substantial of the spirit has been adjoined
to the Material of the body so fitly and unitedly, that
there is not a fibril . . . where there is not the human of
the s[)irit together with the human body.

Substantive

'9

Subtilization

viii.3. The substances in the Spiritual World appear
as if they were material ; but ... as they are not, they
are not constant. They are correspondences of the
affections of the Angels ; and they remain as long as
the affections, or tlie Angels, remain, and disappear
with them. It would have been the same with the
Angels if they had been created there.

Can. Godiv.S. Spiritual things are substantial, and
natural things are material ; and the latter have come
forth, and subsist, from the former, as the posterior
from the prior, or as the exterior from the interior.

Redeemer ix. 3. The body of Christ, in so far as it was-
of the substance of the mother, was not life in itself . . .

Coro. II. Man after death is not a material man,
as before ; but a substantial man. . . It is the mind,
which is a substantial man, and is called the spirit,
wliich undergoes Judgment.

Substantive. Substantivus.

R. 10. Numbers are like certain adjectives to sub-
stantives . . .

Substitute. Substituere.

A. 947®. They can pervert the thoughts . . . and sub-
stitute other things.

1 3 16. Th\is he detracts from the Lord what is His,
and substitutes himself. 1813-.

9186. ' To weigh ' = to substitute in place of the former.

D. 2936. The deceitful send Subjects, (who) are sub-
stituted. Ex.

3057. So substitute others in their place (for punish-
ment). 3416. 4277.

3449. When he was inculpated, he substituted the
innocent. 3465. Ex.

J. (Post.) 82. The reason Mohammeds are continually
substituted in place of the other . . .

3707. Whatever true or good was said by me . . . she
substituted in place of it what is false or evil. (Thus) in
place of Gehenna she substituted a bright white light,
so that they might not know what I was saying.

3964. They want to substitute other persons.

Substitute. Supponere.

D. 3449. He wants to substitute the innocent. (Con-
tinued under Substitute, above.)

Subterranean. Sub terra.

J. 5S-. They dwelt under the earth for fear of robbers.

^. Most (of the Pajjists of the dark ages) dwelt

under the lands there, one stock under another. The
whole anterior tract . . . was as it were excavated, and
filled with monasteries . . .

R. 260. 'Neither under the earth' (Rev. v. 3) = in the
lower Heavens. . . The ultimate Heavens appear as it
were under the lands . . . Each expanse is like a land
under the feet of those who are there. . . And, as the
lowest expanse is under the former, there are there those
who are under the earth (or land). . . He who does not
know (these facts), cannot know what is meant in the
Word by 'under the earth,' and by 'the lower parts of
the earth.' 111.

Subtilization. Subtilizatio.
Subtilized. Subtilisatus.

T. 2S0 . The Natural can never, by any subtilization,
approach to the Spiritual so as to become it. Ex,

D. 3512. See SuKTLE, here.

Subtle. Subtilis.
Subtlety. Subtilitas.
Subtly. Si(btiliter.
A. 9476. By subtle deceit . . .

1 124. They supposed themselves to be so subtle
that . . .

1644. Evil Spirits who are more subtle than Spirits.
Ex.

4214'-. Most people suppose that those are enlightened
who . . . can speak more subtly and acutely about these
things.

42272. For Spirits act more subtly than men. Ex. . .
These were so subtle that . . .

4630. As these Spirits were invisible, I supposed that
they were as subtle, and yet evil . . . For those who are
. . . subtle in their matters of business are such. Des.

6312. There are Hells which are in a more subtle
sphere. Ex.

6484. He was one of the subtle evil Spirits, because
he had indulged in thought more than in discourse. Des.

6929. Whereas the men of our Earth see these things
which have been written as subtle and elevated.

W. 205s. As in a solid consisting of these three degrees,
in the centre of which are the most subtle parts, around
this the parts less subtle, and in the extremes . . . parts
compounded of the former, and thus grosser.

310-. Seeds . . . are impregnated by the most subtle
substances, which can have no other than a spiritual
oriffin.

D. 1738. (The skin and its coats) imbibe the most
subtle things of the world, and transmit them to the
brain.

2075. On the more subtle Spirits. Gen. art.

2745. They pride themselves on being able to be
subtle . . .

2828. A subtle proposition [put forth] by certain ones.

2896. On the more subtle thought. Ex.

. His ideas, wliich he supposed to be so very

subtle that more subtle ones would be impossible — if
he were to see one of them with a microscope, he would
see it . . . larger than the whole Earth . . .

2942. That the interior Spirits have a subtle percep-
tion. Ex.

3088. On the more subtle evil Spirits in the line of
the zenith, at various heights.

31 lo^. The}' are carried away by the cupidity of
punishing anyone whatever in a subtle manner.

3123. On a subtle veil. Ex.

. They supposed that they were free because they

were subtle, as if in what is purer. . . They were told

Subtle

80

Suburb

that their Subtlest appears to them as if it were the
Subtlest of all things, just as is the case with others.
. . . Tlii'j disappeared with a kind of subtle veil into
what WHS more subtle . . . 3123a.

[I^-] 3^3S' Avision concerning the more subtle magical
things. Des.

3214. There exhaled thence so much subtle poison
that it excited the more deceitful Sirens.

3311. The more subtle evil Spirits above the head
inflowed into my thoughts . , .

3312. At last there inflowed , . . the like still more
subtle — so subtle that previously I had not perceived
that subtlety, so that it was within the former subtle
[influx] ; and, when the intermediate Spirits perceived
it, they wanted to seize on it . . . but they could not be
otherwise than distinct ; for those who were their most
subtle ones could not enter into the more exterior
subtle ones ; nor these into the more interior subtle
ones.

3313. The most subtle . . . were those who had been
sons of the Most Ancient Church . . . 3354.

3466. As these were more siibtle, they were in front,
above . . . They who inflow subtly, and insensibly, were
those who suppose such adulteries ... to be holy.

e. They were greatly tortured ; for they were

thus let into more subtle ideas.

3485. (Dippel) acted very subtly. Des.

3512. Some (of the Dutch), when taken up into the
sphere of the interior angelic Spirits, . . . the speech of
their ideas was so subtle that I marvelled ; nay, they
were so subtilized that I scarcely perceived it . . , for
through the subtlety they almost vanished from my
perception . . .

3741^. For the knee [denotes] that which is more
subtle.

3842. The deceitful over head . . . sometimes inflowed
so subtly that I did not know it was from them . . .
To-day I observed how they inflow into the subtle
thought of man . . .

3927'^. They who supposed themselves to be most
subtle . . . were reduced into such grossness that tliey
could only speak very grossly . . . The punishment suc-
ceeded from the highest grossness to a less one, and thus
to a more subtle one ... so that they can be punislied
in their fallacious subtlety also.

4189. That the evil who suppose themselves to be
subtle, are grosser than all otliers. Ex.

«. Thus the subtle things of which they are com-
posed are evil. Whereas they who are not subtle may
be evil without, but not so evil within.

4784. They were subtle Spirits placed in concealment.
Des.

5856. On the destruction of the subtle Spirits from
the Mohammedans, Babylonians, and Reformed.

D. Min. 4565. (Anthony of Padua) is a subtle Spirit.
Des.

4571. Ignatius . . . was subtle ; but (seemed) to have
beeti good.

4749. On Genii and subtle Spirits. Gen. art.
Ath. 222. Who, from this subtlety . . . thinks that
God is one ?

De Verbo vi-*. For the Natural is gross . . . and the
Spiritual is subtle . . .

De Conj. 81. They inflowed into my aff'ections with
such subtlety ...

Suburb. Suburbiiim.
Suburban. Suburbanus.

H. 197'-. (The suburbs of the New Temple and Land,
in Ezek. )

D. 3500. (The Dutch) have suburban houses.
5270^. Beneath that under-city-sit5wr6io, there was

no other city.

5273. The visitation then entei'ed that great under-

cS.t^ -&\iburhmm.

E. 629". 'The suburbs' (Zech.ii.4) = the Church from
those who will receive exteriorly the Divine proceeding
from the Lord. . . Tlie spiritual natural are meant by
those who are 'in the suburbs.'

Succeed. Succedere.
Success. Successus.
Succession. Snaessio.
Successive. Smresswus.
Successively. Successive.
See under Order, and Simultaneous.

A. 636. Good Spirits (then) succeed (in i)lace of evil
ones).

1622^. And this with succeeding varieties.

2162^. Thus do things succeed one another in the
Lord's Kingdom. Sig.

2500^. The Lord introduced Himself successively . . ,
2514^. 2625*.

2625'. (In regeneration) celestial . . . and spiritual
things are not implanted all together, but successively.

2632^. It was these , . . which the Lord successively
expelled from His rational ... As this was not done at
owce-una vice, but successively . . . That He made His
Rational Divine successively. Sig.

2649. The Human was made Divine successively. Tr.
L.32,111.

^. The Lord successively and continually . . ,

put oft" what was merely human . . .

3035^. From successives is formed that which is
simultaneous. (See Simultaneous at 5608^.)

4379. Delay, and what is successive ; and that other-
wise they would not live. Sig. and Ex.

^. The successive state and method of the in-
sinuation of good into truths. Tr.

4381. A successive state of preparation. Sig.

5131. Thus there is what is successive of correspond-
ences from the Divine down to the ultimate Natural.

5144. The successives of the voluntary things. Sig.
and Ex. 5152.

6451-. In man there are an inmost, interiors, and ex-

Succeed

81

Succeed

teriors. All these . . . succeed in order . . . and accord-
ing to the order in which they succeed, they also inflow.
Ex. . . This order is called successive. (Continued
under SiMrLTANEOUs.)

6465. All things (both in man and in nature) come
forth-exzston^-through successive formations. Ex.

6481. They have seen the evil . . . succeed in these
things . . .

6S24. These degrees (of the neighbour) are degrees in
successive order . . .

7270'-. He who does not know how the case is with'
order in successives, cannot know how it is with influx.
Ex. . . The Lord had (therefore) created successives,
through which, as media, the Divine truth which pro-
ceeds immediately could be communicated. But the
first [compass] from this successive was too full of the
Divine . , . and therefore He created a further successive
. . . and this successive is the truth Divine which is in
Heaven. The hrst two are above the Heavens ; and are
as it were radiant belts which encompass the Sun . . .
Siuh is the successive order down to the Heaven
nearest the Lonl . . . and thence [the compasses] are
continued successively down to the Ultimate Heaven ;
and from that down to the Sensuous and Corporeal of
man, which receives the influx last.

^. (Thus) there are continual successions from the

First down to the ultimates . . . And hence it is evident
that through these successions there is a continuous
connection of all things with the First Esse. Influx is
according to these successions. For the Divine truth
. . . inflows successively ; and on the way, that is, near
each new successive, it becomes more general, thus
more gross and obscure . . .

■*. But it is to be well known that the truth

Divine which inflows into the Third Heaven, also at the
same time, without successive formation, inflows down
iato the ultimates of order . . . Hence the successives
are held together in their order and connection.

7296-. They who . . . from their success attribute all
things to their Own prudence (there) learn magical
things . . .

8397. 'They journeyed ' = what is successive and con-
tinuous . . . (liere) what is successive of life as to states
of temptations. Ex. . . Thus 'journeyings' = changes
and successions of states.

8455'-. It is believed that an evil person is in peace
when he is glad and tranquil from the fact that all
things succeed with him ; but this is . . . the delight
and tranquillity of cupidities . . . which is (there) turned
into what is undelightful . . .

. In the other life, the exteriors are successively

unrolled.

^ The tranquillity, content, and gladness of mind

from successes, are relatively nothing ; for they aff"ect
only the externals . . . H.290.

8456*^. The exteriors with a regenerating n)an receive
life . . . successively. . . The insinuation of life from
the Lord with them is effected in successive order. Ex.

8603. 'Moses, Aaron, and Hur' = Divine truths in
successive order. Ex.

-. As to truths in successive order. Each and

VOI,. VI.

all things in universal nature come forth from the in-
teriors in order ; they are derivations and successions;
but the interiors do not cohere with the exteriors by
continuity; but are distinct, and are conjoined by ex-
sertions as of fibres through which are the communica-
tions. The nature of the derivations and consequent
successions, in general, may be presented to the idea
by fruits. Ex. . . All these things (the skins, pulp,
seeds, etc., are in successive order ; and are distinct
from each other, and are also conjoined. Ex.

*. In the animal kingdom (the derivatives in

successive order) are much more perfect. The exteriors,
interiors, and inmosts in it are also in successive order ;
and are distinct from each other, and are also conjoined ;
but they differ in this : that the forms in (this) kingdom
have been created to receive life, and hence, as they are
forms recipient of life in successive order, so also are
the lives which thence result. Ex. . . Hence it may be
evident what are Divine truths in successive order ; for
all things which are of life have relation to truth . . .
The transits from one thing to another in successive
order are called degrees.

8641. In Ex.xviii. it treats of truths in successive
order, from the First to the ultimate. 8727. 8728, Ex.

9256^ To destroy the falsities with such is to destroy
the life itself; (therefore) the falsities must be extir-
pated successively . . .

9335-. For goods and truths must remove (evils and
falsities) by a successive implantation ... If this is not
done successively, and according to order, falsities
which favour these evil loves will inflow. Sig.

9836^. See Simultaneous, here. 9866.

9992. There are three things with man which follow
in successive order: the Celestial, the Sjjiritual, and
the Natural. Ex.

9994". The coming forth of Things in successive
order, is circumstanced as end, cause, and effect. Ex.

10017. The work of Salvation in successive order.
Sig. and Ex.

10099. (The Divine Spiritual) in the Natural success-
ively. Sig. and Ex.

. For there are three things which succeed [one

another] in Heaven : the Celestial, the Spiritual, and
the Natural . . . They have been connected together by
the influx, successively, of the one into the other.

-. It (therefore) treats here of the successive

putting on of the garments of Aaron by his sons after
him, by which is meant the Successive of the Thing in
the Heavens.

. What what is successive is. Most of the

learned have no other idea about successives than as of
what is continuous . . . and because they have this idea
about the succession of Things, they cannot conceive
the nature of the difference between the exteriors and
the interiors of man . . .

^. But successives are not circumstanced continu-
ously, but discretely ; that is, distinctly according to
degrees. Ex.

*. For those who have an idea of successives as

of what is continuous, cannot apprehend the Spiritual
except as a purer Natural . . . Ex.

Succeed

52

Succedaneous

[A. 10099]'. Whereas they who have a just and distinct
idea about successives, can in some measure comprehend
that with the man who is being regenerated the interiors
are successively opened ; and that, as they are opened,
they are also elevated into a more interior light and
life . . ,

10777. Unless his arts succeeded . . . the man could
not be disposed to receive eternal life. Ex.

H. 163. All things with the Angels successively
advance.

415. In process of time. P. 328.
486. Succeed one after another.

S. 38. In Heaven and the world there are successive
order and simultaneous order. In successive order, one
thing succeeds and follows after another, from the
highest things down to the lowest . . . Successive order
is like a column with steps from the top to the bottom
. . . How successive order becomes, in the ultimate,
simultaneous order. (Ex. under Simultaneous.) 65.
W.205.

W. 205. That in successive order the first degi-ee
constitutes what is highest, and the third what is lowest.
(Fully quoted under Order.)

2076. They are successive compositions. Ex.

255. The three degrees of the mind can be opened
successively.

-. Hence beasts cannot think in successive order ;

but in simultaneous order, which is not thinking . . .

P. 12. The Simultaneous then makes what is succes-
sive. Ex.

175. "When many such things succeed with those
who do not believe in the Divine Providence . . . 250,
Ex.

183^. If he saw the Divine Providence oppose itself to
his successes . . .

237. AVhen he sees that machinations succeed . , .
249-', Ex.

296". To convert a dragon into a lamb . . . can only
be done successively. Ex.

R. 678'-. The interiors of the human mind with every-
one are in successive order and in simultaneous order.
They are in successive order from the higher or prior
things to the lower or posterior things of it. They are
in simultaneous order in the ultimate or last things ;
but in the latter they are from interiors to exteriors, as
from the centre to the circumferences.

802^. The (Apostolic) succession is a thing invented
by that love.

M. 313. That the states of the minds of both proceed-
ing in successive order inflow into the state of marriage
. . . Ex.

. That the last state is such as is the successive

order from which it is formed and comes forth, is a
canon . . .

T. 214^. There are also degrees of pin-ity according
to which both (successive and simultaneous) order exist.

586. That man cannot be regenerated except success-
iveiy. Ex.

Ad. 130. Successive and simultaneous order. 6j

D. 2563. Then all things succeed with him . . .

3541. They had thus become persuaded that whatever
they did would succeed . . .

3747. From the siiccess of their affairs, they had con-
tracted the persuasion that they should attribute [all
things] to their own prudence.

E. 641*. The successive states of the Churches have
been like the successive states of a man who is being
reformed and regenerated. Ex.

668^. Lest the successive progression of Things accord-
ing to order should be disturbed . . .

ioS6^. In successive order, things pure and i>erfeet
appear above, and those less pure and perfect appear
below. The three Heavens are in successive order, one
above another. (Continued under Simultaneous. )

Ath, 112. There are successives from' the Lord through
the Heavens to man, thus to ultimates. Successive
order is not continuous, but discrete ; namely, one thing
from another, as in every Thing in the world. The
more exterior tilings in successive order contain in
themselves the successives in an order of their own,
which order is called simultaneous. In this order, all
the successives are together . . . the first things in
which have been created more interiorly ; and so on,
down to the ultimate circumference. And, as, in the
simultaneous things, the successive ones are together,
therefore there is all strength in them.

-. When the Lord acted from primes through

ultimates. He acted through all things, thus through
the successives which were in order in the ultimates as
in their primes.

Succedaneous. Succedaneus.

M. 190. The changes of both these states (before
marriage), and the consequent formations of minds,
]iroceed in succedaneous order according to their con-
tinual increments.

SuCCOth. Succoth.

A. 4389. 'Jacob journeyed to Succoth' (Gen.xxxiii.
1 7) = the state of the life of good from truth then. . .
' Succoth ' = the quality of this state.

4391. Booths or tents = the Holy of truth, whereas
tabernacles or tents = the Holy of good. The former
are called 'Succoth.' That this is the signification of
'Succoth.' 111.

4392. 'Therefore he called the name of the place
Succoth' (id.) = the quality of this state . . . namely,
the quality of the state of the Holy in truth from good
then. For 'Succoth' means 'tents,' and ' tents' = the
Holy of truth. 111.

7972. 'The sons of Israel journeyed from Rameses to
Succoth' (Ex.xii.37) = the first state of the departure
and its quality.

8103. 'They journeyed from Succoth' (Ex.xiii.2o)=:
the second state after they had been delivered.

Succumb. See Yield.

Such. Talis.

A. 4227. They who have been such (here), are sucb
in the other life.

Suck

83

Suddenly

899 1-. Such he remains. N.62^.

10153^. Everyone is such as is his good.

H. 350^. Man is such as is his will and understanding.
358.

4S0. After 2000 years, they were found to be altogether
such as they had been described.

501. Man is altogetlier such as he is as to his interiors.

Suck. Sugere, Exsugere.

Suction. Suctio.

A. 201 5^ 'To suck the milk of the gentiles, and the
breasts of kings' (Is.lx.i6) = to be endowed with goods
and instructed in truths. ( = the insinuation of celestial
good and celestial truth. 6745^) E. 175*.

51S0. A species of suction or drawing induced on the
head by Spirits. Des. D.1128. 1129.

5608^. 'The infants, and those that suck the breasts'
(Joel ii. 16) = the innocent.

5620^. 'To suck honey out of the rock' (Deut.xxxii. 13)
= the delight from memory-scie«<i^cis-truths. E.314''.
374i«. 41 1^.

6745^. 'To suck the affluence of the sea' (Deut.xxxiii.
19) = that they will then imbibe memory truth in abun-
dance, or that it will be insinuated. 'To suck,' here,
is the same word as 'to be suckled' in the following
places. 111. 6762. E.445'.

9780^. 'To suck oil out of the flint of rock' (Deut.
xxxii. i3) = to be imbued with good through the truths
of faith.

M. 133. An infant knows only how to suck, (which)
it has imbibed from -the continual suction in the womb.
T.335'-

T. 335^. Exsugam, occurs.

D. 1 781. Said they would suck out the marrows.
2743. They suck out such things from (those) with

■whom they are.

2974. He wiiuted to suck cut my blood.

E. 365^^ 'Tosuck'(Is.lxvi. ii) = influx from theLord.
410". 'The suckling-s?<(7c?is, ' or 'suckling-ZafteJis-

infant' (Is. xi. 8)= the good of innocence. 581^,

Suck in. Insorbere.

T. 44S-. The good were sucking in the delights ot
the evil.

470'-. Man sucks in by the lungs and by the pores . . .

Suckle. Lactare, Laciere.

Suckling. Lactens.

Suckles, One who. Ladatrix.

See under Milk.

A. 1736^. 'To lead the sucklings,' is predicated of
His love or mercy.

3183. 'Those that suck-tecfe«<es,' and 'those that
give 8uck-^«d«7i^cs,' are sometimes mentioned in the
Word, and by the former is signified the first state of
infants, which is a state of innocence . . .

-. 'She that gives suck' also = innocence ; for of

the giver and the receiver ... a like state is perceived.

It is here said that they sent 'the nurse' or her who
gave suck, to the intent that the affection of truth
might be described : that it was from innocence.

^. That 'a suckling,' in the Word, = innocence.

111.

4378. 'The flocks and the herds are suckling with
me' (Gen.xxxiii. i3) = goods both interior and natural
which as yet have not acquired Divine life. . . ' Suck-
lings'= recent goods ; here, spiritual ones nascent in the
Natural. Ex.

5236-. 'A suckling, an infant, and a child ' = the
three degrees of innocence . . . and also the three degrees
of love and charity. . . But the innocence of sucklings,
etc. is only external ; and man has no internal inno-
cence until he has as it were been anew made a suckling,
etc. 9390. 10132-. E.314*.

•*. 'Out of the mouth of babes and sucklings

Thdu hast perfected praise' (Matt.xxi.i6 ; Ps.viii.2) =
that only by the way of innocence can praise come to
the Lord. Ex. 5608^

6745. 'Suckle him for me' (Ex. ii. 9) = that she .should
insinuate into him good suitable to the religiosity. 'To
suckle' = to insinuate good. . . For a nurse, or one who
suckles, = the insinuation of good. 111.

10132". Love is spiritual conjunction, and therefore
it is added, 'He shall gently lead the sucklings' (Is.xl.
11); for 'sucklings,' and ' infants ' = those in the good
of innocence. E. 3 14-.

T. 335^. That they can be sucklings, is from the
continual suction in the womb.

E. 175*. 'Princesses shall be thy sucklers' (Is.xlix.
23) = (the goods through which man is regenerated arid
nourished).

376^^. 'The infant and suckling faint in the streets
of the city' (Lam.ii. 11). . . 'The infant and suckling'
= those in the good of innocence ; abstractedly, the good
of innocence itself. 652"^

710". 'Woe to . . . them that give suck in those
days' (Matt.xxiv.i9) = lamentationover those who, then,
receive the truths of good. . . For the milk which is
sucked = truth from the good of love. It is said 'Woe
to them' because in such a state those who receive
truths cannot keep them safe ; for Hell prevails, and
takes them away, whence comes profanation. 72 1'-^

^. 'Blessed are the breasts which have not given

suck' (Luke xxiii. 29) = those who have not received
genuine truths from the good of charity.

^. 'Blessed are the breasts which Thou hast

sucked' (Luke xi. 27). Since 'to suck the breasts' = the
regeneration of man, the Lord answered, 'Blessed are
they that hear the Word of God, and keep it. ' Ex.

863''. 'The suckling, with the old man' (Deut.xxxii.
25) — innocence and wisdom.

Suddenly. SuMto.

A. 9334". (Thus) the evils and falsities with an evil
man cannot be removed suddenly . . .

9336-. (Thus) the life of Hell with a man cannot be
destroyed suddenly ; for, if it were destroyed suddenly,
he would completely expire ; and neither can the life of

Suffer

84

Suffice

Heaven be implanted suddenly ; for, if it were
implanted suddenly, he would in like manner expire.

Sig.

Suffer. Under Pay.
Suffer. Pati.

A. 952. He said that ... he wanted to suffer . . ,

1 106-. Some suffer things quite hard there ; some,
things not hard. These are what are called vastations.

I937"' (Such) suffer themselves to be led equally by
the evil and the good ; and they suffer much from the
evil.

2679'=. Suffers himself to be led by the Lord. 3573-'.

2973''. When man suffers the Lord to dispose . , .
But, when man does not suffer the Lord to dispose . . .

3603^. If he is such that he does not suffer himself
to be regenerated . . .

3646^. He who suffers spiritual light to inflow . . .

4122. In proportion as man suffers himself to be led
(by Him).

4586. 'Rachel . . . suffered hard things' (Gen.xxxv.
16) = the temptations of interior truth.

5126^. With those who suffer themselves to be re-
generated . . . 5280'^ 6550, Sig. 661 1.

5132'-. But this is grief on account of what they
themselves suffer, (and is not the mercy of charity).

5555. They had (here) suffered themselves to be much
seduced by the deceitful. . . Tlie like happens to them
there. These constitute the exterior skin.

6208^. (Such) suffer themselves to be led away into
all kinds of evils . . .

7032-. They who are such because they do not suffer
themselves to be led by the Lord . . .

7250''. When they have suffered the extreme things
(of vastation) . . . they are finally saved. 7251.

10729-. (Thus) in proi)ortion as man suffers himself
to be led through good to truths, he is led by the
Lord . . .

R. 98. 'Fear nothing of the things which thou shalt
suffer' (Rev.ii. io) = desj)air ye not when ye are infested
by evils, and assaulted by falsities ; because with those
who are in goods as to life, and in falsities as to doctrine
it cannot be otherwise. E. 121.

D. 5759a. They who had perceived delight in the
fact that others were suffering, were cast out.

Suffer. Si//ere.

A. 10430. 'Suffer Me' (Ex.xxxii.io) = that it ought
not to be so obstinately insisted upon. Ex.

Suffering. Supplkium.

D. 2583. Man is condemned to eternal suffering;
for he has merited it; but, of the Lord's mercy, con-
demnation is at last taken away, but through vastations
and sufferings, according to their actual sins . . .

3747. It is suffering sufficiently severe to dwell with
dragons.

D. Min. 4793«. He still persists, and therefore
grievous suffering for him is imnnuent.

Suffice. Sufficere.
Sufficiency. Sufficientia.

A. 5663'^. It could no longer suffice that the Divine
Itself should inflow through Heaven . . . H. 101-.

L. 41. These few [quotations] may suffice. E.326^.

M. 2506. According to (their capacity of being wise)
a sufficiency of wealth is given them.

293-*. On the sufficiency, etc. of this current of love,
conjugial love depends.

433". This spiritual sufficiency, even in the Natural,
will not be wanting at this day to those who apjiroach
the Lord, and abominate adulteries as infernal.

De Verbo 6. They insisted that natural theology
suffices.

Suffocate. Suffocare.

Suffocation. Suffocafio.

Suffocative. Suffocativus.

A. 560. When (the antediluvians) became such, they
were, as of themselves, as it were suffocated ; for man
cannot live without remains. 563, Ex.

562. (Their persuasion) is deadly and suffocative.

662. No Flood is meant here . . . but the expiring
or suffocation of those wlio were there, when they were
separated from remains . . . and consequently from the
Heavens.

1035. That such a deadly and suffocative persuasion
should no longer exist. Sig. and Ex.

1 120. When at last there was no internal respiration
of the breast, they were suffocated of themselves.

1270-. Tliej' tried to kill me by their suffocative
afflatus. 1879.

1 27 1. I perceived that their Persuasive was suffo-
cative.

1940"^. This Rational either suffocates, rejects, or
perverts them.

2041-. They either reject, or suffocate it.

2057^. The love of self extinguishes, and suffoc&tes
the delights of others.

2284-. These are what either extinguish, or suffocate,
or pervert the influent truths and goods. 3743®.

3891^. It was foretold me, before I went to sleep,
that there were many who were conspiring against me,
with an intention to kill me by suffocation ; but I paid
no attention to their tlireats, because I was safe in the
Lord. Ex.

3894. Hence the evil . . . when they come near the
good (there), seem to themselves unable to breathe, but
as it were to be suffocated. Ex. 4330^. D.3326.

3895. The Persuasive of evil and falsity, and also tlie
Persixasive of truth, when the man is in a life of evil,
is such (there) that it as it were suffocates otliers . . .

4104''. With such a one. Truths and their affections
, . . are either suffocated, rejected, or perverted.

4214"'. What was the light of Heaven with them, is
either suffocated, as when the light of the sun falls
upon something opaque . . .

4317*. Is either reflected, perverted, or suffocated,
46 1 2'*. 5032*. 7491. 10232*^.

Suffocate

85

Suffuse

4320. Objects whiuli suffocate the light, and pervert
it . . .

56238. They either reject, suffocate, or pervert truths,
as soon as they come to their ear, or into their thought.

6564. This influx, with the evil ... is resisted and
rejected, or is perverted, or suffocated . . . H.297^.

8939-. For worldly and earthly things suffocate it . . .

9144. The loves of self and of the world ... at last
suffocate and extinguish all truth, and, with truth,
good.

9281^. When these approach an angelic Society, where
there is respiration from the interior, the^' begin to be
suffocated . . .

H. 360^. Unless the ati'ection . . . Hows out into acts,
which is done in the society of a number, it is
suffocated . . .

398. These (external things) so extinguish and suffo-
cate interior delights . . .

W. 262. After the confirmations, he either perverts,
or suffocates, or reflects the goods and truths of Heaven
and the Church . . .

407^. It is the like with a man who is being suffocated,
•whether by water, or by anything which stojis up the
larynx . . . the man appears to be dead . . . and yet is
still alive at the heart. D. Wis. vii.4-.

P. 254^. He cannot bear a higher joy, for he would
be suffocated in it.

278a^. 'The thorns sprang up, and choked them. . .
These are they who hear the Word, but the cares of
this age, and the deceitfulness of riches, choke the
Word.'

T. 72-. Some (of the simple) stood as it were suffocated
(by what they heard).

D. 458. A conspiracy made to suffocate me. What
it seemed to signify. Ex. 3364.

3583. They did not want to admit of its being said
that they want to kill, but to strangle, and thus to
suffocate ; for their Persuasive is such that it suffocates.
Hence some want some such thing as this to have been
meant by the Flood ; namely, that they were suffocated
one after another . . .

35S5. Suddenly, I seemed to myself to be as it were
suffocated . . . (Thus) their Persuasive could strangle
or suffocate others . . .

4455. (The Nephilim of this time) entered into every-
thing, not of my thought, but of my intentions, and
extinguished, suffocated, and perverted it . . .

4744. A sphere as of a smoke of dust breathed forth
from him . . . involving something of suffocation.

4751^. A pool which no one can pass over without
being suffocated.

4790. The sensation about the spiritual life had been
suffocated by the world.

5912. (Luther) suffocated the understanding of those
who were at the same time in externals.

E. 549. 'A scorpion ' = a Persuasive infatuating and
suffocating. . . This Persuasive is said to be suffocating

because it deprives the understanding of the faculty
of thinking freely, and of extending its sight in every
direction . . . and, when this is the case, the respiration
labours. Ex.

D. Wis. vii.3, Fo'" the Persuasive possessed by some
evil Spirits ... at the same time suffocates : and
therefore it is called suffocative in reference to the
body . . .

Suffuse. Suffunderc.

A. 8544. They were suffused with shame. T. 16^.
798.

Sugar. Saccharum.

T. 455^*. Their friendship is like a spider in sugar.
D. 3898. Glass cups full of wine with sugar, seen.

Suggest. Siiggerere.

A. 1937'. Infused and suggested by evil Spirits.

2045. Hence the Rational suggests falsities which
confirm.

T. 381-. Therefore he does not love to see anything
but what his senses suggest.

Suicide. Sul nex.
seeA.8950. D.253. 1043. 1336.

D. 1783. [Such were those Spirits] who formerly
killed whole armies ... by suddenly rushing into the
chambers of the brain, and inspiring such terror that
they slew one another. . . It is very rare at the present
day that the bonds are loosened to any of them : only
when anyone is such that it is better that he should
be permitted to perish as to the body than as to the
soul; and who, unless he perished as to the body in
such a manner by insanities and suicide, could not but
perish to eternity. (See A. 57 17.)

Suitable. HaMHs.

Aptitude. Habilitas.

See under ADAPT-fyjtarc, and MEKT-cojtreHiVe.

M. 204. A greater aptitude and facility of con-
joining good with truth and truth with good ... is
inherited by those l)orn from such a marriage.

T. 410. A king . . . from three or four persons would
select one suitable for a function . . .

I D. 2252. Quicker to understand and perceive.

4347. Aptitude to this or that.

. Whether he is apt . . .

4350. As he is so quick at receiving heavenly
loves . . .

Coro. 35. From these are derived inclinations, apti-
tudes, and even pronenesses to evils.

Suitable. Idonens.

A. 10329. 'To call by name'=to .'^elect such as are
suitable. ^,Ex.

R. 153^". He knows for what work each person is
suitable.

Suitor. Procus.

M. 296. Yet women have the right of choosing one
of their suitors. ^

Sulphur

86

Sulphur

[M.] 298. The parents act^uire Knowledges about the
suitor.

299. If a daughter were to consent of herself to her
urgent suitor . . .

. She is unqualified to ferret out such things as

belong to the habits and peculiarities of her suitor.

T. 76. Like a virgin who accepts rings from a number
of suitors . . .

E. 10096. Virgins who do not regard scortations as
wicked, but abstain from them because the resulting
bad name would turn away suitors.

Sulphur. Sulphur.
Sulphureous. Sulphureus.

Sulphurated. Sulphuratus.

A. 643. Gopher wood is a wood abounding in sulphur
like the fir, and many others of its kind. It is from
its sulphur that it is predicated of it that it signifies
concupiscences, because it easily catches fire.

^. 'Fire,' 'sulphur,' and 'woods' (Is. xx.x. 33) =

filthy cupidities.

1297. 'Sulphur,' 'bitumen,' etc. in the "Word, are
predicated of cupidities, especially of those which are of
the love of self.

1299. Bitumen, being sulphureous and fiery . . .

e. 'Pitch' land 'sulphur' (Is.xxxiv.9) = the

falsities and evils of cupidities. 6724.

1666'*. 'The whole land sulphur and salt, a burning'
(Deut.xxix. 23) = goods and truths vastated; 'sulphur'
= the vastation of good. 2455".

1688. ' Bitumen ' = cupidities, from the foul sulphur-
eous stench in such water.

2444. ('Sulphur rained on Sodom') (Gen.xix.24) =
the Hell of those who are in the evils of the love of
self. . . 'Sulphur' = the Hell of the evils of the love
of self. 2446,111.

4416. There succeeded a yellow lumen as from
sulphiir. Des. 4418.

6724. Because bitumen and pitch are sulphureous
and black, they = evil and falsity.

7324^. 'Fire and sulphur' (Rev.xix.20; xx. 10; xxi.
8) = the love of self and the derivative cupidities . . .

9141^. ' A river of sulphur' (Is.xxx. 33) = falsities from
the evils of the love of self and of the world.

9348^. 'Fire and sulphur' (Ps.xi.6) = the evils of the
love of self and of the world.

H- 553^- In some cases the lumen (of the infernals)
is like that from burning sulphur.

R. 450. ' Having breastplates fiery, hyacinthine, and
sulphureous' (Rev.ix. I7) = their argumentations imagin-
ary and visionary from infernal love and Own intelli-
gence, and from the derivative concupiscences, . . By
'sulphur' is signified the concupiscence from that love
through Own intelligence. 452-,lll. E.576.

452. 'Out of their mouth issued fire, and smoke, and
sulphur* (id. ) = that in their thoughts and discourse,
regarded interiorly, there is nothing else, and from
them proceeds nothing else, than the love of self and
of the world, which is the proprium of the will ; the

conceit of Own intelligence, which is the proprium of
the understanding; and the concupiscences of evil and
falsity, which is the general proprium flowing forth
from the two former. See E. 578.

636. 'And shall be tormented with fire and sulphur
. . .' (Rev.xiv.io) = the love of self and of the world,
and the derivative cupidities . . . and the torment in
Hell from them. See E.888.

835. 'The lake of fire burning with sulphur' (Rev.
xix.2o) = the Hell where are the loves of falsity, and at
the same time the cupidities of evil. . . ' Sulphur ' = the
cupidity of evil and of the derivative falsity. 864. 893.

^. The Hell where such are appears at a distance

like a fiery lake with a green flame as of sulphur. But
they who are in it do not see this.

839^. Like bottles filled with iron filings mixed with
powdered sulphur, into which if water be poured there
arises a heat ... T. 113. 116^.

M. 80. (Hells in the west which appeared like lakes
of fire and sulphur). . . There appears as it were sulphur,
from the love of what is false.

23 1-. A fii-eplace into which the servants threw
sulphurated and bituminous torches . . .

T. no. The ground was a mixture of sulphur,
iron-filings, and clay. *.

6. The statues, being composed of a mixture of

sulphur, iron-filings, and clay, began to bubble, as is
the case with a mixture of these ingredients when water
is poured upon it.

339". Like the light over sulphurated glebes in the
night.

385-*. Like what takes place in swampy and sulphur-
eous places in midwinter, after sunset: such a light,
fatuous and cold, is often seen by travellers.

514. Like sulphureous stones thrown into the depths
of the sea.

D. 3410^. These are nocturnal lights, nay, waxen
lights, rather, because there is in them more of
sulphur . . .

4452. They are then encompassed with sulphur and
the derivative fire . . .

4453. There was as it were the smoke of a furnace
mixed with sulphureous fire.

4682. Hells where there appears fire, as it were from
what is sulphureous. 5096.

5204. Lakes of sulphur. Ex. 5207.

5466. Where the women dwelt there appeared a
lucidity as it were sulphureous, which was from the
lasciviousness in which they had been (here) ; for
lasciviousuess with women appears so (there) when they
are together.

5467. The women were cast into a place burning with
siilphur and fire ... De Conj.93.

5469. Then all these women . . . were cast into the
sulphureous lake . . .

D. Min. 4800. There appears in the other life a rain
of fire and sulphur, attended with a sense of combustion;
and then the land where they are yawns asunder and
becomes like a lake . . .

Sum

87

Summit

E. 576. 'Of sulphur,' or ' sulphureous ' = the con-
cupiscence of destroying the goods and truths of the
Church tlirough the falsities of evil; here, = falsity
liurning from the loves of self and of the world. 578,
III. 579.

578-. As the falsities of evil from the love of self
had destroyed them, it rained sulphur and fire (on
Sodom); sulphiir, from the concupiscence of destroying
the Church through the falsities of evil . . . Such a
rain appears in the Spiritual World also when the evil
who are in fiilsities from that love are being cast down
into Hell. 653".

*. By 'sulphur' is meant such falsity of evil as

destroys everything of the Church with man, which is
the falsity from the evil of the love of self . . .

644-^ The evils of falsity and the falsities of evil
are signified by 'fire and sulphiir' (Ezek.xxxviii.22).

653". By 'sulphur' (Deut.xxix.22) is signified the
vastation of all good through the concupiscences from
evils. ^^.

888. ' Snlphxir ' = the love of falsity from evil, properly,
the concupiscence of destroying the truths of good of
the Church by means of the falsities of evil.

960®. 'Snares, tire, and sulphur' (Ps.xi.6) = falsities
and evils seducing.

Sum.. Sumina.

A. 280. It treats here in sum of . . .
10216. 'The sum' (Ex.xxx.i2) = all.
M. 340^. His precepts, which in sum are . . .
T. 340. That faith in sum is . . .

E. 1024-. The precepts of the decalogue are all things
of the Word and all things of the Church in sum. Ex.
1025-.

io66^ In sum : —

D. Wis. xii.5*. The following is a summary of them.

Sum.m.ary. Summarius.

See Brief Exposition.

A. 21 14. In this verse is a summary of all things . . .

S. 97^. This summary has been collated with the
Word in Heaven . . .

Life 54. As these laws (of the decalogue) were, in a
brief summary, the complex of all tilings of religion . , .

W. 66e. From this summary it may be seen . . .

R. 7072. Shall be told in a brief summary . . .

T. I. The Faith (of the New Church) is here prefixed
that it may be as ... a summary, in which all the
things which follow are contained . . .

343. It is necessary first to set forth the summaries
(of faith) . . . 345.

D. 6044. The summary of all things of faith at this
day is . . .

E. 944«. This is a summary.

Summer. Aestas.
Summer, Of. AesHvus.

A. 935. 'And summer and winter' (Gen.viii.22) = the
state of the regenerate man as to his new voluntary

things, the alternations of which are circumstanced as
are summer and winter. Ex.

^. As there is nothing but evil in the regenerate

man, he cannot but undergo alternations, and now be
as it were in summer — that is, in charity — and now in
winter — that is, in no charity. There are such alterna-
tions in order that the man may be perfected more and
more ... (It is the same) in the other life ; for without
alternations as of summer and winter as to voluntary
things, and as of day and night as to intellectual ones,
he cannot be perfected, and rendered more happy ; but
these alternations in the other life are as those of
summer and winter in the temperate zones . . . 111.

4180^ This comes to pass in the time of spring and
summer. Des. . . If man is like spring, or summer . . .

9213. These are the states to which correspond the
seasons of spring and summer upon earth.

10834. (In the Sixth Earth) they have perpetual
spring and summer . . . because the year is so short . . .

H. 1 66-. Summer and noon are turned (with the
Angels) into the idea of love and wisdom such as they
are in their second state.

W. 73^. (By summer is meant the fulness of the
Church.)

102. When the heat and light do not make a one in
the Heavens, there is either as it were suvameT-aestivtim,
or winter . . . such as that in the tropics.

E. 1146*. By 'house of winter, and house of summer'
(Amosiii.15) are signified those things of the natural
man which are called sensuous.

Summit. Culmen.

See HEiGHT-/as<ig'zw?H, and Peak.

M. 77^. The summit (of the mountain where dwelt
those of the Copper Age) was not a summit, but a
plain . . .

Sum.mOIl. Arcessere.

A. 5851. Man summons to himself Spirits from Hell
according to his life.

9325^ The gentiles who are summoned to the Church.
Sig.

H. 295. Good Spirits are adjoined to man by the
Lord ; but evil ones are summoned by the man himself,

D. 4753. When the evil do this . . . they summon
infernal Societies ; and, the more of them they sununon
the more they infest those who are protected by the
Lord.

47972. Certain Spirits were summoned above the
head . . .

5093^. Other Spirits were summoned in their place.

Summum Bonum.

A. 5365^ Therefore it is disputed among the learned
what is the summum bonum.

8378^. Hence the insanity of supposing that . . . what
is called the summum bonum consists in luxury and
pleasure.

Sumptuous. Under Magnificence.

Sun

88

Sun

Sun. Sol.

Solar. Solaris.

See under Rise.

A. 32. 'The sun' (Matt. xxiv. 29) = love, which would
be 'darkened.' 1808*=. ( = that the Celestial which is
of love and charity would be darkened. 1839^.) ( = no
charity. 1846^.) 1984^. ('The sun,' here, =love to the
Lord and charity towards the neighbour. 2120.) 2495.
4060. ('The sun and moon,' here = love and charity,
or good and truth . . . which will then perish. 4697'*.)
(By 'the sun which will be darkened' the Angels do not
apperceive the sun, but love to the Lord ; and by 'the
moon' they do not apperceive the moon, but faith in
the Lord. 10604*.) T. 198. ('The sun' = the Lord as
to love; and 'the moon' the Lord as to faith. H. i'^.)
S. 14''. 112^. ('The sun shall be darkened ' = love and
charity no longer ; 'the moon shall not give her light'
= intelligence and faith no longer. E,.27.) (By 'the
sun,' in this and many other passages here quoted, is
meant love; by 'the moon,' faith ; by 'the stars,' the
Knowledges of good and truth ; and by 'the powers of
the heavens,' these three as the stabiliments and sup-
ports of the Heavens and of the Church ; and therefore by
tliese things collected together into one sense is meant
that no love, nor faith, nor Knowledges of good and
truth will survive in the Christian Church in the last
time, when its end is at hand, B.78.)

'. That it is the Lord from whom is all love, was

also represented by the great luminary, or sun, when
He was transfigured; for 'His face did shine as tlie
sun.' . . Thus His Divine, or Love, is signified by 'the
sun. '

253. 'The sun' (Rev.xii. i) = love. ( = celestial love.
3272^.) ( = the good of love. 4918^.) ( = love and
wisdom from the Lord. R.53^.)

2556. 'The sun' (Ps.lxxxix.36) = love.

337". The sun' (Ps.lxxii.5) = love.

655. 'The suns,' or windows (Is.liv. 12) = intellectual
things from charity.

1042-. From the Lord, as from the Sun of wisdom and
intelligence.

1043''. His Voluntary is then like a little sun, from
which the rays extend into his Litellectual.

1053^. In the Heaven of the celestial Angels the Lord
Himself is the Sun . . .

1066^. 'The sun and moon blackened' (Joel ii. 10),
that is, love and faith. ( = the good of love and its
truth. 33553.)

1326^ The internal of such worship is described by
. . . 'the sun,' which is holy love, being 'darkened'
(Is.xiii.io). 1808*. 2242^ ( = that love to the Lord
cannot come forth with man. 8902^.)

1521-. The light in Heaven is from the Lord, who is
the Sun to them.

1529. The Lord appears in the Third Heaven ... as
a Sun . . .

1530^. As the Lord's Celestial and Spiritual appear
before the external sight of the Angels as a Sun and
Moon, 'the sun,' in the Word, =what is celestial ; and
'the moon,' what is spiritual.

1531. But it has not been given me to see the Sun.

1625. There was perceived the semblance of a Sun
which was itself unseen.

1807. When (such a one) sees the sun, he does not
think of the sun, but of the Lord, as Ijeing the Sun of
Heaven.

1837. 'The sun was setting' (Gen.xv. I2) = the time
and state before consummation ; for 'the sun ' = the
Lord, and thence the celestial things which are of love
and charity, consequently love and charity itself; (thus)
'the setting of the sun ' = the last time of the Church

... 1859.

. The first period of the Church is compared to

the rising of the sun . . .

1838. In the other life the Lord is always the Sun
. . . but before the evil He appears as darkness . . .

1861^. 'The sun shall be turned into darkness' (Joel
ii.31). ('The sun' = charity.)

^5. The Lord appears to the celestial Angels as a

Sun . . . 1997^. 2034^. 20696. 2669^. 2708. 2776^.
32352. 3693=*. 3969i«. 4493^Kx. 6240,Ex.

2034^. 'The sun' = the Celestial of His love. Refs.

2231'*. The Lord's Celestial manifests itself before the
Angels by a flaming beam as of the sun . . .

2441. 'The sun was gone forth upon the earth' (Gen.
xix.23)-— the last time which is called the Last Judgment
. . . (for) the rising of the sun, or its going forth upon
the earth, =the Lord's presence itself, because both 'the
sun' and 'the east' =the Lord. . . For, in the other life,
the Lord is a Sun to the universal Heaven ; for it is the
Divine Celestial of His love which so appears before
their eyes . . .

3. Hence it is that the rising of the sun, by

which is signified the presence of the Lord, involves
both the Salvation of the good, and the damnation of
the evil.

*. Therefore it is said in the Word that the sun

has been blackened to them, by which is signified that
they have rejected everything of love and charity, and
have received everything which is contrary. 111.

"'. The Ancient Church understood nothing else

by 'the sun' than the Lord, and the Divine Celestial
of His love, and thei'efore they had the rite of praying
toward the rising of the sun, not even thinking of the
sun at the time. But, after their posterity had lost
this . . . they began to worship the sun itself, and the
moon ; which worship spread to many nations, insomuch
that they dedicated temples to them, and set up pillars ;
and, as the sun and moon then took on an oppo.4te
meaning, they = the love of self and of the world, which
are exactly contrary to celestial and spiritual love. 111.

2495*. 'The sun shall be ashamed' (Is. xxiv. 23) = that
charity shall be ashamed.

2706^. Like the sun, which is present with its heat
and light in vegetation according to the reception.

2762*. When (the Greeks) described the sun, by which
was signified love, they placed in it the god of their
wisdom and intelligence, and attributed to him a chariot
and four horses of fire. (For they knew that the sun
= celestial love. 4966-.)

Sun

89

Sun

2973". I" the Lord's Kingdom in the Heavens the
Loiil as a Sun is in the midst . . .

3195^ 'The sun no more thy light by day' (Is.lx.19)
•=not the things which are of natural light, but the
things which are of spiritual light.

". 'His face as the 8un'=the Divine good.

«. 'The sun' = Divine love ; so that it is the

Lord's Divine love which appears as a Sun in the
Heaven of Angels. Refs.

3425*. The Lord appears as a Sun to the Angels . . .
but to the infernals as something quite opaque . .-.

3540^. 'The sun ' = the good of love, or of the life
which is thence.

3636. It is a most universal principle that the Lord
is the Sun of Heaven, and that all the light in the other
life is thence derived . . . From the Sun of Heaven,
that is, from the Lord, there is not only light, but also
heat . . . 3638.

3641. They who are in Heaven have their heads
towards the Ijord, who is the Sun there, and thus the
common Centre, from whom is all position and situation
. . . whereas the infernals have their heads down-
wards . . .

3693. Tor the sun was set' (Geu.xxviii. 11) = in
obscurity.

^. 'The setting of the sun,' in the Word, = the

falsity and evil in which they are who have no charity
and faith ; tlius it = the last time of the Church ; and
it also = an obscurity as to those things which are of
good and truth . . . HI.

. 'The sun going down upon the prophets' (Micah

iii.6) = that they no longer have any truth and under-
standing of truth.

. 'To cause the sun to go down at noon' (Amos

viii. 9) = obscurity as to truth with those who are in the
Knowledges of good and truth. (=:that the good of
celestial love would recede. 6693*. )

^ 'Thy sun shall no more go down' (Is.lx.2o) =

that they should be in the life of good and in wisdom,
because in the celestial love and light of the Lord.

"•. 'The sun knoweth his going down ' (Ps.civ. 19).

'The sun ' = wisdom from the Lord.

3704. This is circumstanced as is the sun : the sun
itself in its essence is nothing but tire ; and the light
which appears thence is not in the sun, but from the
sun ; (and) the Lord as to the Divine good isrepreseuted
by the sun . . . 3969^'^.

3708-. For the Sun there, which is the Lord, is not
like the sun of the world, which rises and sets . . . but
it appears constantly, yet according to the states of
those who receive light from it ; for its light has in it
wisdom and intelligence ; and therefore it appears
according to the state of each person's wisdom and in-
telligence. With those who are in good and truth it
appears in heat and light, but celestial and spiritual, as
tlie sun when it is in its rising and at midday ; while
with those who are not in good and truth, it appears as
the sun when it is setting, and at night.

4060". 'The sun' = the Celestial of love . . . that is,
'the sun'=love to the Lord . . . The reason of this
signification of 'the sun.' !« tliat in the other life the

Lord appears as a Sun to those in Heaven who are in
love to Him, who are called the celestial . . .

■•. The Sun in the Heavens, that is, the Lord, is

never darkened, but shines i)erpetually ; and thus
neither is love to the Lord darkened with the celestial
, . . And so the sun of this world shines continuously , . .

4300. 'The sun rose upon him' (Gen.xxxii.3i) = con-
junction of goods. Ex.

4321-. The Lord as a Sun appears constantly to the
right, at a middle altitude there, a little above the
plane of the right eye ; and all things there have relation
to the Lord as a Sun and Centre . . .

4527. They were taken up into the first of Heaven
. . . and said that they had never seen such a light ;
and yet this occurred long after the sun had set.

4552-. In the regenerate man . . . good ... is like a
little sun (in the inmost of his Natural).

4677-'. When the Lord was transfigured . . . the Divine
good appeared as 'the sun.'

4696. 'Behold the sun and the moon' (Geu.xxxvii.9)
= natural good and natural truth. (For) 'the sun' =
celestial good . . . 'The sun," in the supreme sense, =the
Lord, because He appears as a Sun to those in Heaven
who are in celestial love . . . Therefore the light from
the Sun there is the Celestial of love, or good . . . Here,
therefore, 'the sun ' = natural good . . . because it is pre-
dicated of Jacob. Ex.

4697. 'Who giveth the sun for a light by day' (Jer.
xxxi.35) = the good of love and of charity. 111.

4779^. 'The sun became black as sackcloth of hair'
(Rev.vi.12). . . 'The sun' = the good of love.

4882^ For the Lord appears there as a Sun, and on
His right are the good . . . and on His left the evil . . .

4901-. For the Sun there, which is the Lord, is always
rising and never setting ; and hence it is that no notion
of time enters their thoughts . . .

5079''. For each and all things there, come forth and
subsist from the Sun which is the Lord, whence they
have in them what is alive ; whereas each and all things
which are in the natural world come forth and subsist
from a sun which is elementary fire ; and hence have in
them what is not alive.

5084-. It is a fallacy of sense . . . that the sun re-
volves once each day around this Earth . . . and although
it is said that it is . . . impossible that so great an ocean
of fire as the sun is . . . should revolve around the Earth
. . . still with very many the fallacy of sense prevails.

5092. The obscurity of night (here) comes forth from
the absence of the sun of the world . . . but the obscurity
of night (there) from the absence of the Sun of Heaven,
which is the Lord . . . This privation does not arise from
the Sun of Heaven setting . . . but from the man or
Spirit being in falsity from evil, and removing himself.

5097-. 'Morning' = the Lord Himself, because the
Lord is the Sun from which is all the light in Heaven,
and He is alway.s in His rising, thus in the moi'ning.
He is also always rising with everyone who receives the
truth which is of faith, and the good which is of love ;
but He sets with everyone who does not receive. Not

Sun

90

Sun

that the Sun there sets ; for He is always in the rising ;
but that he who does not receive, causes Him as it were
to set with himself. This may be compared in some
degree to the changes of tlie sun of the world in respect
to the inhabitants of the Earth ; for neither does this
sun set, since it always remains in its place, and is
always shining thence, but it appears as if it set . . .
and so the setting is not in the snn . . . This comparison
. . . instructs us that the privation of the light of
Heaven, that is, of intelligence and wisdom, is not be-
cause the Lord, who is the Sun of intelligence and
wisdom, sets with anyone ; but because the inhabitant
of His Kingdom removes himself, that is, suffers himself
to be led by Hell by which he is removed. 6110"'.

[A.] 521 5-. See HEAT-fa^?-, here. 7083.

5482^. Like the influx of the sun into the subjects of
the Earth ... in the time of spring and summer.

5585'^. 'The sun' = the Divine love. Refs.

5672®. States of shade such as those of evening come
forth there, not from the Sun, that is, the Lord, which
is always shining ; but froiri the proprium of the
Angels . . .

5704-. That the Lord is nothing but Divine good, and
that the Divine truth is not in Him, but proceeds from
Him, may be illustrated by the sun of the world, which
is nothing but fire, and the light is not in it, but pro-
ceeds from it ... As universal nature is a representative
theatre . . . the sun represents the Lord ; its fire. His
Divine love ; the heat thence, the good which flows
thence ; and the light, the truths which are of faith ;
and (therefore) in the Word, by 'the sun' is meant the
Lord.. . 8241-. 8328-, 10196-^ H. 139.

601 5^ That the good of love can no longer inflow, is
signified by, 'I will cover the sun with a cloud' (Ezek.
xxxii.7).

6135^ It is the Lord's Divine Human which thus
appears (as a Sun) . . .

641 7-. To the Celestial Kingdom the Lord appears as
a Sun. 96S4-.

6645*. (For) the Lord appears in the other life as a
Sun, and from it infils the universal Heaven with heat
and light. The flame of that Sun is nothing else than
the Divine love ; and the light thence is the Holy of
love, which is the Divine truth.

6832^. That the Lord appears to everyone according
to his quality, may be evident from the fact that He
appears to those in the Third Heaven as a Sun, from
which there is ineffable light, for the reason that those
who are there are in the good of love to the Lord ; and
that He appears to those in the Second Heaven as a
Moon, fcir f'p reason that they are more remotely and
obscurel^i^ forti^ to tjje Lord, for they are in love to-
wards tht'he lightur ; whereas in the First Heaven, the
Lord doesthrtappear either as a Sun or as a Moon, but
only as light . . .

^. It is the fire or flame of that Sun which gives

the esse of life to every man . . .

7058-. The (celestial) Angels are in refulgent, and as

it were flaming, light, for they see the Lord as a Sun . . .

7078'. The sun of the world is presented to Spirits

behind them, when they think about it ; for not a whit
of it appears. The reason it is presented behind them,
is that the sun of the world is thick darkness to those
who are in the other life. But the Sun of Heaven, or
the Lord, appears in front, before the right eye, because
they have all their light from it ; and the right eye
corresponds to the intellectual sight, not only in so far
as it is illuminated by truth, but also in so far as it is
illuminated by good. Thus the Lord looks at every
man from good, and illuminates him through good.
7171. 7247.

7171. The sun of the world remains in the perception
of Spirits solely from their having seen it here, and is
presented to them in idea as a something of thick dark-
ness, behind, and at a considerable distance, at an
altitude a little above the plane of the head.

7173. The Sun of Heaven (then) appeared to the
Spirits of Mercury. The Sun of Heaven, which is the
Lord, appears only to those who are in the Third Heaven :
all others see its light, and also the Moon. On seeing
the Sun they said that that was not the Lord God,
because they did not see a face. . . But suddenly the
Sun appeared again, and in the midst of it the Lord
encompassed with the solar circle, on seeing which they
humbled themselves profoundly . . . Then, also, the
Lord out of the Sun was seen by Spirits of this Earth,
who, when they had been men, had seen Him in the
world, (and they) confessed that it was the Loi-d Himself
. . . Then, too, the Lord out of the Sun was seen by the
Spirits of the planet Jupiter. 8543^.

7177. The Spirits of Mercury said that from their
Earth the sun of the world appears large, larger than
from other Earths, (which) they knew from the idea
of other Spirits about the sun.

-. For heat does not arise from nearness to the

sun. Ex.

7270-. The first two successives . . . are as it were
radiant belts . . . which encompass the Sun, which is
the Lord.

7381^. But the Sun of Heaven . . . does not make
circumgyrations and circumvolutions, and thus induce
ideas of time and space. The light from that Sun is
truth Divine, and the heat from it is good Divine ; and
from these come forth ideas of states . . .

7988". By 'the sun' (as one of the army of the
heavens) is signified the good of love.

8328^. The fire of the sun does not itself pass to the
Earth, for it would burn up and consume all things ;
but the light in which is the heat from the fire of the
sun . . . 8644.

8487. 'The sun grew hot, and it melted' (Ex.xvi.21)
= that it vanishes according to the degree of the
increasing concupiscence. Ex.

. In a good sense, 'the sun ' = celestial love,

because the Lord is a Sun in the other life; and the
lieat which comes from it is the good of love, and the
light is the truth of faith. . . Hence, in the opposite
sense, 'the sun ' = the love of self and of the world, and
the heat from it = concupiscence.

8543^. Tliat our Lord is the Sun of Heaven. Refs.

Sun

91

Sun

S615. ' L'ntil the setting of the sun' (Ex.xvii.i2) =
Avhen that state ceased. Ex.

£644-. In the Sun there, which is the Lord, there
is Divine fire, which is the Divine good of the Divine
love ; and from that Sun there is Divine light, which
is the Divine truth from the Divine good. In this
Divine trutli there is also Divine good, but not such
as there is in the Sun. Ex.

^. That the Lord is the Sun in Heaven, and

that the Sun there is the Divine good of His Divine
love: and that the light thence is the Divine truth,
from which is intelligence. Refs.

8736. These saints (of Jupiter) call the sun the face
of the Supreme Lord, and believe that He has His
abode there; on which account they also worship the
sun.

S750-. The Sun in the other life, which is the Lord,
remains constantly in its own place . . .

8812. For the Sun which gives light to the Angels
in the universal Heaven is the Lord ; and the fire
there is His Divine love, which gives the heat of life
to every living thing; and the light there is the Divine
truth which illuminates all who receive it; quite
diflfcrently from the sun of the world, the fire of which
is fire and not love . . .

^. Therefore the effects which come forth from

the Sun of Heaven, because they have life in them, are
called spiritual ; and those which are from the sun of
the world are called natural, and have no life in them.
The life which is apperceived in living things in heat
and from heat, is not from the heat of the sun of the
world, but from the beat of the Sun of Heaven. Ex.

*. Moreover, the Sun of Heaven, like the sun

of the world, is immovable, and does not cause these
states by any circumgyration. Ex.

88976. The Lord as to Divine good is the Sun in the
other life ; and as to Divine truth is the Light.

8902^. That 'the 8un'=love to the Lord; and 'the
moon,' faith in Him. Eefs. 8906^.

9031. So the Sun of Heaven, which is the Lord, is
also said to 'rise,' but in the heart when the man is
being regenerated, and also wlieu he is in the good of
love and of faith ; and it is said to 'set' when he is in
evil and thence in falsity ; when yet the Lord is
constantly in His rising . . . and never in His setting . . .

912S. 'If the sun have risen upon him' (Ex.xxii.3) =
if he should see it clearly from what is interior. Ex.

9212*. 'Thesun' = the Divine love; (thus) that 'the
Lord's face shone like the sun' = that His interiors were
the good of the Divine love.

922S. 'The sun' = love from the Lord, thus love to
the Lord. . . 'The light of the sun sevenfold, as the
light of seven days' (Is.xxx.26)=:a full state of intelli-
gence and wisdom from love and faith in the Lord.

9263^ That 'the righteous shall shine as the sun in
heaven' (Matt.xiii.43) = those who are in the good of
love from the Lord ; for the Lord is the Sun in the
other life ; and from the Lord as the Sun there is the
good of love. Refs. Hence the Lord is called ' the Sun
of righteousness' (Mai. i v. 2).

9441. Every star is like a sun in its own place . . .
and has planets revolving around it. Ex.

9489. The infernals do not look toward the Sun, but
backwards from the Sun . . . and they therefore appear
... in an inverted position . .

9498. See Divine Truth, here.

9571. For it is the Divine Human of the Lord from
which is the light in Heaven; for it is the Sun of
Heaven . . . and the light thence is the Divine truth.
Refs. 9594^.

9668^ In Heaven the east is where the Lord ap})ears
as a Sun, which is in front, over against the right eye
. . . 9684^.

9682*. It is to be known that the Lord is above the
Heavens ; for He is the Sun of Heaven ; but still He is
present (in Heaven) by means of the light and heat
thence . . . ioio6-,Ex. 10579'^.

9684-. The Lord appears to those who are of the
Celestial Kingdom as a Sun . . . The Lord as a Sun
appears at a middle altitude over against the right eye
. . . From the Lord as a Sun is the light for those who
are in His Celestial Kingdom . . .

■*. Hence by 'the sun,' in the Word, is signified

the Lord as to Celestial good. Refs.

9694. (The Spirits of the First Earth) said that the
Greatest God is in the Sun of the angelic Heaven . . .

9695. As they do not worship the Lord, they do not
have light from the Sun of the angelic Heaven ; but
from an angelic Society. Ex.

9697. They said that the sun of their world appears
to them flaming; and when I represented to them the
size of the sun of our Earth, they said that their sun
is smaller . . . and I have heard from the Angels that
it is among the lesser stars.

9755. The Sun of Heaven, which is the Lord, appears
towards the right eye, at a middle altitude ; and from
it the Angels of the Heavens have all their light, and,
with the light, all intelligence and wisdom. But the
sun of the world does not appear when it is thought
about ; but in its place there appears a dark something,
opposite and behind.

^ 'The sun for a light by day' (Jer.xxxi.35) =

the good of love from which is the light in truths.

10130''. They who love the Lord turn their eyes to
the Lord as a Sun . . .

10135. AVhen the Angels are in a state of love, it is
morning with them, and then the Lord appears to them
as a rising Sun . . .

2. The reason the Angels have such states, and

such variations, is that the Sun of Heaven, which is
the Lord there, is the Divine love itself ; and therefore
the heat which thence proceeds is the good of love, and
the light is the truth of faith; for all things which
proceed from that Sun are alive; and are not like the
things which proceed from the sun of the world, which
are dead. 10188*.

10162. (The Spirits of the Second Earth) said that
their sun, which is a star as seen from our Earth, is of
the colour of fire, in appearance no larger than the
head of a man. The Angels told me thnt the star

Sun

92

Sun

which is a sun to them is among the lesser ones, and
is not far distant from the equator of the heavens.

[A] 10579'^. All inferjial Spirits turn their backs to the
Lord as a Sun ; whereas the Angels always turn their
faces to Him.

10584*. By the sun and its 'rising' (Ezek.viii. 16) is
here meant the sun of the world and its rising, and by
it is signified the love of self . . . Hence it is that the
sun of the world is })resented in the idea of the Angels
as a something utterly obscure behind them , . .
106526. H.561.

105S9. (The Spirits of the Fourth Earth) were from
a star, which is their sun, very distant from the sun
of our world ; its position being low down near to the
Milky Way ; and being among the lesser stars.

10771, The sun (in the Fifth Earth), which to us is
a star, appears there of a flaming colour, in size almost
a fourth part of our sun.

10809. They asked how the Lord appears with the
Angels from our Earth. I said that He appears in the
Sun as a Man, encompassed there with the solar fire
. . . and that tlie heat which proceeds thence is the
Divine good, and the light the Divine truth, both from
the Divine love, which is the fieriness which appears
around the Lord in that Sun ; but that that Sun appears
only to the Angels in Heaven, and not to the Spirits
who are below, because these are more remote from
the reception of the good of love and the truth of faith
than are the Angels who are in the Heavens. But as
to the sun of the world, it appears to no one in the
other life ; and yet it is presented in their idea as a
blackness which is not visible, and opposite to the Sun
of Heaven, which is the Lord.

10834. Concerning the sun of that (Si.xth) Earth,
wliich to us is a star, they said that it appears to the
inhabitants of the size of the human head, of a flaming
colour. D.5513^".

H. i(e). 'The sun' = the Lord as to love, and thence
love to the Lord. Refs. 1 19,01.

89. All that extense is called the natural world which
is under the sun . . .

116. On the Sun in Heaven. Chapter.

. The sun of the world does not appear in

Heaven, nor anything which is from that sun, because
't is all natural ; for nature commences from that sun,
and whatever is produced by means of it is called
natural. W.88.

117. Nevertheless there is a Sun in Heaven . , . The
Sun of Heaven is the Lord ; the light there is the
Divine truth, and the heat there is the Divine good,
which proceed from the Lord as a Sun. From this
oi-igin are all things which come forth and appear in
the Heavens . . . The reason the Lord appears in
Heaven as a Sun, is that it is the Divine love from
which all spiritual things come forth, and, by means
of the sun of the world, all natural things. This Love
is what shines as a Sun. W.56.

118. That the Lord actually appears in Heaven as
a Sun ... I have sometimes also been permitted to
see . . . The Lord appears as a Sun, not in Heaven, but

high above the Heavens ; not above the head, or in
the zenith, but before the faces of the Angels, at a
middle altitude. He appears in two places ; in ono
before the right eye, in the other before the left, at a
considerable distance. Before the right eye He appears
altogether as a Sun, similar as to fire and size to the
sun of the world. But before the left eye He does not
appear as a Sun, but as a Moon. (Continued under
Moon.)

-. The Lord appears to everyone according to

the quality of the reception of Him ... to those who
receive Him in the good of love, He appears as a Sun,
fiery and flaming according to the reception. These
are in His Celestial Kingdom.

120. The Divine love ... is much more ardent (than
the sun of the world); and therefore the Lord as a Sun
does not inflow immediately into the Heavens; but the
ardour of His love is tempered on the way by degrees.
These temperings appear as radiant belts around the
Sun. Moreover the Angels are veiled over with a thin
accordant cloud, lest they should be injured by the
influx. Therefore the Heavens are distant according
to the reception . . .

121. AVhen, however, the Lord appears in Heaven,
which often happens. He does not appear girt with the
Sun, but in an angelic form . . . for He is not there in
person, because the Lord in person is constantly, en-
compassed witli the Sun ; but He is in presence by
aspect. Ex.

6. I have also seen the Lord outside the Sun in

an angelic form, a little below the Sun, on high ; and
also near, in a like form, with a shining face ; and
once, in the midst of the Angels as a flaming beam.

122. The sun of the world appears to the Angels as
a certain thick darkness o^jposite to the Sun of Heaven
. . . and this constantly. The reason is that the
fieriness of the world corresponds to the love of self . . .
and the love of self is exactly opposite to the Divine
love . . . and that which is opposite to the Divine love
... is thick darkness to the Angels. Hence it is that
' to adore the sun and the moon, and to bow down one's
self to them,' in the Word, = to love one's self and the
falsities which are from the love of self. HI.

123. As the Lord appears in Heaven as a Sun from
the Divine love which is in Him and from Him, all
in the Heavens turn themselves constantly to Him ;
those in the Celestial Kingdom, to Him as a Sun, and
those in the Spiritual Kingdom to Him as a Moon ; but
those who are in Hell, turn themselves to the thick
darkness and the darkness which are opposite, thus witii
tlieir backs to the Lord ; for the reason that all in the
Hells are in the love of self and of the world, and thus
are opposite to the Lord. Those who turn themselves
to the thick darkness which is in place of the sun of
the world, are in the Hells at the back, and are called
Genii ; and those who turn themselves to the darkness
which is in place of the moon are in the Hells in front,
and are called Spirits. Ex.

124. As the Lord is the Sun of Heaven . . . He is
the common Centre . . .

14 1^. See East, here.

Sun

93

Sun

146. The distance between the Sun and the Moon in
Heaven is 30 degrees . . .

159. How the Lord as a Sun appears to the Angels
in the Celestial Kingdom in their first, second, and
third states. I saw the Lord as a Sun, first, ruddy and
bjiarkling in such resplendence as cannot be described
. . . Afterwards, I saw a great obscure belt around the
Sun, by which that first ruddiness and sparkling began
to be dulled . . . Then, I saw the belt becoming more
obscure, and the Sun consequently less ruddy, and this
by degrees, until at last it became as if bright white.
(Continued under Moon.)

172. The things which come forth from the Sun of
Heaven are called spiritual things ; and those which
come forth from the sun of the world are called natural
things.

569. Infernal fire or love (also) comes forth from the
Sun of Heaven, or the Lord, but it is made infernal by
those who receive it. Ex.

C. J. 38. All things which are in the Spiritual "World
. . . are from the Sun there which is pure love ; and all
things which are in the natural world . . . are from
the sun there which is pure fire.

U. 133. (The Spirits of the First Earth) also said . . .
that a star larger than the rest appears to them towards
the west ; and it was said from Heaven that that star
is our sun.

S. 13-. 'The sun and the air darkened' (Rev.ix. 2) =
the light of truth made thick darkness.

95. (From the appearance) it is said in the Word
that the sun rises and sets, etc. when yet the sun
stands immoveable ; for it is a fiery ocean . . . That the
sun moves is an apparent truth ; that it does not move
is a genuine truth . . .

W. 5. The Lord, because He is Love in its very
essence, that is. Divine love, appears before the Angels
in Heaven as a Sun, and from that Sun proceed heat
and light . . .

^. This Sun itself, or the Divine love, cannot

through its heat and through its light create anyone
immediately from itself; for one so created would be
love in its essence . . . but it can create from substances
and matters so formed as to be capable of receiving the
very heat and the very light ; comparatively as the sun
of the world cannot by heat and light produce germina-
tions on the Earth immediately ; but only from the
matters of the soil in which it can be by its heat and
liglit, and cause vegetation.

10. Spaces, and consequently distances, appear in
the Spiritual World equally as in the natural ; but they
are according to spiritual affinities . . . This is why the
Lord, although everywhere in the Heavens with the
Angels, nevertheless appears high above them as a Sun.

73. Time, there, is not distinguished into times and
seasons as (here), because their Sun is constantly in
its rising (or east) ... for it is the Lord's Divine love
which appears to them as a Sun. i04,E.\.

S3. That the Divine love and the Divine wisdom
appear in the Spiritual World as a Sun. Gen. art.

Ss4. As these two worlds are so distinct, it can be

seen very clearly that the Spiritual World is under a
different Sun from the natural world. Ex. . . And
further, that the Sun of the Sjnritual World in its
essence is such that spiritual heat and light can come
forth-ezistere-froin it . . .

85-. (The spiritual Sun) has been seen by me, and
it appeared of a like size to the sun of the natural
world ; it also appeared fiery like it, but sparkling
more. . . The universal Heaven is under that Sun, and
the Angels of the Third Heaven see it constantly,
those of the Second Heaven quite frequently, and those
of the First Heaven sometimes.

86. That Sun is not the Lord Himself; but is from
Him. It is the proceeding Divine love and Divine
wisdom which appear as a Sun in that world. And, as
the Love and the Wisdom in the Lord are as one, it
is said that that Sun is the Divine love . . .

87. The reason that Sun appears before the eyes of
the Angels as if it were fiery, is that love and fire
correspond to each other ... 93.

89. That from the Sun which comes forth-existU-
from the Divine love and the Divine wisdom proceed
heat and light. Gen. art.

'-. For the heat and light of the Spiritual World

proceed from a Sun which is pure love ; and the heat
and light of the natural world, from a sun which is
pure fire ; and love is alive, and the Divine love is life
itself; while fire is dead, and the solar fire is death
itself. So it may be called because it has nothing
whatever of life in it. 90^. M.532.

93. That that Sun is not God, but is the proceeding
from the Divine love and Divine wisdom of God Man:
in like manner the heat and light from that Sun,
Gen. art.

s. Therefore the spiritual Sun by its heat vivifies

spiritual beings, and renews spiritual objects. The
natural sun does indeed in like manner for natural
beings and objects, but not from itself, but through
theinrtux of spiritual heat, to which it renders sub-
sidiary aid. 106. 153.

97. Let everyone beware of thinking that the Sun
of the Spiritual World is God Himself. God Himself
is a Man. The first proceeding from His Love and
Wisdom is that spiritual fieriness which appears before
the Angels as a Sun. And therefore when the Lord
manifests Himself to the Angels in Person, He manifests
Himself as a Man ; and this sometimes in the Sun, and
sometimes outside of the Sun.

98. It is from this correspondence that in the Word
the Lord is called not only the 'Sun,' but also 'fire,'
and 'light;' and by 'the Sun' is meant Himself as to
the Divine love and the Divine wisdom together . . .

103. That the Sun of the Spiritual World appears at
a middle altitude, distant from the Angels, as the sun
of the natural world does fro;;i men. Gen. art. i04,Ex.

105. That Sun . . . appears at a middle altitude
chiefly for the following reasons. First, the heat and
light which proceed from that Sun are thus at their
medium intensity. Ex. . . Secondly, because there is
thus a perpetual spring in all the angelic Heavens,
whereby the Angels are in a state of peace . . . Thirdly,

Sun

94

Sun

the Angels are thus enabled to turn their faces constantly
to the Lord, and to see Him with their eyes. Ex.

[W.] io6. If that Sun did not appear distant from the
Anrjels . . . the whole angelic Heaven, and Hell under
it, and our terraqueous globe under these, would not
be under the view, auspices, omnipresence, omniscience,
omnipotence, and providence of the Lord ; comparatively
as with the sun of our world . . . no, Ex.

107. It is most necessar}' that it be known that there
are two suns, one siiiritual, and the other natural . . .
Unless this is known, nothing can be rightly understood
about creation, and about man . . .

108. That the distance between the Sun and the
Angels ... is an appearance according to the reception
by them of the Divine love and the Divine wisdom.
Gen. art. no.

109. The Truth is that there is no distance (of the
Sun of the Spiritual World, which Sun is the first pro-
ceeding of the Lord's Divine love and Divine wisdom) . . .

112. The difference between Angels and men is that
Angels are under the S2iiritual Sun only, whereas men
are not only under that Sun, but are also under the sun
of the world ; for unless the bodies of men were under
both suns, they could not come forth and subsist , . ,

125. The Lord is in an Angel, and an Angel is in the
Lord . . . but, as the Lord appears as a Sun outside him,
it also appears that the Lord sees him from the Sun,
and that he sees the Lord in the Sun. Ex.

129. That the Angels constantly turn their faces to
the Lord as a Sun, and thus have the south on their
right hand, etc. Gen. art. 131, Ex.

135. That the interiors of both mind and body with
the Angels are turned to the Lord as a Sun. Gen. art.
i37,Ex.

151. That the Lord created the universe and all things
of it by means of the Sun wliich is the first proceeding
of the Divine love and the Divine wisdom. Gen. art.

152. No one who can see effects from causes . . . can
deny that the sun is the first of creation. Ex.

153. There are two suns through which all things
have been created by the Lord : the Sun of the Spiritual
World, and the sun of the natural world. All things
have been created by the Lord through the Sun of tlie
Spiritual World, and not through the sun of the natural
world ; for the latter sun is far below the former Sun :
it is in middle distance ; above it is the Spiritual World,
and below it is the natural world. Tlie sun of the
world has been created in oitler to render subsidiary aid.

154. That the universe . . . was created by means of
the Sun of the Spiritual World, is because that Sun is
the first proceeding of the Divine love and the Divine
wisdom ; (from which) all things are. In every created
thing . . . there are end, cause, and effect. . . In the
universe these three come forth in the following order :
in the Sun ... is the end of all things ; in the Spiritual
World are the causes of all things ; and in the natural
world are the effects of all things. . . It follows that the
universe . . . was created through the Sun . . .

155. (Thus will you perceive) that the diversity in
created things comes forth from this : that there are

infinite things in God Man, and thence indefinite things
in the Sun which is the first proceeding from Him . . .

157. That the sun of the natural world is pure fire,
and is thence dead ; and that nature, because it derives
its origin from this sun, is dead. Gen. art.

. Creation itself cannot be one whit ascribed to

the sun of the natural world ; but wholly to the Sun of
the Spiritual World ; because the sun ... is altogetlier
dead, whereas the Sun ... is alive, because it is the
first proceeding of the Divine love and the Divine
wisdom . . . The sun is pure fire from which everything
of life has been withdrawn ; whereas the Sun is fire in
which is Divine life. The angelic idea concerning the
fire of the sun, and that of the Sun, is this : tliat
the Divine life is within in the fire of the Sun, but
without in the fire of the sun. From this it can be
seen that the actuality of the natural sun is not
from itself, but is from the living force which pro-
ceeds from the Sun ; and therefore if the living force
of this Sun were withdrawn, the natural sun would
collapse. For this reason the worship of the sun is the
lowest of all the worships of God, for it is wholly dead,
as the sun itself is ; and therefore in the Word it is
called 'an abomination.'

158. As the sun ... is pure fire, and therefore dead,
the heat and light which proceed from it are also dead ;
and so also are the atmospheres . . .

163. That without two suns, one living and the other
dead, creation is not possible. Gen. art.

164. As these two worlds are so distinct, it is necessary
that there be two suns, one from which all spiritual
things are, the other from which all natural things are.
And, as all sjuritual things in tlieir origin are alive, and
all natural things from their origin are dead, and as
these origins are suns, it follows that the one Sun is
alive and that the other sun is dead ; and also that the
dead sun itself has been created by the Lord through
the living Sun.

165. A dead sun has been created for the reason that
all things may be fixed, stated, and constant in ultimates,
and that there may thence come forth things which are
perennial and durable. In this and in no otlicr way is
creation founded.

166. That all things have been created . . . through
the living Sun, and nothing through the dead sun. Ex,

1 74. The spiritual atmospheres are discrete substances,
that is, least forms, which originate from the Sun . . .
(So with the natural atmospheres.) 176^.

233. (Hence) the Sun . . . after the assumption of th«'
Human, shone out with a greater effulgence and
splendour. 111.

290. That the Lord from eternity or Jehovah produced
from Himself the Sun of the Spiritual World, and from
that created the universe and all things of it. Gen. art.

291. That Sun is called a proceeding, because it has
been produced from the Divine love and the Divine
wisdom, which in themselves are substance and form,
and through this the Divine proceeds. (The Angels
explain this by) the sphere of affections and thoughts
which encompasses every Angel, (and which) is not the
Angel himself . . . and that this sphere around the Lord

Sun

95

Sun

is in like manner from Him ; and that this sphere is
their Sun. Ex.

294. As the things which constitute the Sun . . . are
from the Lord, but are not the Lord, it follows that
they are not life in itself, but are deprived of life in
itself. . .

296. That there are three things in the Lord which
are the Lord : the Divine of love, the Divine of wisdom,
and the Divine of use ; and tliat these three are pre-
sented in appearance outside the Sun of the Spiritual
"World (by heat, light, and atniosphere, respectively).
Gen. art.

300. There is one only substance from which all things
are, and tlie Sun of the Spiritual World is that sub-
stance ; and as the Divine is not in space, and is the
same in the greatest things and in tlie least, so in like
manner with that Sun which is the first proceeding of
God Man. And further, this one only substance, which
is the Sun, proceeding by means of the atmospheres
according to continuous degi-ees, and at the same time
according to discrete degrees, presents the varieties of all
things in the created universe.

301. (Thus) nothing is except through the Sun from
Him.

303. That substances or matters such as are on earth
have been produced by the Sun through its atmospheres,
will be affirmed by auyone who reflects that there are
perpetual mediations from the First to ultimates ; and
that nothing can come forth except from what is prior
to itself ; and, finally, from the First. This First is the
Sun of the Spiritual World ; and the First of this Sun
is God Man or the Lord.

304^. That there are degrees of both kinds in the
leasts of all things, is because the spiritual Sun is the
one only substance from which all things are, according
to the spiritual ideas of the Angels.

305. By continuation from the substance of the
Spiritual Sun (substances and matters) have brought
with them that which is there from the Divine, which
is the sphere which encompasses the Lord. From this
sphere, by continuation from the Sun, by means of the
atmospheres, have originated the substances and matters
from which are lands.

314^. The progression of creation was from its First,
which is the Lord encompassed with the Sun, to ulti-
mates, which are lands . . .

315. It is only the heat, light, and atmospheres of
the spiritual Sun (which contribute to this image of
creation in plants). (Even natural heat and light do
not act on plants) by any forces from their own sun,
which, regarded in themselves, are null ; but by forces
from the spiritual Sun, by which they are perpetually
actuated to perform these things.

340. It is the Spiritual, which derives its origin from
the Sun where the Lord is, and which ])roceeds to the
ultimates of nature, which produces the forms of plants
and animals . . .

346. Both the animal and the vegetable kingdoms
derive their origin, as to the productions in their
forms, from the spiritual influx and operation from the
Sun of Heaven where the Lord is ; and not from the

influx and operation of nature from its sun : [from this
they derive nothing] except their fixation.

348. That all uses, both good and evil, are from a
spiritual origin, and thus from the Sun where the Lord
is. Ex. . . Thus even evil uses are from the spiritual
Sun ; (for) good uses are turned in Hell into evil ones.

349. They who confirm themselves in the idea that
the sun produces the things which apjjear upon the
Earth by means of its heat end light, and by ascribing
all things to nature . . .

351. Can any reasonable person think that tlie sun,
which is pure fire, has this knowledge . . .

353^. He would say, Such knowledges cannot inflow
into (birds) from the sun through its rays of light ; for
the sun from which nature derives its origin and essence,
is pure fire, and consequently its rays of light are
entirely dead.

381. There is a general cardiac and pulmonic motion
in the whole Heaven (which) is from the Lord alone . . .
For in the Sun where the Lord is and which is from the
Lord, there are these two motions, and thence [they are]
in the angelic Heaven and in the universe. 392.

P. 3-. This is not from the seed, nor from the sun of
the world, which is pure fire.

5. God the Creator has produced from Himself the
Sun of the Spiritual World, and, through that Sun, all
things of the universe ; consequently, that Sun, which
is from the Lord and is where the Lord is, is not only
the first substance, but is also the only one from which
all things are ; and, as it is the one only substance, it
follows that it is in every created thing, but with infinite
variety according to uses. Now, as in the Lord there is
the Divine love and the Divine wisdom, and in the Sun
from Him are Divine fire and Divine splendoiir, and
from the Sun spiritual heat and spiritual light, and
these two make a one, it follows that this one is, in a
certain image, in every created thing.

31*^. As to aspect, the Lord is above the Angels, in
the Sun there . . .

1356. The Lord alone has taught me, who has been
revealed to me ; and afterwards, as the Sun, in which
He is, has continually appeared and does appear before
my eyes, as He appears to the Angels, and has given
enlightenment.

157^. The Sun of the angelic Heaven is this one only
substance and form,

162. The reason there is an appearance (that man is
led and taught) through the angelic Heaven, is that the
Lord appears above that Heaven as a Sun. The reason
it is the Truth that [it is done] from that Heaven, is
that the Lord is in that Heaven as the soul is in a man
... As no one can be conjoined with tlie Lord as He is
in Himself, He appears to the Angels at a distance as a
Sun ; but still He is in the universal angelic Heaven as
the soul is in a man . . .

^. As it is according to the appearance that the

Lord rules the universal Heaven, and, through this, the
world, from the Sun which is from Him, and where He
is . . . and as it is allowable for every man to speak from
the appearance ... it is allowable for everyone who is

Sun

96

Sun

not in wisdom itself, to think that the Lord rules each
and all things from His Sun . . . The Angels of the
higher Heavens do indeed speak from this appearance ;
but they think from the Truth, which is that the Lord
rules the universe from the angelic Heaven, which is,
from Himself.

[P. 162]*=. Spaces and distances appear (there) just as
they do (here), but still they are appearances according to
dissimilitude of affections and of the derivative thoughts.
It is the like with the appearance of the Lord in His
Snn.

173. 'He makes His sun to rise upon the evil and
upon the good' (Matt.v.45). By 'the sun' here and else-
where in the Word is meant the Divine good of the
Divine love. 292^.

R. 53. 'His face as the sun shining in his power'
(Rev.i. i6) = the Divine love and the Divine wisdom,
which are Himself, and which proceed from Him. . .
The Lord is seen as a Sun in Heaven before the Angels,
and His Divine love together with His Divine wisdom
so appear. Refs. E.74. R.467. E.596.

-. That 'the sun,' wlien predicated of the Lord,

= His Divine love and at the same time His Divine
wisdom. 111.

'', What is said in Joshua, that 'the sun stood

still . . . and the moon . . .' (.x. 12, 13) appears as histori-
cal, but it is prophetical ; for it is from the Book of
Jashar . . . The like is said in Hab.iii. 10,11. For to
make the sun and moon stand still would be to destroy
the universe. E.40i^^Ex.

'. That the sun of the world is not meant by

'the sun' in these passages, is evident from the fact that
it was profane and abominable to adore the sun and
moon of the world. 111. For by the sun of the world is
meant the love of self and the conceit of Own intelli-
gence. Ex. , . Also, to adore the sun of the world is to
acknowledge nature as the creator, and Own prudence
as the effecter, of all things, which involves the denial
of God and the denial of the Divine Providence.

54. 'When I saw Him, I fell at His feet as dead' =
the failing of his own life from such presence of the
Lord. . . For His Divine love is exactly like the sun's
heat, which, as it is in itself, no one can endure . . ,
This is meant by no one's being 'able to see God, and
live.' Since it is so, the Lord appears to the Angels in
Heaven as a Sun, distant from them as the sun of the
world is from men. The reason is that the Lord in
Himself is in that Sun.

332. 'The sun became black as sackcloth of hair'
(Rev. vi. 1 2) = that with them all the good of love is
adulterated. . , That by 'the sun' is signified the Lord
as to the Divine love, and thence the good of love from
Him ; and, in the opposite sense, the Divine of the Lord
denied, and thence the good of love adulterated, see
above. E.401.

382. 'Neither shall the sun fall upon them' (Rev.vii.
i6) = that hereafter they shall not have concupiscences
to evil. . . That 'the sun ' = the Divine love and the
derivative affections of good ; and, in the opposite sense,
diabolical love, and the derivative concupiscences to
evil, see above. E.481.

413. 'A third part of the sun was smitten, and a third

part of the moon, and a third part of the stars, and the
third part of them was darkened' (Rev.viii. I2) = that on
account of evils from falsities and falsities from evils
they do not know what love is, what faith is, nor any

truth. -,I11. ( = that all the good of love, all the

good and truth of faith, and all the Knowledge of good
and truth had perished. E.525.)

414. By the light of the sun is signified Divine truth
spiritual from the Word . . . Divine truth in the spiritual
sense of the Word is like the light of the sun in the
daytime.

423. 'The sun and the air were darkened from the
smoke of the pit' (Rev.ix.2)=that thence the light' of
truth became thick darkness. By 'the sun and the air'
is here signified the light of truth ; for by 'the sun' is
signified love, and by the light thence the Divine truth ;
and therefore when it is said that 'the sun was darkened '
and at the same time 'the air,' there is signified that
the Divine truth became thick darkness. E.541.

447-. Where the sun, moon, and stars are called 'the
army, ' by ' the sun ' is signified the good of love . . .

465-. His presence itself ... no Angel can sustain ;
on which account He appears above the Heavens as a
Sun, which is distant from the Angels as the sun of the
world is from men. There He is in His Divine from
eternity and at the same time in His Divine Human,
which are one, as soul and body.

468. The origin of correspondences is from the two
suns ; the one in the Heavens, which is [lure love ; and
the other in the world, which is pure tire . . .

533. ' A woman encompassed with the sun, and the
moon under her feet' (Rev.xii. i) = the Lord's New
Church in the Heavens, which is the New Heaven ; and
the Lord's New Church about to be on earth, which is
the New Jerusalem. . . The woman was seen encompassed
with the sun, because the New Church is in love to the
Lord ; for it acknowledges Him, and does His com-
mandments, and this is to love Him. . . There is a
Church in the Heavens equally as on earth . . . and the
Church there is here meant by the woman encompassed
with the sun, and upon whose head was a crown of
twelve stars.

690. 'The fourth Angel poured out his vial into the
sun' (Rev.xvi.8) = an influx into their love. . . For by
'the sun' is signified the Lord's Divine love ; and, in
the opposite sense, the love of self. E.981.

831. 'I saw an Angel standing in the sun' (Rev.xix.
1 7) = the Lord from Divine love.

915-. ' Red ' = the good of love, because it derives its
origin from the fire of the sun ; and the tire of the Sun
of the Spiritual World is in its essence the Lord's Divine
love, thus the good of love. And 'bright white' = the
the truth of wisdom, because it derives its origin from
the light which proceeds from the fire of that Sun,
(which) in its essence is Divine wisdom, thus the truth
of wisdom.

919. 'The city has no need of the sun and the moon
to shine in it' (Rev. xxi. 19) = that the men of that Church
will not be in the love of self and in Own intelligence,
and thence in merely natural lumen. . . By 'the sun'

Sun

97

Sun

here is signified natural love separated from spiritual
love, which is the love of self . . . 940. E.401^.

938. For no one can see His face, as He is in His
Divine love and wisdom, and live ; for He is the Sun of
Heaven and of the whole Spiritual World : (it would
be) as if one should enter into the sun, by whose fire he
would be consumed in a moment. But the Lord some-
times presents Himself to be seen outside of His Sun ;
Init He then veils Himself over, and presents Himself
to their sight, which is done by means of an Angel ; as
He did also be lore Abraham . . .

940. 'They have no need of a lamp and of the light
of the sun' (Rev.xxii.5) = that in the New Jerusalem
men will not be in Knowledges concerning God from
natural lumen, which is from Own intelligence, and
from glory originating from conceit.

961^ As the Lord cannot be received by anyone as
He is in Himself, He appears as He is in Himself as a
Sun above the angelic Heavens, the proceeding from
which as Light is Himself as to Wisdom, and as Heat, is
Himself as to Love. He Himself is not a Sun ; but the
Divine love and the Divine wisdom proximately going
forth from Him, and round about Him, appear before
the Angels as a Sun. He Himself in the Sun is a
Man . . .

M. 34*^. Love is the . . . vital heat of man ; the heat
of the blood, and its redness, are from no other source ;
the fire of the angelic Sun, which is pure love, effects
this.

222^. The reason (this conjugial sphere) operates (in
the absence of the heat of the sun) is that it is from the
Son of the angelic Heaven, and from that there is a
constant equation of heat and light, that is, a constant
conjunction of good and truth ; for it is in continuous
Spring. The changes of good and truth — that is, of its
heat and light — are not its variations . . . but originate
from the subjects which receive them.

235. Spiritual heat is from no other source than the
Sun of the Spiritual World ; for there is there a Sun
proceeding from the Lord, who is in the midst of it ;
and, because it is from the Lord, that Sun is in its
manifestation-ea:is<ewtja-pure love. Before the Angels
this Sun appears fiery, exactly as does the sun of our
world before men. The reason it appears fiery, is that
love is spiritual fire. From that Sun proceed both heat
and light ; but, as that Sun is pure Love, the heat from
it is in its essence love, and the light is in its essence
wisdom.

-. Spiritual cold is from the sun of the natural

world, and from its heat and light. The sun of the
natural world has been created in order that its heat
and light may receive into themselves spiritual heat and
light, and, by means of the atmospheres, carry them
down to the ultimate things in the Earth, in order to
eff'ect the effects of the ends which are of the Lord in His
Sun ; and also in order that they may clothe spiritual
things with adapted garments, that is, with matters,
to operate the ultimate ends in nature. These things
are effected when spiritual heat is injoined into natural
heat ; but the contrary is effected when natural heat is
separated from spiritual heat, as is effected with those

who love natural things and reject spiritual ones. With
these, spiritual heat becomes cold.

261. For the Lord is the East, because He is in the
Sun there, which, from Him, is pure love. Hence the
heat from that Sun in its essence is love, and the light,
wisdom.

380. They ascribe to nature all things which are be-
neath the sun, and which are above the sun.

''. I know, said he, tliat something existed before

the sun, and this everywhere in the universe ; and that
these things flowed together of themselves into order,
thus into centres.

*. We said. What is more insane than to say that

the Centre is from the Expanse ? By your centre we
understand the sun, and by your expanse, the universe,
and thus that the universe came into existence without
the sun. But does not the sun make nature and all its
properties, which depend solely on the heat and light
which proceed from the sun through the atmospheres ?
. . . Are not the atmospheres, and all things which are
upon the Earth, as surfaces, and the sun their centre %
What are they all without the sun ? Could they subsist
for a single moment without it ? . . . As, therefore, the
subsistence of all things is from the sun, it follows that
the existence of all things is also from it. Ex.

^'. We instructed him that above the angelic

Heaven there is a Sun which is pure love, in appearance
fiery, like the sun of the world ; and that from the heat
which proceeds from that Sun Angels and men have
will and love, and from the light, understanding and
wisdom ; and that the things which are of life are called
spiritual things : and that the things which proceed
from the sun of the world are containants of life, and
are called natural things : also that the expanse of
the centre of life is called the Spiritual World, which
subsists from its own Sun ; and that the expanse of
nature is called the natural world, which subsists from
its own sun. Now, as spaces and times cannot be pre-
dicated of love and wisdom . . . the expanse around the
Sun of the angelic Heaven is not an extense, but still it
is in the extense of the natural sun . . . 1-'.

^-. He then asked, Whence is the fire of the sun of

the world, or of nature ? We rejdied that it is from the
Sun of the angelic Heaven, which is not fire, but is the
Divine love which proceeds proximatelj' from God, who
is Love itself. Ex.

. Therefore, from the fact that spiritual heat,

which is love, produces natural heat with men ... it
may be evident that the fire of the natural sun has come
forth from no other source than the fire of the spiritual
Sun, which is the Divine Love. T.35.

415^. Did you know that the Sun (of the Spiritual
World) is pure love, and the sun of the natural world
pure fire ; and that the sun of the world, which is pure
fire, is that from which nature has come into existence
and subsists ; and that the Sun of Heaven, which is
pure love, is that from which life itself, which is love
together with wisdom, has come into existence and sub-
sists ; and thus that nature, which you make God, is
utterly dead ? T. jf.

532^, It has been at this day revealed by the Lord
that in your World there is a ditierent Sun than in ours;

G

Sun

98

Sun

and that the Sun of your World is pure love, and that
the sun of our world is pure fire ; and therefore that
everything which proceeds from your Sun . . . partakes
of life ; and that everything which proceeds from ours
. . . partakes nothing of life ; and that hence is the
difference between the Spiritual and the Natural.

I. 4. That the Spiritual World has come into existence
and subsists from its own Sun, and the natural world
from its. Ex.

. The reason there is one Sun of the Spiritual

World, and another of the natural world, is that these
worlds are altogether distinct from each other. For a
World in which all things are spiritual cannot originate
from a sun from which all things are natural, because
there would then be physical influx . . . That the world
has come into existence from the sun, and not the sun
from the world, is evident from the fact that the world
. . . subsists through the sun . . . whence it is evident
that if the sun were removed, its world would fall into
chaos, and this into nothing.

^. That in the Spiritual World there is a Sun

different from that in the natural world, I am able to
estify, because I iiave seen it. It appears fiery, like
our sun, nearly the same in size. It is at a distance
from the Angels, as our sun is from men. But it does
not rise, or set ; but stands immovable at a middle
altitude between the zenith and the horizon ; whence
the Angels have perpetual light, and i)erpetual spring.
M.i37^

5. That the Sun of the Sjiiritual World is pure love,
from Jehovah God, who is in the midst of it. Ex. T.24.

. This Sun itself is not God, but is from God.

It is the proximate sphere around Him, from Him.
Through this Sun the universe has been created by
Jehovah God. By the universe is here meant all the
worlds in the complex, whicli are as many in number as
are the stars in the expanse of our heavens. The reason
creation was effected by means of this Sun, which is
pure Love, and thus by Jehovah God, is that Love is
the Esse itself of life, and wisdom is the derivative
Existere of life ; and from Love by means of Wisdom
have all things been created. 111.

*. Just as God is one, so also is the sjiiritual Sun

one ; for the extension of space is not predicable of
spiritual things, which are the derivations of the spiritual
Sun; and Essence and M.Simt'esta.t\on-existentia-vfithr>ut
space are everywhere in spaces without space ; thus the
Divine Love [is so] from the beginning of the universe
to all its boundaries.

6. That from that Sun proceed heat and light, (which
in their essence are love and wisdom). Ex.

9. That the sun of the natural world is pure fire, and
that by means of this sun the world of nature has come
into existence and subsists. Ex.

. (Thus) the natural world has l)een created by

Jehovah God, in a secondary manner-secundario, by
means of this sun.

'. That the sun of nature and of its worlds is

pure tire, all its effects demonstrate ; as the concentration
of its rays into a focus by the art of optics . . . the
nature of its heat, which is similar to the heat from
elementary fire ; the graduation of that heat according

to the angle of incidence . . , from which reason . . .
may confirm that the sun of the natural world is mere
fire ; and also that it is fire iu its very purity.

10. That therefore everything which proceeds from
this sun, regarded in itself, is dead. Ex.

T. 24. 5. Jehovah God, from His Sun, produced not
only the Spiritual World, and all its spiritual things,
which are innumerable and substantial, but also the
natural world, and all its natural things, which are also
innumerable but material.

29-. But the times there are not distinguished into
days, M'eeks, etc. because the Sun there does not appear
to rise and set, nor to be carried round ; but remains
fixed in the east at a middle degree between the zenith
and the horizon.

— ^. God finited all things by means of His Sun, in
the midst of which He is ; and which consists of the
Divine Essence which goes forth as a sphere from Him.
There and thence is the first of finition ; but the pro-
gressive [development] of it goes down to the nltimates
in the nature of this world.

32^. The infinity of God the Creator may also be seen
from the infinite number of the stars, which are so many
suns ; and, derivatively, so many worlds.

;i^. The reason every created thing is finite, is that
all things [were produced] by Jehovah God by means of
the Sun of the Spiritual World, which proximately
encompasses Him ; and that Sun is of the substance
which has gone forth from Him, the essence of which is
Love. From that Sun, through its heat and light, was
created the universe, from its primes to its ultiniates.

-. Through these degrees it has been effected that

all posterior things are receptacles of prior ones, and
... so, in order, of the primitives of which the Sun of
the angelic Heaven consists . . .

. (Thus) God first finited His infinity by means

of substances emitted from Himself, from which there
came into existence His proximate compass, which makes
the Sun of the Spiritual Woi Id ; and afterwards, by
means of that Sun, He perfected all the other compasses
down to the ultimate one, which consists of things at
rest ; and thus, by means of degrees. He finited the
world more and more.

34'*. The Divine life, which by influx from the Sun of
the angelic Heaven actuates man, may be compared to
the light from the sun of the world . . .

39. The Divine wisdom, properly, is Life ; and Life,
properly, is the Light which ])roceeds from the Sun of
the Spiritual World, in the midst of which is Jehovah
God. The Divine Love forms Life, just as fire forms
light. Ex.

41. This may be seen by human reason, if it knows
that the origin of love and wisdom is the Sun of the
Spiritual World, in the midst of which is Jehovah God ;
or, what is the same, that it is Jehovah God, through
the Sun, which is round about Him ; for the heat which
proceeds from that Sun in its essence is love, and tlie
light is wisdom . . . This may be illustrated by the sun
of the natural world, which is pure fire, in that from its
fieriness proceeds heat, and, from the resplendence of its
fieriness, light . . .

Sun

99

Sun

44". The same Divine sphere (of the Divine love)
operates also into inanimate things . . . but through the
sun of the world . . .

63. God is omnipresent from the primes to the ulti-
mates of His order, through the heat and light from the
Sun of the Sjjiritual World, in the midst of which He
is. Order was made by means of that Sun ; and from
it He sends forth heat and light wliieh pervade the
universe from its primes to its ultimates, and produce
tlie life ])0ssessed by man and every animal, and also
the vegetative soul in every growth upon the Earth . . .

66. All things which proceed from the Sun of the
Spiritual World, in the midst of which is Jehovah God,
relate to a man. Ex.

70^. God, by means of His Sun, is present [every where]
^vith spiritual heat and spiritual light ; and does not
make any alternations, as the sun of the world appar-
ently does.

'-'. Such is the correspondence between the effects

an I uses from the Sun of the Spiritual World, and the
effects from the sun of the natural world.

75. (Creation cannot be understood unless it is known
that) ... in each world there is a sun, and that the
Sun of the Spiritual World is pure Love from Jehovah
God, who is in the midst of it ; and that from that Sun
proceed heat and light ; and that the heat thence pro-
ceeding in its essence is love, and the light, wisdom ;
and that these two affect the will and the understanding
of man , . . and that the sun of the natural world is
pure lire, and that therefore the heat from it is dead,
and in like manner the light ; and that these serve as
clothing and aid to spritual heat and light, so that they
may pass to man.

76^, I then saw also that there are two suns ; one,
I'rom which all spiritual things flow forth, and another
from which all natural things flow forth ; and that the
Sun from which all spiritual things flow forth is pure
Love from Jehovah God, who is in the midst of it ; and
that the sun from which all natural things flow forth is
pure fire. Knowing these things, it was once given me
to perceive, when I was in illustration, that the universe
has been created by Jehovah God by means of the Sun
in the midst of which He is . . .

^ I have (also) perceived that by means of the

light and heat from the Sun of your World, spiritual
atmospheres, which in themselves are substantial, have
been created, one from another . . .

. But as this spiritual universe cannot come into

existence without a natural universe into which it may
act its effects and uses, there was then simultaneously
created the sun from which all natural things proceed ;
and, through this, in like manner, by means of its heat
and light, three atmospheres encompassing the former
ones . • .

79^ (One of the philosophers said,) From the lightest
of these parts the sun was formed.

2. Another said, Through the fissures (of the

chaos) burst out fire . . . whence originated the sun. . .
The sun was at first as it were an ocean of fire, which,
lest it should burn the Earth, separated from itself little
shining flames (the stars) . . .

, 112. I saw the rising Sun in its eff"ulgencc ; and round
about it a halo . . .

135. One morning . . . the Sun of the Spiritual World
appeared to me in its eff'ulgence ; and under it I saw
the Heavens, distant from it as the Earth is from its
sun ; and then there were heard from the Heavens
unutterable words, which, being collected together,
were articulated into this utterance. There is one God,
who is a Man, whose habitation is in that San.

^. To those (who had the thought of one God, in

whom is a Divine Trinity, and that this is in the Lord
God the Saviour) appeared the Sun of Heaven, in which
is Jehovah in His Human.

178. From (the faith that nature is the creator of the
universe) it would follow . . . that the sun is the court
of all the gods . . .

308. In order that the Lord might operate into these
(natural things), even as into spiritual ones, He created
the sun, which should be in the natural world as a
father, and the earth as a mother. For the sun is as a
common father . . .

360. There are two worlds . . . and in each world a
sun, and . . . the heat and light from the Sun of the
Spiritual World have life in them . . . whereas the heat
and light from the sun of the natural world have nothing
of life in them, but they serve the two former as recep-
tacles . . . for the conveyance of them to men. . . Now
as faith is of light, and charity is of heat, it is evident
that in proportion as a man is in the light and heat
which proceed from the Sun of the Spiritual World, in
the same proportion he is in s})iritual faith and charity ;
whereas in proportion as he is in the light and heat
which proceed from the sun of the natural world, in the
same proportion he is in natural faith and charity.

365^. The heat and light which proceed from the
Lord as a Sun contain in their bosom all the infinities
which are in the Lord . . . This is because that Sun is
itself present everywhere in its heat and in its light ;
and that Sun is the circle most closely encompassing
the Lord, emanating from His Divine love and at the
same time from His Divine wisdom ; for . . . the Lord
is in the midst of that Sun.

472^. If the actives were creatable, as the passives
are, there would have been no need of the sun, and of
the heat and light from it . . .

. The sun of this world -consists of created sub-
stances, the activity of which produces fire.

6i8e. The Lord is the Sun in the Spiritual World . . .

641-. In the Spiritual World there is a Sun, in the
midst of which is the Lord. From that Sun He inflows
by light and heat into the whole Spiritual World, and
into all who are there. All the light and all the heat
there are from this source. From that Sun, and with
the same light and the same heat, the Lord inflows also
into the souls and nunds of men . . . The Divine itself
which immediately encompasses the Lord makes that
Sun. That Sun is distant from the Angels as the sun
of the natural world is from men ... for otherwise they
would be consumed. 691.

*. The Sun of the Spiritual World, such as it is

since Jehovah God assumed the Human ... is described
in Is. XXX. 26.

Sun

luo

Sun

[T.] 767. Eveiy An^el, in whatever direction lie turns
his body and face, looks to the Lord befoie Him ; for the
Lord is the Sun of tlie angelic Heaven : this is what
appears before their eyes when they are in spiritual
meditation.

■*. (Thus) plants shoot np above the surrounding

herbage, that they may look at the sun ; and some of
them turn to the sun from its rising to the end of day.
Nor do I doubt that there is a similar endeavour in all
the twigs and branches of every tree . . . Moreover . . .
all whirlpools and ocean sandbanks spontaneously follow
in their motion the general course of the sun.

837. The Africans said . . . that God sees, and pro-
vides everything . . . because He is the Sun of the
angelic Heaven . . . And as it is His Divine love which
appears as the Sun . . . He provides the things which
are of love by the heat from that Sun, and the things
which ai'e of wisdom by the light thence. If, thei-efore,
you form for yourselves an idea of God as being the Sun
of the universe, you will from that idea see . . . His
omnipresence, omniscience, and omnipotence.

D. 4293. The Lord appears to them as a Sun . . .

4387. These two lives are as the sun and moon . . .

4394^. The Lord as to the Human Essence also is a
Sun . . .

4639. On Heaven and the Sun there. — The Sun
which is the Lord, as it appears in the Inmost Heaven,
seen in vision : its magnificent appearance des. Its
appearance in the evening des. It adds itself to the
Moon, and it is than morning in the Spiritual Heaven.

4894. I was permitted to see the Sun on the right.

4964. The height of that mountain was the same as
that of the Sun, which is the Lord.

4969. So that the mountains almost obscured the Sun,
(that is,) took away love.

5004. The Babylonians then produced, from phantasy,
as it were the Sun, where the Lord is ; but it did not
shine. 5207.

5743. The Lord was seen to descend from the Sun . . .

D. Min. 4710. It is a most universal thing that the
Lord is the Sun of Heaven . . .

E. 175-'^. 'The sun' = love to the Lord.

186^-. That the Lord is the source of everything of
life, is because He is the Sun of the angelic Heaven . . .

220. The Lord is above the Heavens, and appears to
those in Heaven as a Sun . . .

270^. 'The moon' and 'sun' (Is.xxiv.23) = theiridola-
trous worship, and also the falsity of faith and the evil
of love.

275^^ 'The sun from which is the light of day' (Jer,
xxxi.35) = the good of celestial love, from whicli is the
perception of truth.

278^ 'The sun arising' (Ps.civ.22) = the Lord as to
love and the derivative wisdom.

279^. 'The Sun of righteousness which shall arise to
them that fear the name of Jehovah' (Mal.iv.2) = the
good of love. 'The healing in his wings' = the truth of
laith. 2839.

295-'. The Lord appears before the Angels as a Sun,
fiery and flaming, and this for the reason that in the
Spiritual World love appears as fire. 340'^.

298^ 'The sun' (Ps.cxxi.6) = the love of self and all
the derivative evil.

304^ 'The sun' (Is.xiii. io)=love. *'. (=the

good of love to the Lord. 401'-.)

324". 'From the rising of the sun to its going down'
(Mal.i. 1 1) = everywhere where there is good.

329-''. 'The sun,' in the "Word, = the Divine Celestial
which is the Divine good.

372^ 'I will cover the sun with a cloud" (Ezek.xxxii.
7) = no good of love. 401 ^''.

386-''. 'The heat and the sun' (Is.xlix. io) = the heat
from the principles of falsity and from the love of evil.

4CX)^. 'The sun and moon blackened' (Joelii. io) = na
good of love or truth of faith.

401-. 'The sun' = the Lord as to the Divine love, and
thus w'ith man the good of love to the Lord from the
Lord. . . His appearing as a Sun is from His Divine
love ; for the Divine love appears as fire from which
the Angels have their heat. ^,111.

^. When the Lord presents Himself present with

the Angels He appears out of the Sun.

". Of those who love Him it is said, 'as the rising

of the san in his power' (Judg.v.31). Of such it is also
said that 'thej' shall shine as the sun' (Matt.xiii.43).
. . . In respect to their faces, they shine with an ett'ul-
gence like that of the sun, because the Lord's Divine
love is communicated to them and is received by them,
wherebj^ the Lord is in their interiors, which manifest
themselves in the face.

*. 'His throne as the sun before Me' (Ps.lxxxix.

36) = His Heaven and Church which are in celestial
good, which is the good of love. 594''. (It is said, 'as
the sun and moon,' because from 'the sun' is predicated
eternity as to the Divine good ; and from ' the moon,
Divine truth. E.6S4"*.)

^. As the Lord appears to those in the Celestial

Kingdom as a Sun, and to those in the Spiritual Kingdom
as a Moon, it is said, 'They shall fear Thee with the
sun, and before the moon a generation of generations
(Ps.lxxii.5) . . . The light w-hich proceeds from the Lord
as a Sun differs from the light which proceeds from Him
as a Moon, as the light of the sun in the world by day
differs from that of the moon by night . . . Thus those
who are in the light of the Sun there are in pure Divine
truth . . .

^''. That the truth in the Celestial Kingdom shall

then become the good of love, is meant by, 'the light ot
the sun shall be sevenfold, as the light of seven days
. . . ' (Is. XXX. 26). Ex.

^^. That there shall not perish the good of love

to the Lord . . . with those who are in that Church, is
meant by, 'Thy sun shall no more go down' (Is.lx.20).
For the Lord appears to those who are in the good ot
love to Him as a Sun . . . and therefore by 'thy sun' is
signified the good of love to the Lord.

H In all these passages 'the sun and moon

darkened ' = that there was no longer any good or any
truth.

Sun

101

Sun

^'^ Since such things are signitied by 'the sun

darkened,' the sxiu was darkened when the Lord was
upon the cross, because He had been completely re-
jected . . .

^*. 'To cause the sxin to set' (Amos viii.9) = evil

of life. . . For 'the rising of the snn' = the good of love,
which is the good of life ; and 'tlie setting of the sun'
^evil of love, which is evil of life.

^^ That the sun is said to have 'stood still in

Gibeon' (Josh..x.) = that the Church had Ijeen completely
vastated as to all good. E.\.

^®. 'Her sun shall go down while it is yet day''

(Jer.xv.9) = that the good of the Church is about to
perish, although the Church has the Word . . . 721^.

2o_ 'Then the moon shall blush, and the sun be

■ashamed' (Is.xxiv.23) = that there will no longer be any
reception of Divine truth and Divine good ; for 'moon'
and 'sun' = the truth of faith and the good of love;
and these are said 'to blush and be ashamed' when
they are no longer received, but falsity and evil are
received in their place.

-1. 'The sun' is said to have lioen made 'to rule

by day' (Ps.cxxxvi.8) because 'day' = the light of the
spiritual man, and he has enlightenment and perception
from the good of love; and 'the moon and stars' are
said to have been made 'to rule by night,' because
' night' = the light of the natural man ; and its light, as
compared with the light of the spiritual man, is like
the light of night from the moon and stars as compared
with the light of day from the sun. -^.

^. 'Praise Him, sun and moon' (Ps.cxlviii.3) =

the good of love and the truth from that good.

^. 'The sun' (Deut.xxxiii.i3) = the good of love

to the Lord from the Lord, which is the good possessed
by those in the Celestial Kingdom.

25_ <j ^yjii niake thy suns like rubies' (Is.liv. 12)

= that goods will be brilliant from the fire of love;
^Buns,' here, =the goods of love.

. That 'the sun ' = the good of love, is evident

also from the fact that 'suns' are mentioned in the
plural.

'". ' He makes his sun to rise on the evil and on

the good' (Matt. V. 45) = that the Lord inflows from
Heaven with the Divine good of love . . . equally with
those outside the Jewish Cliurch and with those within
it. 64423.

^*. As 'the sun' = the Lord as to Divine love, He

is called 'the Sun of righteousness;' and 'a Sun and
Shield.'

. As 'the sun' = the good of love to the Lord

"with man, 'from the rising of the sun to its going down'
= all who are in the good of love to the Lord, from
primes to ultimates. 111.

. By 'the setting of the sun' is also signified the

state of the Church when it is in ignorance, which is its
first state ; and by 'the rising of the sun is signified its
state when it is in light. "^,111.

. By 'the setting of the sun' is also signified the

state of the Church when it is in evils and the derivative
falsities ; and by 'the rising of the sun,' its state when
in goods and the derivative truths. ^**, 111.

^'. In the opposite sense, 'the sun ' = the love of

self. 111.

. AVith the Ancients . . . 'the sun ' = the Lord as

to the Divine good . . . and therefore in worship they
turned their faces to the rising of the sun ; and those
among them who were in the love of self, and were
therefore merely natural and sensuous, began to worship
as their chief gods the sun and the moon which they
saw with their eyes . . . and therefore by 'the sun'
is signified the love of self, and by 'the moon,' the
derivative falsity. (Moreover) in the other life such
avert their faces from the Lord, and turn them to some-
thing there which is dark, and which is in the place of
the sun and moon of the world, and opposite to the Sun
and jMoon of the angelic Heaven. By persons such as
these the worship of the sun and moon was instituted
in ancient times, when all Divine worship was rejjre-
sentative. But at this day, when representatives have
ceased, the worship of the sun and moon does not exist
in the Christian world, but in its place the worship
of self, which exists with those in whom the love of
exercising command predominates.

•*-. That in ancient times the sun and moon were

worshipped, is evident from the fact that the Gentiles
dedicated fanes to them. . . That the Egyptians, Jews,
and Israelites also did so, is evident from the Word. 111.

^. As the love of self lets man into his proprium,

and keeps him in it . . , and as the proprium of man is
nothing but evil, and from evil comes all falsity, by 'the
heat of the sun' is signified adulterated truth, which in
its essence is the falsity of evil. 111.

^^ 'The rising of the sun' (in the parable of the

sower)=:the love of self.

36_ 'The sun which beat upon the head of Jonah'

= the love of self which prevailed in that nation. Ex.

39_ 'The sun shall be no more thy light by day'

( Is. Ix. 1 9) = merely natural love.

412-. The Lord's 'face,' in the proper sense, is the Sun
of the angelic Heaven ; for the Lord appears to the
Angels of the interior Heavens as a Sun, and this from
His Divine love . . .

*. For all in the Spiritual World, without excep-
tion, are illuminated by the light which is from the
Lord as a Sun ; but still those only become intelligent
and wise who are at the same time in love . . . These
alone see the Sun in Heaven ; the rest see merely the
light.

■^^. Not even any Angel can see the Lord's face,

because it is the Divine love ; and no one can endure
the Divine love such as it is in itself ; it would be like
letting the eye into the very fire of the sun . . . and
therefore to those in the interior Heavens the Lord
appears as a Sun, and that Sun is encompassed with
many radiant circles, which form coverings one after
another, in order that the Divine love may proceed to
the Angels in Heaven tempered and moderated. . . The
Lord therefore appears as a Sun to the Angels of the
higher Heavens only ; while to the Angels of the lower
Heavens He appears merely as light, and to the rest as
a moon. Further ex.

422^-. As the Lord is the Sun of the angelic Heaven,
and as all the Divine truth which enlightens Angels and
men . . . proceeds from Him as a Sun ... it is said, 'As
light in the morning when the sun ariseth, a morning
without clouds ..." (2Sam.xxiii.4).

Sun

102

Sun

[E.] 525. For the Lord appears there as a Sun before
those who are in the good of love from Him to Him ; and
as a Moon before those who are in the good and truth of
faith : Hence it is that by 'the sun' is signified the good
of love . . . That that sun, that moon, and tliose stars
appeared to Jolm, may be evident from the fact that he
was in tlie spirit when he saw them. 526.

527^. By the light from the sun, which is called 'the
light of day,' and 'day,' is meant the spiritual light such
as is enjoyed by those Angels who see the Lord as a Sun.
. . . Those Heavens look to the Lord as a Sun which are
in the spiritual affection of truth, that is, which love
truth because it is truth. As this is a spiritual state,
the light which is from the Lord as a Sun is spiritual.
(Continued under Moon. )

573^. In these passages, the sun, moon, and stars are
called 'an army,' because by 'the sun' is signified the
good of love, by 'the moon,' truth from good, and by
'the stars,' the Knowledges of good and truth. Con-
sequently, by them are signified goods and truths in
the whole complex, which are called 'an army' because
they resist evils and falsities, and perpetually conquer
them as enemies.

8 The sun,' in the opposite, = all evil springing

from the love of self.

594-. 'The sun ' = the Divine love.
655^. 'To be hung up before the sun' (Num.xxv.4) =
condemnation and curse on account of the destruction
of the good of the Church.

659^^^. 'To spread them out to the sun, the moon, and
all the army of the heavens' (Jer.viii.2) = to deliver
them over to diabolical loves, and to the derivative evils
and falsities which are from Hell; for 'the sun' = love
in both senses ; 'the moon,' faith in both senses as
derived from that love . . .

678^. For the light of Heaven, from which are all the
wisdom, beauty, and magnificence in the Heavens, pro-
ceeds from the Lord as a Sun ; and it is the Lord's
Divine love which appears to the Angels as a Sun.
Thus the light of Heaven ... is the Divine love
proceeding . . .

706^^ By 'the Sun' which should 'go back' (on the
sun-dial of Ahaz, Is.xx.xviii.S) is signified the advent of
the Lord. Ex.

707. 'A woman encompassed with the sun' (Rev.xii.
i) = the Church with those who are in love to the Lord,
and thence in love towards the neighbour. . . For 'the
sun ' = the Lord as to the Divine love, thus also love to
the Lord from the Lord ; and 'to be encompassed ' = to
live from that love. Ex.

708"^. Besides these distinctit)ns of the Heavens (into
two Kingdoms and three Heavens), there is also the
distinction of them, that there are those who receive
light — that is, intelligence — from the Lord as a Sun,
and there are those who receive light and intelligence
from the Lord as a Moon. Those who receive the light
of intelligence from the Lord as a Sun, are those with
whom the Intellectual and its Rational have been
opened, and who have, in consequence, thought ration-
ally from the spiritual affection of truth about the
things to be believed. (Continued under Moon.)

719. (The apparent rising and setting of the sun fully
ex.)

726^. For the Lord appears in the Spiritual World as
a Sun, from the Divine love. Everything which pro-
ceeds fi-om that Sun is called Divine truth ; and that
which proceeds, the same produces. That which pro-
ceeds is also Himself, because it is from Himself; and
therefore the Lord in the Heavens is the Divine truth.

"*. From the Lord as a Sun there, have in like

manner emaned auras and atmospheres . . . Therefore
there are three Heavens . . .

799". 'In (the heavens) hath He set a tabernacle for
the sun' (Ps.xix.4)=the Lord as to the Divine love
dwelling in the Heavens in the good of His own love.

926". The things which appear in Heaven are from a
spiritual origin . . . because they come into existence
from the Divine which proceeds from the Lord as a Sun
. . . For the Sun there is not fire, but is the Divine
love, which appears before the eyes of the Angels as the
sun of the world appears before the eyes of men . . .

944-. (Natural) heat and light are from the sun ; for
they are from that which is in the sun. In the sun
there is pure fire ; this fire outside the sun is heat
decreasing according to the distance . . . (So with) th&
heat and light which proceed from the Lord as a Sun iu
Heaven. 'The Lord there as a Sun is the Divine love ;
and the heat thence proceeding is the Divine good,
(which is) the Divine love in its extension . . . 1076".
109 3^ 1 1 24-. 1228".

iiii^. The Divine called 'the Father,' and the Divine
Human called 'the Son,' appear there befoie the Angels
as a Sun ; and the Divine which proceeds thence, as
light united to heat , . .

1196-. There are two suns, the Sun of the Spiritual
World, and the sun of the natural world ; (the former)
is the Lord's Divine love ; (the latter) is pure fire. From
the Sun which is Divine love every work of creation has
commenced ; and by means of the sun which is fire it
has been carried to completion. Everything which
•])roceeds from the Sun which is Divine love is called
spiritual ; and everything which proceeds from the sun
Avhich is fire is called natural. What is spiritual, from
its origin, has life in it ; but what is natural, from its
origin, has nothing of life in it. And as from these two
fountains of the universe there have come into existence
and there subsist all things which are in both worlds, it
follows that in every created thing in this world there
is what is spiritual and what is natural . . . 1218-'.

1207-. Nature commences from the sun of the world ;
and life commences from the Sun of Heaven. The sun.
of the world is pure fire ; and the Sun of Heaven is pure
love. That which proceeds from a sun which is pure
fire is called nature ; and that which proceeds from a
Sun which is pure love is called life . . .

''. For this end the sun of the world was created ;

and, by means of the sun, nature ; and, lastly, the
terraqueous globe, in order that there might be ultimate
matters into which everything spiritual might cease,
and in which creation might subsist ; to the end also
that the work of creation might therein continually
persist and endure . . .

1209-. In every spiritual thing there are three forces-

Sun

103

Sun

. . . The force of acting, being spiritual, proceeds from
the first fountain of all forces, wliioli is the Sun of
Heaven, and which is the Lord's Divine love ; and love
is the active agent itself . . .

«. In plants . . . the heat and light of the sun of

the world do (notliing) more than to so open and dispose
the things proper to nature that they may receive the
influx from the Spiritual World. D. Lovexxi".

1228^. Love and Wisdom in the Lord are not two,
but one ; and this One is the Divine Love which appears
before the Angels as a Sun. But when love and wisdom
proceed from the Lord as a Sun, they appear as two
distinct things : love appears as heat, and wisdom as
light . . . D.Wis.i.

D. Love iii. The Lord is indeed in the Sun which
appears to the Angels in the Heavens . . . but still,
outside of that Sun, love with wisdom is also the Lord.
The distance is only an appearance. Ex.

xiv-. There are two origins of all loves and affections ;
one, the Sun of Heaven which is pure Love ; and the
other, the sun of the world which is pure fire. They
whose love is from the Sun of Heaven are spiritual and
alive . . . whereas they whose love is from the sun of the
world are natural and dead . . . These are they who are
meant in the Word by the worshippers of the sun,
moon, etc.

D. Wis. iii'. By the Lord, here and elsewhere, is
meant the Divine which proceeds from Him as the Sun
of Heaven . . .

4^. As everything whicli proceeds from the Lord as a
Sun is Man in least things and in greatest . . . therefore
extension into any other form than the human is not
possible . . .

xii. I. That the Lord is the Sun in the angelic Heaven.
Gen. art.

2. That that Sun is the origin of all things. Ex.

3. That from that Sun there is the presence of the
Lord everywhere. Ex.

. The Sun of Heaven is that from which is the

sun of the world.

^. But the presence of the Sun of Heaven is

universal, not only in the Spiritual W^orld . . . but also
in the natural . . . Without that Sun no animal could
live, nor could any plant come forth . . . The presence
of this Sun also comes forth by means of heat and light
... to which the light and heat of the sun of the world
give subsidiary aid . . . But the presence of the Sun of
Heaven by means of spiritual heat and light ... is
universal and dominant in both the Spiritual World
and the natural, whereas the presence of the sun of the
world is a special one for the natural world only . . .
Moreover, the presence of the Sun of Heaven is not in
the extense of space and time ; whereas the presence of
the sun of the world is in these . . . Hence it is that the
presence of the Sun of Heaven is omnipresence.

^. The presence of the Sun of Heaven, regarded

in itself, is constant ; for the Sun of Heaven is always
in its rising and in its power ; but ... it is varied
according to the reception. In this respect the sun of
the world corresponds to the Sun of Heaven. Ex.

5*. The proceeding Divine is that which, around the

Lord, appears to the Angels as a Sun ; and from this
His Divine proceeds through spiritual atmospheres . . .

". The Sun of Heaven in which is the Lord is the

common centre of the universe , . .

Ang. Idea. The proximate proceeding Divine is that
which appears before the Angels as a Sun. The reason
this appears before their eyes fiery and flaming, is that
the proceeding Divine is the Divine love and tlje Divine
wisdom . . . The Angels have said tliat from that Sun,
as from a great centre, circles procted, one after another,
and one from another, down to the ultimate . . . These
circles . . . are the spiritual atmospheres, which are in-
filled with the light and heat from their Sun . . . and in
the ultimate, by means of these atmospheres, and after-
wards by means of natural atmospheres from the sun of
the world, there was effected the creation of the earth.

Ath. 153. The Ancients pictured God as a Man, with
His head surrounded with a radiant circle as of the
rays of the sun ; and the moderns do the same, and
this from the common idea which all have from Heaven
that God is like a Sun, or that tliere is a Sun around
God.

190. This Love, or Sun, is His Divirte love proxi-
mately proceeding from Him . . .

J. (Post.) 267. See Colour, here.

312. See Atmosphere, here. 313. Coro. 17.

5 M. 16. On the Sun of the Spiritual World.
Gen. art.

. As they M'alked along they first turned their

faces to the east, where they saw the Sun shining in
its strength ; and, when they were under its direct rays,
the novitiates asked the Angels about that Sun, as to
whether it was the sun which they had seen in the
former world. Ex.

. The essence of that Sun is pure Love; and the

Lord Jesus Christ, who is the God of Heaven and earth,
and one with God the Father, is in the midst of it.

17. The Divine love proximately proceeding from
Him, and encompassing Him, appears as a Sun; and
therefore, through the light and heat which proceed
thence, He has omnipresence, omniscience, and omni-
potence from end to end of both worlds. But the
sun from which nature has come into existence is pure
fire, in whose light and heat there is nothing of love
and wisdom, thus nothing of life, but still it serves as
a covering and clotliing of life, that is, of wisdom and
love, in order that the forms of these lives may endure-
ccmsistant, and may have as it were times and spaces
. . . On hearing these things the novitiates . . . said.
We feel our hearts exulting with joy, in a way they
never did before. The Angels replied. This happens
to you from the celestial and spiritual love and its
delight which proceed from our Sun.

Can. God. iv. 7. Jehovah God, by means of the
Sun in the midst of which He is, created the Spiritual
World; and, by means of this, mediately, the natural
world.

Holy Spirit iii. i. The one God, in his Human, is
above the angelic Heaven, appearing there as a Sun,
from which proceeds love as heat, and wisdom as
light.

Sunny

104

Superfluous

Sunny. Apricus.

H. 549. Evils and falsities . . . take away the sunni-
nesB and seieneness of the light.

M. 115^. A bright sunshine succeeded. T. 624.

T. 57. Seri)ents which . . . bask in the sunshine-
aprico solis.

Sup. Sorbere.

A. 1949^. It is predicated of the wild asses that they
'sup the wind,' when vain and empty things are taken
in the place of real ones, which are truths.

3089. 'Give me to sup, I pray thee, a little water
from thy pitcher' (Gen.xxiv. 17)= whether anything of
truth could be conjoined thence. 'To sup' has a
similar signification as 'to drink,' but in a less degree.

3320. 'Give me to sup, I pray thee, from the red'
(Gen.xxv.3o) = the desire for doctrinal things. 'To sup'
= to be communicated and conjoined; hence 'Give me
to sup, I pray thee ' = to desire the conjunction of truth,
or of doctrinal tlungs, with himself. 3316^.

Superabound. Superabundare. H.540.

W.I25e.

Superadd. Superaddere. A. 4503. D.2793.

2803. E.629".

Super celestial. Supracoelestis. Ad. 9 1 9.

933. 940. 950. 976.

Supereminence. Supercminentia.

Supereminent, To be. Supereminere.

A. 1507. He had contracted a sphere of supereminence
and authority.

3913^. The natural man seems to himself to have
life when he is raised . . . to supereminence over others;
but the spiritual man . . . when he seems to himself to
be in humiliation . . .

5025. Spiritual truth and good wills that man should
feel no pleasure in . . . supereminence over otliers ; but
in good offices . . .

6832^ For everyone (in Hell) wants to be super-
eminent. H.220.

8920-. Cannot be comprehended, it is so Divine and
supereminent.

R. 707. See Armageddon, here. 839'*.

M. 248. The third of the external causes of cold
(between married partners) is a striving for super-
eminence between them. Ex.

263^^. The devil said ... I am in a Society which is
the most supereminent of all ... I said to him, .
you are insane from the phantasy of supereminence . . .
He had been a mere house-steward.

333. There is a conjugial love of such super-
eminence . . .

perform many offices for others ; but still this sphere
of their lower mind and of their thoughts reigns, and,
against their will, shines forth from everything which
belongs to them . . . Such can be humble before the
Lord, and feel good in their hearts. It is a species of
pride distinct from that which is commonly known.
Such have been with me (Solomon) ; and, when he was
present, all the Spirits were compelled to depart to a

j distance, lest they should be covered over with such a

; misty sphere . . .

1 E. loio'-. A love of honour, of command, and of

I supereminence, is the last state of the Church . . .

j Honour, command, and supereminence (then) constitute

the highest pleasure, and are felt as the highest good . . .

. Then honour, command, and supereminence

are the means, and are esteemed only to the extent
that they serve uses.

■ ^ Almost everyone at this day . . . carries with

him (there) the desire ... to be supereminent to others.

Superfluous. Superflttns.

A. 1015. The repetition would be . . . superfluous,
if it did not signify something . . . 4137^.

8474. 'Nothing over-jiojt siqxrfluum' (Ex.xvi. 18).
Ex.

8497. ' All that which is over lay up for you to be
kept until the morning' (ver.23) = the fruition of all
good and truth then as if from proprium. Ex.

9627. 'The redundant superfluity of the curtains of
the tent' (Ex.xxvi. I2) = that which proceeds . . . 9628.

W. 331*'. What is superfluous does not take away

use, but causes uses to persist.

D. 2699. On a sphere of supereminence. — There are
some who suppose themselves to be supereminent to
others, in knowledge, public authority, or something
else, and who do not despise others . . . but still regard
them as little . . . Such can be humble, and can

D. 5794. Occurs.

E. 629^^. Superjlue.ntcm, occurs.

Superinduce. Siperindncere.

W. 22I-. This Human He superinduced on His
former Human. The Human which He superinduced
in the world was like that of a man . . .

234. He put on this third degree.

270. All evils and falsities, both ingenerated and
superinduced, reside in the natural mind. Ex.

388. The material form which is added and super-
induced in the world is not a human form from itself
... It is added and superinduced in order that . . .

M. 380^. Occurs.

Superlative. Superlatizms.

A. 794. 'Exceedingly exceedingly' (Gen.vii. 19) is
the superlative of the Original Language.

R.'4i6. The triplication (of the word 'Woe,' Rev.
viii. 13) constitutes the superlative, because 'three' =
all, and full.

Supernatural.

P.34^

SupranaturaUs. A.4o63«.
Superti unierarius.

Supernumerary.

p]. 1004^.

Supersede. Supersedere. E.237. 3251-. 817",

Superspiritually

105

Supplant

Sup ra sp iriiualite r.

Superspiritually.

A. 1 06 1 4".

Superstition. Superstitio.

Superstitious. Superstitiosus.

T. 821-. It is as difficult to lead away from the
Buperstitious things of that religion . . .

824^. They are not allowed to speak with any of the
papal nation who are in that superstition.

Coro. 51". Hence their religion was not a religion,
but a superstition ; and the worship of such is not
representative, but idolatrous.

Suph. See Red Sea.

Supine. See Backwards.

Supper. Coena.
Sup, To. Coenare.

See Holy Svppek.

A. 3596*?. See Dinner, here. N.215. E.695*.

3833. The feasts which were made in the evening,
or suppers, among the Ancients . . . signified nothing
else than the state of initiation which precedes conjunc-
tion, which state is relatively obscure. Ex.

7996. See Passover, here. 7997. 8001,

8352^ Hence meat and drink nourish the body
better . . . when a man at his supper or dinner is at
the same time in the delight of conversing with others
about such things as he loves. Ex.

S. 9^^. That the spiritual sense of the Word will be
opened at the end of the Church, is sis^'nified . . . also
by 'the Great Supper' (Rev. xix.) 25. T.207.

R. 219. 'I will sup with him, and he with Me' (Rev.
iii.2o) = that the Lord conjoins Himself with them,
and them with Himself. ( = a communication to them
of the happinesses of Heaven. E.252.)

. It is said 'to sup,' and 'the Lord's Supper,"

because supper takes place in the evening, and by the
evening is siguitied the last time of the Church; and
therefore when the Lord went away out of the world,
it being then the last time of the Church, He supped
■with His disciples, and instituted the Sacrament of the
Supper. 8i6e.

816. 'Blessed are tliey who are called to the marriage
supper of the Lamb' (Rev.xix.9) = . . . that there is
eternal life for those who receive the things which are
of the Lord's New Church. ( = that those will come
into Heaven who are conjoined with the Lord through
truths from the Word, and that they become of the
Church. E. 1225.)

*. The reason it is called 'the marriage supper

of the Lamb,' is that this happens in the last state of
the Church, which is called 'evening,' and suppers
take place in the evening. In the evening, man is
called to the Church, and, when those who have been
called are present, it is morning.

831. 'Come, and gather yourselves together to the
supper of the Great God' (Rev.xix. I7) = the Lord . . .
convoking ... to the New Church, and to conjunction
with Himself, and thus to eternal life.

M. 19. Theysupped with that privy-councillor; and,
after supper, they . . . separated, each to his own
bedroom.

T. 433. That the diversions of charity are suppers,
etc.

. In the Primitive Church . . . suppers signified

consociations and conjunctions in the first state of the
establishment of the Church ; for evening, when they
took place, signified this state. (Continued under
Dinner.)

D. 608S. When it is time for dinner, and also for
supper, a table appears with food ; and it disappears
when they have dined or supped. J.(Post. )323.

E. 252. Mention is made of 'supping,' because
weddings look place when there were suppers . . .

-. As 'suppers' = consociations by love, and

the communication of delights then, the Lord compared
the Church and Heaven to a supper, and also to
weddings. 111.

548^. Heaven and the Church as to spiritual nourish-
ment, that is, instruction, are signified by 'the great
supper' to which they were invited (Luke xiv.).
(Compare 695*.)

1225. ' A supper' = consociation by love, andcommuni-
cation.

Supplant. Supplaiitare.

A. 3597^- 'Is not he rightly named Jacob? for he
hath supplanted me these two times' (Gen.xxvii.36) =
his quality in that he has inverted order.

Life. 31. (This is) to supplant everything of religion.

E. 710-". As Jacob and his descendants were such,
and as they had rejected all such good, and this from
the very first, it is said of Jacob that 'he supplanted
his brother in the womb' (Hos.xii.3).

Supplicate. SuppUcare.

Supplication. SuppUcatio.

A. 4252a^. The supplication of Jacob involves
nothing else.

5796. Supplication. Sig. 5797. 77S9.

6563. Supplication and repentance. Sig. and Ex.

7391. 'Supplicate to Jehovah' (Ex. viii. 8) = humilia-
tion, from weariness. . . For he who supplicates is in
humiliation, . . The reason that 'to supplicate ' =
humiliation, is that the Angels do not attend to the
supplication, but to the humiliation in which the man
is when lie is supplicating ; for supplication without
humiliation is only a voice sounding, which does not
come to the hearing or perception of the Angels.

7396. ' To supplicate, ' here (ver. 9) because it is for
another, = intercession. 7462. 7591. 7596. 7698.

8163. Supplication concerning aid. Sig, 9202, Ex.

8353. Supplication to the Lord from a feeling of
grief. Sig.

8391. He who leads a life of faith performs repentance
daily ; for he reflects upon the evils in him, acknowledges
them, is on his guard against them, and supnlicates
the Lord for aid . . .

Supply

106

Support

[A.] 8588-. That nation . . . was unwilling to suppli-
cate Hiiu for aid; but expostulated. Sig.

9202. Intense supplication is expressed in the "Word
by 'a cry,' for the reason that a supplication, even a
silent one, of those who supplicate from the heart, is
heard in Heaven as a cry. D.4821.

^. But affections of evil and falsity are not at all

heard in Heaven, even if the man who supplicates
from them, cries aloud . . . These are heard in Hell . . .

9217.
Lord.

'To cry unto Jehovah ' = supplication to the

I said, I will sxipplicate to the Lord . . .

to supplicate to

528. That actual repentance is
the Lord ... Ex.

538. That confession ought to be made . . . and then
supplication for aid and power to resist evils. Ex.

539. Two duties are incumbent on man after self-
examination: supplication, and confession. The
supplication must be that the Lord will have mercy,
that He will give the power to resist the evils of which
the man has repented, and will supply the inclination
and affection to do good, since man 'without Him can
do nothing.'

^. Supplication for the remission of sins ought

not to be made before the Lord, for the following
reasons. Ex.

D. 1S50. How those are represented who suppose
that they will merit Heaven by humiliations and
supplications.

2678^. When I have supplicated the Lord's Prayer . . .

4623. In the other life it is sacrilege to supplicate
anyone not to do what is evil, because this is addressed
to the devil.

E. 803^ In order to desist from these evils, and to
shun and be averse to them, the man must supplicate
the Lord for aid.

Sos'*. The customary supplication in the Churches,
and by the men of the Church ... is, May God the
Father have mercy upon us for the sake of the Son, and
for the sake of the passion of His cross. This sup-
plication flows from the received faith . . . Hence this
supplication is at this day accepted by the general
congregation as the only voice which can enter Heaven
. . . Yet that such a sirpplication has in it nothing of
life from truth and good, may be evident from what
has been said . . .

936^. Provided he . . . supplicates the Lord for aid.

938^. In order that man may be able (to desist from
evils), there has been given him the freedom . . . also of
supplicating the Lord for aid.

Supply. Subministrare. A.S744.

Supply. Suppeditare.
Supply, A. Siippeditatio.

A. 1038^. Their rites . . . supplied them with a
recollection of interior things.

97308. When the external man supplies reason-
ings . . .

T. 394. The love of the world ... is also the love of
all things which the world supplies.

539. See Supplicate, hen-.

701^. The custodian supplies some with a loan.

E. 811-8. 'Harvest' = a supply of such things there
as they had applied.

D. Love v'^. To supply the blood . . . with new-
elements ...

Support. Firniamentum.

A. 2027. Mutual love, whieli is the support of
Heaven . . . 2733.

S. 27. That the sense of the letter of the Word is
the basis, containant, and support of its spiritual and
celestial sense. Gen. art. T.210.

. Since the ultimate is the containant and the

basis, it is also the support.

34. The human race is the basis, the containant, and
the support of the Heavens.

M. 44**. Is not this potency the beginning, the
support, and the completion thereof?

Support. Fiilcire, Suffulcire.

Support, A. Fulcimentum, Suffulcvnentiim.

Support, A. Fiiknim.'*'

See Sustain.

A. 1462-. Egypt is here called ' the corner stone of
the ti'ibes, as it should serve for a supi^ort-^M^c/wiewto-to
the things of faith.

1S138. 'His righteousness it supported Him' (Is.
Iix.i6).

2166. 'Support ye your heart' (Gen.xviii.5) = as muoh
as is meet. Ex.

8005. ' Bone ' = the ultimate in which interior things
are terminated . . . that they may be supported . . .

S610. For that stone supported Moses.

9i63'*. To destroy truths from the Divine which are
the last in order ... by which are supported the interior
truths and goods. Sig.

9236. The fascia alba, which is a Support to the
muscles of the abdomen. D.3245.

9349. The literal sense is the basis and Support on
which the spiritual sense rests.

9430^. The ultimate is as it were the support-sw/fH/-
wmemitum-to the interiois . . .

94338. The ultimate of truth Divine . . . upon which
as upon a Support and foundation, interior thing*
subsist and rest.

94908. That which in Heaven encompasses, founds
, . . for it is that which terminates, encloses and con-
tains, consequently which supports and sustains.

9836*. Therefore the simultaneous things, which are
the ultimates, serve the successive ones as corresponding
Supports on which they rest.

9959-. For internal things rest upon externa! ones as
upon their Supports ; and the Supports are truths. Ex.

* Tliis is flistiiiguished by a capital S.

Support

107

Supposition

10441'-. Unless the flesh and bones were in the place
of bases or Supports, man could not subsist. Ex.

S. 51. Every word (in the sense of the letter) is a
contaiuant and Support. T.226. E. 1085-.

M. 332-. Unless the understanding can support it
by some leason . . .

T. 126. For God was then most present in His
inmosts, and supported Him.

D. 3605^. So that places and material things are the
Supports on which (the Spirits) stand.

3980. When good works were taken away, the
Supports on which they were standing were taken
away.

4690. Thus they would also take away from Heaven
its Support.

5815. They could serve the infernal crew as a
Support.

E. 219*, To support by the truths upon which the
Church is founded. Sig.

654^^. Suffulcire, occurs.

816*. As the Word in the letter is such, it is as it
were a Support for Heaven . . .

946. Fulcire occurs.

De Verbo 11. The Word, to which the sense of its
letter serves as a Support and basis. Ex.

5 M. 156. Through this New Church tlie Lord . . .
supports Heaven.

Support. Suffragari.
Suffrage. Sufragium.

W. 72«. Alerely natural lumen would not support
(this idea). But (the idea) that the Divine infills (all
space) it does support . . .

342-. These facts of experience support those who
say . . .

R. 121. Truths supporting and united to good. Sig.

. The suffrages were collected by means of

stones ... E. 147.

Supporter. Stator.

M. 90. The Creator and Supporter of the universe . . .
2382. 1.92.

Suppose. Autumare.
A. 981-. As I suppose.

1661*. The Lord could then svippose no otherwise.
1717^ He who supposes that . . .
2625-. He can suppose no otherwise.
4174. He supposes that it is of himself.
H. 340. Many may suppose that . . .
352-. They who in childhood had supposed . . .
482. Supposed they had been in faith.
T. 282. Who can suppose that . . .

Suppose. Putare.

A. 9301^ Whatever he supposes himself to under-
btand of himself is false.

D. 2969. They suppose Spirits to speak of them-
selves.

2985. They suppose that they live from themselves.

3025a. One who supposed that he could do good . . .
from himself.

3056. They supposed it to be a phantasy that . . .

Supposition. Suppositlo.

A. 322. Because of their suppositions about spirit.
D.1719.

369^. Thus in the very supposition they extinguish
charity.

448^, By their definitions and suppositions they
dejirive Spirits of every sense.

Supreme. See Highest.

Supreme sense. Sensus supremus.

See Inmost Sexse.

A. 99. In the supreme sense, it = the Lord Himself.
21871

2904. All things in the Word, in the supreme sense,
regard the Lord. 3393. 36606. 3712=. 74176.

3132^. In the supreme sense, it = the Divine marriage.

3245^. The internal sense concerning the Lord is the
supreme sense.

3393. The internal sense is representative of the
supreme sense.

3439. The Divine Itself is in the supreme sense of
the Word, because the Lord is there . . .

3451. The Word as to the supreme sense is the
Lord Himself . . .

3471. In the supreme sense it treats of how the Lord
made the Human with Himself Divine. . . 3939®-
3993*- 4402.

3712-. In so far as the Lord is the Word, it may be
said that . . . tlie supreme sense is represented by
Abraham.

3863. The sirpreme sense, the internal sense, and
the external sense, given. 3869. 3875. 3880. 3921.
3927- 3934- 3938- 3956. 3960. 3969- E-350- 35 1- 352-
354. 356. etc.

3954. In the supreme sense, it = the Divine love.

3966. In the supreme sense, it = Foresight.

4071. The supreme sense, which treats of the Lord,
is such that it appears divided in the sense of the letter,
but it is one in the supreme internal sense.

4212. In the supreme sense, it= conjunction through
good and truth in the Lord's Natural.

4279-. The supreme sense of the Word, in which the
Lord is treated of, is for the Third Heaven . . . Man is
such that the interior, and also the internal, and the
supreme sense, can be communicated to him ; for man
communicates with the three Heavens . . .

4302. In the supreme sense, in which the Lord is
treated of . . .

4402. As the things in the supreme sense are con-
cerning the Lord, and surpass the ideas of man's

Sure

108

Surpass

thought, for they are Divine, (we may illustrate this
by the regeneration of man). 6716'*. 6827.

[A.] 45706. For that which is rei)resented, in the
supreme sense, relates to Him.

5576^ In the supreme sense, it = the Divine good of
the Divine love for saving the human race.

568S-. Tlie "Word contains heavenly things, and, in
the supreme sense, Divine ones.

6343'- In the inmost and supreme sense, there is the
Divine marriage which is in the Lord, thus the Lord
Himself.

6827. In the whole Word, in its inmost or supreme
sense, it treats of the Lord alone, and of the glorification
of His Human ; but, as the inmost or supreme sense
transcends the human understanding, we may explain
the Word as to its internal sense . . .

71936. Therefore the things which are understood of
the Lord in the supreme sense, are understood of the
faithful in the relative internal sense.

7823. In the supreme sense, by 'the passover' is
represented the damnation of the unfaithful, and the
deliverance of the faithful by the Lord, when He had
been glorified . . .

8443. In the supreme sense it treats of the Lord
Himself; in which sense also there is the veriest Divine
truth.

8665. In the supreme sense, where Divine good and
truth Divine are treated of, there is consociation as to a
Divine celestial state.

8688. In the supreme sense, where it treats of the
Lord, there are Foresight and Providence.

9407". Therefore in the supreme sense of the Word,
it treats of the Lord alone, of His love. Providence, His
Kingdom in the Heavens and on earth, and especially
of tiie glorification of His Human. 9503^.

10076. 'Aram' = the good of innocence and charity
in the internal man ; and, in the supreme sense, the
same in the internal of the Lord's Human.

101786. For all things which in the internal senses
such things as are of the Church and Heaven, in the
supreme senses Divine thinf's.

D. 2539. In the supreme sense of the Word there is
the Lord Himself . . .

Sure. See under Certain.

Surface. Superficies.
Superficial. Superfidalis.

A. 7643'*. 'The boundary,' and 'the 8urfaee' = the
extremes and the ultimates in which interior things are
terminated. 111. 7644. 7687.

W. 4136. This something adhered to every love as a
surface, and by it the love shines out of the surface.
M. 380. See Sun, here.

388. It is then like what is superficial, with nothing
within.

E. 595'-^. This may be illustrated by the idea of a
eurface . . .

Surpass. Superare.
See ExcKKi).
A. 2249''. They surpass all apprehension.

Surpassing. Egregius. T.459".

Surround. See CowPAZS-ambire.

Surround. Circumdngere.

H. 118. The Moon appears surrounded with a number
of smallei moons.

W. 158. Each and all things (of the Earth) are sur-
rounded with spiritual things . . .

T. 475. The material body with which he is sur-
rounded.

Surround. Circumfundere.

Surrounding, A. Cinumfusio.

A. 7313". They who are in infestations are surrounded
by falsities . . .

8137^. A surrounding by waters as of the sea. . . For
at His presence they are surrounded \)^ their own evils
and falsities, 8188. 8223. 8299.

H. 17. There are spiritual spheres of life, which . . .
surround them . . .

P. 296'^. As sound . . . spreads itself around in the
air . . .

Surround. CircuinsHpare.

A. 59-. I have been surrounded by evil Spirits, some-
times by thousands of them.

4750. When sent to others (the celestial Angels) are
surrounded by other Angels . . .

H. 49(b). A spiritual sphere surrounds everyone.
Refs. E. 1076^.

52. When the Lord appears in the midst of the Angels,
He does not appear surrounded b}' many . . .

W. 291-. The things which emane from him sur-
round him.

293. This is universal : that each thing is surroiinded
by something like that which is within it . . .

P. 303. See Delight, here.

M. 171-. This sphere surrounds a man . . . thinly
behind, but densely on the Ijreast. 224.

Survey. See '^y.k^n^^-lustrare.

Survey. Cofitemplari. D.Wis.vii.i.

Survey. Perlustrare. T.469-.

Susceptible. SusceptibUis.
Susceptibility. Susceptlbilitas.

A. 1573'. The Divine is not susceptible of evil.

81 14. They were susceptible of receiving a state of
still more interior happiness.

M. 189. These forms. . . are vital, and thus suscep-
tible.

D. 987. The susceptibility of this idea is varied
according to the faculties of the Spirit.

Suspect

109

Sustain

1275. He was susceptible of uo reasun.

1478. Soulp, after the death of the body, are
susceptible of many things in each idea . . . This
susceptibility increases . . .

1479. But the Angels are so susceptible tliat it can
never be expressed . . .

Suspect. Suspicari.

Suspicion. Suspicio.

Suspicious. Suspiciosus.

A. 817. This gave rise to a suspicion that he had
coniniitted some murder in tlie life of the body.
D. 1260.

S21. So that no one could suspect them . . . D. 1491.

S27. So that the husband has no suspicion. D.4082.

4050*. They who belong to this pro^ance (of the
infundibulum of the brain) are prone to suspicions,
impatient, etc. D.915.

M. 357. An unjust jealousy exists with those who
are suspicious by nature . . .

374. A suspicious fancy, if long fed, introduces the
mind into Societies of like Spirits. . . A failing of the
manly powers . . . causes that the mind cannot be
elevated from its suspicious [fancies]. Ex.

D. 991. (The renal Spirits) began, in their usual
way, to suspect evils of them . . .

1761^. So that there should be no suspicion that it
was from them.

2643. Of whom men had never suspected such a
thing (while they were in the body). 2883.

3927. A child came . . . whom I could not sus-
pect . . .

4I94>^. Whom I could not suspect of such a thing.
Suspend. See Hang.
Sustain. Sustentare.

Sustentation. Susteiitatio.

Support. Sustentaculum.
See ENDTJRE-SJ<s<i?iere.

A. 1460^. (The food with which the life of good
Spirits and Angels is sustained.)

1695. With this food evil Spirits are sustained.

2698. Sustentation thence. Sig. and Ex.

3812®. Truth is the support of good, as the bones are
of the flesh.

5490. That he would sustain the truths which they
had. Sig. and Ex.

5915. 'There will I sustain thee' (Geu.xlv. ii) = a
continual influx of spiritual life. . . Sustentation, in
the spiritual sense, is nothing else than an influx of
good and truth through Heaven from the Lord ; from
this are the Angels sustained, and from this is the soul
of man sustained. To this sustentation corresponds
the sustentation of the external man by food and drink.

5953. Sustentation by good and truth meanwhile.
Sig.

6078. ' Pasture ' = that which sustains the spiritual
life . . . (for) scientifics and truths sustain the soul of
man. ^,111.

. (In this case) scientifics do indeed sustain the

interior life of man, but his natural and not his spiritual
life.

6106. 'Joseph sustained his father and his brethren
. . . with bread' (Gen. xlvii. 12)= from the Internal
Celestial a continual influx of good . . .

61 14. That they were sustained by it. Sig.

61 18. As to the sustentation of the spiritual life.
Sig. 6121.

6128. Sustentation by means of the influx of good
from the Internal. Sig. and Ex.

6 1 38. The efl'ect of repeated desolations and sustenta-
tions.

6576. 'I will sustain you and your infants' (Gen.l.
2i)=that they should live through the Internal. . .
by means of the truth which is of the understanding
and of the good which is of the will ; for 'to sustain ' =
the influx of good and truth.

7981. That they had with them no other sustenta-
tion from truth and good. Sig. and Ex.

8562. He who is in spiritual life desires the sustenta-
tion of it by . . . the goods and truths of faith . . .

8612. 'They stayed up his hands' (Ex.xvii.i2) = the
sustentation of the power of combating truth.

8851. Lest their numbers should increase beyond
what that Earth can support.

9327". They who ascribe to nature the origin and
maintenance of all things.

9424. For truths from the Word, from which is
doctrine, support the Word. Sig. and Ex.

9634. The good which supports that Heaven. Sig.
and Ex. 9641.

9643. Plenary sustentation by means of truth. Sig.
and Ex.

9659. Sustentation in every way by good, and by
means of truth from good. Sig. and Ex.

9674. The good of merit . . . conjoining and support-
ing. Sig. and Ex.

. ' Pillars '= sustentation. 9689.

9689. The sustentation of the uniting medium, as-
much as is re([uired, by means of the good of merit . . .
Sig. and Ex.

9747. The goods of truth supporting fully. Sig. and
Ex.

9748. Truths from good also supporting fully. Sig.
9757. The goods and derivative truths also support-
ing as much as is required for uses. Sig. and Ex.

9768. All the good which supports Heaven. Sig.
and Ex.

The mode of conjunction [with] the things
which sustain in the extremes. Sig. and Ex.

9887. Thus the sustentation of Heaven . . . Sig.

P. 3-. For sustentation is perpetual creation,
£.12156.

Sutler

110

Swallow

R. 343. The Angels tlieu have no support and
foundation.

468. The Lord's Divine Natural as to the Divine
love, which sustains all things. Sig. and Ex.

. 'A 2)illar' = support.

M. 391. That the sphere of the love of infants is the
sphere of the protection and sustentation of those who
cannot protect and sustain themselves. Ex.

I. 9*. The origin and sustentation of sjjiritual things
is from a Sun which is jiure love . . . and the origin
and sustentation of natural things is a sun which is
pure fire.

E. 219. 'A pillar ' = Divine truth supporting.

386. The spiritual life needs nourishment and sus-
tentation just as does the natural life . . .

597. The Divine truth, or the Word, in ultimates,
sustaining the interior tilings therein. Sig. and Ex.

. Exactly as pillars sustain a house, or feet the

body.

816^. Therefore the Word in the letter may be called
the support of Heaven.

850^1. The Salvation of the faithful thereby is meant
by, 'His supporting us out of Zion' (Ps.xx.2).

1085". Thus the sense of the letter of our Word, is
the 'basis, B\i]p'port-sustc7itaculu7n, and support-;?r»i,(7 -
mentum-o^ the wisdom of the Angels . . .

Sutler. Lixa. R.655^.

Suture. Sutura. D.409S.

Sverin. Sverin. D.4538.

Swab. Swab. D.4701. 4835.

D.Min.4627. 4737.
Swaddling-clothes, hicunahda.

Swallow. Deglutire.

A. 7299. 'Aaron's rod swallowed their rods' (Ex.vii.
12) = that power was taken away from them.

8325^. In the other life there a[ipear two statues . . ,
which swallow those who think about what the Divine
was doing from eternity. . . The swallowing represents
that man is not able to extricate himself fiom thinking
from space and time ... T.31^. D.3481.

99955. 'Strangers who swallow' (Hos.viii. 7) = falsities
from evil whicli consume.

R. 564. 'The earth swallowed the flood that the
dragon cast out of his mouth' (Rev.xii. 16). 'To
swallow':^ to cause to come to nothing. E.764.

4842. 5042

T.378.

D. 5061. Where they are swallowed as by wolves.
5140. In a certain Hell under the feet, they were

lamenting because by phantasies tliey were swallowing
them, and casting them up . . .

5161^. They were tlien all swallowed up in a gulf.

5698. The mountain opened and swallowed them.

E. 714"- The dispersion of all truth, and tiie con-
sequent destruction of all good, is signified bv, 'he hath

made me an empty vessel, he hath swallowed me as a
whale . . .' (Jer.li.34).

Swallow^. Hiriindo.

D. 3340'^'. Animals have a sphere of the seasons, for
flying far away, as geese, and swallows.

E. 391^^. It is said 'the bird hath found a house,
and the swallow a nest for herself (Ps.lxxxiv.3) because
' bird ' = spiritual truth, and 'swallow' natural truth,
by means of which there is worship.

Swallow^. Inghitire.
Maw. Inghivies.

A. 5566^. (His mouth was) a maw in which there
stood up teeth in a row.

M. 79-. Three-headed dogs seen, all with a horrible
maw.

D. 4265. He had cords which he stretched forth,
and swallowed . . .

4573^. The Hell there is like a maw with gullets
whicli are extensible ; and, as soon as they came, it
extended its maw by bending and forming it in the
form of labyrinths, into which they threw themselves,
'and it swallowed-Mij/wrg'jtow^-them, and thus thrust
tliem deep down under the earth there.

D. Min. 4700. It appeared as if he had swallowed
them.

Swallow. Ifigiirgitare.

D. 4573- See Hwx'LiAsw-iuglidire, here.

4581^. They were swallowed as soon as they arrived ;
and those who had been in that Hell were also swal-
lowed.

Under Absorb.
Swammerdam.

Swallow^ up.

Swammerdam. Szvammerdam. W.3512.

T-SSS^

Swan. Cvgnus.

M. 270". I saw two swans flying towards the north
. . . The two swans bent their course from the north
to the east ... I saw the swans fly into the palace,
through the ojien windows in the lowest row. . . The
lowest part of the palace, into which the swans betook
themselves, represented the lowest region of the mind,
where dwells conjugial love in the love of what is just
and right with their knowledge. . . The ])air of swans
also = the conjugial love of tlie lowest region.

D. 394. There are others who are consociated around
a great swan, or a swan with a neck stretched up to a
great height, and who follow it. Such a phantasy
reigns with tiiose who in the life of the body seem to
tiiemselves learned.

Sw^an. 0/or.

M. I55a^ There then appeared through the window
a swan standing on the branch of a fig-tree, and it
expanded its wings, and flew away ; on seeing which
the husbands said, This is a sign for silence about
conjugial love.

T. 600. Compared to a swan swimming in the middle

Swarm

111

S-wrear

of the sea, wliich cannot reach the shore and build a
iifst, so that the eggs she lays she drops in the water,
where they are devoured by fishes.

815. Nations which are not free are like swans in a
river.

Swarm. Examen. \V.355.

Swear. Juran.

Swearer. Jurator.

Oath.. Juramentum.

See Beersheba.

A. 1770^. They wanted to confirm this by an oath,
but it was not permitted. 3474^. D.2061®.

2720-. 'Swear unto me here by God' (Gen.xxi.23) =
afhrmation.

". 'They sware both of them' (ver.3i) = from

conjunction.

2723. 'An oath' = conjunction.

2842. ' By ]\I yself have I sworn, saith Jehovah ' (Gen.
xxii. 16) = irrevocable confirmation from the Divine. . .
His confirming it as it were by an oath, as here and
elsewhere in the Word, is not that it may be more true,
but because it is said to such as do not receive truth
Divine unless it is so confirmed . . . Everyone may
know that the Lord never confirms anything by an
oath ; but when the Divine truth, and its confirmation,
passes down to a man of such a nature, it is turned
into the semblance of an oath.

-. That 'to swear,' where it is predicated of

Jehovah, = to confirm with a man who is of such a
nature. 111.

. The like is the case with a covenant as with an

oath. Ill,

^ 'To make a covenant' regards the Divine

good ; 'to swear,' the Divine truth. 3375.

®. From this it is evident that they were per-
mitted to swear by the name of Jehovah, or by
Jehovah ; but it is also evident that it was nothing
but a representative of the confirmation of the internal
man.

. But internal men, that is, those who have

conscience, have no need to confirm anything by an
oath ... To them, oaths are a cause of shame. They
can indeed say with some asseveration that a thing is
so, and can also confirm the Truth by reasons ; but
to swear that it is so, they cannot. They have an
internal bond, by which they are bound, namely, that
of conscience. To sujieradd to this an external bond,
which is an oath, is like imputing to them that they
are not upright in heart. The internal man is such
that he loves to speak and act from freedom, and not
from compulsion . . . On this account they who have
conscience do not swear ; still less do they who have a
perception of good and truth, that is, celestial men.
These do not even confirm ... by reasons ; but only
saj' that a thing is so, or is not so ; and therefore they
are still further removed from [taking] an oath.

^''. For these reasons, and because oaths were

a,mong the representatives which were to be abrogated,
the Lord taught that we are to 'swear not at all' (ilatt.
V. 33-37). By these words is meant that one should

not swear at all by Jehovah, nor by anything which
belongs to Jehovah or the Lord. 9i66-,Ex.

3037. ''VVho spake to me, and who sware to me,
saying' (Gen. xxiv. 7) = from which was His Divine
willing and understanding. . . 'To swear' = confirma-
tion from the Divine ; (which) is predicated of truths,
which are of the understanding. "When it is said of
Jehovah that He 'speaks,' it is meant that He wills . . .
and when it is said that He 'swears,' it is meant that
He understands it to be true. Thus by 'to swear'
is signified to understand, when it is predicated of
Jehovah.

3329. 'Swear to me as this day, and he sware to
him' (Gen.xxv.33) = confirmation ... as to time.

3375. 'I will establish the oath which 1 sware to
Abraham thy father' (Gen.xxvi.3) = confirmation.

^. By the confirmation, here, which is signified

by 'the oath,' is meant the conjunction of the Lord
with those who are in His Kingdom ; for an oath is
the confirmation of a covenant ; and by a covenant is
signified conjunction.

3459. 'They sware a man to his brother' (Ex.xxvi.
31)=: confirmation with those who are in the good of
truth ; for 'to swear,' or 'an oath, ' = confirmation.

-. As this is so, it is not said that they made a

covenant with Isaac ; but that 'they sware a man to
his brother' ; for 'a covenant' is predicated of good,
which is of love and charity ; but 'an oath,' of truth,
which is of faith.

4208. 'Jacob sware by the Dread of his father Isaac'
(Gen.xxxi.53) = confirmation from the Divine Human.
. . . That oaths were made by the Divine Human of the
Lord. Ref.

6186. 'He said, swear to me' (Gen.xlvii.3i) = that it
may be irrevocable; for 'to swear '= irrevocable con-
firmation. 6187.

6589-. Therefore to 'swear to give the Land to them'
(Gen.l.2) = to confirm that they should come to the
state of the Church in which the Ancients had been.
Ex.

3_ "po swear' = to confirm from the Divine. Refs.

8055. 'Which He sware to thy fathers to give thee'
(Ex.xiii. 5) = which had been promised by the Divine to
those who are in good and truth. 'To swear,' when
by Jeliovah, = irrevocable confirmation by the Divine.
Hence "to swear to give'=a promise.

9166. 'The oath of Jehovah shall be between those
two' (Ex.xxii. ii)=a searching into by means of truths
from the Word concerning each and all of these things ;
for 'an oath ' = confirmation by means of truths. Hence
'the oath of Jehovah ' = by means of truths from the
Word ; for therein are the truths of Jehovah, or truths
Divine.

*. The reason why, among the Israelitish and

Jewish nation, it was allowable to swear by Jehovah,
was that they were not internal but external men . . .
When the confirmation of truth falls into the external
man separated from the internal, it is effected by means
of an oath : it is otherwise when it falls into the external
man through the internal ; for in the internal man truth

Swear

112

Swear

appears in its own liglit ; whereas in the external with-
out the internal truth appears in darkness.

[A. 9166]. The passage 'Swear not at all . . . neither by
heaven . . . nor by the earth . . . neither by Jerusalem
. . . neither shalt thou swear by thy head,' involves
that truths Divine are to be confirmed by the Lord, and
not by man ; which is done when men are internal and
not external ; for external men confirm these things by
oaths, but internal men by reasons ; and those who are
still more interior men do not confirm them, but merely
say that it is so or is not so. 9942^^

■*. 'To swear by heaven '=; by the Divine truth,

thus by the Lord there . . .

^ ' To swear by the earth ' = by the Church, thus

by the Divine truth there . . .

®. 'To swear by Jerusalem ' = by the truth of

doctrine from the Word . . .

''. 'To swear by one's head ' = by the truth which

the man himself believes to be true, and which he makes
to be of his faith . . .

9188^. 'Those who swear to what is false' (Mai. iii. 5)
= those who confirm falsities.

'.Tehovali hath sworn and will not repent*
(Ps.cx.4)= what is firm and certain.

10443. 'To whom Thou hast sworn in Th^'self (Ex.
xxxii. 13) — confirmation from the Divine ; for 'to swear,'
when predicated of the Lord, = irrevocable confirmation
from the Divine.

10527. 'Which I have sworn to Abraham, Isaac, and
Jacob, to thy seed will I give it' (Ex.xxxiii. i) = promised
to those who, from the Lord, are in the good of love and
the truths of faith ; for 'to swear,' when by Jehovah, =
confirmation from the Divine in the internal man, thus
also a promise from the Divine ; for that which has been
promised by the Divine has also been confirmed.

R. 474. 'The Angel . . . lifted up his hand unto
heaven, and sware by Him that liveth for ever and
ever' (Rev.x.5) = attestation and testification of the Loid
by Himself. . . 'To swear ' = testification.

^ That Jehovah swears, that is, testifies, by

Himself. HI.

. That Jehovah, that is, the Lord, 'has sworn

by Himself = that the Divine truth bears witness . . .
(which) testifies from itself, and by itself.

. The reason it is said that 'Jehovah swore,' is

that the Church instituted with the sons of Israel was a
representative one, and hence the conjunction of the
Lord with the Church was represented by a covenant,
such as is made between two who swear to their com-
pact . . . and, as an oath was a part of a covenant, it
is said that 'Jehovah sware ' ; by which, however, is
not meant that He sware ; but that the Divine truth
attests it.

^. That an oath was a part of a covenant. 111.

. As a covenant was representative of the con-
junction of the Lord with the Church, and, reciprocally,
of the Clmrch with the Lord ; and as an oath was a part
of a covenant, and was to be sworn from the truth in
itself, and thus also by it, it was permitted the sons of
Israel to swear by Jehovah, and thus by the Divine
truth. 111.

". But after the representatives of the Church

had been abrogated, the use of oaths in covenants was
also abrogated by the Lord. 111.

T. 297. 'To take the name of Jehovah God in vain"
= the abuse of it . , . also in oaths without cause . . ,
But to swear by God and His holiness, the Word, and
the Gospel, in coronations, in augurations into the
priesthood, and in initiations into fidelity, is not to
take the name of God in vain, unless the swearer after-
wards casts aside his promises as vain.

642. The decrees of councils, etc. to which the:
Reformed make oath.

Ad. 3/ 1 1 28. See SwEDENBORG, here.

E. 205^. 'An oath from Jehovah ' = irrevocable con-
firmation from the Divine.

391'^. 'Thatswear to Jehovah of armies' (Is.xix.i8) =
which confess the Lord.

340-*. 'He that sweareth in the earth sliall swear by
the God of truth' (Is.lxv. 16). 'To swear' = to instruct
one's self in Divine goods, and to apply them to life.
The reason this is signified by 'to swear,' is that 'an
oath,' in the internal sense, = confirmation in one's self
and conviction that it is so, and this is effected from
good by means of truths . . . '^.

455". 'Every tongue shall swear' (Is.xlv.23) = that
all will confess tlie Lord who are in good from religion ;
'to swear' — to confess, and 'tongue,' religion accoi'ding
to wliicJi one lives.

608. 'And sware by Him that liveth for ever and
ever ' = the Truth from His Divine. For 'to swear' =
asseveration and confirmation, and, when predicated of
the Lord, that it is the Truth. . . For oaths are made
solely by those who are not interiorly in the Truth
itself, that is, by those who are not interior but only
exterior men ; consequently, they are never made by
the Angels, still less by the Lord. But the reason that
it is said in the Word that He 'swears,' and that the
Israelites were allowed to swear by God, is that they
were merely exterior men ; and because the asseveration
and confirmation of the internal man, when it falls into
the external man, falls into swearing. 111. ^,111.

^. That 'to swear,' when by Jehovah, = confirma-
tion from Himself, or from His Divine. 111.

■*. The Lord never swears . . . but when the

Divine Truth wills to have anything confirmed before
men, that confirmation, in its descent into the natural
sphere, falls into an oath or into the form of an oath
such as is used in the world. 111.

". As the Ancients were allowed to swear by

Jehovah God, it follows that it was an enormous evil ta
swear falsely. 111.

**. (Thus) the Ancients, who were in the repre-
sentatives and significatives of the Church, were allowed,
to swear by Jehovah God, in order to bear witness to
the Truth, and tlius by that oath it was signified that
they thought what is true and willed what is good.
Especially was this allowed to the sons of Jacob ... for
merely natural men want to have the Truth confirmed
and witnessed to by oaths ; whei'eas internal or spiritual
men do not want this ; nay, they are averse to oaths,
and shudder at them, especially those in which God and

Sweat

113

Sweden

the holy things of Heaven and the Church are appealed
to : and are content to say, and to have it said, that a
thing is true.

9. As to swear is not of the internal or spiritual

man, and as the Lord, when He came into the world,
taught men to be internal or spiritual ... He forbade
swearing by God and by the holy things of Heaven and
tlie Church. Sig. and Ex. ^^Ex.

684"^. 'I have made a covenant with My chosen, I
have sworn to David My servant' (Ps.lxxxix.3) = the
nnition of His Divine with His Human. 'To make a
covenant ' = to be united ; and 'to swear ' = to confirm
the union. 701^.

^*. 'Once have I sworn by My holiness, I will

not lie unto David' (ver. 25) = eternal confirmation, be-
cause from the Divine, concerning the Lord, and con-
cerning the union of the Divine of His Human with the
Divine Itself.

"". 'Who sware unto Jehovah, and vowed unto

the Mighty One of Jacob' (Ps.cxxxii.2) = irrevocable
asseveration before the Lord . . .

696''. 'To swear in His name' (Deut.x.2o)involves the
good of worship ... for by this it is confirmed that it
sliall be done. ( = to confirm by life. ^".)

750"'. Jehovah is said 'to swear by His soul' (Jer.li.
14 ; Amosvi.8) when He confirms by His Divine truth ;
for 'to swear' = to confirm ; and 'the soul of Jehovah,'
the Divine truth.

Sweat. Sudor.
Sweat, To. Sudare.

See NAi'KiN-SMf?arfjM«.

A. 276. 'To eat bread in the sweat of the counten-
ance' (Gen.iii. i9) = to be averse to what is celestial.

1573^' 'So that His sweats were like drops of blood'
{ Luke xxii. 44). 1787^

5386. r>y which the perspiration-sMrfo?-es ... is ex-
creted.

6326^. The world should not. . . thus sweat in the dust.

9959*. That they were 'not to be girded with sweat'
(E/:ek.xliv. i8) = that the holy things of worship were
not to be commingled with the proprium of man ; for
' sweat ' = the proprium of man . . .

W. 394. Many in the learned world have sweated in
the inquiry concerning the soul . . . Therefore they have
sweated in the in(juiry concerning the operation of the
soul into the body.

R. Pref. Many have sweated in the exposition of the
Apocalypse.

T. 112^. They replied . . . We have sweated over the
article concerning justification bj"^ faith alone.

D. 364. The perspirations (of Spirits) are as actual
as they are in the body.

3720. Such possess the excreraentitious lacunae of the
perspiration.

Sweden. Sueda. Suionia.
Swede. Sneais.
Swedish. Suecamis.

J. 48. The Swedes (at the Last Judgment) were
stationed towards the west.

VOL. VI.

C. J. 20. (Of the Reformed in the World of Spirits]
the Swedes are at the west and north.

Life 4. The Exhortation which is read before the
people in the places of worship in Sweden, etc.

P. 2<^'^\ In Sweden, where the religion of faith alone
has been received, it is also plainly taught that faith
separated from charity, or without good works, has no
existence. This is found in a certain Memorial Appendix
which is inserted in all their psalm-books, called Hind-
rances or Stumbling-blocks of the Impenitent. Quoted.

R. 484. He said that all the books around him treated
.of justifying faith ; those from Sweden and Denmark
profoundly (and all the rest still more profoundly).

M. Title. By Emanuel Swedeuborg, a Swede.

112. (Opinions of the Swedes concerning the origin
of conjugial love and its potency.)

521*. The satyrs said that they were from various
kingdoms ; and they mentioned Sweden, etc.

Ad. 10036. When I was on my journey into Sweden.

475-

D. 1879. In sleep it was represented to me that 1
was ... in Sweden, when yet I knew that I was in
Amsterdam . . .

3030. They who have introduced the doctrines of faith
for the sake of self ... as in Sweden, England, etc.

5034. On the Swedish cities ; the Last Judgment ;
and the Swedish nation. See Last Judgment, here.
5035- 5036- 5038. 5039- 5041. 5042. 5052- 5053- 5396.

5037. As regards the Swedish nation in general, it is
among the wicked nations. Goods are adulterated among
them, and also truths ; for they think inwardly in them-
selves more than other nations do at this day, because
they are in freedom as compared with former times when
they were under an absolute government. The interiors
burst forth and appear more quickly in the other life
than formerly. Formerly, indeed, they were also
ambitious, but more inwardly. The fear of the king
and of his Power then restrained them, and kept the
fire of their love as it were under the ashes . . . The
Swedish nation, for the most part, have no care for
civil good, nor civil truth, which are of the law and thus
of morals ; but, in so far as they can, they adulterate
the good of the law and its truth. They care nothing,
moreover, for the good and truth of religion ; and there-
fore they only profess them with the mouth, and say
they are Christians. But they are nothing less ; for civil
good and civil truth are the fundamental of religion . . .

5043. The Swedish nation is the worst in Europe
except the Italian and the Russian ; for they think in-
teriorly, and not in externals . . . Above all others they
are able to show an external sincerity, insomuch that in
the other life they are able, by that external sincerity,
to di'ceive whomsoever they will. They think more
inwardly in themselves than others, but this does not
appear in externals. It has been found that interiorly
they nurse hatreds, the revenge of hatred, and cruelty,
and . . . the cunning of hatred or revenge, even to the
destruction of others . . . Tliey do all things for their
friends, and accept those only who favour them, their

Swedenborsr

114

Swedenborof

reimtation, honour, and gain, and they do not look to
what is honourable, sincere, just. Christian good, and
the derivative good intentions . . . Against those who
do not favour them . . . they nurse deadly hatred.
(Their character in tlie other life described.) 5044.

[D.] 5046. In that nation, more than in others, there
is the love of exercising dominion ; some for the sake of
honour, some for that of gain ; for they are not wealthy,
like other nations, and therefore nearly all seek public
employments ; and, as they have interior thoughts, in
tlie otlier life the}^ devise arts which are pre-eminently
wicked ... in order to be eminent above others, and to
injure them. (Continued under Last Judgment.)

5395. The Swedes appear at the north and west, in
the middle. J.(Post.)2.

5461. On the Swedes of the equestrian order ; and on
others of the Swedish nation.

. There appeared certain , . . who had been in

the equestrian ordtr in Sweden ; and I heard the Angels
saying about them that they who are such have changed
from the nature which they had formerly, in that they
think solely about themselves, their own dignity, and
their pre-eminence over others ; thus that they deter-
mine all their thoughts upon themselves . . . while
previously that nation was not of such a character.
They did not think about themselves from externals,
but from internals. So that they have now, by such
means, become external men. They said that they
deserve, more than others, to be over others, and there-
fore offices had been given them. But when they were
in a certain senate, and began to deliberate about solid
niattei's, it was then perceived by the Angels that they
were not able to speuk from interior things, and see
Things within themselves, and to discriminate from
judgment what is good and evil ; but merely to speak
from tlie memory, and thus not to judge Things except
from their good pleasure ; and this because they were
now in such a Babel. (Their lot there.)

5462. Many Swedes who are of good family are of
such a character (des.), because they almost all ailect
dignities, and also titles . . . and, as they are now be-
coming external or sensuous men, they are more so than
they were formerly.

5464^. There were some such (des.) of the Swedish
nation, whose study it had been thus to reduce the
thoughts of other Spirits, and thus to lead them . . .
They were in the western ([uarter.

5469**. Some of those who were in this mountain were
from the Swedish nation.

5791a. See England, here.

5799. I saw . . . Frederick king of Sweden . . .

5979. Sweden- Sivcden, mentioned.

Inv. 24. The Lord stirred up Sweden, etc. to receive
(tlie Refi'rmation).

Swedenborg.* Sivedenborg.

Hist. Crea. Gen.i.26. (Statements illustrating the

' This article contains all that Swedeuborg has said in the
Writings about himself. As Swedenborg is himsell' the speaker,
it is evident that the name Swedenborg could not occur in the
writings exeept very rarely ; but the Compiler has followed his
usual rule in the case of this article also, which is to insert all

progress of Swedenborg in relation to the idea of God.)
Ad. 4. 26. 503. 504. 515. 627. 3/53. 3/2170. 3/2171.
3/2347- 3/3744- D.169. 274. 342.

Gen.iii.i. (page 15). (Swedenborg here speaks of
himself as having been introduced into Heaven, and as
conversing with Spirits, having become as it were a
Spirit himself.)

Ad. 317. These things were written [by me] in the
presence of the saints, who were confessing their
iniquity. 475.

459. These things were told rae, as far as the meaning
of the words is concerned, and were almost expressed
by words, even by little children, who were then with
me, and also spoke through my month. They also
directed my very hand.

475. I sacredly attest that I have been intromitted
into the Kingdom of God by the Messiah Himself, Jesus
of Nazareth, and have there spoken with heavenly
Genii, with Spirits, with the deail who have risen again,
yea with those who called themselves Abraham, Isaac,
Jacob, Esau, Rebecca, Moses, Aaron, and the Apostles,
especially Paul , and James ; and this now through a period
of eight months, almost continually, except during the
journey from London to Sweden ; and continuallj'' while
these things were written by me which are now made
public. Yea, they themselves, or their angels, and
many others, most accurately introduced the ipsissima
verba. . . It is granted me to add this only : that in a
certain manner I have been intromitted into Heaven
itself, not merely as to the mind, but also as it Avere
with the whole body, or with the sense in the body,
and that too when I was quite awake.

. What has been written about myself I am not

yet able so to confirm that I can call God to witness
concerning it, for I cannot know whether every single
word of the description is such and so accurate as to
be quite identical. Wherefore, at some other time,
God deeming it worthy, it may be amended, and indeed
so that then I may quite seem to myself to speak things
true.

541. The Kingdom of God was first shown me in
the repose of sleep, but afterwards sometimes in the
middle of the day, or in a time of wakefulness, so that
I perceived it most clearly with the very sense itself.
That is to say, how Angels from Jehovah the Only
Begotten Son of God descended and ascended as by a
ladder and by means of voices oft repeated, conveyed a
voice from on high even to my ear. Also how in-
numerable heavenly Spirits, and also among them the
saints who are dead, were so consociated together as to
form one body, and thus as it were one man : and how
tliey flowed in unanimously, so that not the least
discordance could be felt, and this to the very sense,
as clearly as objects are wont to do to the outward
sense, and indeed with a clear voice and dictate, as

that is said about any person or thins, where a pronoun or its
equivalent is used in the Original Works to introduce a statement.
As to the order in which these Works are quoted in this article,
see the Introduction, p. viii.

For Swedenborg's account of his spiritual experience in 1743,
and 1744, see Docu. vol. 2, pages 148 to 219. And with regard to
the exact date of the opening of his spiritual sight, sec Uocu.
vol. 2, pages 1118 to 1127.

Swedenborg

115

S^vedenborg

from one [person], to tliis ulfect: tliat this is an effigy
of the Kingdom of God itself. The sweetness and bliss
Howing thence was so great that it cannot be expressed
in words. For it decjily penetrated in an unspeakable
■way the fibres and inmost marrow, and att'ected them.
Of His infinite mercy and grace to me His servant the
most unworthj' of all, the ^lessiah has given to feel
manifestly the above named effigy at various times, and
so frequently within the space of two years, the
heavenly sweetnesses and happinesses, that I pass over
enumerating the occasions. Wlrerefore I am not able-
to refrain fiom bearing witness to it.

943. I am al)le to asseverate by God that I have
experienced so sensibly the government of the mind
through Spirits, that I suppose it would scarcely be
jiossible to feel it more sensibly, and this now for the
spiice of almost eight months, within which, by the
Divine grace of the Messiah, my mind has been governed
through Spirits of His Heaven, with whom I have
daily si)oken almost continually during that period.
The}' Howed at the time into my mind to the life with
spiritual light, and also with the ideas themselves,
with every single j)article of thought, and with the
living words themselves, but which no one jirestnt was
able to hear. So that I was not able to think anything,
not even one atom, that did not thus sensibly inflow,
and therefore could not produce one single idea by my
own effort, unless it had been left to me that it should
appear so. Meanwhile I lived among my friends in
my own country for five months, and with all others
in society just as before, no one observing the fact that
there was such heavenly intercourse going on.

-. In the same way as they inflowed into the

understanding, did they also inflow into the will, and
into the very actions, so that I was led altogether as
a mere passive power wheresoever it was pleasing :
througli ways, streets, to an inn, and round about.
They thus sensibly ruled the very movements of the
feet, arras, head, eyes, and joints of the body, during \
the conversations, according to the bidding of the j
Messiah Himself. So that the Spirits of His Heaven, !
who according to their own confession, are themselves j
ruled as ]iassive powers by the Messiah, wondered that ;
I strayed scarcely one step out of the way. It was just ■
as when a person is impelled by a manifest and sensible
etlbrt. By all which, through the Divine grace of the
Messiah, I have had the clearest experimental proof,
that all hmnan thought, will, and action are directed
determinately by the Messiah alone. 1147.

. See whether it is allowable to insert these

tilings when the time comes for printing. 317. 1511.
1526. 3/614.

967. (Swedenborg refers to his spu-itual experience.)
1 144. 1215. 1269. 1396. 2/357. 2/514. 2/687. 2/2055.

9S6. These things were told me by those who are in
the Heaven of the Messiah Himself.

1003. I am able to attest that, of the pure mercy and
grace of the Messiah, I have now lived among those
who are in Heaven for a space of eight months just as
among my familiars here on earth, and this almost con-
tinually, . . . namely, from the middle of April 1745, ^o
the 29th of January, or the 9th of February, 1746,

except one month during which I was on my journey
into Sweden, where I arrived on the 19th day of August,
old style.

1 149. Heavenly Spirits have so ruled tlie actions of
the whole body that I went wherever they willed. So
sensibly [did they do it] that, without resistance and
will, I did not go in a contrary direction. They ruled
the steps, every one of them, every portion of a step, all
the other movements of the body, of the hands, fingers,
arms, eyes, head, just at pleasure as though it were
they themselves who were actuating my body. It was
indeed left to me to withstand them and to turn myself
from their leading into another dii-ection, but this was
because assistance was given by the Messiah. . . I have
sometimes experienced this throughout a whole day,
during conversations about this very thing.

1 1 50. Nay, I have also written whole pages, and the
Siiirits themselves did not dictate the words, but alto-
gether led my hand, and thus wrote themselves.

1215. (Swedenborg encounters various Spirits whom
he calls) Peter, 2/1433; Jacoli, 1511. 1526; Abraham
and Isaac, 1527. 1528 ; Solomon, 2/1434. 3/5225.
3/5226; Moses, 2/1676. 2/1865. 3/7612; Abraham,
3/3765-

1 35 1. Jacob saw Angels with his eyes opened . . .
2. They appear in another way also : when one is
awake, and the internal senses have been as it were
removed from the external. The repi'esentations are
then also clear and distinct, but not as they were to
Jacob, Abraham, and others. 3. It is quite different,
however, in the state very near to wakefulness, such
that the man himself does not believe otherwise than
that he is awake ; when yet it is not a real state of
wakefulness. In this state [the Angels] appear as
clearly as in the daytime, unless they are representa-
tions of things which are then exhibited to view in place
of those [Angels], of the kind which often appeared to
the prophets, as to Ezekiel, etc. 4. Apparitions with
closed eyes in a state of wakefulness, but yet as clear as
in broad daylight. 5. Lastly, there are di-eams.

1353. That apparitions of the second, third, fourth,
and fifth kinds, enumerated above, have taken place
with me ; those of the second kind often ; those of the
third sometimes ; those of the fourth very frequently
indeed, and to the very life, as in broad daylight ; and
that the fifth kind have occurred to me for some years,
I am able sacredly to asseverate. [All these took place]
in order that I might become acquainted with appari-
tions, and thus with inspirations, through the Angels
of the Messiah. So that I pass over the rest ; and only
mention apparitions before the sight.

1409. Thus are the very words inspired by the
Messiah, so that they are compelled to say what thej'
ought, and not what they will. This has also some-
times happened to me, through the Divine mercy of the
Messiah : that I ought to say words which contained
truths which were afterwards explained and thus under-
stood.

1 51 1. This was written merely by my hand as an
instrument, they who are like Jacob being present ; noi
do I doubt that Jacob himself also heard these things.

Swedenborg

116

Swedenborg

I saw liis face represented to me, not in a dream, but in
a statu of wakefulness ; yet while the eyes were closed.
Des. 1526. 1527. 1528. 1645. 1663''.

[Ad.] 1530. The rest of the things whieli have been
written by me are of such a character that I cannot
yet assert that they have been dictated by God ]\Iessiah
through Abraham or Isaac, for they are such things as
will yet need emendation.

1712. If now these things are to be taken in so
sinister a sense, I am not able to answer for them ; for
thus have they l)een infused into me ... I abhor writing
these things, wherefore they must be told by those who
have been ])ernntted to draw such an inference.

2/8S. (Swedenborg refers to a spiritual experience of
nine months.) (Often months, 2/135.)

2/135. Tlic Spiiirs confessed that they knew no other-
wise than that they themselves were the man ; although
it is otherwise with me, who can answer them, and so
can know that they are not men ; for I was surrounded
by a crowd of juany kinds of Spirits by turns.

2/144. That there have been thousands (of Spirits)
around me, may be evident from many things, especially
from their iuflu.x itself, which, by the infinite mercy of
God Messiah, has been shown me to the life ; and in
what way the variety of these infiu.'ces produces every
effect in the rational mind itself, and in its will.

2/181. Seeing that such viva voce colloquies with the
Angi'ls of God Messiah) have taken place for so great a
space of time with me, and that continually in various
ways, as those of a man with a man, no one ought to
call into the smallest doubt the colloquies of Jehovah
thiough Angels with Adam, Abel, Noah, Abraham, etc.
Or, further, that there are many modes of revelation . . .
nay, wliat is more, [that] all these things which have
been written, have heretofore been written in the
council of many who had formerly died, of many
Spirits, and of the Angels of God Messiah ; and in fact
so that they have spoken with me about these Things
before and after ; but still it is allowable to add here
only these things : that I have been allowed to say here
nothing which has been orally dictated to me by any of
them. Whenever this has been done — as sometimes it
has been done — it has been obliterated. [I have been
allowed to say] only those things whicli inflowed from
God Messiah alone, mediately through them, and im-
mediately. (See T.797.)

2/183. That these things are so, I can attest . . . see-
ing that by the Divine mercy of God Messiah, these
things have happened to me so frequently that they
l)ave become quite familiar to me, and also by dreams ;
iirst this [that] within a period of a number of years,
within which I have learned the significations them-
selves, as to a part ; also the rest of the revelations,
and many other things, as letters themselves written
before my eyes, and read to me, etc. etc. But to say
more about these things is not as yet allowed me.

2/839. What the acts of my life had involved I have
been taught afterwards as to some of them, nay, as to
many of them, from which I could at last clearly see
that the tenor of the Divine Providence has ruled the i
acts of my life from adolescence itself, and thus has I

governed, so that at last I arrived at this end: that I
could thus understand through the Knowledges of
natural Things, and could thus, of the Divine mercj' of
God Messiah, serve as an instrument for opening the
things which lie inmostly concealed in the Word of God
Messiah ... D.3177.

2/1063 '^f' ^'"Q- Ifj as now appears, I am destitute of
these (heavenly) things, the Knowledges heretofore
given me of the Divine mercy of God Jesus Christ are
of no use. Thus in vain have I laboured hitherto.
These (interior Knowledges) also have been taken away,
so that nothing do I dare, nothing do I know, as to
whither I am going. 'The land' is the understanding
itself of the mind, which is at the same time taken
away, so that I understand almost nothing ; for thus
do evil Spirits darken me ; and the things which I
am able to write are given me piecemeal. This is my
state at this day, exactly as was foresignified to the
Egyptian man ; and what they want further I know
not. I wait for thy salvation, 0 God Messiah.

2/1091. I lament the changes of the times. At the
time in which Abraham, Isaac, and Jacob lived, [these
representatives] were so easy that everyone understood
it ; and therefore such a speech as this was custom-
aiy . . .

2/1 28 1, 2. As these things are so dangerous, namely,
to scrutinize and explore spiritual and celestial things
by means of natural knowledges, it has been granted
me of the Divine mercy of God Messiah that I dare do
it ; not of my own daring, but by the inspiration of
God Messiah. But still I am bound to confess that
whenever I have wanted to consult the understanding
in matters which are heavenly, I have seemed to myself
to fall backwards, so clearly, and this innumerable
times, so that unless, through the Divine mercy of God
Messiah, I had at once been brought back into the way,
I should speedily have fallen backwards. So that I have
the clearest experience itself before my eyes ; and there-
fore never can human philosophy enter into the things
whicli are spiritual and celestial ; but spiritual and
celestial things themselves must introduce natural ones.
2/1285.

2/1285. Therefore lest mortals should err, and should
perpetually fall backward.s ... of the Divine mercy of
God Messiah, Heaven has been so opened, that it has
been conceded to me to hold converse with the in-
habitants of Heaven for almost an entire year; and
thereby to imbibe experience in spiritual things, in
addition to Knowledges, so that natural things can be
conjoined with spiritual ones.

2/1485. These things have been more expressly borne
in from Heaven, although they wei'e not dictated, £is I
could clearly perceive.

2/1558. It has sometimes been permitted Spirits of
evil disposition to exercise their anger and vengeance
with fury upon me . . . but, of God Messiah, I have
remained safe in the midst of them ... so that they
receded amazed . . .

2/1603. But these things (concerning the Jews) are
so horrible that I wished to reject them from memory
itself . . .

Swedenborg

11

Swedenborg

2/1654. As to the voices which are heard so clearly, I
from whatever .place, from afar, wherever it pleases God [
Messiah . . . and that answers are given in the same
Avay, we have very often treated above . . . But it is
God Jlessiah alone who speaks through Spirits and
Angels ; for no one lives besides Him. All, whether
Angels, Spirits, or men . . . are instrumental causes, as
also I have found for the period of a year ... So that
not a word which I set forth and write is mine, as I
can sacredly testify. And therefore if anyone should
attribute to me ore iota of the things written, whicli
are Truths, whether they be on earth, or in Heaven,
he inflicts so great an injury on God Messiah Himself,
that it can be forgiven by no one except God Messiah
Himself. (Note. — Nevertheless ... as there is no one
who is not so weak as to attribute to himself or to man,
and lest consciences should thus be hurt, see then how
these words may, by the Divine mercy of God, be set
forth and altered.)

2/1660. "Whether, as to the washing of feet, it may
be allowable for me to say something afterwards which
has been commanded me, will be seen then. 3/212.

2/1684, 5- I confess the same concerning myself, which
from a daily experience of now about a year, I could
not but find out and acknowledge — although I have
been in company with other men, I speak just as anyone
else does, insomuch that no one has been able to discern
any difference in me from what I was before, nor from
anyone else, although I have sometimes spoken with
Spirits in the midst of company , . . yet I am ignorant
as to whether they have noticed anything, namely,
sometimes when the in-ternal senses are withdrawn from
external things, but not to such an extent that anyone
could form a judgment from it ; because they could
not then form any other judgment than that I was in
thought. The speech itself was heard by no one except
myself, and by those who are present in the Heavens,
to whom it was permitted by God Messiah to hear it ;
but sometimes it was so clear and distinct, although
not so loud or coarse in sound as when speech falls from
the lips of anyone . . . that sometimes the Spirits them-
selves were afraid that they would be heard by those
who were present in the world.

2/1788"^. When I wrote the foregoing, I was in
obscurity. 3/810.

2/1956, 7. The various luxuries of the body from the
sense of taste (are) unclean Spirits who rule the outmost
things of man . . . and so are called frogs, which are
larger insects, of diverse forms, and which once in like
manner appeared to me as they were going out ... so
that I saw them creeping before my eyes, and presently
they were gathered together into one, and also were as it
were tire, and exploded with a noise which came to my
ears like a crackling sound, as they burst. That place
was afterwards cleansed — it was in London, in April, 1 745
— as it were smoke broke through the pores ; but on the
floor there appeared as it were so many crawling vvorms
in gi-eat abundance. (See below, at D.397.)

3/Pref.'^. For I have been long enconiiiassed with a
crowd (of Jewish Spirits).

3/23. But all my discourse (which) was as it were
(rhythmical), flowed of itself, so that 1 perceived from

this also that I spoke nothing whatever from myself,'
as neither did I think anything from myself. The
thought itself thus went away into such speech; Imt
there was not such speech always.

3/136. Here begin the things which [took place] in
the garden ; 2nd May, 1746.

3/138. That the.se things are so, it has happened to
me, of the mercy of God Messiah, to know ; for I liave
been sent into the wilderness, namely, that I wrote
without aft'ection, and therefore I too was compellci! to
murmur against those who were taking away alfections
from me, whom may God Messiah forgive . . . The
murmuring lasted some days.

3/337. [The Spirits] have often acted after this type
[namely that contained in Ex.xviii.] in this way : thej-
went away and consulted one who held the position of
chief, and received answers, which they narrated to me
... so that the things which I have written may also
bear witness to me. Again, it has also happened that
they bear sayings, or statements. Nay, they even
consult together, as concerning the things which were
beinc written by me, knowing no otherwise than that
the consultation comes from themselves . . . and they
have been permitted to put into my mind the result of
their consultations, which I clearly perceived. But
still I could also clearly }ierceive that [the ideas] did
not proceed from them : not a whit was allowed to be
put into [my mind] which I had perceived to come from
them. Nay, their very thoughts were also amended ;
and they were thus unaware that all counsels come
from God Messiah, and this according to the disposition
and understanding of each person. But I have not
been allowed to insert anything whatever which was
dictated by them viva voce.

3/356. (Refers to the fact that he hears voices of
Angels and others speaking from various heights.)

3/614. See whether these things are to be inserted ;
whether, that is to say, they perform any use in
the elucidation of this precept. If not, it must be
' obliterated.

3/678. For heavenly minds are in the very essences
! of things ; they thence bring forth the meaning into
words ; and the words follow from the Things them-
selves. When Angels are speaking, they do not even
know what words follow, or of what language they are,
and yet they well know whatever lies hidden in each
word. I have very often observed this, and have
sometimes spoken to them about it ; and when I have
spoken different languages in which I am skilled, they
did not know what language it was, unless I thought
(about it) . . .

3/681. In what way the understanding of Tilings
; inflows into the words, as when . . . the Lord's Prayer
is said from memory. Ex. . . This I can sacredly
testify : as for instance this day, i6th May, 1746.

3/707^. This fear (of God) is here described from
experience in myself.
I 3/748. This is evident from ])iany things which it
i has been granted me to perceive ; in that I did not
1 obtain anything which I wanted.

3/865, 6. I was in this state of servitude [treated of in

Swedenborg

118

Sw^edenborg

the law respecting the Hebrew servant, Ex.xxi.] when
tliese things were written ; for in no waj^ could I be as
yet liberated from Spirits, who wanted to compel me
to write these things ; and therefore they induced
obscurity when I wanted to apprehend these things in
rliought, and thus that the love of the end should be
excited, which is that of serving tlie public ; which
state came to me gradually, when I could write nothing
else with clearness than those things which have been
as it were tacitly dictated to me ; and yet I know not,
with persuasion, whether it is true and good, or not,
and still less from affection. I have learned this : that
truths have been mixed with things not true ; which
was the reason of the supplication . . .

[Ad.] 3/112S, 9. How we should guard against the
tliought of profane and condemned things ; for such
things then infest the thought of the mind. I have often
found that the mere mention of oatlis and of profane
things has so hurt the mind that I did not know where
to turn myself, in order that they might lie shaken off.
Ex. . . This I can sacredlj' attest has happened to me
during the period of a year ; and therefore I could
scarcely be in company where such things were re-
peated.

3/1221. What [was written] on the table, consider if
it is allowable then [to reveal it]. As yet I have not
been permitted to read it.

3/1250. On the 8th of June, 1746. Profane things
(in connection with Moses and the Israelitish people)
were said to me, about the evening : and al.<o during
the night, in sleep ; wicked things, which I want to
ignore.

3/1261, 2, 3. God Messiah is everywhere ; but in
things holy He is more and with a different power . . .
than elsewliere . , . which presence, I, bj^ the Divine
mercy of God Messiah, have been allowed to experi-
ence ; as in London, in the street, and at home ; in the
cliurch of Stockholm. The presence ... is an inmost
affection, which cannot possibly be described . . . There
are also other presences, which manifest themselves by
peace, happiness, and by a more interior sense, which I
have often experienced for two years ; and which also
cannot be described . . .

3/2039, 40. The things which it is allowalile to deliver
here are arcana of Heaven. It has been said above that
angelic choirs present to themselves the Kingdom of
God Messiah by various kinds of representations . . .
one continuous representation lasting an hour, two
hours, which I know well from experience . . .

3/2053. As to what regards the inmost sight, it is
not so well known to me ; still, it has been granted to
enjoy this sight once and again, but very obscurely . . .

3/2056. In this way I was alile to distinguish the
inllux of the heavenly Angels (from that of the evil
Angels). . . As this day, 23rd June, 1746, o.s. when
b}- persuasions I was allured by one to believe concern-
ing a certain matter that the Thing was such ; but
still I as it were inmostly perceived that it had been a
deceitful one, whom I had felt an aversion for. It was
about my servant.

3/2390. These things must be observed, because

memorable things have happened to me about them ;
and I have been able to perceive what has been trans-
acted in relation to the privileges . . . between the
Churches, the old and the new. 28 June 1746, o.s.
Gifts have been sent me ; as a bundle of letters-
litcrarvm ; a basket of apples and oranges, which was
not admitted ; deliciousnesses.

3/2632. A wonderful thing happened to me this day,
in order that it might be confirmerl to those who were
around me, from the Jews who had died long ago . . .
I dreamed, and in fact so that it appeared as if it were
in wakefulness, as is usual ; and these (Jewish Spirits)
were then persuaded that I was awake, so that they
answered me as if I were awake. Then suddenly I
awoke, and they noticed that I had been dreaming . . .
and they were greatly ashamed ; one was indignant ;
another was amazed ; a third liked it, because I then
said that from that it might be evident how that they
live asleep . . .

3/3102. These things have been written in the pre-
sence of a number of the Jews, around me ; nor do I
doubt but that Abraham also is present . . . Yet they
turn all things into phantasies, when yet not a whit is
phantasy ; but there is a continual s[ieaking, like that
of a man with a man . . . for fifteen months . . .

3/3149. These things have been written on the 8th
day of July, 1746, o.s.; on which day I spoke with
Abraham, who gave commands to me that I should
write that nothing is done in Heaven except through
God Messiah, whom they adore.

3/3340. The things which have happened to me, now
and before, when I wrote about the Law delivered on
Mount Sinai, are amazing ; and are such things as I
dare not as yet reveal.

3/3764. The things which have been written here
now have appeared to be divinely inspired ; for the
very words, although not dictated, have still been
sensibly insjiired. All the other things which have
happened in connection herewith are more and are more
holy than that they can he revealed heie. Still I
sacredly confess this : that not a syllable, or the
smallest bit of a word of these things, is from me.

3/3765. (For memory.) That I have had much
discourse with Abraham, yesterday and to-day . . .
Whether these things also are to be inserted, I as yet
do not know. I wait [to see] whether leave is given by
God Messiah.

3/3783, 4. July iSth, 1746, o.s. (Gives an account of
the internal liearing and sight.)

3/3895. For it has very often happened to me that
when I was writing my hand was directed into the
very words by a higher force, even to the sense, and
that sometimes quite a manifest one ; and therefore I
have often said that these things have not been written
by me, but by some one outside of me. Sometimes,
also, it has been granted me to know, by what Angel
of God Messiah these things have been thus written.

3/3906. (What occurred 20 July, 1746, o.s)
3/4105. My hand in writing is manifestly directed,
insomuch that the words themselves scarcely ajipear to

Swedenborg

119

Swedenborg

have been written by my band. . . So also (have been
ruled) sensibly and for long, my hands, lingers, eyes,
feet, and the whole bod}'. This has frequently been
done ... so that I was led when I did not know the
way, through streets unknown to me . . .

3/4418. This has been (most) clearly demonstrated to
me in a dream this night, between July 26th, 27tli,
and 28th, 1746, o.s. . .

3/4512. I could never express the horrible tempta-
tions which have happened to me . . .

3/4682. It has been granted me to learn these things
for 16 months . . .

3/47S5. I was spoken to this night in the heavenly
manner, namely, by speech which comprehended uni-
versal things, which I seemed to understand while I
was lying down. But presently, when the senses were
fully awake, I could know nothing of what the speecli
liad been ; for they were universals . . . August 3rd
1746, o.s.

3/5021. Two or three times, Spirits have personated
those who had been known to me during their life.
They have stood before nie, and I have spoken long
with them . . . But still I have just as often doubted
whether they were the same, as I have also said to the
Spirits . . . But see how this is to be set forth, so that
it may be stated prudently ; for I do not know whether
they were good Spirits . . . and also whether it will not
cause men to doubt concerning those visions of which I
have spoken above.

3/5191. 2. For, by the Divine mercy of God Messiah,
it has also been granted me to learn this by experience*:
that all things which were objects in the exterior and
thus in the interior sight, (the Spirits) quickly trans-
lated into spiritual and celestial things, so that a
completely different sense was made . . . Nay, sometimes
in those things into which their light was insinuated
bj' a more interior choir — as in those which were road
in the Word of God Messiah — I saw nothing besides
spiritual and celestial things ; the literal sense thus
perishing.

3/5394. These things which have been written above
have been inspired in me by an Angel, who was with
me ; as I could perceive from the light, and other
indications. The words came spontaneously upon the
paper, but without dictation.

3/6016. Unless I mistake . . .

3/6317. These things are still very obscure to me,
and I cannot at all understand them ; and therefore I
pass them by ; for I have never been so disturbed, and
so perplexedly disturbed. July 22nd 1746.

3/6372, 3. For a son of the true Israel is lifted up-
wards, namely, all his thought is elevated, and is
diywn from man towards Heaven and to God Messiah ;
and is thus completely separated from the body ; which
has happened to me so often that I cannot number the
times.

3 '6962. Besides, it is very difficult to express the
things which are heavenly . . . for while the mind is
in the representations of heavenly things, what they
are is indeed comprehended ; but presently, when it is

admitted to enter nature, the understanding of them is
dissipated ; nor can I recollect them . . .

3/6965. The Angel who inspires the words into a
prophet ... as here into Moses, is only in spiritual
things, and so acts into the mind of him who is being
inspired ; and thus excites the thf)Ught, by which [the
ideas] fall into words in the usual way. The words are
such as are in the prophet, thus are according to his
apprehension . . . But this I can sacredly asseverate, I
who am inspired, that there is not the least of a word,
there is not an iota, which is not inspired ; it is merely
varied a little, according to the gift of him who sets
the things forth ; but still so that there is not even
then an iota which is not inspired.

3/6966. In this way were inspired the Songs contained
in the books of Moses, Judges (unless I mistake), in the
Psalms . . . and the Prophets. But where we read that
'Jehovah spake,' that was done viva voce. For a living
voice is such as is that of a man who is speaking — at
various distances ... so that one maj^ know whence it
comes, which is so well known to me that nothing could
be known better. It even comes from a tower, from a
hill, from overhead, etc. ; so that it is not wonderful
that Moses heard the sound from a bush, from a
mountain, from the propitiatory between the cherubs.
But that it was spoken .so that the bystanders also
heard, as from Mount Sinai, this I am not as yet able
to say from experience; for, although the voice is as
clear and loud as is that of a man who is speaking to
himself — for it can be heard even when others are
speaking — still it does not come into the ear by mean.>
of the air outside, but it comes into it from within ; and
therefore is not heard by a bystander ; although certain
Spirits have supposed that the words were heard bj-
those who were present, because while I was speaking
with them, they heard almost in the same way both
my words and the words of those with whom I was
speaking. My speech with them has been similarly
circumstanced ; for it too goes away as it were into a
sound.

3/701 1, 2. By flamesis represented confirmation, which,
of the Divine mercy of God Messiah, has just as often
appeared to me, with diverse size, colour, and resplend-
ence, so that for some months scarcely a day passed —
while I was writing a certain little work — in which a
flame did not appear as vividly as a flame on the hearth :
which at that time was a sign of approbation ; and this
was before that time when Spirits began to speak with
me viva roc. (This 'little work' was ' The Corpuscular
Philosophy," in which Swedenborg says. These things
are true, because I have the sign.) See also D.2951.

3/7167. That these words signify such things, has
been revealed to me in a wonderful way. Without
revelation such things cannot possibly be understood.
It was dictated, but in a wonderful way in the thought,
and the thought was led to the understanding of these
words, and the idea was kept fixedly in the several
words, being as it were held down by a heavenly force.
Thus this revelation was effected sensibly. Concerning
the other species of revelations, which are many, it
shall, God Messiah deigning, be told elsewhere. The
revelation is carried on in a different manner when the

Swedenborg

120

Swedenborg

thought is illusliated luanirestly with a certain light ;
and the writing is led, so that not a syllable can be
written otherwise; but sometimes more insensibly, and
sometimes sensibly, insomuch that the finger is carried
into the writing ... so that if one wants to write
something nlse, it cannot possibly be done; and this
not only with an attendant perce})tion of the subject,
but even — as has happened once ami again with variety
— without a perception, so that I did not know the
series of Things until after it was written. But this
[has happened] very rarely, and only for the sake of
the information that revelations are effected in this
way also. But these papers have been destroyed,
because God Messiah was unwilling that it should be
effected in this way. Nor has it been permitted that
anything should be dictated viva voce; although they
have spoken with me almost continually for so long
a time; but while it was being written they were
silent . . .

[Ad.] 3/7485. (Swedenborg describes his temptations. )
3/7509. 3/7529- D-I57-

3/7572. (Various kinds of vision described. ) I can
testify from much experience concerning them all. . .
To say notliing of the speech, which has now lasted
nearly a year and a half.

Is.xli.20. Nov. 7tli 1746, o.s,

Jer.vii.33. Nov. 20th and 21st 1746, o.s.

Jer.xxiii.8. Feb. 23rd 1747, o.s. (Compare Jer.l. 13.)

Ver. 17. When knowledges and the Things of the
memory wanted to intrude themselves into spiritual
things, and as it were to build them up, I have at
once fallen into doubtings ; and unless these had been
taken away by God Messiah, I should have fallen doAvn
flat into the densest darkness, and into doubtings and
denials . . .

Index Biblicus Esajae, etc. Page i. There was a
change of state in me, into the Celestial Kingdom, in
an image. Aug. 7th 1747. o.s.

D. 82. (Index, under Memoria.) When I was in
the company [of Spirits], not as a Spirit, but as a man,
I could take nothing from my memory of myself.

102, (Index, under J/iVa&ife. ) It is a familiar thing
for the Spirits to call me. The Marvellous-«?iffc/%.

130, I. (Index, under Scnsus.) It has been granted
to be among Spirits with every sense ; and to perceive
their natures by an interior sense, so that they could
not deceive me.

Swedenborg's Bible. Gen.i. For several years I have
now almost continually conversed with Sjjirits and
Angels, and they with me. 2. In this manner I have
been instructed respecting the state of Souls after
death. 3. Respecting the divers sorts of Spirits who
seduce man. 4. Respecting Hell, and its various and
cruel afHictions and punishments. 5. Respecting the
Heavens, and the felicity of the Souls who are there.
6. Respecting the doctrine of true faith, such as is
acknowledged in the universal Heaven. 7. Re.specting
the interior, and the more interior, senses, as well of
the Old, as of the New Testament, which constitute
their spirit and their life.

D. 159.*" This morning it has been clearly shown me
how Spirits operate into man ... In wakefulness itself,
while I was in the thouglit which was previously
familiar with me, insomuch that I as it were spoke
to myself ... I was in almost the same state as that
in which I was before, when Spirits did not speak with
me : as also now there is a like state while I am writing
these things, and for the most part while I am speaking
in company with my associates, as at table, and while
I am writing letters . . . After I had been in this state
for some time, thus as it were devoid of Spirits around
me, all at once that state was changed, and the Spirits
began to speak to me, and, leave having been given by
God Messiah, they began to narrate to me the state in
which they had been while I was as it were with myself
in that thought. Aug. 24th 1747, o.s. (Continued
under Spirit.) 164, Further ex.

166^. Many things have happened which I could not
retain in my memory; nor did these Spirits want me
to do so, lest they should be revealed . . . and therefore
they are permitted to snatch away the memory of
certain things. July 25th and 26th 1747.

185. I have sometimes fallen into thoughts about
worldly things, and their cares, and just as often I
have relapsed from the company of Spirits. Ex. Aug.
28th 1747, o.s. 304. 1 166, below.

192. In this species of representation-i»iary/M«iioijw,
which of the merciful leave of God Messiah, I have now
had for nearly three years . . . Des.

216. This I can sacredly attest: that the under-
standing of Things, especially of interior things, has
been frequently and so manifestly taken away from me
and turned into something else . . . that I cannot say
how often. Ex. Oct, 22nd 1747, o.s.

217. Early in the morning there was a certain spiritual
conflict of the Spirits, who greatly wanted to infest me
. . . but I was as it were removed . . . and I then observed
that there was a general interior sphere, into which I had
been taken up . . . and I then also observed that not
the least thing exists, which does not come from the
direction of God Messiah, and from His mercy towards
me ; and also that no Spirit could do even the most
minute thing except by permission.

219. For a number of years it has been granted me
manifestly to feel heavenly delights in various ways.
Des. Oct. 24th 1747, o.s.

255. The Ultimate Heaven, in which I was before,
was below me . . . Nov. 20th 1747, o.s.

258. That I have been lifted up into a more interior
sphere, but with variation, whenever I prayed the
Prayer of our Lord.

280. I was conducted in the morning into one of the
abodes of the interior Heaven . . .

284. After midnight I awoke twice, and was in
living vision . . . Dec. ist 1747.

* It is to be borue in miiui that the Diary (with the exception of
the first 148 numbers) was written concurrently with the Arcana
Coelestia, but the Diary is liere placed first because it is con-
structively precedent, inasmuch as Swedenborg has made many
quotations from it in the Arcana ; but he lias made no quot.itions
from the Arcana in the Diary.

Swedenborg

121

Swedenborg

jOi. or tlie mercy of (rod ^lessiah I have been carried
up iuto the more interior Heaven . . . and I spoke with
the Angels there . . . wlueh was miraculously eft'ected
by sucli a disjiosition of tiie Angels around me . . . and
1 could thus perceive, although very obscurely, of what
nature is (heavenl}' happiness) . . . Dec. 5th 1747.

329. When I was walking in the street ... I heard
from the Angels that they thence perceived a continual
variety of delights ; thus from objects of which they
perceived nothing. Dec. loth 1747, o.s.

331. It was told me from Heaven viva voce that . . .
Dec. nth 1747.

339«. I showed Mohammed the city of Amsterdam . . .
Dec. 14th 1747.

379. This day, on iirst awaking, I was surrounded
by numerous Spirits of diverse nature . . . Thus the
diabolical crew, from the phantasy of cruelty ... so
insufflated it . . . that I had thence a certain delight
which occupied my whole bodj^ ... so that I supposed
I was in heavenly joy . . . for I was wholly dissolved
in delicious allurements, as of soft warm baths. Ex. . .
I spoke about that sweetness, by answers to those who
wanted to seiluce me . . . Dec. 22nd 1747. 399,
Further des. Dec. 25th 1747.

397. A vision by day, concerning those who have
been given to feasting, and who thus indulge the flesh.
— In the middle of the day, about dinner-time, an
Angel spoke to me, who was with me : that I should
not indulge the stomach too much at the table. While
lie vas with m*, there distinctly appeared to me as it
were a vapour exuding-from the pores of the body, plainly
visible like steam, which fell down to the earth, where
a carpet was seen, upon which the vapour collected and
was turned into worms, which collected under the table,
and in a moment exploded with a noise and the appear-
ance of a fiery light. I supposed that in this way there
had been cast out of my body all the worms which can
be generated by an immoderate appetite . . . and that
I had been then cleansed from them. April 1745.

405. From experience I have at last been taught that
the Sjiirits who speak with me are the Subjects ... of
many Spirits. Dec. 26th 174.7.

408. During some days there have been some in the
Heaven of Spirits who . . . persuaded others that God
Messiah is not the Mediator . . . Then God Messiah as
it were disappeared from me . . . and thus I was left
to the phantasy of those Spirits, in that they acknow-
ledged solely Jehovah the Father of God Messiah . . .
Dec. 28th 1747.

418'^. These things have been thought and written
in the presence of Spirits. Dec. 29th 1747.

438^. But these things are not to be thus written for
the woild, lest they should seek heavenly things in
phantasies.

446. While writing this day, an Angel directed the
things which I wrote, and indeed so that I thought
from it that there was not the least thing which did
not take place from the auspices and direction of God
Messiah, because [it was directed] to the best end.
Jan. 5th 1748.

457. I have observed that Spirits frequently want to
excite me to steal. (Continued under Ste.\l. )

. I know from themselves, as well as from a

living voice that . . . Jan. nth 1748.

458. That a conspiracy to suffocate me was formed
in the Heaven of Spirits. Gen.art. Jan. 8th 1748.

461. This so-called Abraham . . . has ])ersecuted me
for nearly three years. Des. Jan. nth 1748. o.s.

484^. For I have been endowed with a double thought ,
one more interior, and the other interior; so that while
I have been in the company of evil Spirits, I could be
at the same time in the company of good ones, and could
thus perceive of what quality were the Spirits who desired
to lead me ; and this very frequently, attended with a
taking notice of it ; without which noticing, namely,
that 1 am in the company of evil Spirits, and that it
is Spirits who thus think and affect me, I could know
no otherwise than that it was I who was such, and was
meditating such things. Jan. 17th 1748.

485. This day I have spoken with evil and good
Spirits about general and particular influx . . .
Jan. 17th 1748.

486'^. These things have been stated with the consent
of the Angels. Jan. 17th 1748.

519. (First mention of 'the Lord,' by Swedenborg.
The Spirits of Jupiter sjieak to him of 'The Only Lord. )
523. Jan. 24th 1748. 527. 531. (In 541, Swedenborg
uses the expression 'The Lord' as his own. Also in
542. 546. 550. 561. 564, and soon for ever afterwards.)

600. Concerning a general Glorification (of the Lord)
in the Heavens. — I was long kept in a state of general
vision, which almost abstracted me from particular
ideas, that is, from corporeal ones; and there appeared
as it were a living sparkling of light . . . While in that
light, I beheld corporeal things as though beneath me
. . . The Spirits and Genii said, sometimes, that I was
absent from them ; and they did not know where I
was, and what I was thinking ; and they complaineil
that so I was removed from them . . . See also 607, 60S.

604. Moreover, while I was in bed, before I fell
asleep, I heard a general singing of Heaven around me,
which was that of many Angels of the interior Heaven . . .

605. There is also a general respiration ; (for) when
I was in that sphere, I was in some measure in it . . .
and I observed that the general respiration of Heaven
answered to my respiration as three to one; and in like
manner the pulsation of the heart. Jan. 30th 1748.

618. When I had taken, one evening, much milk and
bread. . . the Spirits kept their senses in [the idea of]
intemperance, of which they accused me. Des. Jan.
30th and Feb. ist 1748.

621. This I can attest : that [I have seen] many of
my friends and acquaintances in the other life; thus
have had intercourse and have spoken [with them].
They have been with me almost continually, with turns
of intermission ; and a certain friend was present with
me continually, for the space of a month . . . Who
they were it is not allowed to -say, although they them-
selves have wanted me to tell this to their friends . . .
Feb. 1st 1748

Svredenborg

122

Sw^edenborg

[D.] 624'=. (Tlie Angels of Jupiter) are not willing to
admit the word spiritual, as I now observe ; because
they lead my thoughts, and thus my hand . . .

660. A certain Spirit who . . . died three or four
years ago (and had been a philosopher) was with me
for nearly a quarter of an hour . . . which I could
manifestly perceive by the fact that I began to doubt,
or feel coldly, i-especting the Lord's government in
particulars . . . He is present, and directs the sense of
the words. Feb. 6th 1748.

693"^. These things have been spoken in the presence
of Spirits and Souls. Feb. 9th 1748. 1076''.

696''. These things in the presence of those who
constitute one Society. Feb. 9th 1748.

720. See Spirit, here.

722. Mankind has been so created . . . that they can
speak with Spirits and Angels . . . which, also, of the
mercy of the Lord, has been the case with me; and
indeed so that while I was in intercourse with men, I
have not differed one whit from myself, as I was before
. . . But when I was with Spirits, I was then as it
■were separated from the body, but yet was at the
same time conjoined with it, because my Spiritual was
then with Spirits, and indeed so that when I wanted
to write 'as in the other life,' I could scarcely know
that it was the other life . . . for the Spirits wanted
[me to say] 'in this life,' because I was with them.

741^. All these things have been written in the
presence of many Spirits and Angels, who reflected upon
the things which were written, and aflirmed them.
Feb. nth 174S. 1122a.

755. When I have felt deliciousnesses or pleasantnesses,
I did not know whence they were, because it is very
difficult for a Soul or Spirit to distinguish between
counterfeit deliciousnesses, and those which are . . .
heavenly, because the sensation is as yet so gross with
them that they do not know the difference. Ex.

760^. This has been written in the presence of (this
Spirit), Feb. 13th 174S. 11 25.

817. (Spirits have incited me to buy such garments,
and to eat such food, as they desired.) 818. 1333. 1563.
2169. 2954.

821. That Spirits are informed by the Lord by the
means of man . . . has been so manifested to me, that
the continual experience of nearly two years and three-
quarters bears witness to it.

842^. I Spirits can be led by other Spirits). This has
sometimes been done by me ; and I wondered that the
Spirit did not perceive it, because it was manifest to me.
Feb. l8th 1748.

900. When I said (to the Spirits) that (the things I
do) have not been done by me, but through me, so that
I seem to myself to do them, when yet I have not done
the least thing from myself, but the Lord, they won-
dered still more . . . But still it is the Truth, which
cannot be contradicted, nor is it contradicted by any
Angel, but confirmed . . . 901. Feb. 21st 1748.

927^. He perverted my thoughts without knowing it
. . . and this so adroitly that I scarcely knew otherwise
than that I was such. This was attended with indigna- |

tion in me : that I should be kept in such a depraved
affection. So in very many other things, which I have
forgotten.

948. These things (concerning revenge) relate to my-
self, such as I was.

1013a. I was thus instructed that I was then in the
province of the gall bladder.

1042. I do not yet know (this).

1043. (The attempts of evil Spirits to throw me under
carriages, into the water, etc.) 253. 3821.

1145a. For (the Angels) lead my thouglit to write
these things.

II 59. The same Spirit acts into both my eyes, and
calls forth as it were a certain pungent or urinous liquid
in them ; so that unless he had left off I could not see
or write on account of the pain.

1166. Whereas I have now been nearly three years —
that is, thirty-three months — in the state in which, my
mind being withdrawn from corporeal things, I could
be in the society of the spirituals and celestials ; and
still I have been like another in the society of men,
W'ithout any difference . . . yet when, in thought, I have
inhered intensely in worldly things — as when I have
had cans about necessary money ; and to-daj' I liave
written a letter, so that I have kept my attention some-
what on these things — I have then fallen into a state as
it were corporeal, so that the Spirits could not speak
with me, as they have said : that they were as it were
absent. March 4th 1748.

1 1 77. I was obsessed witliin the head, near the region
of the interior palate, as it were by a certain Spirit, who
had such command in me that I could scai'cely tliink
otherwise than he in me . . . This continued, I sup[iose,
for two hours or more.

1 192. There was a certain female, who did not appear
to me, flying to my right cheek . , . She signified these
inmost things (of the Word), which do not come to my
apprehension, but still to something of perception ; for
the inmost things are such. 3952, Ex. (See also A. 4658^,
below. )

1200. I seemed to myself to have had this answer in
thought . . .

1 22 lb. I have wondered that I could not think and
speak with Angels except through Spirits ; except tliat
it was granted only to know in some measure that it
was angelic ; and, according to my inmost perception,
I could sometimes have thought that I was thinking
angelically ; but still it was not so. Ex.

1246. Some wondered that it should be conceded to
me (to speak with that crew) ; but I replied that it iias
been conceded to me to speak even with the worst devils,
because they can do me no injury . . . l)ecau.se 1 am
protected by the Lord ; and therefore it has never been
forbidden me to speak with devils, if they want to speak
with me ; for the reason, also, tliat I might know the
quality of their life. A further reason is that by my
conversing with them, they know their own quality ;
for they know no otherwise than that they are in the
life of the body . . . Besides, they are rather to be com-
miserated than that anything evil should be done tliem ;

Swedenborg

123

Swedenborg

for if I were not to speak, oi' if I spoke lianl things . . .
sutieriiii»s would be added to them, whicli would be
contiary to mercy and charity ; for it is a Christian
[duty] to wish well even to them. Besides, some of
them had been known to me, in life ; and it liad not been
believed that they would become infernal. A. 7479.

1270^. (A Spirit who) could detain my interior
thoughts as though fixed, and bend them.

1272. His operation into me (caused) tliat I was
rather miserably tortured in the stomach . . . and this_
for some time, until I had cast up, at different times, a
nauseous acidity from the stomach. 1278. A. 814.

1313a. The Angels of the interior Heaven, tlien those
of the more interior Heaven, and also those of the inmost
Heaven, affirmed that this is the Truth. A voice from
the Heavens, that they affirmed, came to me success-
ively, t'l rough Spirits. ]\l"arch 12th 1748.

1338. I liave .spoken with about thirty who had been
known to me liere ; and also with thirty who are known
in the "Word. March 14th 174S. (I can now increase
the numl)er to sixty. Sep. 24th 1748. 1499.)

1343. I have had an exactly similar sense of touch as
in wakefulness ; and yet I was a Si)irit, and the body
was separated ; nay, I had a more exquisite sense. (Let
these things be repeated, with additional proofs and
demonstrations.) See 1754.

1345. I saw, yesterday, two (such palaces) . . .

13S9. (There was a Spirit who constantly despised
me, but still would not depart ; he desired to mix him-
self up with what I wi-ote, for then he could believe it
[See 1377].) This signifies that there are those who
will read these Writings, but will still remain in their
own opinions, interpreting them according to their own
fancies.

1407. A most manifest perception has been granted
me for . . . months, in that I have been led by Spirits
through wa3's, streets, in gyres, according to their will,
without their saying anything as to where I should
go, or without their introducing anything into my
thought . . .

1423^. (The Spirits of Mercury) insert these things.

1464. I have sjioken [with Spirits] about those in the
world who [in respect to my Writings] will be content
witli saying that they have the AVord, and there is no
need of a revelation ; thus rejecting these things which
come from Heaven ; when yet the genuine sense and
understanding of the Word is here treated of, and the
nature of faith ; and besides many things are said specific-
ally concerning the state of those who are in the other
life ; for the Word, in its literal sense simply mentions
that there is a Heaven and a Hell . . . March 17th
1748.

1465. Foi- a month and more my tongue has been in
danger, which originates from those who are averse to
interior things . . . 1361.

1469^. It is not allowable as yet to determine anything
eoncerning these varieties, because I am in the company
of the celestials, and not in that of the spirituals.

1475^'. As I write these things, I am led by the Angels
. . . March 17th 1748.

1482. The state of Spirits and Angels is such that
none of them can think anything which all the rest do
not understand and perceive. For some years, I, too,
have not been able to think anything which all present
did not perceive ; at which I at first felt indignant, and
I supposed that I could never be in their company,
because I could think nothing by myself without the
Knowledge of all. But afterwards, when I perceived
that the Lord was leading the thoughts of all, it was no
trouble to me. March 17th 1748.

149S. Spiritual ideas are much more full . . . When
I have been kept in spiritual ideas, I have been
able, in a certain way, to see how these things which
have been disclosed concerning Heaven and Hell, will
enter the faith of men . . . (See 1460. 1465. 1532.)

1533. When I had been writing some things, a Spirit
who was near on the left . . . thanked me for having
helped him to write. I knew that he supposed himself
to be me, as usual . . . March 19th 1748. 1852.

1552. I was in vision, and spoke with Spirits, some
of whom said that they wanted to have me in their
compan\\ After some delay, I was in the company of
Genii or of celestial Spirits ; and I then disappeared
from those with whom I had been before, who were
spiritual ; and the latter did not know where I had
slipped away to. They sought me, saying that they diil
not know where I was — for I was in the company of
Genii, and so seemed to disappear — although I was near,
and heard them speaking, and seeking me. 1593-

1558. In the presence of many Spirits, and, as I sup-
pose, of Mohammed, I was thinking with myself, that
is, I was speaking silently — for my thought is speech —
how wonderful it is that . . . March 19th 1748.

1602. Certain Spirits ... in order to show me how
much they abominated philosophj-, represented a wild
boar, with his back sprinkled with blood, and would
have it that I was such, because I had interspersed
philosophical terms, or had formed ideas philosophi-
cally. But they were instructed that my philosophical
things are nothing else than certain ideas delivered in
more simple terms. Exanip. JMarch 20tli 1748-

1609. I was in the interior Heaven, and certain Spirits
were then with me in their own World ; and although
I was in Heaven, I was not in aiiy ecstatic idea ; but
was in the body. Ex. . . I was then just as I am while
I write these things, but [was] interior in what is ex-
terior, which was the I'eason whj' there were Spirits also
with whom I was in their World ; for our reasoning,
and our cupidities, are in the World of Spirits ; and the
sensuous things in the body answer to them.

161 1. The particulars of what the Spirits were doing,
I could feel and hear : but not what Heaven was doing,
except what they operated in general.

1612. [The Angels] then spoke witli me through the
Spirits . . .

1623^ It was granfed me to experience a hardness at
the left side of the brain . . . and I was told that it was
perceived thence . . . that there are still things which
are not of true faith. March 21st 174S.

1645. When there has been discourse witli the

Swedenborg

124

Swedenborg

celestials, I have scarcely been able to find words which
were suited to them. Ex.

[D.] 1647. That tlie things which I have learned in
representations, visions, and speech with Spirits and
Angels are solely from the Lord. — AViienever there has
been any representation, vision, or speech, I have been
held interiorly and inmostly in reflection upon it, as to
wliat was useful or good from it, thus as to what I
might learn ; which reflection was not so [much] at-
tended to by those who presented the representations,
etc. ; nay, sometimes they were indignant wlien they
perceived that I was reflecting. Thus have I been
instructed, consequently by no Spirit, nor Angel, but
l)y the Lord alone from whom is everything true and
good. Nay, when they wanted to instruct nie aboiit
various things, there was scarcely anything but what
was false ; and tlierefore I was forbidden to believe
anything they said ; nor was 1 allowed to introduce
anything which belonged to them. And further when
they have wanted to persuade me, I perceived an in-
terior or more interior persuasion that it is not as
they wanted, at which tliey have wondered. The
pert'ej)tion was a manifest one, but cannot be easily
described to the apprehension of men. March 22nd
1748.

1677'=. Tliese things, from the mark, are their words,
written from their mouth, or thought.

1681. More things (respecting that Earth) were not
conceded, lest they should inhere in my memory.

1706. (In that indeterminate state) I could scarcely
know whether I was in the body, or out of the body ;
for 1 apperceived nothing of the body, because it was
not granted to reflect ui)on it . . .

1708. The Spirits have often as it were upbraided
me, in that I have no life, because, as the case is, I
have said that men. Spirits, and Angels do not live
from themselves, but from the Lord, and that they are
onlj' organs of life . . .

1864. One came to me who appeared to be a noble.
(They have appeared to me as in clear daylight, and
even more clearly, but before my internal sight). . .
He asked me whether I was a Christian, to which I
replied that I was. . . He approached me stealthily
behind . . . and I felt as it were a stab through the
heart, and then in the brain . . . But as I was pro-
tected by the Lord, I feared nothing. . . Supposing
me to be dead, he told others that he had just come
from a man whom he had killed ... A. 8 16.

1877^. These things [have been written] in the
presence of the Angels.

18786. These (truths) were given me in the Lord's
Prayer, while I prayed it this day. April Stli 1748.

1879. In sleep it was represented to me, as it were
to the life, that I was elsewhere, namely in Sweden,
when yet I knew that I was in Amsterdam . . . April
9th 1748.

1905a. By means of reflections which were given.
Spirits have seen through me, as they have often
confessed. Whenever it has been granted me that
tliey should reflect upon the objects, they confessed
that they saw them . . .

1907. I have perceived something in myself by
which maybe illustrated the nature of tlie will. The
Spirits around me disagreed as to wliicli way I should
go . . . and consequently the affection of the will, when
I was advancing, was not onlj' a resistance, but was
also as it were a heavy difhculty, such as is wont to
cause fatigue. But as soon as they agreed that I
should advance, there was an alacrity in going . . .
Moreover, when leave is given that Spiiits should be
able to lead me by their will wherever they pleased,
[they were able] to lighten my steps . . . and, in pass-
ing over steep places, I was as it were lifted up by
them . . . May 8th 1 748.

1934. 'To lie down securely, with none to make
afraid' (Lev.xxvi. 5,6, etc.). This has been confirmed
experimentally one night this month, when evil Spirits
maliciously wanted to terrify me, in bed. They
possessed the joints of my whole body with a
trembling ... as if the Souls of the dead had taken
complete possession of me, accompanied with terror,
and the suggestion that tliey had been killed or had
died in that i>lace ... But still in that injected terror,
I was secure, so as to fear nothing . % .

19356. These things have been said in the presence
of the Angels, and have been confirmed. May iitli
1748.

19366. This also has been said in the presence of
Spirits. May nth 1748.

1 974-. This has been made known to me by a daily
experience of three years. May i6th 1748.

198S6. They are exactly like Spirits ... as the
Spirits have often confessed concerning me, not know-
ing that I was in the body. May iSth 1748.

1996. It has twice happened that I have heard in
the streets music from stringed instruments . . . (the
eS"ect produced upon the Spirits. Des.)

1997. I therefore joked with them, saying . . .

1998. It is wonderful that the Angels were gladdened
by the same thing ; but only when I paid less attention
to it, so that I did not mingle with it the gladness of
the Spirits as communicated to me, but when I as it
were heard nothing. So in all other things : the
Angels paid more attention wlien I paid les.s.
May 19th 1748.

1999. I spoke witli good Spirits, who supposed
I was thinking something of evil . . . But it
granted to reply that the case was like that of an
image in a mirror . . . for cupidity and evil are excited
by evil Spirits . . .

2000. I have sometimes observed that nothing ever
comes forth without a stated law, not even the least
thing, as that something met the eye, that I moved my
hand ; but I have also then perceived that I was
persuaded in relation to it by means of an influx from
Heaven ... as may be sutficiently evident from this
one experience : that no image can api)ear represented
to me, nor any voice be heard, except entirely accord-
ing to a law from which there could not be the least
deviation. May 19th 1748.

2021. Certain Spirits supposed that I alone can view

Ex.

that
was

Swedeuborg

125

Swedenborg

iiitttiior things with a spiritual idea, and can be as a
Spirit . . . lint it was sai.l to them that all could be
such if the Lord so willed ... It was then shown me
by e.\j)erience tliat when the spiritual idea was taken
away, I was in thought exactly like anyone else . . .

2043. (Such Spirits) have often said to me that I
was nothing . . . making game of nie, because they
dill not nnder^^tand what it is to be nothing. But it
was granted me to reply that that was what I wanted,
namely, to be nothing, nay, utterly nothing ; for then
I should first begin to be something.

2057. From the interior Heaven they not only saw
my thoughts, but also the things which I was about to
think ami do . . . so that there is not even a winking
of the eye, nor a step of the foot, which is not foreseen
and provided by the Lord.

2072. There was a certain tract of garden for which
the Spirits made me feel a kind of horror . . . The
idea remained, and, two years afterwards, when, in a
spiritual idea, I represented that garden tract, the
Spirits who were then around me began to feel horror
, . . May 25th 174S.

2099. From the manifold and dail}- experience of
three years it has been granted me to know that a
man or a Spirit is compelled to think and speak that
which the Lord permits, or concedes ; for. whether I
liave willed it, or not, I have been bound to think and
speak. May 27th 1748,

2106. That Spirits could recognize themselves in my
face when seen in a mirror. Ex.

2185. (The Spirits) have said . . . that the things
which I have written are (very) rude and gross . , .
I {'crceived by a spiritual idea that it was so : that
they were very rude ; and therefore it was granted me
to reply that they are only vessels in which purer,
belter, and more interior things can be infused, like
a literal sense . . . June 4th 1748.

2203. It has previously been manifestl}' sliown me,
tliat Si)irits, when they have manifested themselves —
and whose faces I can see as plainly as a man can see
a man — sometimes varied their faces. Ex. (See 2094.)

2219. These things in the presence of the Angels,
and approved as to the greatest part by those who
know . . .

2247. I have spoken with Spirits aliout reflection :
that the Spirits who lead man, being devoid of such
reflection as is that of a man in the body, through the
senses, can therefore see nothing in the world through
the eyes of man, as Spirits can through mine. For,
whenever it is granted to me to give tliem reflection,
or attention — which I have plainly perceived in a
spiritual idea — they have at once said that they see
each and all things to which the reflection given me,
and communicated to them, was being directed. They
have said, almost as frequently, that they had seen
nothing until the reflection was given them . . .

2270. They especially observed what is the in-
spiration of the things written in the Lord's Word;
fur it now ap[)eared to them how and with what
tihundance it inflowed in o the things which were
being written by me, yea, not only into the sense,

but also into the several words and ideas of words ;
yea, it seemed to them as if certain held my hand,
and wrote, and supposed that it was they who were
writing, which it was granted me to perceive by a
spiritual idea ; yea, as it were to feel before [it in-
flowed] into the smallest particulars of eacli little
letter. . . From which it is as in clear light that
the Word of the Lord is inspired as to every letter.
June loth 174S.

2255'^. These things have been said and written
with Spirits present who are silent. June 8th 1748.
2262^.

2273. How it was with the prophets . . . has been
shown me by living experience ; for, during a whole
night, in which I awaked by turns ... I was obsessed
by Spirits, who so took possession of my body . . .
that I scarcely knew . . . that it was my body.
Nevertheless ... I could think ... as it were shut
out from the body . . .

2280. During the time when I was [obsessed], I
could hear the Spirits sjieaking, but still they were
as if sepai-ated, for they said that I was absent . . .
June nth 1748.

2283^. Written in the presence of Spirits. June loth
1748.

2285^. The Angels have not been able to under-
stand me when speaking, except through intermediate
Spirits. Ex.

2342, 3. I have been reduced into a state of quiet,
after a heavy sleep in the afternoon. When I awoke.
I perceived as it were an undirlating about the feet,
which endeavoured to rise up, but could not ... I
was kept in that state nearly an entire hour, and am
still kept in it. I then perceived the Spirits around
me as it were in tunmltuous anger, endeavouring to
disturb me from that state ... As soon as there was
granted them anything of an opportunity to disturb
me, they said that their anger and turbulent state
were lessened. Ex.

2372. That whatever of evil happens, comes from
evil Spirits (unintentionally on their part). — This has
been shown to-day, by this : I was kept by certain
ones in a species of ignorance, or obscurity . . . and
then certain badly written and erroneous things crept
in; not that they willed it, but because they kept me
in obscurity, and were such that they want to rule
from themselves the things which are being written
. . . and therefore all the slips and errors, even the
smallest, were from them ; for it is quite diff"erent if
[I am in] the light of the Lord. It is the same in
all other things. June 22nd 1748.

2393"^. These things in the presence of Siiirits and
Angels. June 23rd 1748.

2397. If a man merely runs over with his eyes a
volume which he has written, and does not read it,
except slightly, (the Angels) at once know wJiat it
contains . . . consequently if he should read only a
single line, although tlie things had been written
many years before, they know innummerable things
. . . June 23rd 1748.

2401. I have read in the Hebrew language before

Swedenborg

126

S"wed.enborg

Spirits who had never understood a syllable of it . . ,
and they knew it as well as I. (Fully quoted under
A. 5858.)

fl).] 2416. It was granted me to know from spiritual
peicei)tion that . . .

2449-. Therefore it was then granted me to say . . .
that I am willing from my whole heart and soul to
bestow on others all the silver and gold which I
possess in the world — if I am allowed to possess such
imaginary wealth — provided during my life I have
[what I need] for the body, and for uses in tlie body
. . . June 30th 1748.

2462^. These things are from the Angels. June 30th
1748.

2474. (Margin.) These things in general have been
this day confirmed from Heaven, the Lord being as it
were seen. Oct. 19th or 20th 1748.

2479<'. These things have been written before Spirits
and Angels, and they do not say anything. July ist
174S. 2503.

2505. There have been with me for some da3's such
as live for themselves (alone), and the}- take away from
me all the delight of life . . . « Inch they did in this
way : that merely from curiosity they want to hear
and perceive that which I have read, and, when they
have apprehended it, they have arrogated it to them-
selves ... so that I was kept doing my work with
much annoyance. . . Tliese things are written in their
presence. July 3rd 1748.

2542. So also has it been ordained by the Lord from
eternity that there should be such intercourse (between
men, Spirits, and Angels) . . . For when such a man
advances to old age, he no longer has any reflection
upon his bod}', while he is speaking with those who
are in Heaven ; as also has ]ia[)pened to me : that I
have sometimes forgotten that 1 am in the body . . .
This day I have seen in a spiritual idea that the body
is nothing ; and that if it is east away, there is no
difference between life in the body, and after the cast-
ing away of the body.

2560. The like has happened to me : when I was
set Tree from bonds I at once rushed into evil, showing
that there is nothing but evil in the nature of man,
and that good belongs to the Lord alone . . .

2591. The scruple had occurred, how the first man
could have come forth before the formation (of the
Grand Man). I received the answer in a spiritual
idea . . . that the first man . . . was led by the Lord
alone . . .

2659''. It is wonderful that I have been obsessed,
and yet nothing has ever injured me ; and besides, I
could enjoy my rational mind, as if they were not
present. July 20th 1748.

2665. A certain one came to me and said that he
desired to return into the world, and therefore loved
to be with me ; for previously they took complete
possession of my body, so that they seemed to them-
selves to be my body. 1 was as it were obsessed by
them, although I was as sane as at other times, be-
cause the Lord has protected me. Further ex.

2690, I. Wlieu I was in bed, with closed eyes,
[there was seen] clearly . . . tlie iinnibei- of years 1-48.
When this number disappeared, there were seen by
me, at a greater distance, the numbers 1-53, 1-94.
The numbers between i and 48, between i and 53,
and between i and 94, were not observed. 17 was
substituted in the place ; once 15 ; so that I did not,
know whether the numbers were 1548, 1553, 1594;
whether they were 1648, 1653, 1694 ; or whether they
were 1748, 1753, 1794. (The vision further des.)
After these things were seen, the Spirits, as usual,
conjectured manj' things as to what this vision meant
to s;i y . . . but what it signifies I do not yet know.

2696. It was shown me what an idea of the interior
Spirits, and also of the interior Angels, is . . . but in
order that they might come to my perception [it was
done] in sleep, and in the morning waking, being con-
tinued into this Irom a dream ; for the mind is then
more separate from the body. (See also at 2758.)

2702*^. These things have been explained from Heaven.
July 29th 174S. 2724.

271 1. It is not so allowable to say these things in
public, lest they should come into thought with man.

2739. As concerns myself, I have now for three years
sensibly perceived that I was detained in such a bond,
so that I seemed to myself to think, will, and act from
myself; and also . . . that I have been detained in the
spheie of faith during three years. Aug. 5th 174S.

2759. I have learned these things (concerning the
nuaniiig of the words 'Lead us not into temptation')
while supplicating the Lord's Prayer. Aug. 6th 1748.

2765. (By their sphere of persuasions they tried) to
persuade those who were around me that I was insane.

2797^. I spoke with them in silence . . .

2806. I have heard the speech of the Angels, although
I have not perceived [the meaning of it] . . .

2821. My father appeared to me in a dream . . .
Aug. 14th 174S.

2828. When I awoke, I was as usual in speech with
Spirits . . .

«. But I was kept in the persuasion that this is

the Truth : that life is of the Lord alone. 2829.

2843. When I walked in the street (the cruel and
adulterous Spirits) directed my eyes to wherever there
was filth, excrements, and intestines, although I did
not know wliere they were in the street, because such
things are not observed by me. Still they saw these
tilings, wliile I was wholly unobservant, and thither
directed my eyes, either to one side, or about my feet,
or near, or further away ; and they did not turn my
eyes to anything else. Aug. 17th 1748. 2850. 2S52.
2901, Ex.

2856. See Street, here. 2883. 2900. 291 1. 2955.
2984. 3398. 3653. 3666. 3724. 3774. 3776. 3779. 3821.
3902. 4 10 1. 4295.

2874*^. These things were better understood by means
of spiritual ideas, which were then also inspired into
me, and confirmed in a heavenly manner. Aug. 21st
1748.

Swedenborg

127

Swedenborg

2S94. It is to be borne in mind, in general, that all
things whiclL I have written in this book, have been
written in no other way than from living experience ;
from conversation with Spirits and Angels ; from a
tlioiH'ht like tacit speech communicated to me while I
was writing ; from things insinuated by those who were
then together with [me] while, for the most part, they
wei'c being experienced, and [under] their direction as
to the thoughts, writings, and the hand ; so that all
things which have been written in these three books,
and elsewhere, although here and there not coherent,,
are still things of experience, and everything in its own
way is from Spirits or Angels. This in like manner is
directed by the Spirits who are nearest my head ; for I
have as often perceived their presence. Aug. 23rd 1748.

2899. For witJi me they live as it were in the world,
or as in the life of the body, knowing nothing else.

2916. It was observed yesterday that I had been
remitted almost into my original state, for the space of
an hour, to wit, because the general sphere of mental
view did not affect evU Spirits.

2922. It has been heard and perceived by others that
they took counsel to kill me, or to wholly destioy my
interiors : to kill me, by such as had knives ; and to
destroy [me], by inspiring cruelty into the ideas which
were called up. Such was the counsel of the interior
Sjjirits . . . This was heard and perceived by others, but
not by me. Des. 2974,Des. 3087.

2924. I cannot recount how often they have tried to
rule me, and to make me their slave . . . Aug. 24th
1748.

2936. Certain who were known to hold me in low
€steem were sent to me by the deceitful ... in order
that they might disparage, and thus obscure, all the
good and true things which I have written. The effect
was that things which are of much worth seemed to me
so trivial as to be quite valueless . . . Aug. 26th 1748.

2937. In the other life the thoughts speak, conse-
quently the interior man ; as my thought has spoken
during the whole time now for more than three j^ears
. . . Aug. 26th 1748.

2938. For example : When I was ]iersuaded that the
Holy Spirit is the Third Person ... I scarcely dared to
think about the Holy Spirit, for there were very many
who supposed themselves to be the Holy Spirit. But
after I had become persuaded that the Lord alone is
holy ... I am no longer infested . . . Aug. 26th 1748.

2946. These things in the presence of those who have
been of the doctrine of this faith ; but not in interior
persuasion . . . Aug. 27th 1748.

2951. Before my mind was opened, so that I could
speak with Spirits . . . such proofs existed with me for
a number of years, that I now wonder that I did not
come into peisuasion concerning the Lord's government
by means of Spirits. Not only were there dreams, lor
several years, w hicli informed me concerning those things
which were being written, but there were also changes
of .state while I was writing ; [and] a certain extra-
ordinary light in the things which were being written.
Afterwards, also, there were a number of visions with
closed eyes; light was miraculously given ; and Spirits

sensibly inflowed. It was as manifest to the sense as
are the corporeal senses. Many times there were infesta-
tions in various waj's by evil Spirits in temptations.
Then, afterwards, while those things were being written
to which evil Spirits were averse, I was [infested] so as
almost to be obsessed with horror. Fierj* lights were
seen. Speech in the early morning. Besides many
other things, until at last a Spirit addressed me in a
few words. I was very much surprised that he perceived
my thoughts ; and afterwards wondered exceedingly
when it was opened that I should converse with Spirits
. . . Aug. 27th 1748. 1 once perceived, after some
months during which I had spoken with Spirits, that if
I had been remitted into my original state, I could have
fallen into the opinion that they had been phantasies.

2955. How my writings seem to be received by men.
. . . There are five kinds of reception, i. Those who
wholly reject them ... 2. Those who receive them as
seientifics ... 3. Those who receive them intellectually
... 4. Those who receive them persuasively, in that
it penetrates to the amendment of their life : they occur
to them in certain states, and make use of them. 5.
Those who receive them with joy, and are confirmed.
Aug. 27th 1748.

2957. That Spirits spoke through me, exactly as if
they were I. . . Moreover, they have laughed through
me.

2962. That the style of my writing is varied according
to the Spirits who are associated with me. Aug. 28th
1748.

2990. It has several times happened to me that I
judged no otherwise than that the Lord Himself was
present and spoke . . . But the case is this : it is the
Lord who then appears through others, who . . . then
suppose that they are the Lord . . . Aug. 30th 1748.

2996. It is, I suppose, Mohammed and the Mohaia-
medans who introduce these tilings into my thought
. . . and, unknown to me, lead my hand to write so.

3052. I perceive the reason why I could not be in
angelic speech, namely, that my spirit is in the body,
and Spirits put on all those things which belong to my
corporeal memory . . . Sep. 5th 1748.

3058. For nearly three years and a half (I have ex-
perienced these things, and) now write the same things
before them, which no man could do unless he were
together with Spirits . . . At last they confessed for once
that ... I speak with Spirits. Sep. 5th 1 748.

3094. A certain one asked why I speak with the evil ;
and it was given to reply, because they have the faculty
of understanding, and I speak with that . . . and con-
sequently with the Lord. . . In this way I was instructed
that the faculty of understanding, in men and Spirits,
is the Lord's. Sep. 7th 1748.

3157. On a Spirit who supposed that he was wholly
I. Des.

3177. That all things in my preceding life have been
governed by the Lord.

3179. When long in such thought, I was assailed with
combat and discerption, etc. Sep. i6th 1748.

3216. There remains but little of life, with torment,
such as I was once in.

Swedenborg

128

Swedenborg

[D. ] 32 1 7. It was granted to speak about certain things
written and published by me, about the devil, in that
he was created before the creation of the world . . .
which were confirmed by the fact that it could have
been written no otherwise, because the wliole Christian
world believes no otherwise . . .

3263**. Thus did I follow the thoughts (of the Spirits
of Mercury) when I wrote these things.

3296. I dreamed about my lost writings, and the fire-
places in which they were burnt.

3317. For my respiration has been so formed by the
Lord that I could respire inwardly, for a considerable
time, without the aid of the external air . . . The respira-
tion is so directed, unknown to me, in order that I can
be with Spirits, and speak with them. -8

3320. The respiration corresponds to the thought ;
for when, in early childhood, I wanted to hold my
breath, while they were at prayers morning and evening;
and also when I wanted the times of the respiration to
agree with those of the heart, the understanding began
almost as it were to vanish. Afterwards, also, when I
was writing in imagination, I had observed that I held
my respiration, as it were tacit. (See 3464, below. )

3332. When I fixed my look on a fly . . .

3338. A few days ago, when I was extracting the
things I had written about spheres, because I was not
in perception from a sphere, I did not then know what
a sphere is, nor did the Spirits around me ... I was
then almost led to feel that such spheres have no
existence ; and was thus instructed how men perceive
it . . .

3385*^. I am only in corporeal and natural tilings . . .

3417. When I was extracting the things observed in
nos. 17 19, 1720. . . Sep. 30th 1748.

3423. These things on the way [from Amsterdam to
London, to publish Vol. i. of the Arcana].

34346. Good Spirits want me to write 'much cold' , . .

3437. This Spirit wishes to retract the words which I
have written in this paragraph.

3441. When his persuasion operated into me, the
perceptions of truth and good were taken awaj^, so that
I could recur to the Knowledges of faith only as scientifics.
Oct. 2nd 1748. 3461.

3462". While I write these things, they acknowledge
that they are such, and, being a little ashamed, recede.

3464'^. I was first accustomed to respire in this way
in early childhood, when saying my morning and
evening prayers ; and also occasionally afterwards when
I was examining the accordances of the lungs and the
heart ; and especially when I was writing from my mind
the things which have been published. For a number of
years I then observed, every now and then, that there was
a tacit respiration, scarcely sensible, concerning which
it was afterwards given [to reflect], and then to write.
In this way, during a number of years, I have been intro-
duced, from early childhood, into such respirations, most
es})ecially by means of intense speculations, in which
the res()iration is quiescent ; in no other way is an
intense speculation into truth possible. Afterw<«-ds,

when Heaven had been opened so that I spoke with
Spirits, I breathed in this way inwardly quite imper-
ceptibly for the space of au hour, with only so much air
drawn in as to enable me to think. Thus have I been
introduced by the Lord into interior respirations.

^. Casually also in sleep I have observed that

once and again wiien I was falling asleep, respiration
was almost taken away from me, so that I woke up and
caught my breath. While I am not observing anything
of the kind, and am writing, and thinking, [I am not
aware] that my respiration has come to a stand, unless
I reflect upon it. This I may say has happened in-
numerable times. . . The design of this is that every
state, and also every sjjhere, and thus every Society,
even the most interior ones, might have in me a suitable
respiration, to which I am applied without reflection . . .

3473. I spoke with Spirits to the effect that I ought
to write so that men may understand and perceive ; for
if I were to write according to the understanding and
perception of Spirits and Angels, it would be so obscure
to man that he would see scarcely anything . . . Oct.
4th 1748.

3476^. This has been written in the presence of the
Angels, thus v,'ith-apud-the Angels.

3482. I was kept by them in that phantasy . . . but
was deliveied from it by the Lord by this: that I
thought about infinite space as not being space outside
the universe ... I was afterwards led by the Lord Him-
self into some perception of forms . . .

3489. They said that I was unclean ...

3520. When I entered St. Paul's Cathedral, it wajf
suddenly said to me . . ,

-. The Dutch [Spirits] around me injected a

sphere of incredulity . . .

3530^ These things in the presence of Siiirits. 37S1.
3887. 4015-

3573. There was something forgotten . . . and when
I was on the point of recalling it, evil S[)irits snatched
it away . . .

3578®. [I have lieen instructed] concerning these
things which have been written, both by means of ideas
of interior thought, and by speech communicated to me.
Oct. 15th 1748.

3584. For there is a continual endeavour and thought
of evil Spirits and Genii as to how they can murder
me . . .

3605. I also observed that when I have been for some
time in one room, it has become familiar, so that I
could have my ideas better with me there than wlien in
another room, or place. Thus yesterday, when I re-
removed into the room next the one in which I have
been accustomed to write, a quiet prevailed among the
Spirits, as if they did not know where I was. (This
shows that) they want to have the idea of place adjoined
. . . Oct. 17th 1748. 3608.

3609. Tlie case was the same when I put on a garment
diilerent from that which I had worn for several
months : I then seemed to them so much like another
person, that they scarcely knew me. Oct. i8th 1748.

3615^. These things in the presence of angelic Sjjirits.
Oct. 19th 1748.

Sweden borg

129

Swedenborg

3616. When I was writing about Spirits who are un-
aware tliat there is an internal man, by means of Know-
ledge communicated to me, and presently when I spoke
with Spirits, (I said that . . .)

3623. I can attest that there have never been denied
me . . . not only the i)leasures of the body and senses,
as to others who live, but there have been granted me
delights of life, and happinesses, such as I suppose have
beeu granted to no others in the whole Earth ; and which
are greater and more exquisite than any mortal could
imagine, or believe possible. Oct. 20th 1748.

3624. On the reflections of thought. . . Whenever it
has been granted me to think about my little garden ;
about him who has it ; about my being called home ;
about money matters ; about the state of mind of my
acquaintances ; about those persons who are in my
house and tbeir character ; about the things which are
to be written, as to how they will be received by men,
and that they will not be understood ; about other
garments which must be procured ; and many other
such things — when I have been kept long in this reflec-
tion, the Spirits Iiave at once injected uncomfortable,
troublesome, and evil things, together with confirma-
tions and cupidities. And I observed that when I had
not been in thought about such things for months and
years, I had no care about them, and still less did they
introduce anything ti'oublesome.

3627. Spirits liave sometimes followed my image about
in another city, knowing no otherwise than that I was
there. Ex.

3630. How curious Spirits are, may appear from this :
that many Societies of Spirits have sent Subjects to me,
and have very solicitously inquired what that flaming
appearance meant. . . So that 1 perceived myself to be
in the company of a multitude, who had perceived (it).
Oct. 2ist 174S.

3631. It was shown iu various ways tliat the speech
and thought of the interior Spirits could not reach me
without Subjects . . .

3653. I was in the street and saw knives, and by an
induced phantasy, the evil Spirits cut my throat , . ,
Oct. 22nd 1748.

3753. There were two small white cups . . . and some
Spirits wanted me to use the one, and some the other.
(Continued under Si'IKIT.)

37SS. These are things which I have learned bj' the
living experiences of several years . . .

3812^. I do not yet know this for certain. 38S6.
4024. 4025. 4396. 4500^.

3847. (They made it a matter of conscience) that I
should eat and buy in a certain place, because they were
well-disposed people.

3849. Those above the head resisted my writing
this. . .

3851. When I went to bed, the deceitful Spirits above
the head took counsel how to destroy me . . . They
raised me up among themselves by phantasy, so that I
was surrounded by them ; and therefore the dragon and
the filthy Jerusalem appeared far below me . . . But I
lay safe, fearing nothing, and merely reflected upon

what they were perpetrating . . . Nov. 4th 1748.
3966.

3871. I have beeu infested during the whole night
... so that the Spirits began to despair as to whether I
could be delivered ; they said that I had beeu protected
by the Lord through the whole night.

3881. I was instructed by the Angels, through Spirits,
that they were the inhabitants of Mars . . .

^. I now perceive that . . .

3883. I have perceived that I can speak by such
things, so that others cannot understand.

38846. (This) is understood by the Angels, and thus
is insinuated into my thought.

3893. So that there are continual influxes of evils
from the Spirits around me ; and therefore if I were not
protected by the Lord, I should perish at any instant ;
and so would all the men of this Earth. Nov. 6th
1748.

3894. I have observed that when the dung of horses
was seen, certain Spirits could not endure the sphere
thence arising ... So when I ate butter on bread,
certain Spirits . . . were so indignant that they tried to
do evil to my tongue ... In like manner one teacup
pleased better than another . . . And so in many other
things which I have eaten and drunk, as milk. Ex.

3904. Lito this state (of obscurity and ignorance) I
was myself reduced, before it was granted me to speak
with Spirits and Angels. It was thus granted to com-
fort him . . .

3909. Other Spirits . . . partly to abstract them-
selves from thinking about the things which I have
written . . .

3919. The angelic Spirits, being indignant, aaid that
I should be cast out of Heaven if I were in such an
opinion. I was then instructed that truth can never
come fortli with man so as to be his Own . . .

3957. I observed that these (Spirits of the ear),
ditferentlj' from others, change their position as the
man does his ear. When, iu bed, I turned my right
ear upwards, they were above, to the right, rather high
up, and spoke from thence ; but when I turned my right
ear to the pillow, they were heard as if in the pillow,
and below it. They complained that I should thus
invert myself.

3963. The Spirits with me have been as if they were
in the world, and not as they are with other men.
(Fully quoted under Spirit.) For the state with me
has been so ordered by the Lord, that I could be
possessed by Spirits, and still they could not injure
me at all. Others who have beeu obsessed were not
then in their right mind, while I am exactly like
myself. At the very first I was in company as pre-
viously, without the least observable difference ; and_^so
for several years. Nov. 13th 1748.

3972^. This was perceived.

3975. In a state between wakefulness and sleep I
manifestly perceived that . . .

3990. (If there were any Angels who do not acknow-
ledge the Lord) the evil Spirits could have shown them

I

S^vedenborg

130

Swedenborg

within so long a time, which is three years and a half.
Nov. 1 8th 1748.

[D.] 3992. I have been infested all night by evil and
cruel Spirits . . .

3994. I do not know whether . . . But I now per-
ceive . . .

3997. (Anxiety of Sirens when I wrote about them.)
3999-

4000. As the Spirits objected, keeping me in ob-
scurity . . .

4002. I have been infested by vSpirits as to how the
inHux of the Lord's life can be possible in each and all
things of man , . . and was held in these things by the
Spirits until I was wearied out, uor could I be set free
. . . 4019.

4010. It is better to be ignorant of all things, and
simply to believe that the Lord's life inflows into each
and all things . . . For if men desired to know, they
would launch out into a boundless field ; as, for
instance, when I merely wanted to know how the
actions of the muscles are circumstanced representa-
tively to the ideas of the tlioughts, and the endeavours
and derivative forces of tlie will, I then for many years
laboured first to know the applications of the lungs to
each single thing ; then the connection and disposition of
all the muscles, of the motor fibres, and of the nervous
fibres ; how the actions of the brains present themselves
in their flux . . . and yet the action does not come forth
according to these things ; to explore all which was the
labour of many years, and yet the generals were scarcely
known. And therefore it is better merely to know that
the will inflows . . . Nov. 20th 1748. These things
were thought with Spirits, through the Spirits from the
Angels.

4024, 6. On a bath. . . Through the whole night I
was in a dream about material and corporeal things . . .
and on awaking from time to time, I heard angelic
choirs descending one after another . . . and I perceived
that there were some wlio were infesting me, and that
the angelic choirs were sent by the Lord to ward ott' the
endeavours of the evil . . .

4034. I observed now, as above . . . that evil Spirits
are kept in speaking those things which are to be
observed by me, but that they are unaware of it. . . A
percejition was also then given as to what was to be
observed . . . Some of the evil Spirits wante(i to abstain
from speaking . . . From which it was evident that the
tilings also which I liave learned through evil Spirits, I
liave learned from the Lord alone, although the Spirits
spoke. It is otherwise when good Spirits have spoken :
they liave openly said how the case is. Nov. 22nd
1748.

4088. After these things were written, I perceived
that tlie Societies around me reasoned about it . . .
(causing a dull pain in my brain). . . I had perceived
many years before, that when I was in an obscure idea,
such a dull pain att'ected my head. Nov. 27th 1748.

4093. When I folded my hands, I had a perception as
if it were not I who had folded them, but another. It
was a co-tain one who said that he had altogether felt

himself folding the hands, instead of me . . . Nov.
28th 1748.

4095. While writing about the influx of the Lord's
life and of His Providence in the smallest particulars, I
perceived more clearly than at any other time . . . that
the case is entirely so . . .

4102. The Spirits around me kept up unceasing talk
all night, and reasoning, so that I was repeatedly
awakened.

41096. An experience that evil was not with me.
Dec. 1st 1748.

4114a". With men to whom it has not been opened
that they can speak with Spirits, such Spirits are
applied as are of a nearly like persuasion ... It is
diflerent with me, in order that I may know the
qualities of Spirits.

4123. There are Spirits who do not want anything to
be said about the things which have been revealed
[through me] ; but it was said to them that they arein
the place of miracles ; and that without them men
would not know the nature of the book : they would
not buy it, read it, understand it, be affected with it, or
believe it . . . nor would they want to hear anything
about the interior things of the Word . . . Dec. oth
1748.

4128. See Speak, here. 4821.

4133. That the things written by me would appear to
be hypothetical, with blemishes, because confirmed by
parallel passages. (Rep.) But still it ought so to be
done, on account of the jiresent state of the world.
4134. Jan. 9th 1749.

4142. (Dream about my garden in Stockholm.)

4143. It happened that when I was taking certain
words from my collection, to insert them in the things
which were being written, and took from them a single
word which was not in my memory, there took place a
change of the Spirits. Other Spirits succeeded, and the
others complained much . . . that in consequence they
could not be present, but were driven away, because
something foreign had occurred to me. The reason was,
that Spirits had succeeded who indulge in words . . .
while the former do so solely in thoughts. Fur'.lier ex.
Feb. 17th 1749.

4146. It was sometimes shown in sleep that the
Spiritual Angels spoke together about this.: tliat truths
had not been written by me, or similar otlier things,
and then I have seemed to myself in my sleep to
scortate . . .

4149. When angtdic Spirits have spoken about this:
that it was not a true internal sense which I had written
in those days, or in that day ; it was granted them to
inspect whether it was true. They then made an
examination deeply ... in a certain place on the left
side of my head. Ex.

4159. In that state I saw and touched a Spirit exactly
as in a state of wakefulness . . . not to mention that
I have seen them more than a thousand times . . . their
laces, bodies, represented as in the light of day ; and
also in their abodes. March 5 th 1749.

4165. I have often experienced that I have been with-
lield, and as it were carried up, that is, towards interior

Swedenborg

131

Swedenborg

things, tlius iuto the company of the good ; and have
been in this way withheld from evil Spirits : and I have
perceived and felt that if I were let go a little, evil
Spirits would have inundated me with their persuasions
and principles of falsity and evil . . . Thur. Mar. 9th
1749.

4179. Through the whole night there were many of
my acquaintances around me, and I slept, and was with
them ill my sleep under the appearance of different
persons. When I awoke they were detected as being
those with whom I had spoken. I dreamed twice that I-
came to a temple which had t)een rent asunder. Des. The
dream signified the character at this day of that magni-
ficent Temple of the Lord, His Word . . . Sun. Mar.
26th 1749.

4181. My maternal ancestors told me that the}' have
elegant abodes where they are, and which they were
not able to show me, lest other Spirits should get an
idea of them . . .

4182. They said that my father, in the life of the
body, was often absent, they knew not where, and that
he always returned in delight. From this I perceived
that he was sent by the Lord to various uses among
men . . . because his delight consisted in an active life.

4191. I dreamed that my father, in life, fell into
the water . . . and that I bore him up . . . When I
awoke, the Spirits said that they had been speaking
together about the things I had written from the Word.
The Wi>rd with me had previously been represented by
my father, in life. Sat. April ist 1749.

4219. There was shown me the Moon shining, and
surroimded by a number of little moons shining in the
same way. The light was as it were solar ... I was
informed that the Lord so appears to the spiritiial
Angels ; but to the celestial Angels as a Sun . . .
April 14th 1749.

4222. It was given me to perceive that . . . 4223.
4252. 4256.

4225. For several days I have been with those who
desire to possess men . . . Some of them wanted to
yjossess me with all force ; but I was preserved by the
Lord . . . April i6th 1749.

4227. From the fact that I had said that charity
saves, (the solifidian Spirits) have infested me the
■whole night; for they are tenacious of revenge.

4228. In the morning I spoke with them, and they
said that I am nothing, because I am carried into
thinking and speaking all things . . . which many
have i^lainly perceived, for I have been so for four
years, so that I have thought and spoken nothing from
myself. . . April 21st 1749.

4232. Whenever I have plainly observed that I had
been translated into other Societies, and that I had
leceded from those in which I had been before ... it
lias appeared like a transmigration or removal down-
wards, to the left, to the right, or upwards. I have
then spoken with the Spirits with whom I had
])revioLisly been, as being more remote, at which they
have complained ; and then with those to whom I had
approached ; thus through Societies in order even to

that one to which it has pleased the Lord [that 1
should come]. April 23rd 1749.

4234. I have been with these Spirits this night, and
have slept there . . .

4243. When (the Societies of friendship) came above
me, as soon as I was reading something in those things
which have been written in Genesis, all delight and
the derivative life were taken away from me . . . 4248.

4250. In sleep by night ... I have been brought
into a state of interior wakefulness, which was such
that I knew no othei'wise than that I was awake . . .
They said that . . . Abraham was reduced to this
state when he saw the Angels . . .

®. When awakened in a manner difierent from

usual, I have also seen Spirits, which has veiy often
happened.

4266^. I have spoken with the Angels about the
same things, by whom it was shown and confirmed.
May 8th 1749.

4285. Led by the Angels, I have thought in myself
about a certain evil which has happened to me, and
which the Spirits, almost unanimously, derived into
me ... I knew that I am not one whit led by myself,
but am led to evil by evil Spirits, and to good by the
Lord through the Angels . . . Many Societies . . . have
said to me that it was they who had so thought,
willed, did, and inflowed . . . May 28th 1749.

4292. The Angels have their habitations ... I have
been there . . .

4297''. This was said by the Angels. June 4th 1749.

4333. I have many times observed that with me the
organs of thought have been disposed, and the Spirits
have spoken according to that disposition . . . July 2Sth
1749-

4348-. These (hypocrites) were present when I was
reading those things which have been written concern-
ing the Word, and printed. They took away all
delight, and induced contempt . . .

4369. I was surrounded by diabolical Genii . . .
Tu. Aug. 22nd 1749.

4375. There was a certain one known to me, and to
whom I had rendered greater service than others had
ever done, and who had always looked at me as a
friend. He was with me for months, and continually
thought evil, and studied how to torture me . . . He
was told that I had performed works of friendship . . .
but it was as nothing . . . Aug. 24th 1749.

4379. On awaking I saw around me innumerable
serpents and vipers . . . who were evil Spirits inspected
by Angels. At another time a great many evil Spirits
have been seen around me as wandering stars ... But
still I was protected by the Lord . . . Tu. Aug. 29th
1749-

4390. Before it was open to me that I should speak
with Spirits, I was in the opinion that no Spirit or
Angel could possibly understand and perceive my
thoughts ... It happened tliat once a Spiiit knew what
I was thinking, for he said a few words to me, at
which I was amazed . . .

4392^. This has been illustrated by many examples,
and confirmed by the Angels.

Swedenborg

132

Swedenborg

[D.] 4394. I spoke with the Angels aliout the Lord's
I'assion . . .

4398. I have been in a so-called waking sleep , . .

4412. I have spoken with Paul more than with
others . . .

4422. In what way many will receive that which is
written through me. Ex.

4433. I spoke with the Angels eogitativelj' . . .

4437. The quality of the state of Souls after death
. . . has been shown nie by a dream . . .

. For witli me the spirit acts more separately

from the body than with others.

4448. Sirens have been witii me for an entire year
. . . 4473. 4477. 4496. 4518. 4552-

4470. A Subject of the Jesuits infested me (two)
days . . .

4489. I perceived repugnances against the truths of
faith, not knowing that they Avere from him . . .

4506. I was let into a state such that I viewed the
magicians and profane ones outside of me . . .

4530. There was a certain woman who . . . supposed
that I wanted to marry her . . . and was afterwards
seized with such hatred that she thought of murdering
me (Sara Hesselia). She died shortly afterwards —
before it had been opened to me that I spoke with
Si'irits — and it happened that I desired to kill myself
with a knife, and this cupidity so increased that I
hid the knife in my desk ... It has now been disclosed
that it was that woman — her Spirit — who was excited
whenever I saw the knife . . .

D.Min. 4598. Twice have I been in speech almost
like that of angelic Spirits, when in as it were a half
wakeful state . . .

4658. (Pains caused in me by Spirits. ) 4659.
4670. I have been several times in (the light of
persuasion). Ex.

4677. All desire to write, etc., was taken away from
me by these Spirits.

46S1. I was in a celestial idea . . .

4685. In the morning I was in company with many
who . . .

4686. There have been Spirits with me . . . neither
very good nor very evil. They were able to inflow into
the affections of writing about those things which
concern the internal sense of the AVonl . . . When they
sepai-ated themselves . . . they so dulled my thoughts
that I could scarcely think ... An evil Spirit observed
this, and by such things harassed me exceedingly . . .

4693^. (A shouting sound) occurred to me several
times while I was asleep. Ex.

4695. "When they saw that all things inflowed with
me . . .

4698. Through a whole night, while I was asleep,
I was tormented in Hell, in order that I might know
the nature of the state there. Des.

4716. When I wrote such things as (the Societies of
friendship) were not delighted with, they removed

themselves, and thus all delight fled away . . . and
then evil Spirits and Genii succeeded . . . Hence also
I experienced sadness, so that I was sometimes as it
were in Hell.

4772. When Jacob Benzelius perceived that I was
in Heaven, in a certain Society there, he wanted to
infest me as before . . .

4773. Polhem died on Monday. [Aug. 31st 1751.]
He spoke with me on Thursday, and when I was
invited to the funeral he saw the coffin, and those who
were there . . .

4810. In a dream I saw a virgin . . . When I awoke
I spoke to her.

4831. In a dream I saw the Lord, with the face and
form which He had in the world. Des. . . AVhen I
awoke I saw Him obscurely ; and it was said that such
had been His appearance. In a word. He was filled
with Heaven and the Divine. In the night between
Nov. i8th and 19th 1751.

D. 4547. It is not granted to know (this).

4548. There are those who live not for any use, but
for tliemselves . . . They correspond to obstructions of
the brain ... I was obstructed for a whole night by
them . . . and was as if I should die, unless 1 had been
delivered by the Lord.

4550. A certain one appeared . . . and I had a per-
ception as if it were Wolff. . . Jan. nth 1752.

4554. I was con<lucted in a dream . . . into a certain
small city . . .

4564. Silfwerstrom . . . saw, through my eyes, his
bier and coffin, the funeral, and those there . . .

4566. Several times, in sleep, I have been conducted
through various places of Hell . . .

4567a. Several times, in sleep, there have appeared
to me representatives attended with percejjtion . . . and
I then jjlainly understood what I was thinking and
speaking; but as soon as I a^\oke I coulil ntit know
what it was . . .

4569. I was once brought into [a state of] compul-
sion . . .

4573*=. This appeared to me Aug. 5th and 6th 1752.

4574*^. During two days I have seen many thousands
thus swallowed into their new Hell.

4575. When 1 was in bed and asleep, I was let by
the Lord into a state of vision such as I had not bc^en
in before. 1 was in a waking vision. Des. 4663, Des.

4576. I afterwards . . . roamed the streets of the
city, not in dream, but in spirit among the Spirits . . .
and spoke with two. and so I I'eturned into the world.

4578. Afterwards, when I was in the body, I spoke
with them . . .

4618*^. I know (this) from an eight to nine years
almost continual consort with Spirits and Angels.

4627^-. It was once granted me in the twilight by
means of sensuous lumen to see Spirits who were in
that lumen . . .

4629''. I have been let into that sensuous lumen, and
as often as I came thither, there inflowed what is evil
and false . . .

Swedenborg

133

Swedenborg

4633. There were two who grievously attacked me
in my sleep . . . 4634.

4647. I was conducted through a Hell . . . where
were those who had been in faith separated . . . and,
while being conilucted through it, I was withheld from
all thought, and was thus protected . . . This is tlie
Hell which is represented by 'the Sea Suph.'

4670. I spoke with those who are in the Third
Heaven, and whom it was granted me jiartly to under-
«<tand, because an Angel was then with me . . . 4671.

4704. See Chakles xii. here. 4763.

471 1. I was in the state in which Spirits are, and
was wholly like them, with a human body, and human
senses, in a chamber . . . Books also appeared, and I
looked into one which was written with letters like the
ancient Hebrew ... I said that I am in the world,
and yet at the same time in the other life. I touched
one of them, and he felt it, and I said that in man
there is a man who lives after death. As he believed
this, he appeared wholly present ; but the rest vanished
. . . and I heard afterwards that it was because they
did not believe what I said.

4715. Whenever I touched the tiretongs I perceived
an impulse from these Spirits as if they would smite
the Lord with them . . .

4726. Two or three times I have been let into tlie
state in wliich Spirits are, so that I was a Spirit with
Spirits, and thus devoid of an earthly body; and I
was then together with Spirits, and spoke with them,
saw them, and examined how far tlieir life differs from
that of man. They had a like face, a like body, and
like clothing. I have spoken with them about this
matter, and have told them that I am a man in the
world, and at the same time a Spirit among Spirits . . .
I have seen their habitations, cities, and streets . . ,

4740. Frederick Gyllenborg attacked me in my
sleep. Des.

4765. See Memory, here.

4773- On ^ new Church. — I was conducted, in
Avaking vision, through several regions . . . (Fullj'
quoted under New Church.)

4784. I was conducted, in waking vision, and passed
through the Hell of those who . . .

4S13. (Visions in my sleep.) 4S34. 4841. 4S53.

4S19. It was granted me to chat in a certain manner
witli the celestials. Ex. . . They said that they per-
ceive whether anyone will come to me that day . . .

4820. "When I was writing, and was in a certain
intermediate celestial perception . . .

^. Hence it is that in the writing the hand has

been circumstanced according to the atlection or
obscurity of the lower mind with me.

4846^. These things have been written bj^ influx
from Heaven, from the wisdom of the Angels there.

4852. I was kept in such thought as that in which
are those who are in what is sensuous . . .

4869. Spirits can commit their speech to paper. . .
I have often seen such writings, and could read them,
but not understand them. (See below, at 5102^)

4872. I have been carried down, but in sleep, to the
lower parts, vdiere are the worst of the devils . . .

4894. My sight was opened, and I was borne away
to see the Heavens, which was done by an elevatifin
out of the state in which I was. When I had been
elevated, it was granted me to see the Sun at the
right, where there was a great and wide tract ; mountains
appeared, one next another. (A long description foUov. s,
the particulars of which seem to indicate that it was
the imaginary Heavens which were thus seen.) See
4907. 4924. 4925. 4930. 4944.

4920. I was brought into a Hell which is under the
feet. (Its scenery des. )

4925. (Swedenborg begins to witness the Last
Judgment.)

4938. I was in a place of woi-ship (in the other life)
and heard the preacher, but with averted face, because
I have the habit of thinking about the Things whicli
are being preached ; nor was I then led by the Lord to
inspire aflection into every doctrinal thing, provided
it is from good, which, however, was the case afterwards.
I afterwards spoke with them, and it was granted to
say that . . . 4941. See also 5972.

4991. (A sorceress from India) was ^vith me for
many weeks . . .

5016. See LoxDOX, here.

5017,8. In sleep I wandered through a certain city
there (Amsterdam). . . When I had said this, I awoke.
I (then) spoke with some in the city . . .

5044. These and many other things were prepared
by (the Swedish Spirits) while I slept, and when I
awoke I was so bound by them that I almost came
into despair ; but after some hours the bonds were
loosed . . .

5059*^. Such are they who induced a penetrating
pain in my left eye, even to lamentation.

5075. I have been sent among the Genii. Des.

50S2. See Last Judgment, here. 5210-5213. etc.
etc.

5099. Count Brahe was decapitated at 10 a.m. [July
23rd 1756], and was seen, and spoke with me at 10
p.m. thus twelve hours afterwards ; and then almost
continuously for several days. After two days he
began to return to his former stat« of life, which was
to love worldly things ; and after three da3's he be-
came as he had been previously in the world, and was
carried into the evils which he had imbued in the
world.

5102*. I have seen papers and letters in (spiritual)
language, which I could read, but understand nothing,
unless I was in the spirit separated frpm the body.
5561- 5579-

5103. Pain in my teeth caused by hypocrites, which
lasted some hours, so that I complained . . .

5 1 16. I have been introduced by the Lord among tlie
celestials. Des. 5126.

5144. On the frigid zones in the otiier life ... In a
nocturnal vision, or dream, I was in places where I
saw nothing but ice outside the houses, and linen

Swedenborg

134

Swedenborg

things within them . . . Having awaked, I spoke with
those who are there . . .

[D.] 5161. Frederick Gyllenborg . . . was such that
he could retard my thoughts, and take away the influx
from Heaven ; insomuch that I could not write the
things which were to be written . . .

5179. I have been carried by the Lord to the left,
which lasteil an hour, and at last arrived at a certain
mountain where all were naked . . . and I spoke with
them at a distance ... De Conj.68.

5272. (Swedenborg taken to witness the events of
the Last Judgment.) 5277. 5309. 5364. 5452. 5465.
5516.

5366«. This was done Jan. 9th 1757.

5464^. It has been granted me to perceive when I
am in proprium, and when I am not in proprium ;
and, when in proprium, I have no power, and there-
fore I have been withdrawn from it by the Lord as
much as possible.

5492. I spoke with Erland Broman on the third day
after death.

5540. I was in a sorrowful state . . . and I heai-d
that a vast number had been sent down fi'om Heaven
towards the lower parts . . . They were those who had
rejoiced at having the heavenly doctrine . . . but as
soon as they had heard that . . . the things contained
in it are not only to be known and acknowledged, but
. . . must also be willed and done . . . they had all
rejected it. Hence my sadness.

5579. It was said to me from Heaven that . . .

5586"*. These things have been written in the pre-
sence of a Spirit who had no natural ideas, but spoke
solely from the interior memory . . . and therefore I
could not describe these things from tliought ; he
hindered me thereby.

5587. For there is such a Celestial with me.

5594. I have often spoken with Angels and others by
the tacit speech of ideas . . .

5619. I know many things about Abraham ; but it
is not yet time to divulge thein all.

5734"^'. I have been commanded to say these things
openly.

5778'. AVhen Spirits and Genii have spoken together
in their own language, 1 heard nothing of what they
said ; but only when they have spoken with me , . .

5789. I have seen such Societies in very lofty places,
where I supposed that they were Angels of Heaven . . .
wlien yet the}' were such (devils).

5807. I have long laboured in my breast through
the influx from the Christian world. Des.

5809. I was then separated from those who are in
the Christian world who were on the left ; and was
led by the Lord to the gentiles . . .

5810. I was afterwards led to those who had been
of the Ancient Churches . . . and afterwai-ds to the
Most Ancients, who are in the acknowledgment of
the Divine and of Divine things exactly as they are
revealed to me. They examined them, and they
coincided.

5S27. Those in faith alone persecuted me. Des.

5841. I spoke with the last Pope ... for some days
. . . May 2ist to 25th 175S.

5908. (The works of Swedenborg in the Spiritual
World.)

5931. I have heard that many have looked into the
books concerning Heaven and Hell, etc. and yet have
not been pleased with them . . . and when I wondered
at it there were brought many of various life now in
the Christian world ; some who do not care for such
things ; some who care but little ; some who frequent
places of worship merely from habit ; and some of
various other kinds, and it was found that there are
very few who receive anything whitdi is from Heaven ;
and that many nauseate and reject such things ; thus.
that such is the character of the men in the Church at
this day.

5943. ("When the Angels used this kind of speech)
I, because I was in the Natural, did not hear the
Avords ; but I perceived the affections which they
uttered in the words.

5947. It was granted me also to hear (the singing
of a psalm in their temple on earth - in Abyssinia).
S.108.

5949. I saw the Czar Peter, and spoke with him in
a dream . . . Pie said that everything belonging to his
subjects was his . . . but I contradicted him . . .

5976. (Attempts of evil Spirits to kill me.) 59S3.
5989". 5995- 6ioi-'.

5950. On the king of France. Dec. 13th 1759.
5990. The organist with whom I lived Avas also-
infested by them . . .

5997. I have written in the Explication on the
Apocalypse some things which are of interior intelli-
gence . . . and a certain wife who lived in the inn
. . . and with whom I spoke when on a journey,
being in simple faith from the heart, understood all
things clearly ; whereas a learned man there did not,
nay, could not, understand them.

6009. On Aug. 15th 1 761, in the early morning,,
there appeared to me an elegant chariot in which was
. . . also Ulrica Eleonora. Des.

6012. By which there was communication effected
with the Society in which I am.

6019. AVhen I was in a state of the spirit by niglit,
I was led by a companion to a certain house . . .
(Here follows an account of an interview with Charles xi.
and his queen, and their son Charles xii.)

6018. On garments and their corresj)ondence. . . I
have perceived that when I was naked I communicated
with those who were of tlie Celestial Kingdom ; and
that when I lay in a nightsliirt I communicated with
those who are of the Spiritual Kingdom. E.951''.

6067. I was in bed and slept sweetly . . . and when
I awoke there were Chinese above me . . .

6101-. It is not my work, but the Lord's, who
wished to reveal the nature of Heaven and Hell, and
the nature of man after death, and concerning the Last
Judgment, and also that theological things do not

Swedenborg

135

S"wedenborg

transcend [the understanding] ... I told them also
that this is the man-child which the woman brought
forth ...

6ioS. A lemaikable cliange has been effected in the
Spiritual World. There have been congregated to-
gether for the most part those in faith alone, both
above and at the side and below me, and an oppor-
tunity was granted them of inflowing into my brain,
whence I came into such a state that I could not lift
up my head, and this for three days and a half, and
I appeared to those in the city which they had called,
Jerusalem as if I were dead in the street . . .

A. 5. By the Divine mercy of the Lord it has been
granted me now for some years to be constantly and
continuously in the company of Spirits and Angels,
hearing them speak, and speaking with them in turn.
In this way it has been given me to hear and see the
stupendous things which are in the other life, and
which have never come to the Knowledge of any man,
and not into his idea. I have been instructed there
in regard to the different kinds of Spirits ; the state
of Souls after death; Hell, or the lamentable state of
the unfaithful ; Heaven, or the blessed state of the
faithful ; and especially concerning the doctrine of faith
which is acknowledged in the universal Heaven.

59-. That this is so I can assert with certainty,
because I have been now for some years Avith Spirits
in the other life, although at the same time in the
body, and have been surrounded by the evil, even by
the worst, and sometimes by thousands of them, who
were permitted to pour forth their poisons and to
infest me in every way they could ; and yet they
were not able to hurt the least hair of my head, so
well i)rotected have I been by the Lord. By the ex-
perience of these many years I have been thoroughly
instructed about the nature of the "World of Spirits,
and also of the combat which they who are being
regenerated must endure . . .

65. Certain ones were taken up into the first court
of Heaven when I was reading the Word ; and from
thence spoke with me (about what they saw in the
Word).

67. As ... it has been given me to know the in-
ternal sense of the Word ... it is permitted me to
disclose the things which I have heard and seen now
for some years, during which it has been granted me
to be in the company of Spirits and Angels.

68. Many will say that no one can speak with Spirits
and Angels . . . and that it is phantasy . . . but I am
not deterred ; for I have seen, I have heard, I have
felt.

70. In order that I might know that men live after
death, it has been granted me to speak and to be in
company with many who had not been known to me
in the life of their body ; and this not merely for a
day or a week, but for months, and almost a year,
speaking ami having intercourse with them just as in
the world.

1 50-. During a period of several years it has been
granted me to know how the case is with respect to
man's proprium, namely, that I have not thought

a whit from myself ; and it has been granted me
manifestly to perceive that every idea of thought
inflowed . . .

168-180. (The experience of Swedenborg while pass-
ing experimentally through the process of resuscitation
from the dead. Fully de.s.) H.449.

2278. It has been granted me to feel the combats
(between Angels and evil Spirits) thousands and thou-
sands of times — almost continually for some years . . .

322. Spirits have talked with me for some years
almost continually.

447. A certain recent Spirit spoke to me ... It
was granted me to tell him that he was now a Spirit,
as he might know from his being over my head . . .

545. In order that I might know what Heaven and
heavenly joy are, it has been granted me by the Lord,
frequently and for a long time, to perceive the delights
of heavenly joys. Des. H.413.

546. In order that I might know how the case is
with those who desire to be in Heaven and are not
such that they can be there, when I was in some
heavenly Society an Angel appeared to me as an
infant . . . whence it was given me to know that I was
in some Society where there was charity . . .

699. In order that I might see the torment of those
who are in Hell, and also the vastation of those who
are in the Lower Earth, I have been some times let
down thither. To be let down into Hell ... is a
being let into some infernal Society, the man re-
maining in the same place. . . I plainly perceived
that a kind of column surrounded me. . . It was
formed of angelic Spirits, so that I might be let down
safely to the unhappy. While there, I heard miser-
able lamentations . . . and I was permitted to speak
to those wretched ones . . . and to console them.
D.228.

814. Certain Genii . . . sent forth thence in order
that I might know their quality, so infected the
atmosphere ... as to cause me to vomit.

816. One came to me . . . stealthily behind . . . and
I felt as it were a stab through the heart. (Fully
quoted under D. 1864. )

824^. I have smelled this stench in the World of
Spirits, and almost fell into a swoon from the effect
of it.

953. I have been led through some abodes of the
Fii-st Heaven, whence it was granted me to see afar
off a great sea heaving with billows . . .

959. I was awakened one night out of sleep, and
heard Spirits around me who wanted to ensnare me
in my sleep ; and, presently falling asleep again, I
had a sad dream. Ex.

968. The devil does no harm to those whom the
Lord protects ... as it has been granted me to know
by much astounding experience, so that at last I have
no fear of even the worst of the infernal crew. (The
reasons Avhy) I spoke with them, stated.

994*. It has been granted me to see by internal
sight the things in the other life more clearly than I
see the things in the world.

Swedenborg

136

Sw^edenborg

[A.] 1 1 14. It has been granted me to speak not only
with those whom I had known when they lived in
the body, but also with those of especial note in the
"Word ; and also with those who had been of the Most
Ancient Church . . . and with some who had been of
the Churches after that, in order that I might know
tliat by the names in the first chapters of Genesis only
Churches are meant ; and that I might know what
was the character of the men of the Churches of that
time.

1 121. I have been instructed by the sons of the Most
Ancient Church concerning the state of their percep-
tion . . . 1 122. 1384.

1 123. I have spoken with the third generation of
the Most Ancient Church . . .

1 124. There were with me some of the posterity
which lived before the Flood, not of those who
perished . . .

1 1 25. It was also granted me to s]»eak with those
of the Church called 'Enos' . . .

1 126. There appeared to me a narrow room . . . and
a tall man clothed in an intense white, (which) signified
those called Noah' . . .

1 127. It was granted me to speak with those. . .
called 'Shem' . . .

1265. At some heiglit above the head there were
many who were inflowing into my thoughts, and
holding them as it were bound, so that I was very
much in obscurity. . . It was said that they were of
those who lived before the Flood, but not of those
called 'Nephilim' . . .

1268. I was conducted, guarded, towards that nasty
rock. To be led to such is not to be led from place to
place, but is effected by means of intermediate Societies
. . . the man remaining in the same place ; and yet it
appears to him as a letting down. . . I spoke with
them about their persuasions . . .

1 269*^. What these things signified, was not disclosed
to me.

1270. Some (of the Antediluvians) were let out of that
Hell ; but the Lord made such disposition by means of
intermediate Spirits and Angels that they could do me
no harm. . . They appeared above on the left, so that
from there . . . they might inflow into me. I was
told that they were permitted to inflow into the right
side of the head . . . but not at all into the left, for in
that case I should be destroyed. Ex. . . When they
began to inflow I fell asleep ; and while I slept they
intlowed by means of cupidities, and that with such
violence that if awake I could not have resisted them.
In my sleep I was sensible of tlieir vehemence . . . they
tried to kill me by their suffocating afflatus. , . I awoke,
and saw that they were near me ; and they (then) fled
to their own place above, and inflowed from thence.
1271. D.3364. 3585.

I273<=. I in like manner have been conducted through
(the angelic Societies), and those there have spoken
with me, in order that I might know how the case is . . .

1275. I have been in a Society where there was tran-
quillity . . . Wlien I was translated thither, the Spirits

around me appeared to be removed, and to be seen below
me ; and j^et it was granted me to hear them speaking.

I368«. That the worship (of those called 'Ur of the
Chaldi'es') was such, it has been granted me to be in-
structed by themselves.

1376. I liave often spoken with Spirits about the idea
of place and of distance among them . . .

1378. I have been informed, both by speech with
Angels, and by living experience, that . . .

1398. Thei-e were many Spirits around me who were
not good. An Angel came, and I saw that the Spirits
could not endure his presence . . .

1505. I have been informed ... 1517. 1627. 1633.
2124. 6477^.

1506. A certain Sjiirit who liad been known to me,
appeared . . . 1507.

1509'-. The eft'ect of the sphere (of these Spirits) was
to take from me the power of close application, and to
make it so irksome for me to act and think in serious
matters, true and good, that at last I scarcely knew
what to do.

151 1. It has been made known to me by much ex-
perience . . . that Spirits who are in falsities inflow into
the thought, and induce a persuasion just as if falsitj'
were truth . . . and this from their sphere. In like
manner Genii . . . inflow into the will, and produce an
effect altogether as if evil were good . . . The influx of
the Spirits of both kinds it has been given me to per-
ceive manifestly a thousand times . . . and how Angels
from the Lord removed them . . .

1516. I have spoken with Spirits about the sense of
taste . . .

1522. I have so often seen the light in which Spirits
and Angels live, that I have ceased to wonder . . .
1526^.

1523. That I might know the nature of the light, I
have many times been conducted into the abodes where
good Spirits and angelic Spirits dwell . . . 1525.

1526. I have been withdrawn from the ideas of parti-
culars, or those of the bodj', so that I might be kept in
spiritual ideas. There then ajDpearcd a vivid glow of
diamond light . . . and, while I was kept in it, I per-
ceived particulars as it were below me . : .

1531. In order that I might be confirmed in the fact
that the Lord appears ... as a Sun and Moon, my
interior sight was ... so far opened that I plainly saw
the Moon shining . . . But it has not been granted me
to see the Sun.

1533. Of the innumerable things which appear in the
other life, I, before my sight was opened, could scarcely
form nny other idea than others do : that there could
be no light, etc. there.

1622. That I might not be in doubt about it, I was
conducted to the region where those are who live a
paradisiacal life, and I saw it . . .

1624. I saw the form of a certain larger rainbow, in
order that I might know what they are in their least
forms . . .

Swedenborg

137

Swedenborg

1627. Besides cities and palaces, it has sometimes
been granted me to see their decorations , . .

1628. All the Angels have their own dwellings . . .
ivhich are magnificent. I have been there . . .

1632. I have spoken with Angels concerning repre-
sentatives . . .

1634. As it has been granted me to hold converse with
Spirits and Angels almost continually for some years,
and to be in companionship with them as one of them-
selves, I may relate what it has been granted me to
learn about their speech with one another.

1635. See Speak, here. 1637. 1638. 1639. 1640.
1649. 1762. 4652-.

1636. For I have spoken with nearly all with whom I
■was acquainted during their bodily life ; with some for
several weeks ; with others for a year, altogether as if
they had been living in the body.

16908. That all this was so, I know for certain.
2i2oe. 2161. 5006''.

1755. This has been made evident to me by much
■experience.

1768. That the Word of the Lord is so presented
before good Spirits and Angels, it has been granted me
to hear and see. i769,Des.

1 769-. While this was taking place, I was reading
the first chapter of Deuteronomy . . . 3474. D.2054.

1770. I saw others taken up into the Second Heaven
. . . and they spoke with me while I was reading the
third chapter of Deuteronomy . . . D.2061.

1771. While I was -reading some of the Psalms of
David, the interior insight or mind of these Spirits was
opened . . .

1772. It has also been granted me in like manner to
see the Word of the Lord in its beauty in the internal
sense, and this many times ; not as it is while the
several words are being explained as to the internal
sense ; but all things in a series . . .

1773. The warmth of those Spirits (who had been
delighted with the Word) was communicated to me.
Des. -.

-. I was instructed by tlie Angels that this was

so.

1775. I have spoken with certain Spirits concerning
the Word . . .

1S69. It has been shown me how many things there
are in a single word of the Word in this way : that the
ideas of thought have been opened. Ex.

1872. There appeared to me a beautiful girl with a
radiant face. Des. and Ex.

1874. I have spoken with good Spirits . . . 6309.
6468'. 6485.

1876. I have spoken with the Angels about these
things many times, and have Ijeen fully instructed by
them in the Truth.

1S79. When I was in bed it was told me that evil
Spirits were conspiring against me with the intention of
suHocatiug me ; but as I was protected and secure of
the Lord, I disregarded the threats, and went to sleep.

But, on awaking in the middle of the night, I felt that
I was not breathing of myself, but from Heaven . . .
The conspirators were of those who hold in hatred the
interior things of the Word . . . The leaders then tried
to enter into the viscera of my body, and to penetrate
even to the heart, and to this also they were admitted.
This was all the time perceived by manifest sensation ;
for one to whom the interiors of the spirit are opened,
receives at the same time also a sensible perception of
such things. But I was then let into a kind of celestial
state, which was that I made no eifort to repel these
visitors, still less to avenge the injury. They then said
that there was peace ; but soon they were as if deprived
of rationality, breathing out vengeance, and striving to
carry out their purpose ; but in vain. They afterwards
dispersed of themselves. 3891^. D.458.

1880'^. It has been granted (to Spirits and Angels) to
see the things in the world through my eyes, as plainly
as I could see them myself, and also to hear men
speaking with me. Through me some have seen their
friends . . . some their consorts and children, and have
wished me to tell them that they were close by and saw
them, and to give an account of their state in the other
life. But I was forbidden . . . because the}' would have
called me insane . . . 1954.

'^. AVhen my interior sight was first opened, and

through my eyes they saw the world . . . Spirits and
Angels were so amazed that they said it was the miracle
of miracles ; and they were affected with a new joy . . .
This delight lasted for months, but afterwards it became
familiar, and now they do not wonder at all. I have
been instructed that the Spirits and Angels with other
men do not in the least see the things which are in th.e
world . . .

18836. I have been let into this state (of being with-
drawn from the body) only three or four times, merel}-
that I might know how the case is . . . Des. H.440.

1884. As regards the other — being carried by the
spirit into another place — it has been shown me by liv-
ing experience what it is . . . but only two or three
times. Des. (In this state Swedenborg walked for
hours through streets and country in the natural world,
being at the same time in conversation with Spirits, and
in full view of spiritual scenery, but blind to that which
suri'ounded him in the natural world.) H.441.

1885. These two kinds of visions are extraordinary,
and were shown me only in order that I might know
their nature. But the things ordinarily 'seen' [by me]
are all those which you may see related ... in the First
Part, at the beginning and end of the chapters. These
are not visions ; but are things seen in the highest
wakefulness of the bodj', and that for a number of
years.

1886. Pref.^. It has been granted me . . . while I am
in the body in this world, to be in the spirit in the
other life . . . and there to speak with Souls . . . not
long after death ; and in fact with nearly all with whom
I have been acquainted . . . also daily for some years
with Spirits and Angels ; and to see amazing things
there, which have never come into anyone's idea, and
this without any deception. As many say that they
will believe if anvone comes to them from the other

Swedenborg

138

Swedenborg

life, it will now be seen whetlier they will be persuaded
against the hardness of their hearts.

[A.] 1949". Nor should I have known this, if I had
not been instructed by living experience.

1966. As I have now tor some years been almost con-
tinually with those who are in the other life ... I have
in this way been informeil by experience itself. . .

1972. The sights . . . which I have seen in the World
of Spirits, I have seen in clear light ; but those in the
Heaven of angelic Spirits, more obscurely ; and those in
the Heaven of Angels more obscurely still ; for the sight
of my spirit has rarely been opened to me so far ; but it
has been granted me to know what they were saying by
a certain perception, tlie nature of which cannot be
described, and, frequently, through intermediate Spirits:
the things which are there have sometimes appeared in
the shade of the light of Heaven, which is . . . a light
which wanes and fades aM'ay from its incomprehensibility
equally before the understanding and before the si'^ht.

1973. I will relate two visions . . . 1974.

1975". I may relate the following particulars (con-
cerning dreams) from experience. 1976. 1977.

1977. I was put into a state as of sleep and at the
same time of wakefulness.

1979. It has been very often granted after such
ilreams to sjieak with the Spirits and Angels who intro-
duced them : they told what they introduced, and I
told what I saw. 1980.

1981. I dreamed a common dream ; and when I had
awaked I told it all . . . and the Angels said that it
coincided throughout with what they had spoken of
together. Ex.

-. There was a person of whom I had had the

idea that he was in natural truth . . .

1983". I was once in a very sweet sleep . . . When I
awoke, some good Spirits began to chide me for having
infested them so atrociously. Ex.

2128. The idea of the Last Judgment before the evil,
which has been seen by me two or three times. Des.
See 2130.

2133. Two or three times . . . Heaven has been so far
opened to me that I have heard a general Glorification . . .

2290. (This) has not only been told me, but also
shown me ; for several times . . . little children have
been sent to me . . . and it has been granted to read to
them the Lord's Prayer. 2294. D.3542. 3561.

2291. While I was praying the Lord's Prayer . . .
22946. I have been instructed (or informed) that . , .

2590. 2591. 2736. 47936.

2296. It has been shown me that . . . 2298. 24740,
2744. 25896.

2304'-. I have been informed by the Angels that . . .
2750. 42995.

2306. There was represented to me . . .

2307. I have spoken with the Angels about . . . 2493.
2732.

2309. I saw little children fighting . . . Angels saw it
through my eyes . . . H.344.

2343^. This might be evident to me from . . .

2477. I heard Spirits speaking together about . . .

2478. It has been permitted two or three times (that
Spirits inilowed from their exterior memory) ; and I
then knew no otherwise than that that was mine which
was . . . the spirit's ; and that I had thought the things
before which I had not thought. But this I was not
able to perceive until they withdrew.

2485. A certain one was with me whom I had not
known . . . and by means of the interior sight he was
led by me through the cities where I had been, and at
last through the city from which he was, and then
through its streets and squares, all of which he recog-
nized, and at last into the street where he had dwelt ;
and if I had been acquainted with the houses ... I
should have been able to know his house. D. 1933.

2488. Before I had been instructed by living experi-
ences, I supposed . . . that no Spirit could possibly
know the things in my memory and in my thought . . .

2592. A (Gentile philosopher) with me.

2593. It has been granted me to speak with others
also who lived in ancient times . . .

2595. I heard (a sonorous choir of Gentiles) . . .

2596. One morning there was a choir at a distance
from me, and it was granted to know from the repre-
sentations that they were Chinese . . .

26016. I have spoken with them . . . 2602. 2603^.

2605. I have spoken with some who had been in the-
Ancieut Church . . . H.327.

2733. Certain Spirits . . , infested me with peculiar
adroitness ... I at last spoke with one of them who, it
was told me, had been the commander of an army. As
I perceived that in the ideas of his thoixght there was
lasciviousness, I spoke with him about marriage . . .

2743. A great dog like Cerberus was seen by me, and
I asked what it signified. It was said that . . .

2748. Some Spirits who had lived a life of adultery
. . . came and spoke with me . . .

2751. They sent (an emissary) to me, supposing that
I was a Spirit, because I spoke with the speech of
Spirits. He uttered scandalous things ... I answered
that he should abstain from such things, as ... I knew
beyond all doubt that the Lord is one with the
Father . . .

2757. When I was being led through several abodes,
I came to one where heat seized on my feet and loins , . .

2759. I spoke with (some Spirits from the lower
classes) . . .

2762. Horses shining as with fire have also been seen
by me, when . . .

2796. (This) has become most fnlly known to me by
the experience of many years. It has also been granted
to know and observe Mdiat Spirits and Angels were with
me, and what states they induced. And this I can
solemnly assert : that all states . . . come from this
source . . .

2S88-. That I might know that the influx (of life) is
of such a nature, it has been granted me to speak with

Swedenborg

139

Sw^edenborg

the Spirits and Angels who were with me, and also to
feel and perceive their influx ; and this so often that I
cannot number the times.

2998. That such correspondences exist, has during a
nuniber of years become so familiar to me that hardly
anything can be more so. . . It has also been granted me
to know what angelic Societies belong to each province
of the body . . .

3214. There are Societies in which these representa-
tives are etiected ; and it has been granted me to be
with them for a number of months.

3219. Birds once came into my view, one dark and
deformed, and two noble and beautiful ; and, when I
saw them, there fell upon me some Spirits with such
violence as to strike a tremor into my sinews and bones.
I imagined that . . . evil Spirits were assaulting me ;
but that was not the case. Ex.

3346. That I might know these things with certainty
. . . for a number of years it has been gi'anted me to
speak almost continually with Spirits and Angels, and
with the Spirits or Angels of the First Heaven in their
own speech ; also, at times, with the Angels of the
Second Heaven in their speech ; but the speech of the
Angels of the Third Heaven has only appeared to me as
a radiation of light, in which there was perception from
the flame of good which was in it.

3348. Spirits from another Eai'th were with me . . .

3628. I have been instructed about these things by
much experience. 3629.

3642. I was one morning in company with angelic
Spirits . . .

3748. This Spirit came to me, and spoke with me,
and ... I asked him. Who is the more intelligent, he
who knows many falsities, or he who knows a little
truth ? . . .

3749. A certain Spirit came to me unawares, and
inflowed into my head . . . The Angels with me said
that he was taken from the Spirits with a certain
learned man still living in the world . . . Communica-
tion was then given through this intermediate Spirit
with the thought of that man . . .

3884. Once, when the interior Heaven was opened to
me, and I was speaking with the Angels there, I was
allowed to observe what follows. It is to be known that
although I was tiiere, still I was not outside of myself,
but in the bod}- ; for Heaven is in man . . . Thus it was
granted me to observe the general operations of Heaven.
Enum.

3S85. Once, when I was withdrawn from the ideas
which originate in the senses of the bodj^, a heavenly
light appeared to me, which withdrew me further from
them . . . Corporeal and worldly things then appeared
as beneatli me, and yet I still perceived them, but as
. . . not belonging to me. I then seemed to myself to
be in Heaven with my head, but not with my body.
In that state it w-as also granted me to observe the
general respiration of Heaven ... It was also granted
me to observe the reciprocations of the pulses of the
heart ; and I was then informed by the Angels
that . . .

3889. In order that I might know (this) it was
granted me for a considerable space of time to be with
Angels, who showed it me . . .

3891®. On many other occasions it has been granted
me to be sensible of the respii-ation of Spirits, and also
of Angels, by this : that they respired in me, and that
my own respiration was still at the same time present,
distinct from theirs.

4041. It has been shown me of what nature is the
heavenly form in the lowest sphere . . .

4046. There appeared many Spirits at a middle
distance over my head, who acted in general after the
manner of the pulse of the heart . . . with a ki!id
of cold breathing on my forehead . . . 4047. 4048.
4049.

4050. A certain face was first seen by me above a blue
window. Des. . . It was a representation of the infundi-
bulum of the brain.

405 1^. (A Society of diverse Spirits) applied them-
selves to my ear, and said that they were good Spirits
. . . 5189. D.3822.

4054^. Many Societies of such Spirits have been with
me, and their presence was perceived by a dulness,
sluggishness, and privation of affection ; and I have
sometimes spoken with them. Des.

4067'. That it is really so, is evident to me from the
continual experience of many years, from wiiich it has
become as familiar to me as (possible).

4077". These things appear manifestly to those to
■whom it is granted to speak witli (Angels), and to be
among them as one of them. By this means it has
been granted me to know that it is so.

4 1 86". By much experience it has been granted me
to know how the affections of good and truth are com-
municated to others. Spirits of that sort have some-
times been with me, and, when conjoined by somewhat
of affection, they knew no otherwise than that my
thoughts and affections were theirs. And I have been
informed that the like takes place with all men.

4293-. That I might know this, it has been granted
me to speak many times with the descendants of Jacob
in the other life.

4329. I was in the opinion that what is general (niust
be obscure). . . But there was given them an inter-
meiliate Spirit, through whom they spoke with me,
(and) after a quarter of an hour, they showed that they
had a distinct idea of generals. Ex.

^. They drew conclusions as to the interiors of

my thoughts and affections so dexterously that I began
to be afraid to think anything more ; for they disclosed
tilings which I did not know to be in me ; and yet . . .
I could not but acknowledge them. From this I per-
ceived in myself a sluggishness of speaking with them
... On the following day I spoke with them a second
time . . .

4403. The quality of the Spirits, and to what province
of the body they belonged, it has been granted me to
know from their position and place with me, and also
from the plane in which they were, and from their dis-
tance in it. They who were seen near me were for tlie
most part Subjects of entire Societies . . .

Swedenborg

140

S'wedenborg

[A.] 4412. A certain one had been known to me . . .
not as to his interior affections. He spoke with me
several times. Des. 5058.

4413. I have been elevated into a light wliich sparkled
like the light which radiates from diamonds ; and,
while in it, I seemed to myself to be withdrawn from
corporeal ideas, and to be led into spiritual ones . . .

4415-. From that heavenly light they looked through
my eyes into the light of the world, and perceived it as
a dark cloud.

4419. There was a Spirit with me who . . . believed
he was wiser than all . . . He was sent to me by a
certain Society that he might serve them as a Subject
. . . While lie was with me, it was granted to speak
with him about intelligence from self . . . But, as he
would not attend to these things, I said that he would
do a kindness if he would withdraw . . .

4527. I have spoken with some a few days after
their decease . . . Sjjeaking with me from the first of
Heaven, they said tliat they had never seen such a
light ...

^ I have spoken with some on this subject on

the same day as that in which their bodies were en-
tombed, who saw through my eyes their corpse, their
bier, and that their burial was taking place . . . They
wanted me to tell (about their state) to their near
friends who were mourning ; but it was given to reply,
that if I should tell them, they would treat it with
deri.sion . . . 4622^.

4622^. Those in the other life can see nothing through
the eyes of a man ; but the reason they could do so
through mine, was that I am in the spirit with them,
and at the same time in the body with those who are in
the world. . . And those with whom I have spoken in
the other life, I did not see with the eyes of my body,
but with the eyes of my spirit ; and still as clearly, and
sometimes more clearly, than with the eyes of the body ;
for, by the Divine mercy of the Lonl, the senses of my
spirit have been opened.

4625^. I have spoken some times with those who, in
the Society into which I have been sent, belonged to
the provinces of the lungs, heart, face, tongue, ear, eye,
and . . . nostrils.

4652'-'. Sometimes when Spirits have spoken witli me
in the midst of a company of men . . . some of tliem
have supposed that they were heard also by those
present. But ... it was not so, because their speech
intlowed into my ear by an internal way.

4654. There were S})irits with me who inflowed very
strongly into my thought when it was exercised upon
such things as are of Providence ... It was said by the
Angels that these were Spirits who . . .

4656. There was a Sjiirit who spoke with me at my
left external ear . . . 4657.

4658-. When these Spirits liad stiuggled Ibrtii, they
spoke with me, saying tliat they had been logicians and
metaphysicians . . . Meanwhile two (others) were speak-
ing with each other above my head . . . and it M-as said
that one of them was a man most renowned in the
'earned world, and it was given me to believe that it

was Aristotle. Who the other was, was not told me. . .
The former applied himself to my right ear . . .

^. A woman was seen by me who stretched out

her hand, wishing to stroke his cheek . . . The angelic
Spirits said that such women were sometimes .seen by
the ancients, and were called by them Pallases. Ex.

479 1 -. That they who are in the attection of trutli
belong to the province (of the tongue) understood in an
extended sense, has often been granted me to experience,
and this by manifest influx from them, now into the
tongue, and now into the lips ; and it has been granted
me to speak with them . . .

4792^. I have spoken with some who had died as
infants, and who were seen by me as young men. Ex.

4793^. In order that I might know how this is, (these
obsessors) were permitted to enter into ujy taste . . . and
it was told me that if they penetrated ijuite into the
taste, they would possess the interiors . . . But this was
permitted only to the end that I miglit know how it is
with the correspondence of the taste ; for they were
instantly driven away from it.

4799. There were Spirits with me from another orb
. . . I spoke with them about their manner of living . . ,
They endeavoured to show me (their method of conver-
sation) by an influx into my lips . . . l>ut I could not
receive the variations, because my lips had not ]>een
initiated into such things from infancy ; and yet by the
communication of their thought 1 could perceive what
they said.

*. While I was reading in the Word of the New

Testament concerning the Lord, these Spirits were pre-
sent, and also some Christians . . .

4802^. I have spoken with two who had been such,
and they wondered that they were in Hell . . .

4923^. As, by the Divine mercy of the Lord it has
been granted me to be at the same time in Heaven as a
Spirit, and on earth as a man, and thence to speak with
Angels, and this now continually for a number of years,
I cannot do otherwise than open those things of the
Word which are called m3'stical, that is, its in-
teriors ...

4939. Once, when I was elevated into Heaven, it
appeared to me as if I were there as to my head, and
below as to my body, and as to the feet still lower. Ex.

4940. At another time, when, encompassed with an
angelic column, I was let down into the places of lower
things, it was granted me to perceive sensibly that they
who were (there) corresjionded to the feet, and to the
soles. . . I spoke with those who are there . . .

5006". While my mind was dwelling on (spiritual)
things, there were Spirits present from Christendom who
. . . were seized with loathing . . . But it was granted
to say to tiiem that . . .

■*. This I can declare, because I know it ; for I

have spoken, after their decease, with almost all with
whom I had been acquainted . . . and thus, by living
experience, it has been granted me to know what lot
awaits everyone, namely, a lot in accordance with his
life.

5056. A certain Spirit from another Earth was with
me ... In the light of Heaven he was black, but lie

Swedenborg

141

Swedenborg

himself said that he was browu ... I was tolil tliutthey
are such iu the hegiiining who are afterwards received
among those wlio constitute tlie province of the seminal
vesicles. Des.

5061. There were some Spirits who had long lain hid
... in a iK'culiar Hell ... I had sometimes wondered
who they w^'re. One evening they were let out . . . and
I heard from them scoftings against me, and perceived
that they wanted ... to come up and destroy me. I
inquired of the Angels the reason ; and they said that
those persons had hated me in their lifetime, although
I had never injured them at all ; and I was instructed
that such, when they perceive the sphere of the person
whom they have hated, breathe his destruction. D.Min.
4S07.

SojS'*. In order that I might be certain of this thing,
it has been granted me to toucli the Spirits themselves,
and to S)ieak mativ times with them in regard to it.
Ex.

5180. A manifest feeling of this suction (by Spirits)
was perceived by me ... I doubt whether others could
have borne this, on account of the pain ; but, having
become accustomed to it, I at last often bore it without
pain. The principal place of the suction was at the top
of the head ; and it extended itself thence towards the
region of the left ear, and also towards the region of the
left eye. Ex.

5427-. There appeared to me a great City ... I saw
these things because a medium was granted me ; but the
Spirits who were with me, being without a medium,
could not see the least thing there ; and it was .said
that ...

55 1 1®. That this is the truth, I know, for, of the
Lord's Divine mero}-. I have been with (the deceased),
not merely with a few, but with many ; not once, but
often, and have spoken with them on the subject.

5567. A certain one applied himself to my left side,
and I did not then know whence and of what quality he
was . . . He wanted to penetrate into me more in-
teriorly ; but he was cast back. He induced a general
sphere of the ideas of thought . . . such as I do not
remember to have ever perceived before ... I wondered
t hat such a cleverness could be possible . . . He returned
with an earthen pitcher in his hand, and wanted to
give me something out of it to drink. It contained
that which from [)hantasy took away understanding
from those who drank ... It was told me who he
was . . .

5713®. That this is the case it has been granted me
to know by much experience, and this so frequently and
of such long continuance, as not to leave a doubt re-
maining ; for evil Spirits from such places have been
often and for a long time applied tome ; and, according
to their presence, they have induced pains, and also
diseases. It has been shown me where they were . . .

5714. A certain Spirit who had been a very great
adulterer . . . was witli me for some days : he was seen
under the feet. When the sphere of his life was com-
municated to me ... he inflicted some pain on the
]ieriostea and on the nerves there . . . While his sphere
operated, it also induced a great oppression on the
stomach.

5715. There appeared a large square opening which
tended obliquely downwards ... A troublesome heat
exhaled thence . . . and when it acted into my body, it
instantly induced a disease like a burning fever . . .

-. That I might know for certain that this is the

case, there have befn with me Spirits from many Hells,
through whom was communicated the sphere of the
exhalations thence, and, accordingh' as it was permitted
to act into the solid parts of the body, I was seized with
an oppression, with a pain, and even with the corre-
sponding disease, which ceased in a moment as those
Spirits were driven out : and, lest any room siiould be
left for doubt, this has been done a thousand times.

5720. When hypocrites have been with me . . . and
have been allowed to inflow into the j)arts of the body
to which they corresponded, they have injected a pain
into the teeth, which upon their nearer approach was
so severe that I could not endure it ; and, in proportion
as they were removed, in the same proportion the pain
ceased; which has been shown repeatedly, lest anything
of doubt should remain. Among them was one who
had been known to me . . .

5758-. (That all good and truth are from the Lord)
it has been granted me to perceive evidently for a
number of yeais : and also that in proportion as I
have been left to myself, in the same proportion I have
been inundated with evils; and, in proportion as I
have been withheld thence by the Lord, in the same
proportion I have been elevated from evil into good.

5855. Before it was opened to me to speak with
Spirits, I was in the opinion that no Sjiirit or Angel
could ever know or perceive my thoughts, because they
were within myself, and known only to God. But
it once happened that I noticed that a certain Spirit
knew what I was thinking; for he spoke to me about
the things I was thinking, in a few words, and gave
an indication of his presence by a certain sign ; at
which I was amazed, chiefly because he knew my
thoughts . . . when yet a Spirit knows not only the
thoughts which the man himself knows, but also the
smallest things of the thoughts and aflections, which
the man does not know . . . This I know from the
continual experience of a number of years. 6214.

5858. From much experience it has been granted me
to know that whatever is thought or spoken by Spirits
from the memory of a man, they suppose to be their
own ... In order to convince them . . . they have
been asked how they know how to speak with me in
my vernacular . . . and how they know the rest of the
languages in which I am skilled ... I have read before
them in the Hebrew language, which they have under-
stood as well as I, even infants . . . and all the scientifics
which are with me are with them. D.2401.

5862. The Spirits with a man do not know they are
with him ... It is different in my case ; for the Lord
has opened my interiors in order that I may see the
tilings which are in the other life. Hence the Spirits
have known that I am a man in the body, and the
faculty has been granted them of seeing, through my
eyes, the things iu the world, and of hearing those
speak who were in companies with me.

5863. As evil Spirits have known that I am a man

Swedenborg

142

S^wedenborg

lu the body, they have been in the continual endeavonr
to destroy me, not only as to the body, but especially
as to the soul . . . but I nave been continually protected
by the Lord.

[A.] 5894^. This I know from Heaven.

5977-. (Genii) have been pei'mitted to act into my
aesires, in order that I might know how they act; and
I may confess that unless the Lord had guarded me
by Angels, they would have perverted them into
concupiscences of evil, and this so secretly and silently
that I should have perceived scarcely anything of it.

5983. For subjects have been sent to me a thousand
times ; and, without them, the Societies could have
known nothing of Avhat was with me, and could com-
municate to me nothing of what was with themselves.

6054^ All the Spirits I have seen, which are
thousands and thousands, have been seen by me
altogether as men . . .

619 1. That man is ruled by the Lord through Angels
and Spirits has been granted me to know by experience
so manifest as not to have left the slightest doubt about
it; for during a number of years all my thoughts and
all my affections, as to the suiallest particulars of all,
have inflowed by means of Spirits and Angels. This
it has been granted me to perceive so evidently that
nothing could be more so; for I have perceived, seen,
an<l heard who they were, what they were, and whei'e
they were; and, when anything adverse has fallen into
the thought or will, I have spoken with them, and
chided them. I have also observed that their power
to infuse such things was restrained by the Angels . . .
and that when they were driven awaj% new ones wei-e
present, from whom again there was influx. . . It has
also often been granted me to speak with the Societies
themselves (of which they were the Subjects). And
notwithstanding tliat all things . . . inflowed through
Spirits and Angels, I have thought as before, and I
have willed as before, and I have had intercourse with
men as before. . . I know that scarcely anyone will
believe such a thing ; but still it is an eternal Truth.
6194.

6200. As I have now for nine years been continually
in company with Spirits and Angels, I have carefully
observed how the case is with influx. Des.

-. When I have thought of a man known to

me . . . the whole of hiui, as he was in my thought and
aflection, has appeared in a moment with the Spirits.
. . . AVhen I have thought of any city also . . . the
Spirits knew in a moment all things which I had
seen and known about it. The same is the case also
with the Things of knowledge. Ex.

6202. Such Sjurits have often been with me, and
those who have infused anxieties have been perceived
in the region of the stomach, without my knowing
whence those anxieties were; but they have as often
been detected, and then I have heard what they were
speaking about together, and that they were such
things as were adverse to my affections. . . This has
happened repeatedly, in order that I might know for
certain that that was the source of it.

6210. (When) I have thought inordinately about

worldly things ... I have noticed that I was relapsing
into the Sensuous; and that in proportion as the
thought was immersed in them I was removed from
being in company with the Angels.

®. When I have been led through the abodes of

Heaven, being in a spiritual idea, and it has happened
that I have suddenly lapsed into thought about worldly
things, then all that spiritual idea was dissipated . . .
6309^.

6212^. As I have longed to know how (the prophets,
Saul, etc.) were acted upon by Spirits, it has been
shown me by living experience. . . I was for a whole
night possessed by Spirits, who so occupied my bodily
things, that I could not feel, except very indistinctly,
that it was my own body. Des.

6307^. This (influx) has thus become so familiar to
me, that at last I have been able to know whence
each single thing of my thoughts and affections came;
and nevertheless they have been my thoughts, just as
were the thoughts I had before.

6326. There was a philosopher . . . who died some
years ago, with whom I have spoken about the degrees
of life in man . . .

6469. It has been granted me to perceive, by means
of influx, the sweetness of the Angels . . . And when
the Angels have inflowed to my perception, the Lord's
presence has been manifestly apperceived . . .

^. Once, when I was thinking about the influx

of life from the Lord, and was revolving some doubts,
it inflowed from Heaven that we should not attend to
a thousand objections and reasonings from fallacies.
6479, Ex.

6474. It has been shown me by an liour's experience,
how all thoughts are ruled by the Lord. Des. . . lu
this manner, that which inflowed from the Lord led
all the series of nij' thoughts into the consequents, and,
although gently, still powerfully, insomuch that I
could not possibly wander into other thoughts ; which
it was also allowed me to attempt, but iu vain.

6476. AVhenever I have read the Lord's Prayer, I
have manifestly perceived an elevation towards the
Lord, which was like an attraction. Des.

6477. For a number of years I have observed the
general sphere of the influxes around me. Des.

6486. I have heard the Angels speaking together
about ... I understood wdiat they said, but little of it
can be described . . .

6487. AVhen I have spoken with the Angels about
the Lord's Divine Providence, there were Spirits also
present who had impressed on themselves something
concerning fate . . .

6492. My father appeared to me in a dream. (Con-
tinued under Father.)

6493. I have often spoken with Spirits about fortune
. . . When what appeared to be accidental befel me, it
has been said by the Angels that it happened Ijecause
.such Spirits were present . . .

6494. During a number of years I have carefully
observed whether fortune is anything, and I have found
that it is, and that in such a case pi-udence avails

Swedenborg

143

Swedenborg

nothing . . . Once, when I was playing ... a game with
dice, the Spirits who were with me . . . said that when
a dnsky cloud appeared to attend me, it was impossible
for me to win . . .

6516^. There are writings in the Spiritual World,
which I have sometimes seen, and which I could read,
hut not understand . . .

65976. The internal sense . . . has been dictated to
me from Heaven.

6600. That I might know this for certain, it has
been granted me to speak with some Societies to which
mj' thought leached, and it was thence granted to
know what was inflowing into my thought, from what
Society it was, also where and of what ijuality the
Society was, so that I could not be mistaken. (See
under Extend.)

6601. One morning it was manifestly shown that
tliere are innumerable things within every idea and
minute affection ... I was kept for some time in a
certain affection and the derivative thought, and it
was shown how many Societies concurred. Ex.

6604. An Angel has sometimes appeared to me, his
face conspicuously, which was continually varied
according to the affections . . .

6606. I have observed that when I was speaking with
angelic Spirits, the affections and thoughts appeared
like a stream around . . .

t)6oS. Intellectual light has been given me, taken
away, diminished, and moderated, in thinking, speaking,
and writing, and this frequently; and it has been
granted me to perceive the varieties and distinctions.
Des. . . I have been instructed that these variations
came forth according to the communications with the
heavenly Societies.

6609. The thoughts and speech of the Societies
■within which was my thought, have sometimes been
represented to me by clouds. Des.

661 1. I have spoken with Spirits about the changes
of the state of man's life . . .

6615'^. (These things, not seen by Spirits) were seen
by me, in order that I might know that higher things
inflow into lower ones . . .

6616. "When I heard Spirits speaking with me, I
could perceive from the mei'e tone . . . whether they
spoke from pretence, sincerity, friendliness, or from
the good of love. Ex.

6617. A good Spirit, when taken up into the First
Heaven . . . said that he saw infinite things in what I
was then reading in the "Word, when yet I had only
a simple thouglit. "When taken up into a more interior
Heaven, he said that he saw still more things, and so
many, that the things he had seen before were com-
paratively gross. "When taken up into (the celestial)
Heaven, he said that the things he had before seen
weie scarce!}' anything in comparison with those which
he .saw now. While this was going on, various things
inflowed, and I was attected with various things which
were derived thence. 6620.

6619. That innumerable things are in the ideas of

thought . . . has been evident to me also when I,
morning and evening, have read the Lord's Prayer. Des.

6621. Some Spirits (who in the life of the body had
studied merely the art of criticism) have been with me,
and then all things which were being thought and
written became confused, the thought being as it
were kept in prison . . . insomuch that they gi-eatly
fatigued me.

6622. I have spoken with Spirits about the influx into
the ideas of thought . . .

6626^. (The internals) have appeared to me in the
gates which open into the World of Spirits . . .

6695. As, by the Divine mercy of the Lord, the
interiors which are of my spirit have been opened to
me, and it has thus been granted me to speak with
those in the other life . . . and also with those from
other Earths ; and, as to know this has been my desire
. . . I may relate these things at the end of the following
chapters. I have not spoken Avith the inhabitants
themselves of the Earths, but with the Spirits and
Angels who had been inhabitants there ; and this not
for a day or a week, but for many months, with open
instruction from Heaven [as to] whence tney were.
6808. 6926. 7252. 7359. 7801. 7803-. 7810. 8021.
8022. 8023. 8024. 8025. 8382. 8544. 8546. 8632.
8849. 8948. 9105.

6927. (What I have learned about other Earths from
the Spirits of Mercury. )

6929. The Spirits of jMercury who were with me
while I was writing and explicating the Word as to
its internal sense . . . said that the thing» which I
was writing were very gross . . . But it was granted
to reply that by the men of our Earth the things whicli
have been written are seen as subtle and elevated . . .
D.3240.

7004^. (This) has been told me from Heaven.

7072. I represented the birds of our Earth to them.

71 70-. I then felt a remarkable change in the brain . . .

724S. Their delight when they think of eating the
spoil was communicated to me . . . ■ ^.

7251®. When they were received into Heaven, I
apperceived such a tenderness of gladness as drew tears
from my eyes.

7479. The}' wondered that there were so many evil
Spirits around me, and that they spoke to me. But
it was granted to reply that this is permitted them in
order that I might thus know their quality . . . But
that no evil Spirit . . . can injure me, because I am
continually protected by the Lord.

7746. This (idea) inflowed with me from angelic
Spirits.

7809. The S[iirits of Jupiter with me at first thought
that I was a man of their Earth.

8021^. He desired me to receive them favourabl}- :
but it was given to reply that this does not depend
upon me; but that all are received by me according to
what they themselves are.

8096*^. It has often been granted me to speak with

Swedenborg

144

Swedenborg

those in the Lower Earth who are represented by the
Philistines.

[A.] 8099^. I have twice seen those who are being
taken out of infestations, pass this way through Hell.

8383. While I was reading in the Word something
about the passion of our Saviour . . .

^545- Spirits of Jupiter were with me while I was
r^'aJing John xvii. . .

8629. A certain Sjiirit ascending from the Lower
1".arth came to me . . .

^735- -^ have been further instructed by the Spirits of
Jupiter that . . .

8939^. As I know this from so many years actual
experience ... I assert it. I still speak, and have
often spoken, witli almost all wliom I have known in
the world, and iiave died ; with some, two or three
days after death ... I have spoken with them not for
a. day, but for months and years; and it has also been
granted me to see their successive states of life . . .

8989^. (These spiritual objects) liave been aj^per-
ceived and seen by me a thousand times . . . 9090'*.

9094-. It has been granted me to know from much
experience that tlie things which the Angels see and
think in the light of Heaven are inefl'able ; for, Avhen I
have been elevated into that light, I have seemed to
myself to understand all that the Angels said there;
but when I have been let down into the light of the
external man, and in this light have wanted to
recollect the things which I had there heard, I could
neither express them by words, nor even comprehend
them by ideas of thought, except a few, and these few
in obscurity.

91528. This I can asseverate, because it has been
shown from Heaven.

9393I (This) has very often been said to me from
Heaven.

9399''. (This) it has been granted me to know from
much experience.

9410S. When I read 'the blood of the Lamb,' and
think of the Lord's blood, the Angels with me know
no otherwise than that I read 'the Divine truth which
proceeds from the Lord,' and that I think of it.

9439. As, with most in the Church at this day,
there is not faith in the life after death, and si'areely
any in Heaven, nor in the Lord as being the God of
Heaven and earth ; therefore the interiors which are of
my spirit have been opened by the Lord, so that I
may, wliile I am in the body, be at the same time with
the Angels in Heaven, and not only speak with them,
but also see there amazing things, and describe them ;
lest hereafter also i>eo|)le should say, Who has come
to us from Heaven and has told us that it exists, and
of the things which are there ? But I know that
tliose who have before denied at heart a Heaven and
a Hell, and a life after death, will still harden them-
selves against them, and will deny them ; for it is
more easy to make a raven white than to cause those
to believe who have once at heart rejected faith.
But let these things which have thus far been shown
concerning Heaven and Hell, and the life after death,

be tor those few who are in faith. That the rest,
however, may be brought to something of acknow-
ledgement, it has been conceded to relate such things
as delight and allure the man who is desirous of
having knowledge ; which, now, shall be concerning
the Earths in the Universe (outside our solar system).
9438-

9440. (How I liave been translated to the Earths
in the universe. Ex.) 9578. 9582. 9967. 9968. (See
10585.) 10734. 10736. 10783.

9670'-. It has .sometnnes been granted me to speak
with Angels from those Societies (which are represented
by 'the veil').

9697. I have heard from the Angels that (their sun)
is among the lesser stars. 10162. io77i,Ex. (Compare
10834.)

9699. My sight was afterwards opened, so that I
could in some measure look into their Earth itself.
9790. 9791, Ex. 9792. 10752. io768,Ex. 10769. 10770.

9793. I afterwards spoke with the Spirits who were
from that Earth. . . 9968. 9972. 10315. 10381. 10382.
10585. 10736. 10751. 1075S. 10785. 10808. 10833.

9794. Finally there was shown me the Hell of those
who are from that Earth. Des.

9967. I was two days being led to the (Second)
Earth. . . This took place while I was awake.

9969. I was told by the Angels from our Earth
that . . .

10299^. That it is so it has been granted frequently
to experience ; for it has been granted to perceive the
influx (of the Divine of the Lord) itself; the calling
forth of the truths which are with me ; the applica-
tion to the objects of prayer ; the adjoined affection
of good, and the elevation itself.

107 1 2. When it is granted (the Spirits of the Fourth
Earth) to see the objects of this Earth through my
eyes, they paid very little attention to them. Ex.

10808. They said there was nothing but evil in me,
thinking to deter me . . . but it was granted to reply
that I well know it to be so . . .

10813-. When I showed (a Spirit of the Sixth
Earth) the city in which I dwelt, at the first view of
it he fled away, and was seen no more. (For) when
the Lord pleases. Spirits and Angels can see through
the eyes of a man the things which are in the world.
Ex.

1 08 1 4. It was then granted to speak with the Angels
who were with me about the two kinds of dominion.

H. i^. Lest such denial . . . should infect also the
simple in heart ... it has been granted me to be
together with the Angels, and to speak with them as
a man with a man ; and also to see the things which
are in the Heavens, and also those which are in the
Hells, and this for thirteen years . . .

2. I have often spoken with the Angels about this
matter . . .

i8^ (The Spirits) were brought forward at a dis-
tance where is the angelic Heaven, and spoke with me
thence . . .

Swedenborg

145

Swedenborg

46. W'lieii I have been in the spirit, tlius withdrawn
(roni tlie body, and thus in company witli tlie Angels,
I then beheld some of them as if they had been known
to me from infancy, and others not so. Ex.

68. That each Society of Heaven resembles a man
... it has sometimes been granted me to see. Des.

74. Now for experience : that Angels are human
forms . . . has been seen by me a thousand times.
For I have spoken with them as a man with a man,
sometimes with one, sometimes with a number in com-
pany . . . and, lest it should be said that it was a
fallacy ... it has been granted to see them in full
wakefulness, that is, when I was in every sense of the
body, and in a state of clear perception . . .

75. From all the experience, which is now that of
many years, I can assert that in their form Angels
are wholly men ... It has been gi-anted also to see
an Angel of the inmost Heaven ... I surveyed him . . .

79". These things have not only been told me by
the Angels, but it has also been granted to perceive
them, when I have been elevated into the interior
sphere of Heaven.

log*^. Often, when I have been in gardens, and have
inspected the trees, fruits, flowers, and vegetables, I
have observed the correspondences in Heaven, and I
have spoken with those with whom [the correspond-
ences] were, and have been instructed -whence they
were . . .

115. I have been instructed from Heaven that
. . . 306.

118. That the Lord appears as a Sun . . . has not
only been told me by the Angels, but it has been
sometimes granted to see . . . 159, Des.

121^. The Lord has also been seen by me outside
the Sun in an angelic form . . . and once also in the
midst of the Angels as a Haming beam.

126. (Tlie light in the Heavens) has been seen by
me quite frequently.

130-. I have been elevated into that light interiorly
by degrees ; and, as I was elevated, the understanding
was illustrated, until at last ... I perceived things
such as I could not even comprehend from natural
lumen. I have sometimes been indignant (at it).

143-. Whenever I have been in company with the
Angels, the presence of the Lord before my face has
been observed, who, although not seen, was still per-
ceived in light.

167. When anxiety has thence arisen in me, I have
been elevated into the sphere of Heaven, and thus into
the perception in which the Angels are about what is
Eternal . . .

168. There have been Angels who have been ad-
mitted more closely into my thoughts . . . and I
afterwards heard them saying that they had been in
darkness. Ex.

1 74. When it has been gi-anted me to be in company
with the Angels, the things which are there have been
seen by me ... so perceptibly that I knew no other-
■wif-e than that I was in the world, in a king's court.
I have also spoken with them as a man with a man.

VO[.. vt.

184. Whenever I have spoken with the Angels
mouth to moutli, I have been with them in their
habitations. Des. . . This has been done in full wake-
fulness, while tiie interior sight has been oiiened to me.

22S-. That this is so has been shown me by much
experience : it has been granted the Angels to inove
my steps, my actions, my tongue and spee(;h, as they

I wanted, and this by influx into my will and thought ;

i and I have found that I could do nothing from my-
self. They have afterwards said that ever\' man is so
mled . . .

239-. That this is so, it has been granted to know
i by experience. I have sometimes been let into the
state in which the Angels are, and in that state I
have spoken with them, and have then understood
all things ; but when I have been let back into ni}-
original state, and thus into the natural thought
j)roper to a man, and I wanted to recollect the thing
which I had heard, I could not. Ex.

246^. I have spoken with the Angels about this
matter, and have said that they perhaps suppose that
they are speaking with me in my vernacular, because
it is so apperceived, when yet it is not they who are
speaking, but I. Ex.

255. When I have been in company with the Angels,
and in a like state with them, I have spoken with them
in their own language, and did not know anything
about my own . . . But as soon as I have not been in
company with them, I was in my own language.

261. It has been granted me to see these writings
(of the Inmost Heaven) , . . and also those of the
lower Heavens. Des.

281. I have spoken much with the Angels about
innocence, and have been informed that . . .
282<^. I say this from the apperception of it.
31 1-. The Angels wish that I should assert from
their mouths that . . .

312-. In order that man may be convinced that it

is not so, it has been granted me to have consort with

the Angels, and to speak with those also who are in

Hell, and this now for a number of years, sometimes

I continually from morning to evening, and thus to be

' informed about Heaven and about Hell, and this for

; the reason that the man of the Church should no

I longer remain in his erroneous belief about the resur-

I rection . . .

I ■*. Lest the simple in faith and heart (should be

I troubled and seduced,) the interiors of my spirit have

'. been opened by the Lord, and so it has been granted

I to speak with all I had ever known . . . with some

i for days, with some for months, and with some for a

j year ; and also with so many others that if I should

! say 100,000, it would be too few ; many of whom

were in the Heavens, and many in the Hells. I have

spoki-n with some two days after their decease . . .

437. J. 26.

322. (I have conversed familiarly with some of the
wise Gentiles of ancient times ; one of whom it was
granted to believe to be Cicero. His discourse.) 323.

i40".

Tliat I might know (this) for certain, it has

K

Swedenborg

146

Swedenborg

been granted to speak with some who had been edu-
cated as infants in Heaven, and wlio had grown np
there . . .

[H.] 363. It has been granted me to speak with some
who lived seventeen centuries ago, and whose lives are
well known . . . and it was found that each was still
actuated by his own love. (Further des. 480.)

364-. I have sometimes spoken with those who . . .
were from the lower orders of society . . .

436. I have spoken with Spirits as a Spirit, and I
have spoken with them as a man in the body . . .

455-'. As the state of men is such that they can
understand truths provided they want to do so, it has
been conceded me to confirm the spiritual truths which
are of Heaven and the Church by rational things . . .

456. That the spirit of man (after death) is a man,
and in a like form, has been proved to me by the
daily experience of a number of years ; for I have seen
and heard them a thousand times . . .

535-'. It has been granted me to speak with some of
the })apal saints . . .

577-'. For it has been granted me by the Lord to be
ill the Spiritual World as to the spirit, and at the
same time in the natural world as to the body. This
I can testify, that . . .

586. It lias been granted me to look into the Hells.
Kx. and Des.

U. i<^. It has been conceded to me (to speak with
Spirits) daily, for twelve years.

J. I/'. (Swedenborg appeals to his spiritual experience.
K.iC-. 232. 4002. 4296. 503^ 539. 714". 763-. 792.

796«. 8i6». 8175. ". 8372. 889^. 8976. 926. 9762.

1092^. 1133^ 1 1342. 1151^ 11582. 1 1902. 11946.
1 2 12'. 1214^. 1 222-. D.Wis.vii.2. P. 1972.

26. It has been granted me to speak with some who
lived before the Flood, and also with some who lived
after the Flood ; and also with some of the Jewish nation
who are known from the Old Testament ; with some
who lived in the time of the Lord ; with many who
listed in the subsequent centuries down to the present
one ; and besides with all whom I had known here and
who had died; and likewise with little children; and
with many of the Gentiles. From this experience I
have been fully convinced that there is not one who was
ever born a man . . . who is not either in Heaven or in
Hell.

352. Therefore it has been granted me by the Lord
to explicate all things in (Matt.xxiv.) . . .

452. How the Last Judgment has been executed it
has been granted me to see from beginning to end . , .
60. T.I 15.

56. As it has been conceded to me (to be together
witli the Ijabyloniaus who are in the Spiritual World)
I can speak from experience; for I have seen them,
heard them, and spoken with them.

K. 53^. All things which I have seen in the Heavens
have been seen by the sight of the spirit; and I was
then in a similar state of wakefulness to that in which
I was when they were not seen.

78''. .Jehovah has been seen by many . . . but they
were encompassed at the time by a column of Spirits
. . . In this way the Lord has been several times seen
by me.

235'*. I have heard the Angels say that . . . 992^.

342*. These seas it has been several times granted me
to see, and to speak with those who are in them.

653^2. (This) has been told me from Heaven. 728^.
988«.

902^. I have been confirmed that this is so from the
Angels of the Third Heaven . . .

9846. Reader, treasure this up within you ; and after
death . . . inquire whether it is true, and you will see.

1130^. That this is so, it has been granted me to
perceive by an elevation above the natural idea into
the spiritual one.

1147^. I can testify that for fifteen years I have
clearly perceived that I have thought nothing and
willed nothing of myself . . .

1 1 832. This (illustration) it has been granted me
to see; and from it to perceive distinctly what comes
from the Lord, and what from the Angels. What has
come from the Lord has been written ; and what has
come from the Angels has not been written. Moreover
it has been granted me to speak with the Angels as a
man with a man ; and also to see the things which are
in the Heavens and those which are in the Hells. The
reason was that the end of the present Church has
come, and the beginning of a new one is at hand . . .

Ath. 2. All these works [here enumerated] have been
written in the Latin language, and have been sent to
all the archbishops and bishops [of Great Britain], and
to some of the jieers ; and yet not a word has been
heard . . .

201 «. A trial was made with Gyllenborg, as to whether
he could abstain from torturing me in the breast . . .

De. Dom. 25. As it has been granted me to have
consort with Angels, to speak with them, and to see
the things which are in the Heavens ; and also to
speak with those who have died, with nearlj' all whom
I had known, I wish to tell something which I have
heard on this subject . . .

J. (Post). 19. I was in the spirit, and it was then
granted me to go through a city . . .

186. Many of those in faith alone were present while
I was writing the doctrine concerning the Lord and
concerning the life of charity, in such a fury that I
should scarcely have been able to write, unless I had
been protected by the Lord by means of an Angel . . .

324. Spirits and Angels, while they are with me, are
in my natural state. Shown.

De Verbo 3-. I have often been sent among the
spiritual Angels. (Fully quoted under Speak.)

*. It has sometimes been granted me to be among

Angels of the Middle and of the Highest Heaven.
(Fully quoted under Speak.)

• ^°. It has been granted me to instruct the Angels

themselves coiicerning this matter, because it has been
granted me to be in the two worlds by turns, and from
one to explore the other.

Swedenborg

147

Swedenborg

13'^'. As for me, I have not been allowed to take
anything from the mouth of any Spirit, nor from the
mouth of any Angel ; but from the mouth of the Lord
alone.

L. Pref. By the uoniuiand of the Lord, who has been
revealed to me, the following works are to be published.
Eiium.

37. It has been granted me to run through all the
Prophets and the Psalms of David, to examine every
verse, and to see what was there treated of; and it
has been seen that nothing else is treated of there than
the Church, the Lord's advent, etc.

S. 4. Lest, therefore, man should be in doubt that
the Word is of such a character, the internal sense . . .
has been revealed to me by the Lord . . . This sense
can testify . . . and convince even the natural man, if
he is willing to be convinced.

64. It has been granted me to perceive that when I
have read tlic AVord in the sense of the letter, com-
munication has been effected with the Heavens, now
with this Society of them, now with that ; and that
the things which I have understood according to the
natural sense, the spiritual Angels have understood
according to the spiritual sense, and the celestial Angels
according to the celestial sense ; and this in an instant.
As this communication has been perceived thousands of
times, no doubt has been left me concerning it.

7cr. Lest the fact should be for ever hidden (that
thei'e is a Word in the Heavens) it has been granted
me to be in consort with Angels and Spirits, and to
speak with them, and to see the things which are
about them, and afterwards to relate many things
which I have heard and seen, which has been done in
the work on Heaven and Hell . . .

90. A little paper sent me from the (Third) Heaven.
Des.

93. I have spoken with some . . . who lived many
ages ago, and who had confirmed themselves in the
falsities of their religion; and I have found that they
have remained constantly in the same. And I have
spoken with some there who had been of the same
religion, and who had thought as the former ones had
done, but had not confirmed the falsities of their
religion with themselves, and I have found that when
instructed by the Angels they had rejected the falsities,
and had imbued truths . . . W.268.

102. That the (ancient) Word was written by mere
correspondences . . . has been related to me by the
Angels . . .

Life 26. It has been granted me to see and hear
many after death who have enumerated their good
works . . .

F. 51. I want to communicate what I have heard
from an Angel of Heaven (respecting faith separated
from charity, and faith not separated).

56. (This) has not only been told me from Heaven ;
but has also been shown in the World of Spirits (by
the appearance of a great dragon).

C. J. 35. As it has pleased the Lord to open to me
the eyes of my spirit, and to keep them open now for
nineteen years, it has be'ii granted me to see the

things which are in the Spiritual World, and also to
describe them. I can asseverate that these things are
not visions; but things which have Iieen seen in
complete wakefulness. 39.

D. Love iv^. (This) does not transcend my under-
standing, which is an illustrated rational one.

D.Wis. i*. It has been granted me to perceive that
in the light of the Highest Heaven I was in wisdom ;
in the lignt of the Second Heaven, in intelligence; and
in the light of the Ultimate Heaven, in knowledge ; and
when I was solely in natural light I was in ignorance
of spiritual things.

iii. 4. I desire to describe this initial form (of man)
as it has been shown to me in the Heavens.

vii. I. I have had daily association with Angels ami
men who had died, from the year 1744 to the present
time, a period of nineteen years.

3. I was once . . . brought into the respiration of my
spirit, which I then plainly felt to be in accord witli
that of the Angels of Heaven. . . On one occasion it
was granted the Angels to lead my respiration, and to
diminish and successively withdraw the respiration of
my body until only the respiration of my spirit re-
mained, which respiration I then perceived by sense.
Moreover I have been in the respiration of my spirit
whenever I have been in a state like that of Spirits and
Angels, and whenever I have been elevated into Heaven;
oftentimes I was in thesj^irit and not in the body ; awl
at other times in both the spirit and the body. W.391.

5. This difference can be known only to one who lias
been in both worlds . . . and who can change from the
one to the other, so as to be at one time in the one
world and at another in the other ; and who can by
reflection look at one from the other. From this
privilege, which has been granted me, I have been
instructed in what the natural man is, and what the
spiritual man, who is a Spirit.

W. 79. Sometimes an entire Society of Heaven has
appeared to me as one Angel -man . . .

82. I once heard the Angels speaking with Newton
about a vacuum . . .

85. As the Spiritual World has lain so deeply hidden
... it has pleased the Lord to open the sight of my
spirit, that I might see the things which are in tlia'
World, just as I see those which are in the natural
world, and might afterwards describe that World, which
has been done in the Work on Heaven and Hell.

131. It has been granted me to see the Lord in this
way as a Sun. I see Him before my face ; and for
many years I have so seen Him, to whatever quarter
of the world I have turned.

179^, It has sometimes been granted me to see that
Angels of the Ultimate Heaven had ascended to those
of the Third . . .

182. As to the spiritual light in which the Angels (of
the higher and lower Heavens are), it has been grant.c<l
me to see it with my eyes. Des.

223. (Statements of the Angels quoted.)

233. (This) has been told me from Heaven. P. 279*.

R.842e.

Swedenborg

148

Swedenborg

[W. ] 239-. I knew a man of moderate learning . . .
whom I saw after death and spoke with in Heaven ; and I
clearly perceived that he spoke like an Angel . . . for the
jeasoii that in the world he had applied the pi'ecepts of
the Lord to life, and had worshipped the Lord ; and
liad therefore been elevated by the Lord into the third
ikgree of love and wisdom.

275^. I have heard that a certain Divine truth flowed
down out of Heaven into Hell ... It has been granted
lae to see the Hells as they are placed relatively to the
Heavens . . .

291. Li regard to this matter I have spoken much
with the Angels. They said that . . . P. 36.

3206. As it has been granted me (to be in the
Spiritual World) I am able, from what I have seen
tliere, to reveal this arcanum.

341. I once observed in my garden that . . . nearly
all the dust was turned into minute insects . . .

355^. (The wonders of nature) have been proofs to
me of an influx of the Spiritual into the Natural . . .
1 have sensibly felt that influx continually for nineteen
years.

391". Many times I have been in a state like that of
the Angels, and also elevated into Heaven to them ; and
being then in the spirit and out of the body, I have
.spoken with them Mith a respiration in like manner
as in the world.

394^. It has (therefore) been granted me to speak
with the Angels, and to be enlightened on the subject
by their wisdom, as follows.

405". The correspondence has disclosed to me this
and many other things . . .

412"-'. By what I know of the structure of the lungs,
I am fully convinced that . . .

432. (This) has been disclosed to me by the Angels,
tti wlioni it has been revealed by the Lord.

P. 39. I have heard this, and I have perceived this.

50'. I have spoken with many after death, in Europe,
A.>ia, and Africa . . . and no one has ever said, How
eo-.ild I speak with those at a distance ?

64. I have not seen the universal Heaven as one
man; for this can be seen by the Lord alone; but
sometimes I have so seen an entire Society.

135. I have spoken with Spirits and Angels for many
years; but no Spirit has dared, and no Angel has
wantfd, to say anything to me, and still less to
instinct me, about anything in the Word, or about
anything doctrinal from the Word ; but the Lord alone
has tauglit me, who has been revealed to me ; and
a'terwards has continually appeared before my eyes
as the Sun in which He is, just as He appears to the
Angels, and has illustrated me.

153. I have often wondered that . . .

I58« For many years it has been granted me to be
in a like perception (to that of the celestial Angels
respecting tlie influx of love and wisdom); from which
I have been fully convinced that I will and think
n.itiiing from myself; but that it apjiears as if from
niyscit; and it has also been granted nie to will and love
this.

169. This (actual) illustration (from spiritual light)
has sometimes appeared to me in the Spiritual World . . .

187''. I have sometimes thought in myself whether
. . . and I have perceived that . . .

215^. It has been granted me to feel the nature and
intensity of the delight of the love of dominating from
the love of self. Des.

223. By, much exj^erience in the Spiritual World it
has been granted me to know that man possesses in
himself the faculty of understanding the arcana of
wisdom like the Angels themselves ; for I have seen
fiery devils who . . . understood them . . .

263^. I have asked more than a thousand newcomers
from the world whether they know that to shun evils
as sins is religion itself; and they said that they did
not know . . .

274®. I have told many that such is the lot of such
and such persons; and I have never as yet heard anyone
say that they will have no lot until the time of the
Judgment. M.282.

279-. I was previously in the belief that . . .

290. When it was gi-antcd me by the Lord to speak
with Spirits and Angels, this arcanum was at once dis-
closed ; for I was told from Heaven that although I
believe, as others do, that I think and that I will from
myself, yet I do not think and will anything from
myself; but if it is good it is from the Lord, and if it is
evil it is from Hell . . . and gradually it was granted me
to perceive and to feel it ; and therefore, afterwards, as
soon as anything evil made its appearance in my will,
or anything false in my thought, I made inquiry from
whom it came, and it was dis(dosed to me, and it was
also granted me to speak with them, to reprove them,
and to compel them to recede, and so to take back their
evil and falsity and keep them to themselves . . . This
has been done a thousand times ; and I have remained
in this state for many years . . . and yet I seem to myself
to think and will from myself, like others, with no
difl'erence. . . Novitiate Spirits wonder at this my state,
not seeing otherwise than that I do not think and will
anything from myself, and am therefore like some empty
thing ; but I have opened the arcanum to them ; and,
further, that I think also interiorly, and perceive whether
what inflows into my exterior thought is from Heaven
or from Hell ... 312''.

296^". The withdrawal from evil is efl'ected by the
Lord in a thousand ways ; of these only some have been
disclosed to me, but only the most general . . .

310*. Some of the Genii were once let out of their
Hell, that I might know their character. (Continued
under Genii.)

324^ As it has been granted me to speak with the
Angels, I will say something from experience. I have
spoken with those who lived many ages ago ; with those
who lived before the Flood, and with some who lived
after it ; with those who lived in the time of the Lord,
and with one of His apostles ; and with many who lived
in later ages : and they have all seemed like men of
middle age ; and have said that they do not know what
death is . . .

Sivedenborg

149

Sxvedenborg

340*. By permission, some Spirits ascended from Hell,
and said to me,- You have written many things from
tlie Lord, write also something from ns. I replied.
What shall I write ? They said, Write that every
Spirit, whether good or evil, is in his own delight . . .

R. Pref.^. Everyone can see that the Apocalypse can-
not possibly be explained except by the Lord alone . . .
on which account it has pleased the Lord to open the
sight of my spirit, and to teacli me. Do not believe,
therefore, that I have taken anything herein from
myself ; nor from any Angel ; but from the Lord alone.

II-. I have spoken with Spirits and Angels who were
from Great Tartary, who said that they possessed a
Word ...

29". It has very often been granted me to hear and
speak the spiritual language ; and I have compared it
with the languages in the world . . .

43^. This explanation of that chapter has been given
me by the Lord, through Heaven.

86. It has been given me to know (this) by revelation.

99-. It has often been granted me to see their in-
festations.

100®. I know (this) from experience ; for in my
temptations I have seen the infernal Spirits who in-
duced them ; and have perceived the influx from the
Lord, who delivered.

134. I have not before ventured to reveal this, because
it ofl'ends the ears.

153". It has been granted me to enter some of (the
infernal workhouses), and to see, to the end that I
might make it known . . . The Angel who was with me
told me that . . .

224. I saw a company of Spirits on their knees,
praying . . .

342. As it has been granted me to see how the Last
Judgment was accomplished . . .

363. That this is so has been revealed to me.

386. Once, when I looked around in the Spiritual
World, I heard as it were a gnashing of teeth . . .

421-. As it has been granted me to see that Hell (of
the solifidians). . . I recognized some of them.

463. I desired to know what these things represented ;
as I knew that all the things which appear in the World
of Spirits are correspondences . . . They then spoke with
me from Heaven, and said . . .

*. (Speeches of Swedenborg to the solifidian

clergy.) 484". ■■.

484". After I went out, I again heard a harsh sound
... I went in the direction of the sound . . .

®. AVhen I said this, he seized the candlestick to

throw it in my face ; but the candle being suddenly
extinguished, he threw it against the forehead of his
companion ; and I went away laughing.

^. These things, which I saw and heard, I saw

and heard in the wakefulness of my body, and at the
same time of my spirit ; for the Lord has so united my
spirit to my body, that I am in both at the same time.
It was of the Divine auspices of tlie Lord that I came to

those houses, and that they then deliberated conceiniDg
these maters ; and that all took place as is described.

531. I was suddenly attacked with a disease altno.st
mortal : my whole head was oppressed : a pestilential
smoke was injected into me from the Jerusalem wliicl>
is called Sodom and Egypt : I was lialf dead with severe
pain : I awaited the end. I lay in bed thus for thre<;
days and a half: my spirit was alfeeted thus, and from
it my body. At the ^anie time I heard around me the
voices of those who said. See, he lies dead in the street
of our city who preached repentance for the remission of
sins, and the jNIan Christ only. And they asked some
of the clergy whether he was worthy of burial ; and tl.ey
said that he was not : let him lie ; let him be looked at.
They passed to and fro and mocked. In truth tlds
happened to me, when Rev.xi. was being explained, . .
1 heard these (harsh speeches) but could not answer,
because I lay almost dead. But after tliree days and a
half my spirit recovered ; and I went forth in the sjiii it
from the street into the city, and said again. Repent,
and believe in Christ; and your sins will be remitte I,
and you will be saved. If not, you will perish. Did
not the Lord Himself preach repentance for the remission
of sins ; and that tliey should believe in Him ? Did He
not command the disciples to preach the same ? Doe?
not complete security of life follow the dogma of your
faith? 13ut they said, What are you prating about!
B.I 14. T.567. D.6ioSe.

"*. After they had been engulfed ... I desired to

know their lot in the deep ; and it was said to me frora
Heaven, You shall see and hear, Des.

543. While these (Four Leading) Doctrines were being
written, the dragonists stood around me, and combined
with all their fury to devour, that is, to extinguish
them. This new thing I am allowed to relate, becauso
in truth it so happened. The dragonists who stocd
around me were from all parts of the Reformed Christian
world.

655. I spoke with certain who are meant by 'the
dragon.' . . He led me through a shady forest, and upon
a hill, from which I could view the delights of the
dragons. Des. I said, Away, demon ... I was after-
wards thinking with myself why such things are per-
mitted by the Lord ; and I received the answer in my
heart, that they are permitted so long as they are in tlie
World of Spirits ...

716. I have spoken in the Spiritual World w-ith certain
I bishops of England concerning the small works publisluid
I in London in 1758 . . . and which were presented to

all the bisliOps, and to many of the peers, or lords.

(The conversation reported.)

752. It was granted me to speak with Pope Sixtus
1 Quintus. . . He wishes me to say to those who are now
I living, that Christ is the God of Heaven and earth, and
i that the Word is the Holy Divine ; and that the Holy
! Spirit does not speak through the mouth of anyone, Itut
Satan, who wants to be adored as God ; and that those
; who do not attend to these things . . . aie cast into
I Hell ... I said, Perhaps these things are too hard for
! me to write. But he answered. Write, and I will sub-
scribe them, because they are true. He then went away

Swedenborg

150

Sviredenborg

fioni me into his Society, and subscribed one copy, and
stnt it out as a Bull . . .

[R.] 768^ I once spoke with the Babylonish nation
there about the 'keys' . . .

776-. I have spoken with . . . some who were delegates
iu the Councils of Nice, of the Lateran, and of Trent . . .

7846. That this is so it has been granted me to know
for certain, because it has been granted me by the Lord
to be together Avith those who are in the World of
Spirits, and to see all things, and thus to relate it from
actnal experience ; and this now for twenty years. And
therefore I can assert that Purgatory is a liction . . .

875. Awaking one morning from sleep, I saw two
Angels descending from Heaven . . .

". The figs in my hand became grapes. T.461

^". I then opened my mind, and said . . .

-^•'. I saw a cedar table, upon which was a book

. . . written by me, called Angelic Wisdom concerning
the Divine Love and the Divine Wisdom ; and also con-
cerning the Divine Providence ; and I said that in that
book it has been fully shown that . . .

876-. Each Heaven is distinguished into th ree Heavens
... in like manner this New Heaven : I have seen them,
and spoken with them.

S81. If they desire it, and pray to the Lord, they see
(the Church) as a virgin ... It has been granted me to
see the Church thus.

926. When I was explaining Rev.xx. and was medi-
tating about the dragon, etc. a certain one appeared to
me, and satl ... I will lead you to the place where are
those -ndio are meant by 'the false prophet.' . . I
followed him . . .

949^. I doubt not that . . .

961. Once, on awaking, I fell into a profound medita-
tion concerning God ; and when I looked up, I saw
above me iu Heaven a most brilliant light in an oval
form . . . and Heaven was then opened to me. Des. . .
And as I earnestly desired to hear what the Angels were
saying, it was granted me, first, to hear the sound,
which was full of heavenly love, and afterwards their
s{>eech, which was full of wisdom from that love. . .
Thi'y spoke ineffable things . . . but as I had been some
times in companionship with the Angels in Heaven
itself, and in like s[(eech with them, because in a like
state, I could understand them, and could gather some
things fiom their discourse which can be expressed
intelligibly iu tlie words of natural language. Stated.
li.119. T.25.

". Tlie Angels then perceived in my thought the

common ideas . . . about a Trinity of Persons . . . and
they said, . . . Are you not thinking those things from
natural light . . . Unless you remove the ideas of that
thought, we close Heaven to jou, and go away. But I
said to them. Enter, I pray, more deeply into my
tlionght . . . And they did so, and saw that by three
Persons I understood three proceeding Divine Attributes,
which are Creation, Salvation, and Reformation ; and
t!iat these Attributes are of the one God : and that by
the birth of a Son of God from eternity I understood
His birth foreseen from eternity and provided in time.
And I then narrated that my natural thought concerning

a Trinity and Unity of Persons, and concerning the
Ijirth of a Son of God from eternity, I had from the
doctrine of faith which has its name from Athanasius ;
and that that doctrine is just and right, provided that
instead of a Trinity of Persons there be understood a
Trinity of Person, which exists solely in the Lord Jesus
Christ . . . The Angels then said. Good . . . After this
the heavenly light . . . gradually descended, and filled
the interiors of my mind, and enlightened my natural
ideas about the Unity and Trinity of God ; and I then
saw the ideas about these things which I had first
formed, and which were merely natural, separated, as
chaff is separated from wheat in winnowing . . . and
dispersed. B.119. T.26.

962. As it has been granted me by the Lord to see
the wonderful things which are in the Heavens and
under the Heavens, I must, as commanded, relate what
has been seen. There appeared a magnificent palace,
and in its inmost a temple . . . B. 120. T. 188.

5 M. Once, from a longing to know the quality of the
mind of a man who is merely natural, I looked up into
Heaven, and asked it of the Lord . . . There then
suddenly ascended a certain satan ... I asked why his
face underwent those changes ; and received the answer
from Heaven, that . . .

3. As the place stank where he had stood, I went
home in haste.

Docu. 229. (Letter to Oetinger.) I can sokMnnly
bear witness that the Lord Himself has appeared to me,
and that He sent me to do what I am doing now ; and
that for this purpose He has opened the interiors of my
mind ... so that I may see the things which are iu the
Spiritual World . . . which I have had for twenty-two
years. Sep. 23rd 1766.

232. (Id.) Why, from being a philosopher I have been
chosen ? The cause has been that the spiritual things
now being revealed may be taught and understood
naturally and rationally ; for spiritual truths have a
correspondence with natural truths . . . For this reason
I was introduced by the Lord first into the natural
sciences, and thus prepared ; and in fact from the year
1710 to the year 1744, when Heaven was opened to me.
. . . The Lord has further granted to me to love truths in
a spiritual manner, that is . . . for the sake of the truths
themselves ; for he who loves truths for the sake of
truth, sees them from the Lord . . . Nov. 1 1 th 1 766.

234. (Letter to Beyer.) I was forbidden to read
writers on dogmatic and systematic theology, before
Heaven was opened to me ; because unfounded opinions
and inventions might thereby have easily insinuated
themselves, which afterwards could have been removed
with difficulty ; and therefore, when Heaven was opened
to me, I had first to learn the Hebrew language, as well
as the correspondences according to wliich the whole
Bible is composed, which led me to read the Word of
God over many times ; and, as God's Word is the source
whence all theology must be derived, I was thereby
enabled to receive instruction from the Lord, who is the
Word. Feb. 1767.

M. Title. By Emanuel Swedenborg, a Swede.
I. I foresee that nianv who read these things .

Swedenbori

151

Swedenborg

I will believe that they are inventions of the iniagina-
[ tion ; but I asseverate in Truth that they are not
inveutions, but have been truly done and seen ; and
that they have been seen, not in any <lozing state of
the mind, but in a state of full wakefulness. For it
has pleased the Lord to manifest Himself to me, and
to send me to teach those things which will be of the
New Church . . . For the sake of this end He has
opened the interiors of my mind and spirit ; by virtue
of which it has beeu granted me to be in the Spiritual
AVorld with the Angels, and at the same time in the
natural world with men ; and this now for twenty-five
years. (Tliis statement is repeated in T.851, where he
says twenty-seven years.)

2. The Angel let himself slowly down on the earth
which was my standing-ground. , . I was in the spirit.

26. I asseverate in Truth that these things were
done and seen as recounted.

39-. As it is impossible for any Angel of Heaven to
descend, or for any Spirit of Hell to ascend, and speak
with anj' man, except with those who have the in-
teriors of the mind . . . opened by the Lord ; and as
this cannot be done to the full, except with those who
have been prepared by the Lord to receive the things
which are of spiritual wisdom ; therefore it has pleased
the Lord to do this to me, to the end that the state
of Heaven and Hell, and the state of men after death,
may not be unknown . , .

42. On a certain morning I looked up into Heaven,
and I saw above me expanse over expanse . . . Pre-
sently a voice from Heaven, like a trumpet, was heard
saying, We have perceived, and now we see, that you
have meditated about conjugial love ; and we know
that as yet no one on earth knows what love truly
conjugial is in its origin, and in its essence, and yet
it is important that it should be known ; and therefore
it has pleased the Lord to open the Heavens to you,
in order that illustrating light and the consequent per-
ception may inflow into the interiors of your mind.

^. There then appeared a chariot descending

from the Third Heaven . . . and (the married pair) in
it called out to me, Do you want us to come nearer ?
but in that case beware lest the sparkling which flashes
from the Heaven whence we have descended, and
which is flaming, penetrates interiorly ; by its influx
the higher ideas of your understanding . . . are indeed
enlightened ; but these ideas are ineffable in the
world in which you dwell ; and therefore receive
rationally the things which you are about to hear,
and thus set them forth to the understanding. I
replied, I will take care ; come nearer.

43. After these things, an Angel from that (Third)
Heaven appeared to me, holding in his hand a parch-
ment, which he unrolled, saying, I have seen that you
have meditated about conjugial love. In this parch-
ment there are arcana of wisdom about it which have
not yet been disclosed in the world. They are to be
disclosed now, because it is important. . . The Angel
(then) let down the unrolled parchment, which a cer-
tain angelic Spirit took, and laid on a table in a
certain chamber, which he at once locked, and held
out to me the key, and said, Write.

55. There were then many Spirits around me . . .

56. Once, when I was speaking with Angels in the
Spiritual World, I was insjiired with a pleasant passion
to see the Temple of Wisdom . . .

73^. These things . . . were shown me when my
spirit was awake, and were afterwards recalled to my
memory by an Angel, and thus described. And as
they are from the Spiritual World ... I have decided
to arrange them into six Memorable Kelations according
to the progressions of the ages.

' 75. Once, when I had meditated about conjugial
love, my mind was seized with a desire to know what
had been the quality of that love with those who lived
in the (various) Ages. . . I therefore prayed to the
Lord that I might be allowed to speak with them. . .
And lo an Angel stood near me, and said, I have
been sent by the Lord to be your guide and companion
. . . I was in the spirit, and girded myself for the
journey . . .

8i^ My heart (then) exulted, and I went home with
joy ; and there I returned out of the state of the spirit
into that of the body ; in which latter state I com-
mitted to writing what I had seen and heard.

82. After these things, a man came running with
vehemence from the northern quarter, and . . . said,
Are you he who wants to seduce the world by in-
staurating a New Church ? (Swedenborg states and
demonstrates to him the five points of the Faith of
the New Church.)

103. One morning, before sunrise, I looked towards
the east in the Spiritual World, and saw four horse-
men . . .

-. Wondering at these things, I looked up into

Heaven, and asked where those horsemen were going ;
and I received for answer ... It was (also) said to me.
Go, and do you also enter (that house), and you will
hear.

115. Awaking at midnight, I saw at some height
towards the east an Angel holding a paper in his right
hand . . . and I saw that there was written thereon.
The Marriage of Good and Truth . . .

132. I once spoke with two Angels . . . who, when
they perceived that I was meditating on the arcana of
wisdom concerning conjugial love, said, Do you know
anything about the Schools of Wisdom in our World ?
. , . They then took ms by the hand, saying. Follow
us . . . T.48.

^. I replied, I was led here by two Angels to .see

and hear ; but not to sit down.

148^. I have heard from the Angels that . . . 171-.
172. 200^. 205.

151a. As I was going home from the School of
Wisdom, I saw in the way an Angel in a hyacinthine
gannent. He joined me, and walked by my side, and
said, I see that you have come out of the School of
Wisdom, and that you have been gladdened by what
you heard there ; and as 1 perceive that you are not
fully in this world, because you are at the same time
in the natural world, and therefore know nothing of
our Olympic Gymnasia ... it you like I will conduct
you to the place ... So he led me . .

Swedenborg

152

Sw^edenborg

[M.]i55a. Iwas awakened one morning by the sweetest
singing, which was heard from some height above me ;
an<l, during the lirst wakefulness, which is moi'e iu-
teinal, peaceful, and sweet than the rest of the day,
I rould be kept for some time in the spirit as it were
out of the body . . . After this, I arose, and looked
forth into the Spiritual World ; and in the east, under
tlie Sun, there appeared as it were a Golden Shower . . .

1 66-. It does not become me to open these things
circumstantially ; but it does become the wives them-
selves . . .

182. After some weeks, I heard a voice from Heaven,
saying, See, there is again an Assembly on Parnassus,
f ome here, and we will show you the way. Des.

'. They asked. What news from the earth ?

They replied. This is new : that a certain person
asserts that he speaks with Angels, and has his sight
opened into the Spiritual World equally as into the
natural world ; and he brings thence many new things,
among which are the following . . .

1 93-. I have heard that . . .

207. After some time I looked towards the city
Athenaeum . . . and I heard thence an unwonted cry
... I ini|uired from afar what was the matter . . .
As I was in the spirit, and as distances with Spirits
are according to the states of their affections ... I
seemed to myself to be present there . . .

218-. I saw boys and girls through a window in the
street of a great city, (and from their ways) I could
see plainly that a man is born understanding, and a
woman, love . . .

231. As [the idea] fell into my thought whether
there are just, learned, and wise people in Hell, I
was afiected w'ith a longing to see whether there are
such there ; and it was said to me from Heaven, You
shall see and hear. I went out of the house in the
spirit, and saw before me an opening . . . and I de-
scended by a ladder . . .

^ There was then given me illustration from

Heaven, by which I perceived . . .

''. It was then said to me, Wait a little, and

there shall be granted you attendant Angels from the
Society next above them. Through these, light from
the Lord will be given you . . . 232.

232°. Having so said I went away, and they in
indignation threw stones after me.

235^. I have heard in the Spiritual World that . . .

242*^. I was once wandering in a great city, through
the streets, seeking a dwelling-place, and I entered
a house where dwelt married partners of diverse re-
ligion. Being myself unaware of this, the Angels
spoke to me, and said. We cannot remain with you in
that house . . .

261". Once, when I had meditated about Heaven
and Hell, I began to long for a universal Knowledge
concerning the state of both ; knowing that he who
knows universals can afterwards comprehend singulars
... In this longing, I looked to that tract in the
northern (Quarter near the east where were the places
of instruction, and I went there by a way then open
to me. I entered one of the colleges . . . and asked

the head -masters whether they knew the universals
concerning Heaven and Hell. Tliey said ... If we
look towards the east to the Lord, we shall be illus-
trated, and we shall know. They did so, and said . . .

• ^. When I was at home, it was said to me from

Heaven, Examine these three universals above and
below, and we shall afterwards see them in your hand.
Ex.

263. When I had meditated on these things, it was
said to me through an Angel by the Lord, You shall
see and be confirmed by sight what is the quality of
that infernal love. Then suddenly the earth opened
itself on the left, and I saw a devil ascending from
Hell. Des.

267. After soine space of time, I entered a certain
grove, and walked there in meditation about those
who are in the concupiscence ... of possessing the
things of the world ; and I then saw at some distance
from me two Angels conversing together, and by turns
looking at me. I therefore approached nearer, and as
I approached they accosted me, and said, We have
perceived in ourselves that you are meditating on what
we are conversing about, or that we are conversing
about what you are meditating on, which is from the
reciprocal communication of affections.

270. One morning, after sleep, my thought was deeply
engaged on some arcana of conjugial love ... I tlieu
saw two swans flying . . . An Angel (then) stood by
me, and said. Do you understand what you have seen ?
I replied. Some little. He said . . .

^ Being inflamed with a longing to .see that

palace, I asked whether anyone was permitted to
enter and see it, as it was a representative palace ?
The Angel replied, None but those who are in the
Third Heaven . . . from whom I have heard what I
have related to you ... He wanted to recount still
more things about conjugial love from its effigies in
that palace ; but he said, Enough for this time ; in-
quire first whetlier these things are above the common
understanding. If they aie, what is the use of more ?
But if not, more will be disclosed.

293. I once looked through a window to the east,
and saw seven women sitting upon a bed of roses . . .
I strained my eyesight to see what they were doing,
and this affected them ; and therefore one of them
beckoned to me, and I went out of the house, and
(|uickly approached them. I asked politely whence
they were. . . They said. We are wives, and are con-
versing here about the deliciousnesses of conjugial love,
and . . . we conclude that they are also the delicious-
nesses of wisdom. This answer so delighted my mind
that I seemed to myself to be in the s}>irit, and conse-
quently in a perception more interior and illustrated
than, previously, in any other way . . .

315. I once saw not far from me a meteor ... I
lifted up my e3'es, and saw boys, young men, and old
men, entering a house . . . over which was that
phenomenon. . . I asked. What is going on there? He
answered. It is a Gymnasium ... I went in with them,
being then in the spirit, that is, in a state like that
in which are the men of the Spiritual World . . .

Swedenborg

153

Swedenborg

^^. I then went away home ; and lo, over that

Gymnasium . . . there appeared a bright cloud . . .

316. Once, as I was walking in rest of the lower
niiud, and delightful peace of the interior mind, I
saw from afar a grove, in the midst of which was a
]iortico loading to a small palace ... I went there in
.spirit, and asked a certain keeper . . . whether I might
enter. He looked at me ... in order to see whether
the delight of peace which he saw in my face par-
took of the delight of conjugial love ... I was then
meditating on conjugial love . . . and he told me that
I might enter ... i

326. As I saw them from my \odgmg-diversorio-I
became in the spirit, and in the spirit I went out to
them, and approached the head-master. . . He said, I
was surprised as I saw you approaching that now you
came into my sight, and now you went out of it . . .
suielj you are not in the same state of life as we are.
To this I replied, smiling, I am neither a player, nor
a Vertiimnus ; but I am alternate, being now in your
light, and now in your shade; thus both a foreigner
and a native. . . I am in . . . the natural world, and
also in the . . . Spiritual World. Hence it is that I
am in the natural state, and at the same time in the
sjiiritual state ; in the natural state with the men of
the Earth, and in the .spiritual state with you ; and
when I am in the natural state you do not see me ; but
when I am in the spiritual state, you do. That I am
such has been granted by the Lord. (Fully ex. under
SriiiiTUAL.) T.280.

328^. I once thought . . . about God before the
creation ; and as I -could not as yet remove sjiaces
an«l times fiom . . . my thought, I became anxious
. . . But it was said to me. Remove the ideas of space
and time, and you will see. It was granted me to
remove them, and I saw ; and from that time I could
tliink of God from eternitj'^, and not at all of nature
from eternity ... T.3I'*.

329. After the head -master had gone away, some of
the boys . . . followed me home, and .stood near me for
a little, while I was writing ; and lo they saw an insect
running upon my paper . . .

353. I was once in the midst of Angels, and heard
their discourse . . .

355. Once, as I looked forth into the Spiritual
World, I saw in a certain meadow men clothed in
garments like those worn by men ... I approached
them . . .

368^. This description of jealousy has been given
me from Heaven . . .

372. I asked the jealous Angels concerning the seat
oT jealousy . . .

380-. When I was in amazement at the multitude of
sucli, there stood an Angel at my side, and he said to
me, What are you meditating about ? . . .

38 1. Once, when I looked around into the World
of Spirits, I .saw from afar a palace . . . besieged by a
crowd ... I swiftly betook myself out of the house
. . . and entered . . .

415. One morning, when I awoke . . . and was
meditating in the early and serene light before full

wakefulness, I saw through the window as it were a
Hash of lightning . . . and heard from Heaven these
words : There are some not far from you who are
disputing about God and nature . . . T.77.

416. After these things, the two Angels, seeing me
near, said of me to the bystanders. We know that this
man has written concerning God and nature : let us
hear it. . . I therefore read (from the Divine Love and
Wisdom) as follows . . .

444^. I rejoiced at heart that it was granted me to
.speak with Angels of such innocence . . .

521. My eye was opened, and I saw a dense forest,
and a crowd of satyrs there . . .

— — ■*. I then joked with them . . .

522. After these things I returned home, and the next
day .' . . I looked towards the same forest, and saw . . .
in its place a sandy plain, in the midst of which was a
pool containing some red serpents. Some weeks after-
wards, when I looked thither again, I saw on its right
side some fallow land, and upon it some husbandmen.
Again, after some weeks, I saw arising out of that fallow
land some newly tilled land surrounded with shrubs.
And I then heard a voice fi'oni Heaven, Enter into your
bed-chamber, and shut the door, and apply to the work
commenced on the Apocalyse ; and work steadily at it
until it is finished within two years.

524'*. As it has been granted me to be for many years
together with the Angels, and to speak with those who
have come from the world, I can testify for certain that
everyone is there examined as to wliat the quality of his
life has been ; and that the life which he has contracted
in the world remains with him to eternity. I have
spoken with those who lived ages ago . . . and have
recognized their life to be like that of the description
given it in history ; and I have heard from the Angela
that the life of no one can be changed after death,
because it has been organized according to the love . . .

532. I was once carried up as to my sjnrit into the
angelic Heaven, and into one of its Societies ; and some
of the wise . . . said to me, What news from the earth ?
I said. This is new : that the Lord has revealed arcana
which in excellence surpass those which have ever been
revealed since the beginning of the Church. Enum.

533. The Angels rejoiced exceedingh' . . . but they
perceived sadness in me, and a.sked wby. I said that
... on earth those arcana are considered of no value.
. . . The arcana were then written on a paper, which
was let down from Heaven ; and in its [irogress through
the Spiritual World it shone like a star ; but when it
descended into the natural world, the light disappeared.
l)es. . . And, as the Angels became sad ... it was said
'Until a time, and times, and half a time.'

534. After these things, I spoke with the Angels : that
something further is being revealed . . . (namely) con-

j cerning love truly conjugial . . . They then said. Write

I about it, and follow the revelation ; and afterwards the

I book written about it shall be let down by us from

! Heaven, and we shall see whether the things contained

' in it are received . . .
I 535. After these things I heard a hostile murmur from

S"wedenborg

154

Swedenborg

Oelow ... Do miracles, and we will believe. I asked,
Are not these things miracles ? . . .

B. Title. By Eraannel Swedenborg, a Swede.

1. Several works and tracts having been published
by me, during some years past, concerning the New
Jerusalem . . . and the Apocalypse having been revealed ;
I am resolved to give to light the Doctrine of that
Church in its fulness, thus in its entirety. But, as this
is a work of some years, I have thought it advisable to
})roduce some sort of sketch of it, in order that a general
idea of that Church and its doctrine may be conceived
iirst . . .

376. I can asseverate, that from the reason which has
been given me, I can clearly see that . . .

81". I can foretell that . . . T.181.

I. 3. Hence it has pleased the Lord to open the sight
of my spirit, and to elevate this into Heaven, and also
to let it down into Hell . . . From this it has become
evident to me that there are two worlds, which are dis-
tinct from each other . . .

11'. I once heard a voice from Heaven, saying . , .

1 8-. As it has been granted me to be in the Spiritual
World and in the natural world, and thus to see both
worlds and both suns, I am obliged by my conscience to
make manifest these things . . .

19. After these things had been written, I prayed to
the Lord to grant that I should speak with the disciples
of Aristotle, of Des Cartes, and of Leibnitz, all together,
in order that I might learn their opinions concerning
tho intercourse of the soul and the body. After my
prayer there were present nine men . . . and they stood
around me . . .

20. I was once asked, how from being a philosopher
I became a theologian ? I replied, In the same way as
that in wliioli fishermen were made disciples and apostles
by the Lord ; and that I too from my earliest youth had
been a ^ipiritual fisherman. . . A ' fisherman ' = a man
who investigates and teaches natural Truths, and after-
wards, rationall}-, spiritual ones.

Letter (to Hartley). After refiectiug on (your request
that I should leave with you some particulars respecting
myself). I have been led to yield to your friendly advice.
(Swedenborg states many particulars relating to his
Inrth, parentage, ti'avels, intercourse with Charles xii.,
official position, and ennoblement.) I am (he proceeds)
a Fellow and Member of the Royal Academy of Sciences
in Stockhoha ; but I have never sought admission into
any literary Society in any other place, because I am in
an angelic Society, where such things as relate to Heaven
and the soul are the only subjects of discourse. (He then
gives an account of his family connections, and proceeds)
moreover, all the bishops of my native country . . . and
also the sixteen senators, and the rest of those highest
in office, entertain feelings of affection for me ; from
their affection they honour me, and I live with them on
terms of familiarity, as a friend among friends ; the
reason of which is, that they know I am in company
with Angels. Even the King and the Queen, and the
three princes, their sons, show me great favour . . .
They all desire me to return home ; wherefore I am far
from apprehending, in my own country, that persecution

which you fear . . . and if they choose to persecute me
elsewhere, it can do me no harm. But all (this) I
consider of comparatively little importance ; for it is far
exceeded by the circumstance that I have been called to
a holj' office by the Lord Himself, who most mercifully
appeared before me, His servant, in the year 1743 ;
when He opened my sight into the Spiritual World,
and enabled me to converse with Spirits and Angels, in
which state I have continued up to the present day . . .

Docu. 245. X. (Letter to the King of Sweden.) That
our Saviour visibly revealed Himself before me, and
commanded me to do what I have done, and what I
have still to do ; and that thereupon He permitted me
to have intercourse with Angels and Spirits, I have
declared before the whole of Christendom, as well in
England, Holland, Germany, and Denmark, as in France
and Spain ; and also on various occasions in this country
before their Royal Majesties, especially when I enjoyed
the grace to eat at their table, in the presence of the
whole royal family, and also of five senators and others ;
at which time my mission constituted the whole topic
of conversation. Subsequently also I have revealed this
before many senators , . . without mentioning many
others, as well at home as abroad, among whom are both
kings and princes. . . If any doubt should still remain,
I am ready to testify with the most solemn oath . . .
that this is the whole truth and a reality . . . That our
Saviour permits me to experience this, is not on my
own account, but for the sake of a sublime interest
which concerns the eternal welfare of all Christians.
[May loth 1770.]

T. Title. By Emanuel Swedenborg, a Servant of the
Lord Jesus Christ.

12^ I have perceptibly and sensibly observed this
influx continually, for twenty-six years . . .

i6"-'. From my infancy, I have not been able to admit
into my mind any other idea than that of One God . . .

64. That there is such a presence of all there, has been
evident to me from the fact that I have been able to see
Africans and Indians there near together, although they
are so many miles apart on Earth ; nay, that I could
become present to those in other planets . . . By virtue
of this presence . . . I have spoken with apostles, deceased
popes, emperors, and kings ; with . . . Luther, Calvin,
and Melancthon . ■ .

71. I once heard beneath me as it were a roaring of
the sea ... (A satanic Spirit said to me) Are you the
man who thinks and speaks about order ? . . .

73-. I said, I will supplicate to the Lord, and will
bring you thence a remedy, by illustrating this
matter . . .

74. When they saw me near them, some of them ran
up to me, and with some vehemence said, Are you the
man who has circumscribed God with laws, as with
bonds ? . . . On hearing these words I opened my moutli,
and, speaking in a loud voice, I said . . .

"*, They saw Heaven open above me, and heard a

voice thence : Listen with self control . . .

76. One day I was in meditation about the creation
of the universe ; and because this was perceived by the
Angels who were above me on the right side . . . one

STvedenborg

155

Swedenborg

descended and invited me, and I became in the spirit,
and accompanied him ; and, after I had entered, I was
conducted to the Prince . . . One of them said, We have
l>erctived here that you ;::?ditated about the creation
. . . we have been in a like meditation, but could never
come to a conclusion . . . and tlierefore we have called
yon out from the place where you were that you may
declare your nieditation. . . I said, I meditated long on
this subject, but in vain ; but afterwards, when I had
been intromitted by the Lord into your world, I per-
ceived that . . , Knowing these things, once, when I
was in illustration, it was granted me to perceive that

78. The next day an Angel eaaie to me from another
Society of Heaven, and said, AVe have heard tliat . . .
you were invited into a Society near oui's, and that you
tliere told them such things about the creation as they
favoure<l then, and have since recollected with gladness.
I will now show you how animals and plants of every
kind were produced bj- God. Ex.

79. Once, when I was in thought about the creation
. . . there came to me some from the Christian world
who in their time had been among the most celebrated
pliilosophers . . .

80. A satan once ascended by permission . . . his
woman with him, and came to the house where I was.
On -seeing them I shut the window : but still I talked
with them through it . . .

lo::- . It was once granted me to sjieak with Mary the
mother of the Lord . . .

112. Once, having awaked just after daybreak, I went
out into the garden before the house, and saw the sun
rising in his splendour ... I then fell into a meditation
about . . . Aurora . . . and my mind being delighted
... I became in the spirit, and heard some . . . saying.
Would it were granted to speak with the innovator who
has thrown the apple of discord among the rulers of the
Church, and which many of the laity have run after
... By that apple they meant the Brief Exposition of
fhc Doctrine of the New Church. . . Being in the spirit,
I went to them, and said . . .

*-'. Then suddenly from the sjiirit I became in the

body ; and thus returned from the Spiritual World into
the natural.

115. As it has been granted me to see all things (of
the Last Judgment) I can describe how the Hells were
subjugated, and how the N"ew Heaven was built and
ordinated ; but this would be the work of an entire
Work.

1 23-. How the Lord afterwards reduced all things . . .
into order, has not yet been described by me, because
the ordination of the Heavens and Hells has lasted from
the day of the Last Judgment to the present time, and
is still going on ; but. after this Book is published, if it
lie desired, it shall be given to the public. As to my-
self, I have seen, and do see every day, the Divine
omnipotence ... in this matter.

134^ The Angel said ... Go to him who stands
there, and he pointed to me, and he will teach you
from the Lord that the passion of the cross was not
redemption . . .

135. One morning, having awaked from sleep, the Sun
of the Spiritual World appeared to me in its splendour,
and under it I saw tlie Heavens . . . and from them
were heard unspeakable words, which, being collected
together, were articulated into this speakable sentence,
There is One God, who is Man, whose habitation is in
that San. This sentence descended through the Liter-
mediate Heavens into the lowest, and from this into
the World of Spirits, where I was ; and I perceived that
the idea of One God . . . was changed, according to the
steps of the descent, into the idea of three gods.

^. Then, by command of the Lord, three Angels

descended and were associated with me, in order that
from interior perception I might speak with those who
had the idea of three gods . . , Tlien, from the inspiration
afforded me, I spoke with them . . .

136". I raised my hand (and addressed them as
follows) . . .

— — ■*. They wanted to pull my ears. . . I replied, I
will speak ; but I beseech you, stop the noise.

137. I heard that a Council was convened of those
celebrated for their writing-< and learning concerning
the present faith . . . and it was granted me to be
present in spirit . . . (One of them) said, 0 my brethren,
what iin age ! There has risen up one from the herd
of the laity, having neither gown, tiara, nor laurel, who
has pulled down our faith from heaven, and thrown it
into the Styx. . . That man, although advanced in years,
is entirely blind in respect to the mysteries of our faith
... This man . . . has transferred faith to the second
Person ; and not to Him, but to His Human . . . His .
companions on the left said . . . Let that prophet tell
us whence faith is . . .

''. The Angel then looked at me, and said, You

know what the so-called Evangelical believe . . . Recite,
therefore, some things . . . Then, in the presence of the
Assembly, I read the following passages which I had
collected from . . . the Formida Concordiae . . .

*. I then turned to the president, and said, I

know that all here are consociated with their like in the
natural world ; tell me, I pray, whether you know with
whom you are consociated. He replied ... I am con-
sociated with a famous man . . . who lives not far from
Luther's tomb. I said, smiling . . .

8. I said, I will interpolate, if allowed, another

interrogatory . . .

1". (Another) man said ... I too am consociated

with a man in your world ... at Gottenburg ; and
I once thought from him that your new doctrine
savours of Mohammedanism ... To appease the just
wrath (of those on the right), I stretched forth my
hand, and begged a hearing, which being granted, I
said ... At these words, the consociated Spirit . . .
said, I have heard harder things from von than ever.
But I rejoined. The two charges of naturalism and
Mohammedanism are the cause . . .

1486. (This) it has been gi-anted me to Know by the
experience of years in the Spiritual AVorld.

157. By being in the spirit ... is meant a state of
the mind separated from the body . . . The propheta
were then in a state such as is that of Spirits and Angels
. . . This is the state in which I have been for twenty-

Swedenborg

156

Swedenborg

six years, with this diilerence : that I have been in the
spirit and at the same time in the body, and only some-
times out of tlie body.

[T.] 159. Once, when I was in company with Angels in
Heaven, I saw, at a distance below, a great smoke, and
fire occasionally bursting out of it . . . The Angels then
said to me. Let us pray to the Lord that we may be
allowed to descend and approach . . . and it was
granted ; and there appeared around us a column of
light extending to that place ; and then we saw . . .

^. The Angels, after they had accompanied me

home, ascended into their Heaven.

160. Once, in company with Angels, I walked in the
Worldof Spirits . . . and conversed with them . . . about
the stars . . .

^ We said ... we are Angels . . . We said,

Follow us into Heaven . . . and as we were with them,
tlie keeper opened the gate . . .

185^. I once had a desire to see some region in the
frigid zone where were these boreal Spirits ; and I was
therefore conducted in spirit towards the north . . .

8. I afterwaids spoke with the priest . . .

186. I was once engaged in thought about . . . Then
an Angel stood before me, and said . . .

277. One day, in the spirit, I rambled through various
places in the Spiritual Woild, for the purpose of observ
ing the representations of heavenly things . . .

279. Seven years ago, when I was collecting the things
wliich Moses wrote from the Wars of Jehovah and the
Enunciations, certain Angels were present, and said to
me . . .

281. As it has been granted me by the Lord to be in
the Spiritual World and in the natural world at the
snnie time, and therefore to speak with Angels as with
men . . . for I have spoken with all my relations and
friends, and likewise with kings and dukes, as also with
learned men, who have met their fate ; and this now 1
continually for twenty-seven years, I am able to describe 1
from living experience the states of men after death ... I

335. Once in the twilight when I had awakened from
sleep, I saw as it were spectres, in various shapes ; and |
afterwards, when it was morning, I saw fatuous lights j
in diverse forms . . . And presently the sight of my
spirit was opened, and I observed a number of Spirits [
... As I was in the spirit, I came to them . . . They |
were disputing about connate ideas ...

^. After these things, I looked around, and saw '

near me Leibnitz and Wollf ...

339*=. These things have been written in the presence j
of the twelve apostles, who were sent to me by the
Lord while I was writing them.

341^. I believe not ... I believe not.

409-. I have heard from Heaven that . . .

459^^. I stretched forth my hand, and asked that I
might be permitted, although a stranger, to present
my opinion also ... I spoke as follows . . .

^. I was then suddenly withdrawn from their

sight; for from the spirit I re-entei'ed my material
body . . .

461. I was once carried away in spirit to the southern

quarter of the Spiritual World, into a certain paradise
there . . .

47o«. I have heard from the lips of the men of the
Most Ancient Church that . . .

487. Some of the members of the Synod of Dort were
sent to me . . .

492. I have sometimes heard words let down from
Heaven concerning the good of charity, which passed
through the World of Spirits, and penetrated into
Hell . . .

503. I heard that an Assembly was called together
... to deliberate on free will . . .

^. I stood near and listened intently . . . and as

I grew warm in my spirit, I asked in a loud voice . . .

504. I was in the interior si>iritual sight in which
are the Angels of the higher Heaven ; but I was then
in the World of Spirits. And I saw two Spirits . . .

^. I afterwards conversed with both of them . . .

*. Then, in the spirit, I drew near the place . , .

508. One day there appeared to me a magnificent
temple, square in form . . . What each jiarticular
signified inflowed into my meditation. That temple
:-ignified the New Church ... I saw over the gate the
writing, Nicnc licet . . . and it came into my thought
that . . .

®. The Angel of tlie Third Heaven . . . handed

tome the paper; but as it was written with rounded
letters, such as are in that Heaven, I returned the
paper, and begged that they would themselves explain
the meaning ... in terms ada}ited to the ideas of my
thought. And he replied, This is written there: Enter
henceforth into the mysteries of the Word which has
been hitherto closed up ; for its several Truths are so
many mirrors of the Lord.

664. I once looked into the Siiiritual World tu the
right, and observed some of the Elect speaking togetiiei-.
I approached them, and said . . .

665. A voice was then heard fi-om Heaven from the
Angels directly over us, saying, Come up liither, and
we will ask the one of you who is still in the natural
world . . . what they knoAV there about conscience . . .

695'-'. One day I was carried up into Heaven, and
was conducted into a Society, there in which were the
Sophi ... I told them that in the body I was iu the
natural world, but in the spirit in their Spiritual World.
Those Angels were glad, and inquired. What do they
know there about Influx . . . And having recollected
what I had gathered on that subject from the discourse
and writings of celebrated men, I replied . . .

5. I afterwards spoke with the Angels aliout . . .

767^ Nor do 1 doubt that . . .

771^. Lest naturalism and atheism . . . should spread
still farther ... it has been enjoined upon me by the
Lord to make public various things from wdiat I have
seen and heard . . . and also to ex[ilain the Apoca-
lypse . . .

772^. This I attest, because I saw it (the Last Judg-
ment) with my eyes, in full wakefulness.

776. As the Lord has opened to me the spiritual
sense of the Word, and as it has been gi-anted me to

Swedenborg

157

S"V7edenborg

be together with Angels and Spirits in their World as
one of them, it has been disclosed that . . .

779. That this Second Advent of the Lord is effected
by means of a man, before whom the Lord has mani-
fi\sted Himself in Person, and whom He has tilled with
His Spirit, to teach the doctrines of the New Church
through the Word from Him. Gen. art.

. As the Lord cannot manifest Himself in Person

, . . and yet has foretold that He will come, and found
a New Church ... it follows that He will do this by
means of a man, who can not only receive the doctrines
of this Church with tlie understanding, but can also
jiublish them by the press. That the Lord manifested
Himself before me His servant, and sent me to this
office, and that He afterwards opened the sight of my
spirit, and so intromitted me into the Spiritual World,
and granted me to see the Heavens and the Hells, and
also to speak with Angels and Spirits, and this now
continuously for many years, I testify in Truth ; and
likewise that from the first day of that call I have not
received anything which pertains to the doctrines of
that Church from any Angel ; but from the Lord alone
while I read the Word.

780. In order that the Lord might be constantly
present, He has disclosed to me the spiritual sense of
His Word . . .

796. I have often spoken with the three leading
reformers of the Christian Church . . .
•'. See LuTHEK, here.

796. I have not spoken with Melancthon so often,
because ... I was surrounded with angelic Spirits who
are in charity . . .

798^ As Calvin then enjoyed the liberty of . . .
coming nearer the place where I was staying, it was
granted me to speak with him . . . From the zeal of
converting him, I said . . .

850. I saw some persons ascending from the lower
regions . . . who said to me, Why has your Lord
revealed the arcana you have just enumerated to you
who are a layninn ... I replied, Such is the good
jileasure of the Lord, who has prepared me for this
office from mj- earliest youth. I will ask you in return,
Why did the Lord choose fishermen for His disciples
. . . Discuss this . . . and you will discover the cause.

851. I foresee that many who read the Relations . . .
will believe that they are inventions of the imagination.
But I assert in Truth that they . . . were truly seen
and heard, and that not in any state of a dozing mind,
but in a state of full wakefidness. For it has pleased
the Lord to manifest Himself to me, and to send me
to teach those things which will belong to His New
Church . . . For this purpose He opened the interiors
of my mind or spirit, wheieby it has been granted me
to lie in the Spiritual World with Angels, and at the
same litne in the natural world with men, and this
now for twenty-seven years. Who in the Christian
wor.d would lia^e known anything of Heaven or Hell,
if it liad not jileased the Lord to open in some one the
sight of ills spirit, and to show and teach ? . . .

Theorem (at the end of T. ) I once saw in t'le Spiritual
World a certain duke, an Elector of Germany . . . and

near him two bishops . . . and heard their conversa-
tion . . .

Docu. 246. (Letter to the Landgrave of Hesse-
Darmstadt.) As the Lord our Saviour cannot come
into the world in Person, it was necossary that He
should do it by means of a man, who should not only
receive the doctrine of that Church by his understanding,
but also publish it by means of the press; and as the
Lord had prepared me for this from my childhood. He
manifested Himself in Person before me His servant,
and sent me to do this work. This took jilace in the
year 1743; and He afterwards opened the sight of my
spirit, and thus introduced me into the Spiritual World
. . . and this continually for twenty-seven years. I
declare in truth that this is so. This took place with
me on account of the New Church, the doctrine of
which is contained in my books. [1771.]

Docu. 277. (Swedenborg was asked for news about a
Prince of Saxe Coburg Saalfeld . . . who was lost in
1745, without anyone having the least knowledge of his
fate. The following memorable answer was given by
Assessor Emanuel Swedenborg with his own hand: — )
Of this no one can have any experience, because the
departed themselves do not know how they have died
. . . For death to them is not as death, but as ... a
continuation of the former life . . . hence to ask anyone
about his departure from this world would seem to
him like asking about a thing which has not taken
place. Moreover it is difficult to find a person who
has been deceased twenty-seven years, because he i£
already firmly established in a Society into which it
may be difficult for me to gain entrance. As to asking
the Angels about this, they do not have any such
knowledge; and as to asking the Lord Christ Himself,
it is too small a matter. For the rest I wish you the
Lord's blessing. [1772.]

Ecc. Hist. 3. The books are to be enumerated which
were written ... by the Lord through me.

4. The writing there is such that it shines brightly
before those who believe in the Lord, and in the new
revelation ; but it appears dark and of no consequence
to those who deny them, and who are not in favour
of them on account of various external reasons. Experi-
mental proof's that their style of writing is such.
Enum. . . When I read to myself the writings which
I had printed, they appeared to me vain, so long as a
certain cunning and sinister one was present ; but it
was different in the presence of others.

7. When the Brief Exposition was published, the
angelic Heaven from east to west, and from south to
north, appeared of a crimson colour with the most
beautiful flowers. This took place before myself, and
before the kings of Denmark, and others. See also
Docu. 244.)

8. There was inscribed on all the books, The Advent
of the Lord, on all in the Spiritual World. I wrote
the same by command on two copies in Holland.

Summary of Coro. Lastly, on Miracles, iv. In place
of miracles at this day there has been effected the
manifestation of the Lord Himself, intromission into
the Spiritual World, and illustration there through

Swedenborg

158

Sweep

immediate light from the Lord in such things as are
the interior things of the Church. But principally the
opening of the spiritual sense of the AVord, in which is
the Lord in His Divine light.

[Summary of Coro.] v. These revelations are not
miracles, because every man is as to his spirit in the
Spiritual World without any separation from his body
in the natural world ; but I with some separation ; but
only as to the intellectual part of my mind, and not as
to the voluntary part.

Inv. vii. That this (New) Church has been establishe J
not by miracles, but by the revelation of the spiritual
sense of the Word, and by the introduction of my
spirit and at the same time of my body into the
Spiritual World, in order that I might know there
what Heaven and Hell are, and might imbibe immedi-
ately in light from the Lord the Truths of faith, by
means of which man is led to eternal life.

29. The things which are related are not miracles,
but testimonies that I have been introduced by the
Lord into the Spiritual World . , .

39. It is more than miracles that I speak in the
Spiritual World with Angels and Spirits ; that I have
described the state of Heaven and of Hell, and of the
life after death ; and also that the spiritual sense of the
Word has been opened to me, besides many other
things. This intercourse has so far as I know been
granted by the Lord to no one iireviously ; a sign that
this is for the sake of a New Church . . . Testimonies
that I am in the Spiritual World may be seen in
aliundance in my books.

41. In the Spiritual World no one knows another
from his mere name ; but from an idea of his quality.
This causes the other to be present ... It has been
granted me to speak with these ; but with the rest it
is not possible [for me to speak].

43. The manifestation of the Lord in Person, and
introduction into the Spiritual World by the Lcrd, as
well as to the sight as to the hearing and speech, is
better than all miracles ; for we do not read anywhere
in history that such intercourse with Angels and Spirits
has been granted to anyone since the creation of the
world. I am daily with Angels there, as in the world
with men, and this for twenty-seven years. The
testimonies of this intercourse are the books published
about Heaven and Hell, and also the Relations . . . the
things said there about Luther, Melanchthon, Calvin,
and the inhabitants of many kingdoms, besides various
testimonies known in the world, and many which are
not known. Say who ever before knew anything about
Heaven and Hell, the state of man after death, and
about Spirits and Angels.

44. In addition to these most evident testimonies . . .
the spiritual sense of the Word has been disclosed by
the Loi-d through me. . . This surpasses all the revela-
tions there have ever been since the creation of the
world. Ex.

52. The manifestation of the Lord and immission into
the Spiritual World surpasses all miracles. This has
not been granted to anyone in the same way as to me,
since the creation. The men of the Golden Age did
indeed speak with Angels ; but it was not granted them

to be in any other light than natural light ; but to me
to be in both spiritual and natural light at the same
time. By this means it has been granted me to see
the marvels of Heaven ; to be among the Angels as one
of them ; and at the same time to imbibe Trutlis in the
light, and thus to perceive and teach them ; consequently
to be led by the Lord.

55. For this reason it pleased the Lord to prepare
me from my earliest youth to perceive the Word ;
and He introduced me into tlie Spiritual World, and
illustrated me more nearly with the lumen of His
Word. Hence it is evident that this is before all
miracles.

On Miracles. My discourse (on Miracles) being fin-
ished, the Angels kissed me for w^hat I had told them ;
and said that they would occasionally invite me to
their assemblies. I thanked them, and promised to
return when leave was granted by the Lord.

Swedenborgianism. Sivedenhorgianis-

iniis.

Docu. 245. V. (Swedenborg speaks of Swedenbor-
gianism.)

X. Sweden borgianism, which is the worship of the
Loid our Saviour.

Sweep. Verrere.

See under Cleanse.

A. 3142. 'I have swept the house' (Gen.xxiv.3i) =
that all things were prepared and full of goods. 'To
sweep' = to prepare and infill . . . for nothing else is
required of man than that he sweep the house, that is,
reject the cupidities of evil and the derivative per-
suasions of falsity : he is then infilled with goods . . .
Hence it was a formula of the ancients 'to sweep or
cleanse the house,' and also 'to sweep and prepare the
way;' and by 'to sweep the house' was meant to
cleanse one's self from evils, and thus prepare one's
self for the entrance of goods; and by 'to sweep the
way' was meant to prepare one's self for the reception
of truths. 111.

^. 'To sweep the house,' in the opposite sense,

=:the man who deprives himself of all goods and
truths, and thus is infilled with evils and falsities. 111.

D. 5070*. They say that everyone should sweep his
own door.

E. 6751°. 'To sweep the house' (Luke xv.8) = to
traverse the whole mind, and to examine every parti-
cular to find where (the truth) lies hidden.

724^. That nothing whatever of truth would remain,
is signified by, 'she shall be swept with the besom of
destruction' (Is.xiv.23).

Sweet. Dukis.
Sweetness. Dukedo.

A. 1759. The speech of the intermediate Spirits is
sweet . . .

5054. See SwEET-swaw's, here.

51 17. The predominance of good is represented in
the flavour and sweetness which are perceived in ripe
grapes.

Sweet

159

Sweetened

5620. The reason ' honey ' = delight, is that it is
sweet ; for everything sweet in the natural world
corresponds to delight and pleasantness in the Spiritual
World.

6469. It has been granted me to perceive, by influx, j
tlie sweetness of the Angels, which tliey perceive from !
this : that they do not think and will from themselves j
. . . D.2870.

8356. 'The waters were made sweet' (Ex.xv.25) =
tliat thus truths were made delightful. 'Sweet' =
delight; for 'sweet,' in the spiritual sense, is the
sweet of life, which is one with delight.

P. 296^. At last he feels nothing sweeter (than th6
delight of evil).

R. 481. 'To be in the mouth sweet as honey' (Rev.
X. 9) = that the first of reception is grateful and delight-
ful. E.619.

M. 162"^. Conjugial love (then) inspires into them
the sweetnesses of love . . .

297^. Entreating them
to their life.

. for this sweet addition

1

D. 1047. A sweet and vinous odour comes from
those who from a kind of lawful love flatter those
wiioni they love . . .

2172. On the sweet speech of celestial Sjiirits.

2173. The sweetness of the flux came from the fact
that they were good . . .

^. As there is true goodness in them . . . there

is also true sweetness.

2502*^. They who begin to indulge in idleness find
in it the greatest sweetness . . .

3137. Spirits who have as an end that their life
may be sweet ; thus simulate friendships for the sake
of sweet intei-course. . . Such are there given to magi-
cal arts.

3206*. They feel a sweetness (in Gehenna).

3369. Meanwhile I was in a sweet sleep.

3618. He had put on the persuasion that in the
other life he would have a sweet sleep.

3895. A sweet undulation over my head (from lasci-
vious girls).

4082^. He wanted to insinuate himself by such things
as were sweet to them.

D. Min. 4715. They who (here) appear good and
sweet in face . . . but inwardly think evilly of all.

E. 618. 'Sweet'— what is delightful from the good
of truth and the truth of good. 6 19", 111. 621.

J. (Post.) 245. The sweetness of the delight of the
love of exercising command is ineffable , .

Sweet. Suavis.
Sweetness. Snavitas.

Sweetly. Suavitcr.

A. S30. Deceive men by wearing a sweet expression
and speech. D.2855.

2341^. The 'sweet and refined wines' (Is.xxv.6) =
the truths of these i^oods.

4327®. They speak sweetly . . . yet are the bitterest
enemies.

5054. Those in the province of the neck of the
uterus and ovaries are in the 8weetest-s?t«vim»!-a tt
dtUcissima-liie ... D.3152. De Conj.io6.

81 1 1. In the other life probity manifests itself by
gentleness and sweetness. These qualities (in the
Spirits of Jupiter) could be very clearly distinguished
from the gentleness and sweetness of the good Spirits
of our Earth. 8384.

9293''. As an offering to Jehovah = the good of love
and of faith, it is said that it shall then be 'sweet to
Jehovah' (Lev.iii. 5). £.444^

U. 50. Probity (there) manifests itself by gentleness
because it fears to do harm, and by sweetness because
it loves to do good.

M. 44^. These things cause the social iutenourse
between the sexes (in Heaven) to be heavenly sweet-
nesses themselves, which are pure.

55. There was heard from Heaven the sweetest sing-
ing . . . The sweetness of the singing was like the
affection of some love flowing forth harmonically.

''. The chaste love of the sex . . , derives its

sweetness from eminent but chaste potency. . . As the
beauty of a woman . . . enters the mind, that love is
sweet.

D. 2901. For the odour (of ordure) is sweet to them.

E. 799^. 'To see the sweetness of Jehovah' (Ps.
xxvii.4).

Coro. 51^. Thus enjoys the use of both in pleasant-
ness.

Sweetened. Edukoratus. T.324e.

Sweetscented. Suaveokntus.

Sweet Scent. Suaveokntia.

A. 4748. Sweetscented and fragi-ant things were
employed by the ancients in their worship. Tr.

9474*. Why the oil of anointing, and the incense,
were to be rendered sweetscented. Ex.

M. 439^. Distinguishes a fire of dung by it? bad
^xiieW-nialeolentia, from a fire of spices by its sweet
scent.

T. 38". Beautiful flowers from which there breathes
forth a sweet scent- swaveoZeJi^Mm.

E. 324. The good of love and charity produces this
sweet scent or fragrance, but through truth . . .

Swell. Tumescere, Intiitnescere.
Swelled. Tumidus
Swelling, A. Tumescentia.

P. 215®. It was felt only as a pleasurable sensation
in the swelling breast.

D. 991. He then began to swell . . . like Atlas . . .
The reason was that such men swell from their Know-
ledges . . .

993. So those who constitute the colon are swelled
... as is the colon with wind.

Swelling

160

Swift Beasts

[D.] 3242a. (The Spirits of the moon) are swollen,

and suppose themselves to be great . . .

4558. Hypocrites inflicted pain on my gums ... so
that they swelled.

E. 730^^. 'Their foot swelled not' (Deut.viii.4) =
that the natural man was not injured by these
afflictions.

1057®. (In profaners of this kind) the unclean eflluvia
which exhale from the waste matters in the body . . .
cause a swelling of their breasts . . .

S-welling. Tuber, Tuberositas.
Tubercle. Tuberculum.

A. 5188. Such relate to the sores which are called
spurious tubercles, which usually grow on the pleura
and other membranes . . . (This is filihy tubercles in
D.1761,2.)

2. After (punishment) the swelling seems to be

pressed in and to grow hollow, whereupon the velocity
(of the whirling) is increased; and, what is wonderful,
this is according to the form of sucli swellings, or
abscesses. D. 1763.

5717". Such relate to deadly swellings of the head,
within tlie skull.

M. 315*. Some have supposed the soul to be in the
small tubercle between the cerebrum and cerebellum,
which is called the pineal gland . . .

D. 5925. Their face was almost monstrous from
the prominences and swellings.

Sw^ift. Celer.
Swiftness. Celeritas.

A. 6599. The ideas (succeed) each other with such
swiftness that . . .

E. 35722. Occurs.

780". The signification of 'light,' and 'swift.'

Swift. Velox,
Swiftness. Vehcitas.

D. 22076. The idea of the rejection of evil ... is
attended with a certain swiftness.

E. 281''. 'Saul and Jonatlian . . . were swifter than
eagles' (2Sam.i.23). . . 'Swiftness,' in the Word,
wlien predicated of intelligence, = the aff"ection of
truth.

^*'. 'His horses are swifter than eagles' (Jer.

iv. 1 3) = reasoning against trutlis, and destroying them;
for by 'swift,' and 'haste,' in the Word, is signified
being stirred by affection and desire.

3552='. 'Ye said ... We will ride upon the swift ;
therefore shall they that pursue you be made swiff
(Is.xxx. 16). . . 'To ride upon the swift' = to covet
and love those things which are of one's own under-
standing and the derivative thought and reasoning.
That falsities will then break in and take possession,
is signified by . . . 'therefore shall they that pursue
you be made swift.' 'Swift,' and 'haste' = that which
is (lone from cupidity or from love.

455^^ 'The tongue of the stammerers shall be swift
to speak' (Is.xxxii.4) = . . , that those who are hardly

able to apprehend the truths of the Church will ac-
knowledge them from affection. 'Swift' is predicated
of affection.

Swift Beasts. See Courier.
Swim. Nature.

Floating. NatatUs.

A. 2596. The Chinese presented to view . . . the
idea of a floating city.

28712. He then appeared like an infant swimming
with his hands.

P. 296''. In these delights man's thought floats, like
a boat in a current.

^' 3370- I then saw human bodies as it were floating
in the sea . . .

D. Min. 4787. As he still brcatlied revenge, he w-as
immei'sed in the sea . . . and after he had laboured in
swimming he sank to the bottom.

E. 629*. 'The waters were high, waters of swimming'
(Ezek.xlvii.5) . . .= celestial intelligence . . . and be-
cause it is far above the natural man, they are called
' waters of swimming. '

Sw^ine. Sus.
Swine, Of. ShUIus.

See Pig.

A. 939. A vapour exhales from (the Hell of the
avaricious) like that from swine being scraped in a
scalding trough.

47512. Hence the avaricious appear to themselves to
be among swine.

H. 488''. The avaricious . . . love swine's filth.

C J. 83. (The confirmed Quakers) appear at a dis-
tance like wild swine. D.3785. J.(Post.)5S.

P. 254'*. K peasant (who) sits down to a table on
which is swine's flesh . . .

M. 430. The forms of beasts under which the
lascivious delights of scortatory love are presented to
view, are swine, etc.

D. 826. There appear to the left huge swine joined
together, by which are represented the earthy matters
which are in urine, and are separated from the serum
[of the blood] . . .

5954<^. Those not in eonjugial love are like swine and
pigs as to all things. This was confirmed by one such
who appeared like a hog, and who devoured excrements
with delight.

D. Min. 4571. Ignatius . . . fled from adoration, by
making himself as filthy as a swine.

4782. They appeared like swine . . .

E. 6592. 'To eat swine's flesh' (Is. Ixv. 4) = to appro-
priate to one's self infernal evils.

1005*. In the brothels in Hell . . . adulteresses are
seen lying with adulterers, like swine in filth.

Swoon. Deliquium.

A. 1512. From those in hatred and revenge exhale
spheres which cause a swoon . . .

Sword

161

Sword

4416*. Wheu heavenly light falls into their smoky
lumen . . . some of them fall as it were into a swoon.

4529*. (When in that Heaven) they began to fall
into a holy swoon.

4750. When (the celestial Angels) are sent to others,
they are encomi>assed by other Angels ; (for otherwise)
the sphere of their love would throw into a swoon those
to whom they are sent . . .

5716. There are Spirits who inject unclean colds . . .
they also induce swoons.

6195. I then felt a pain in my head, such as is felt by
those who fall into a swoon. D.Miii.4686.

6321'*. As they prevented the influx of the Angels, so
the life of thought . . . became at last as with those who
fall into a swoon.

103S2. (In the Third Earth) if a man persists in evil,
he dies by a swoon. D. 1682.

H. 232. An evil Spirit, when merely looked at by the
Angels, falls into a swoon.

409*-'. When good Spirits . . . perceive the heavenly
joy from au Angel . . . they are filled with such delight
that they come as it were into a sweet swoon.

W. no. If an Angel of the Ultimate Heaven . . .
enters the Third Heaven, he falls as it were into a
swoon. Ex.

34i<=. (The exhalations) from the poisonous Hells
induce swoons.

390-. So long as the heart moves, love with its vital
heat remains and preserves life, as is evident from
swoons, suffocations, and embryos. 399". 410. D. Wis.
iii-S- vii.4-. X.7.

407"-^. That man has- neither sensitive nor active life
without the co-operation of the heart and lungs, is
evident from swoons, when the heart alone acts.
D. Wis. vie.

M. 510-'. They then appear to themselves to fall into
a swoon . . . and sink down into their Hell.

T. 31-. When man wishes to perceive . . . the eternity
of God before times, it is as if his mind fell into a
swoon . . .

119. Tiien the head, having no correspondence with
the body, falls into a swoon.

607. If the conjunction between men and Angels were
severed . . . the men would instantly fall into a swoon
. . . and if it were not restored, they would die.

D. 2625. I perceived the same stench by a kind of
swoon . . .

5635. If they try to return, they fall into a swoon,
from the anguish. .

D. Wis. xi. 6a. The heart and lungs are separated in
swoons and suffocations ; but, when separated, they do
not make the life of man's body , . .

Sw^ord. Ensis.

A. 6318^. When they rose up from the deep, there
appeared as it were a sword threatening to fall on their
heads. D.Min.4594.

C J- 77". When the Africans want to know in what

VOL. VI.

state as to the affection and perception of truth they
are, they draw their swords, and if they shine, they
know that they are in genuine truths . . . according to
the degree of the shining. D.6095.

T. 86. Divine good is like the round hilt of a sword ;
but Di\'ine truth from Divine good is like a sharj) sword.

508'-. The sword vibrating in his hand = that the sense
of the letter can be turned hither and thither, provided
it is done in application to some truth.

D. 934. That swords and sharp- jiointed things a[ipear
whenever a Soul speaks one thing and thinks another.
• 3506. Men might manufacture swords, etc. and yet
be good . . .

Sword. Gladius.

A. 306. 'The flame of a sword turning itself (Gen.
iii. 24) = man's Own love with its insane cupidities and
the derivative persuasions, which are such that he
would fain enter, but is borne away from them to cor-
poreal and earthly things. 309, 111. ( = Divine truth in
ultimates, which is like the Word in the sense of the
letter, which can be thus turned. S.97-.) ( = tlie
terrific driving off and rejecting of all who are in
falsities. E. 131^.) ( = truth from the good of celestial
love protecting. E. 277^. )

574^. 'Sword' (Is.lxvi. i6) = the punishment of fal-
sities. 1 188*. I296<^.

1327*. That 'the sword should be sent'=a penalty of
prolanation.

1460-. ' Sword and famine ' ( Jer. v. 1 2) = to be bereaved
of the Knowledges of truth and good. . . ' Sword ' =
vastation as to spiritual things.

18576. 'To fall by the mouth of the sword' = by fal-
sities ; for 'a sword,' in the Word, = the penalty for
falsity.

2039^. 'Swords of stones' (Josh.v.2) = the truths with
which they were to be imbued in order that they might
therewith chastise and dispel filthy loves ; for there is
never any purification without the Knowledges of truth.
(See 2046^.) 9659-.

2686"*. ' Sword ' = truth. 4135.

2799. 'A sword' (as distinguished from a knife) =
truth combating . . . and also the vastation of truth ;
in the opposite, falsity combating, and the punishment
of falsity. Fully ill. 3021*. 3183^. 3240''. 3268". 3301^,
5694^-

3601. 'By thy sword shalt thou live ..." (Gen.xxvii.
40) = that so long as truth is being conjoined with good,
good will be apparently in the lower place ; for 'a sword'
= truth combating . . . and the conjunction is effected
by means of combats, that is, by means of temptations.

3696^ ' Sword '= falsity combating against truth.
905o'',Refs. 9164''. 9182''. 10227^. 10406''.

37278. 'To kill the people with the sword' (Ezek.xxvi.
ii) = to destroy truths by means of falsity.

3941'. 'The sword of Jehovah devoureth ' (Jer.xii. 12)
= the devastation of truth.

4499. 'A sword ' = truth combating and the consequent
defence of truth ; in the opposite, falsity combating and

Sword

162

Sword

the consequent vastatiou of truth. 472S'-. 5044^. ^.

5120^.

[A. 4499]. The reason 'a sword,' here (Gen.xxxiv. 25)
= evil also, is that it was the sword of Levi . . . 4501.

4843*. 'I am not come to send peace, but a sword'
(Matt. X. 34) . . . = temptations ; for 'a sword' = truth
combating ; and, in the opposite, falsity combating.
E.131-.

5376^. ' The sword,' etc. =a state of desolation.

63o6\ 'Sword' = truth combating. 8617. 8813®.

6767^ 'Thrust tlirough with the sword' = truth ex-
tinguished by falsity.

7102. 'Lest He fall upon us with pestilence and the
sword' (Ex. V. 3) = to avoid the damnation of evil and
falsity.

. In the Word four kinds of vastations and

punishments are mentioned . . . and by 'the sword' is
signified the vastation of truth, and the punishment of
falsity. 111.

7162. 'To put a sword in their hand to kill us' (Ex.
v.2i) = that hence they have such ardour to destroy the
truths of the Church by means of falsities. 'A sword'
= falsity combating and vastating.

7456^. 'A sword ' = truth combating, and destroying
falsity ; in the opposite, falsity combating, and destroy-
ing truth. 8294.

7519^. ' Sword ' = falsity.

8294. 'I will draw out my sword' (Ex.xv.9) = the
continual combat of falsity from evil.

8593*. 'Thy sword hath bereaved women' (i Sam.xv.
33) = that their falsity inflicts violence on the affections
of good.

85958. 'A drawn sword in his hand' (Josh. v. 13) =
truth Divine combating in its power; for 'a sword' =
truth combating; and 'a drawn sword,' combating
continually against falsities and evils.

8653. 'He hath delivered me from tlie sword of
Pharaoh' (Ex.xviii.4) = deliverance from the falsity of
those who infested. ' A sword, ' in the opposite, = falsity
combating and devastating.

8902^ 'To fall by the sword' = to perish by falsity.
Refs. 90146.

9024^. 'The sword ' = falsity combating and con-
quering.

9193-'. 'The mouth of the sword' (Deut.xiii. 15) = truth
combating and destroying the falsity which is from evil.
E.725».

9205. 'I will slay you with the sword' (Ex.xxii.24) =
that they deprive themselves of good and truth through
falsities.

9231^ ' Sword ' = falsity devastating the truth of faith.
Refs.

93276. ' Sword ' = truth combating against the falsity
of evil. Refs.

9496='. 'Sword' = truth combating against falsity.
9552^

10488. 'Put ye everyone his sword upon his thigh'

(Ex.xxxii.27) = truth from good combating against falsity
from evil. Ex.

P. 278a*. 'To be devoured by the sword' (Is.i.2o) =
to perish by the falsity of evil.

R. 52. Mention is often made in the Word of 'sworda
-gladius, machaera, et romphaea;' and nothing else is
signified by them than truth combating against falsities,
and destroying them ; and, in the opposite sense, falsity
combating against truths ; for by wars are signilied
spiritual wars . . . 111. 836. E. 131.

836-. 'The s-word-gladins' is upon the thigh, and
therefore = combat from love; ' the s-woTd-machaera' is
in the hand, and therefore = combat from power; and
'the sword-rompAae«' is of the mouth, and therefore =
combat from doctrine.

D. 4733. (Good Spirits who are interiorly Angels)
have given them a sword with a silver hilt, together
with a belt ; and, when they carry that sword, the evil
Spirits dare not do anything.

4786. The angelic Societies with a Spirit inflow . . .
also into the things which are external to his body . . .
(as) is the case Avith those who have a sword, or even a
staff with a cross-piece of wood, silver, or gold. This is
done l)y influx from the Societies which are in the power
of truth.

4966. See Last Judgment, here. This is what is
signified in the Word also by the flashing of a sword.

E. 131-. That 'a sword,' in the Word, =3 truth com-
bating against falsity, and falsity against truth, and
the consequent dispersion of falsities, and also spiritual
temptation. Fully ill.

'*. From all these passages it is evident what

is signified by 'a swovd'-romj)haea, mach.aera,, sen
fjladius-iw both senses. That such things are signified
by 'a sword,' is also from the appearances in the
Spiritual World. When there are spiritual combats
there, which are those of truth against falsity, and of
falsity against truth, there then appear various war
arms, as swords-f7!scs, spears, etc. ; not because the com-
bats are carried on with these, for they are only the
representative ajtpearances of spiritual combats. When
falsities are combating sharply against truths, there
sometimes appears from Heaven the brightness or
flashing of a sword-ewsis-vibrating both ways, and caus-
ing gi'eat terror, by which those who are combating
from falsities are dispersed. 111.

152''. 'The sword shall be upon . . . his right eye'
(Zech.xi. I7) = that all truth in the understanding will
perish through falsity. 600^'.

235^. 'Sword' = falsity destroying and devastating

truth. 238*. 275^. 2S0'". 315'*. ^ 355^**- — —^^'

3578. ^\ 30, 38615. 388^ 39126. 4oii9_ 40538,

504*'. 5I8--9. 537'". 539'- 601^^. 637". 6523^. 65439.

53_ 684I5. 72120. 72425. 28, 81 I<. 9602. I 1459.

240-*. 'They shall cut thee in pieces with swords'
(Ezek.xvi.4o) = that the Church will utterly die through
falsifications of truth.

288". 'Gird Thy sword upon Thy thigh' (Ps.xlv.3) =
Divine truth combating from Divine good. 298^.

S'word

163

Sword

304^*. 'The sword of Jehovah devoureth ..." (Jer.
xii. 12) = falsity destroying truth. 314*. 374^ 730^

6o_ 'Jfeither shall the sword go through your

land' (Lev.xxvi.6) = that falsity will not cast out truth.
365". 650^.

357'. 'The sword of Saul' (2Sam.i.22) = truth from
good.

^. 'He hath given the nations ... as the dust to

His sword' (Is.xli.2) = that the Lord disperses evils . . .
as if they were nothing, by His Divine truth.

*. 'He hath made my mouth like a sliarp sword'

(Is.xlix.2) = that in the Lord and from Him is the
Divine truth, by means of which falsities arc dispersed.

-^ 'God hath sharpened His sword' (Ps.vii. 12).

... It is the evil man who sharpens the sword against
himself. . . 'He sharpeneth the sword' = that he acquires
for himself falsity, by which he combats against truths.

367. Li the Word mention is made of ' svrord-gladius, '
'shortsword-machaera,' a,nd 'long sword-i'OJnphaea,' a.nd
by 'sword' is signified this combat in general ; by 'short
sword,' the combat of truth from good, or of falsity from
evil ; and by ' long sword, ' the combat of truth from
doctrine against falsity, or of falsity from doctrine
against truth ; for a short sword is for the arm ; and a
long sword is said to go forth from the mouth.

386'. 'Sword' (Is.li. 19) = the deprivation of the Know-
ledges of truth, even until there is no more truth.

". 'Sword' = the deprivation of truth through

falsities. 8,111. 388-^

S19''. 'I will send a sword after them' (Jer.ix. i6) = to
destroy by the falsities of evil.

537^". 'His words are softer than oil, yet are they
drawn swords' (Ps.h\2i) = those who simulate good
aifections while they speak falsities by which they
seduce. . . 'Drawn swords' = falsities destroying.

540*. 'The sword shall cut thee off' (Nahumiii. 15) =
that they will perish through falsities. 543^'^.

556^. 'Their toncfue is a sharp sword' (Ps.lvii.4) =
crafty reasonings from falsities. These are called 'a
sharp sword,' because 'a sword' = falsity destroying
truth.

589^. Those are said to be 'thrust through with the
sword' who have perished by falsities of evil. 659-".

600^". The direfulness and enormity of the falsity
which destroys truth, is described by 'the sword made
into lightning, and sharpened for slaughter' (Ezek.
xxi.15).

^''. 'The sword shall be upon his arm' (Zech.xi.

I7) = falsity destroying every good of the will.

632^ 'They shall fall by the mouth of the sword'
(Luke xxi. 24) = that they will perish through falsities.
{ = the destruction of truth through falsities. 811.)

652^". 'He shall slay the people with the sword'
(Ezek.xxvi. ii)= that it will destroy truths through
falsities.

654". 'The sword shall devour and be satiate, and
shall be made drunk with their blood' (Jer. xlvi. 10) = the
total destruction of the natural man through falsities,
and through the falsifications of truth.

724". 'The sword of a niiglity man' (Zech.xi. 13) =
truth powerfully destroying falsity.

734^. That by the consent of all, combats will then
cease, is signified by 'they shall beat their swords into
ploughshares . . .' (Is.ii.4; Micahiv.3); 'sword,' and
'spear ' = falsities from evil combating against truths
from good, and the converse.

811*. 'They who are for the sword to the sword' (Jer.
xliii.ii) = destruction through the derivative falsities.

". 'To fall by the sword' (Dan. xl. 33) = to perish

through falsities.

H 'My sword shall devour flesh' (Deut.xxxii.42)

= that falsities will destroy all things of good.

812-. 'All they that take the sword shall perish by
the sword' (Matt.xxvi.52) = to receive the falsity of
faith, and to perish by it.

840". 'He that hath no sword, let him sell his
garments and buy one' (Luke xxii. 36) = that those who
have no truths must reject the things which are their
Own, and procure for themselves truths with which to
combat against falsities. 'A sword ' = the combat of
truth against falsity, and the destruction of the latter.

863". ' My virgins and my young men have fallen by
the sword' (Lam.ii.2i) = that all the afl"ection of truth
and understanding of truth have perished through
falsities.

^. 'Her priests have fallen by the sword' (Ps.

lxxviii.64) = that the goods of the Church, which are
the goods of works, of charity, and of lile, liave been
destroyed through falsities.

911^*. 'To be impoverished with the sword' (Jer. v. 17)
= to be destroyed through falsities of evil.

Sword. Machaera.

A. 4502. 'Instruments of violence are their swords'
(Gen.xlix.5) = that falsities and evils have inflicted
violence on truths and goods. ( = that doctrinal things
serve to destroy the works of charity. . . 'Swords' =
doctrinal things; for 'swords-(7^arfa' = the truths of
faith by which combat is waged against falsities and
evils; thus ' swords '= doctrinal things. 6353.) E.443^.

6353^. That 'sword' = falsity combating and slaying.
111.

S. 12-. ' A great sword' (Rev. vi. 4) = falsity combating
against truth. ( = the destruction of truth through the
falsities of evil. R.308.) E.367.

R. 52. See SwoRD-^r^ac^iits, here. 836. E.367.

592. 'If anyone shall kill with the sword, with the
sword must he be killed' (Rev.xiii. io) = that he who
destroys the soul of another by means of falsities, shall
be destroyed and shall perish by falsities. E.8ii-'*.
812.

829. 'Which has the stroke of a sword and lived'
(Rev.xiii. 14) = the quality of those natural things by
which the things taken from the natural sense of the
Word were conjoined. 'A sword' = the combat of falsity
against truth, and the destruction of truth through
falsities.

Sword. Romphaea.
R. 52. 'Out of His mouth

^oeth a sharp two-edged

Sychar

164

Syllable

sword' (Rev.i. i6)=:tlie dispersion of falsities by means
of the Word and the derivative doctrine by the Lord.
io8. 117. E.73.
[R. 52]. See Swonv-'jladius, here. 836. E.367.

299. By 'the sword out of His mouth' (Rev.xix.) is
signitied the Divine truth of the "Word combating against
falsities and evils. ( = the dispersion of falsities by
means of the derivative doctrine by the Lord. 827.)

323. 'By the sword,' etc. (Rev.vi.8) = by falsities of
doctrine, etc. ' A sword = truth combating against evils
and falsities and destroying them ; and, in the opposite,
falsity combating against goods and truths, and destroy-
ing them . . . E.131. 385.

836. 'And the rest were slain with the sword of Him
that sat upon the horse, which proceedeth out of His
mouth' (Rev.xix. 21) = that all from the various heresies
among the Reformed, who have not lived according to
the Lord's precepts in the Word, with which they were
acquainted, being judged from the Word, perish. . . By
'the sword of Him that sat upon the horse which pro-
ceedeth out of His mouth' are signified the truths of the
Word combating against the falsities of evil.

E. 131. 'These things saith He that hath the sharp
two-edged sword' (Rev.ii. 12) = the Lord, who alone
combats in temptations.

144. 'I will fight against them with the sword of My
mouth' (ver. I5) = that (such) will be dispersed.

Sychar. Sichar.
A. 4430^. See Shei HKM, here.

Sycomore. Sywmorus.

A. 7553'. 'The sycomore' (Ps.lxxvlii. 47) = the truths
of the External Church. ( = the natural truth of the
Church. E.503*.)

E. 815'^ 'If ye had faith ... ye would say to this
sycomore. Be thou rooted up, and be thou planted in
the sea . . .' (Lukexvii.6). . . 'A sycomore ' — the faith
of the love of (evil), which is a faith of falsity from evil ;
and 'the sea ' = Hell. . . In the Spiritual World such
thingsactually take place. There. . . the faith of falsity
from evil sometimes appears as a sycomore, which an
Angel can root up and cast into Hell through faith from
the Lord. . . 'A fig-tree,' or 'a sycomore ' = the natural
man in respect to the goods and truths there ; and, in
the opposite, the same in respect to evils and falsities.

Sycophant. Sycophanta.

P. 224. For a man can act the sycophant both in civil
and moral things, and in spiritual ones.

M. 267^. Hence every man who is not led by the Lord
interiorly is a pretender, a sycophant, a hypocrite ; and
thus an apparent man ... of whom it may be said that
his shell or body is wise, and his kernel or spirit
insane . . .

T. 434^. Occurs.

493. Man's will is twofold . . . and therefore a
sycophant can act and speak before the world in one
way, and with his familiars in another . . .

657^. It is like a pious sycophant.

5 M. 22. The interiors of their minds are infernal,
and the exteriors are as it were heavenl}^ from a feigned
morality ; for they are sycophants and hypocrites.

Syllable. Syllaba.

A. 6516^. Every syllable (of the writings in the
Spiritual AVorld) involves such things as are in that
World.

9198^. In everything the Lord has said . . . there are
celestial and Divine things . . . not only in the words,
but also in each syllable of the words, and even in each
apex of each syllable. 9349".

10705^. (The Jews) say that Divine secrets are hidden
in every syllable (of the Word).

R. 29". Alpha and Omega are the first and last letters
of the Greek alphabet. T.19-.

T. 159". God is not a word of three syllables . . .
483. A blank paper without a syllable on it.

D. 5562. In the celestial Heaven . . . they see in each
syllable, little horn, and apex (of their writing) the
many things which they signify.

5578. There was shown me a paper containing some-
thing written in Hebrew letters, and a certain Spirit
. . . saw the inmost sense, not from the words, but from
the syllables (or letters) and their . . . apices and little
horns.

5580. (The celestial Angels) saw the spiritual writing
. . . l)ut understood other things from the inflections of
the syllables . . . There was shown me a certain syllable :
there were only curvatures in various forms, almost as
with some of the oriental [letters].

5619-. The correspondence of the Hebrew language in
respect to the syllables, is with celestial forms.

5620. The celestial Angels said that all the letters, or
syllables, in the Hebrew language, have a correspond-
ence. Ex.

5621. (Thus) the Word is Divine not only in its words,
but also in the syllables, or letters . . .

De Verbo 4. That the Word is Divine in respect to
the syllables and apexes.

-. They explained the internal sense of Ps. xxxii. i,

from the letters or syllables alone . . .

Syllogism. Syllogisfmis.
Syllogistic. Syllogisticus.

A. 5128^. The learned confirm falsities by syllogistic
and philosophical things.

D. 866. Philosophical things . . . have consisted solely
in terms, and the syllogism . . .

e_ It is the same with syllogistic philosophy,

which so confines the ideas of men's minds that there is
scarcely any opening for the light.

2606. How worthless syllogistic philosophy is ... By
a thousand syllogisms formed by those devoid of under-
standing, this Truth itself seems as if it might be
destroyed . . .

D. Min. 4578^ The conclusion (in logic) is frequently
such that it is intelligible without any syllogism.

Symbol

165

Symphony

Symbol. Symbolum.

Symbolic. SymboUcKs.

See Ai'OSTLEs' Creed, Atiiaxasiax Creed, and
NicEXE Creed.

A. 1083-. In place of sacrifices . . . there have suc-
ceeded symbolic things, from which the Lord is in like
manner regarded.

1727. Bread and wine were therefore made symbols
in the Holy Supjier. 421 7-.

2 1 56-. In the Christian Faith, called the Creed . . .

2165*. This external Symbolic (the Holy Supper) was
commanded because the greatest part of mankind are in
external worship.

2329''. Yet in their creed-^f/c syjnbolica-it is said . . .
that there are not Three Uncreates . . .

2702^. Baptism is a symbol of regeneration . . . 9032-.

3478^. In the (show) bread ... as in a represent-
ative and symbol, they perceived the food by which
Angels live . . .

4690-. By faith the common people understand that
of creeds, or that which books of creeds teach.

4721^. The creed- fides si/mho/ka-ca.\]ed that of
Athanasius . . .

B. 31. There are three creeds, called the Apostolic,
the Nicene, and the Athanasian, which specially teach
a Trinity ; the two former, the Trinity itself, and the
last, a Trinity of Persons. These three creeds are set
forth in many of the Psalm books . . . The Apostolic
Creed was written after the times of the Apostles ; the
Xicene Creed at the Council of Nice . . . and the
Athanasian Creed, after that Council, by a person or
persons, to utterly overthrow the Arians, ami was after-
wards accepted by the Churches as ecumenical.

D. 2409<=. As symbols of confirmation.

Can. Trinity v. i. There are three summaries of the
doctrine of the Christian Church concerning the Divine
Trinity and Unity, which are called creeds . . . These
three creeds have been received by the Christian Church
as ecumenical and catholic, that is, as universals of
doctrine concerning God the Father, Son, and Holy
Spirit.

Sym.metry. Symmetria.
Symmietrically. Symmetrice.

A. 1627. (Thedecorations there) vary themselves with
an ever new beauty and symmetry.

4409. All things of the external sight relate to truth
and good, because they relate to the symmetries of
objects, consequently to their beauties . . .

T. 365<^. It is that (spiritual) light from which the
understanding sees and perceives rational things analytic-
ally, as the eye sees and perceives natural things
symmetrically.

Sympathy. Sympathia.
Sympathetic. Sympatheticus.

M. 47a-. If the inclination is concordant and sym-
pathetic, they continue (there) their conjugial life ; but
if it is discordant and antipathetic, they dissolve it.

171. Everything sympathetic and antipathetir- derives
its origin from (the spheres) . . . D. 1847.

273. When man is stripped of his material bodj-,
he is in his internal affections . . . hence it is that . . .
the homogeneities and heterogeneities, or sympathies
and antipathies, are not only felt .there, but also appear
in their faces, speech, and gestures . . .

393-. It appears as if the love of infants is in mothers
from the nourishing of them in the womb with their
blood . . . and thus from a sympathetic union . . .

T. 44-. The sympathies, and the efforts, of homogene-
ous things ... to conjunction, derive their origin from
(the universal sphere of the Divine love, which pervades
the universe).

99. All conjunction ... is from the reciprocal accession
of the one to the other, while they both will one thing.
Hence is effected what is homogeneous and sympathetic
... in every particular of each.

331. That evil and good cannot be together ... is
because in the Spiritual World there exhales from every-
one the sphere of his love, which . . . causes sjTnpathies
and antipathies.

365'*. Sympathies and antipathies are nothing else
than exhalations of affections from the mind, which
affect another according to the similitudes, and cause
aversion according to the dissimilitudes . . .

Sym.phony. Symphonia.

M. 3^. Daucing(there) to the measures of syniphoniee
and flutes.

Synagogue. Sytiagoga.

A. 4859. That the truth of the Church is obscured to
(the Jews) is represented at this day by their covering
themselves with veils in their synagogues.

C. J. 80. See Jew, here. D.5421.

R. 97. 'But are the synagogue of Satan' (Rev.ii.9)
= because they are in falsities as to doctrine. 'The
synagogue' is mentioned because the Jews are ; and,
as they taught in the synagogues, by 'a synagogue' is
signified doctrine. 181. E. 120, Ex. and 111.

E. 120''. That differences in matters of doctrine were
adjusted in the synagogues. 111.

210. 'I will give from the synagogue of Satan' (Rev.
iii.9) = those in the doctrine of faith alone and in no
charity. Ex.

Synchronous. Symhromis.
Synchronously. Syjichrone.

W. 403®. When the lungs expand . . . each and all
of the (organs) are excited to an action synchronous
with the pulmonic one.

405^. This enables the lungs to respire non-synchron-
ously with the heart.

412. They are correspondences, that is, they act corre-
spondently, or synchronously.

Syncretist. Syncretista.
Syncretism. Syncretismus.

R. 386'*. There then arose one who was called by the

Synod

166

Syringic

Angels a Syncretist. (He states his opinions on faith
and charity. ) T.460.

[R. 386]'. The intermingled hoarse sound was from
the Syncretist.

D. 5662a. (See Last Judgment, here. On the union
of religions, or Syncretism.)

Synod. Synodus.

T. 486-. The Synod of Dort. 7592.
632. The Nicene Synod.

Synonym. Synonymum.

S. 84. (These pairs of words in the Word) appear like
synonyms, but are not. Ex.

Ath. 156'^. That 'the Anointed,' 'Messiah,' 'Christ,'
and 'Son of God,' are synonyms.

Syria. Syria.
Syrian. Syms.

Syriac. Syriacus.
See Aram.

A. 1 137. A certain Church which came into existence
in SjTia, being instituted by Eber, which is to be called
the Second Ancient Church. Tr.

1238. The First Ancient Church extended through
Syria, etc. 2385^. E.422-".

-. Afterwards, in Syria, there commenced a

certain external worship . . .

1250'^. Those who dwelt in Syria were called 'sons of
the east. '

1343''. Balaam was from Syria, where had lived Eber,
or whence came the Hebrew nation.

1360^. Besides other nations in Syria which Avere
from Nahor.

1366". Terah and Abram . . . worshipped other gods,
and had no knowledge ... of the good and truth of
faith ; and had thus become better fitted to receive
the seed of truth than others in Syria, among whom
Knowledges as yet remained. That they tlid remain
with some, is evident from Balaam, who was from
Syria . . . 1675^

1796. Damascus was the principal city of Syria, where
there were remains of the Ancient Church, and whence
came Eber, or the Hebrew nation, with which there
was nothing but the external of the Church.

1992. In Syria, whence came Abram, there still re-
mained remains of the Ancient Church, and many
families there retained the worship, as is evident from
Eber . . .

3031. From this it is evident that the laud whence
Abram came was Syria, where was the Second Ancient
Church, which was called 'Hebrew' from Eber . . ,

3249. As by 'the Syrians,' or 'the sons of the east,'
were signified those in the Knowledges of good and
truth, they . . . were called 'the wise.' 111. . . As in
Matt, where it is said . . . 'Wise men from the east
came to Jerusalem . . . '

-. For in Syria were the last remains of the

Ancient Church, and therefore in that land the Know-

ledges of good and truth were still preserved, as may
be evident from Balaam . . .

^. When Jacob went into Syria, he is said to

have gone to 'the land of the sons of the east' (Gen.
xxix. i). 3762.

3762. That by 'Syria,' in general, are signified the
Knowledges of good. Refs. But here it is not said
that Jacob went 'to Aram, or Syria,' but 'to the land
of the sons of the east,' in order to signify ... an
ascent to the truths of love.

4195. 'Jegar-sahadutha,' means 'the heap of the
witness,' in the idiom of Syria, whence Laban came.

4680^ The Hebrew Church was in Syria and Meso-
potamia, and also among some nations in Canaan.

4720. By 'the king of Syria' (who sent chariots and
horsemen and a great army to take Elisha) (2 Kings vi. 13)
are represented those who are in the Knowledges of
truth ; here, in the opposite, those in Knowledges not
of truth.

6952^. 'Rezin king of Syria' (Is.vii. i,4) = the Know-
ledges of evil. That 'Syria' — the Knowledges of good.
Refs. Thus, in the opposite, it=the Knowledges of
evil.

9340'^. 'Syrians from Kir' (Amos ix. 7) = those in the
Knowledges of good and truth, which they have per-
verted. Refs,

9688'^. That by 'Syria' are signified the Knowledges
of truth and good. Refs.

9868^. 'Syria is thy trader,..' (Ezek.xxvii, 16) —
. . . the Knowledges of good (which are) the truths of
celestial love. E,7i7>^

9942*. The manner of writing of the Arabians,
Syrians, and Greeks . . .

S. 21, How it was that the science of correspondences
came to be cultivated in Syria, etc. 102.

102. The Ancient Word existed in Syria, etc.

E. 195®. 'Syria' = the Church as to the Knowledge*
of truth and good.

391^^. That altars were in use in Syria, from which
Abram came. 111.

411^*. 'Cephas,' in the Syriac language, means 'a
rock.'

475^**. 'Kaaman a leper of Syria* (2 Kings v. 10) =
those who falsify the Knowledges of good and truth
from the Word; for, . . ' Syria ' = the Knowledges of
good and truth.

559*. 'Rezin, and Syria' (Is.vii.4)=a perverted
Rational. . . It is the Rational in respect to knowledges
which confirm, which is signified by 'Rezin and Syria;'
for a man cannot have understanding of the AVoi'd unless
he has a Rational . , .

706^^. 'The king of Syria' (who made war upon
Ahaz) (Is.vii.) = the external or Natural of the Church.

827-. The idolatry and magic which then existed in
Syria, etc.

Syringic. Syringims.

A. 1763. A pain as of the drawing of a syringic
[instrument].

System

167

Tabernacle

D. 1 1 29. They imitate the action of the cistern of
the chyle by a like syringic drawing . . .

System. Systema.
System,atic. Systematiais,

T. 13. This great system, which is called the uni-
verse, is a work cohering as a one . . .

756. Such a system of theology as this . . .

I59''. (They said,) God operates (only) universally
in the whole system of our mind and body . . .

343. For faith enters into the parts of a system of
theology, as the blood enters into the members of the
body.

628^. The whole system of theology of the present
day is dependent on this imputation.

758'-. By which (the Christian Church) has fashioned
its system-sysJe»ia^ici4??i.

D. 231 1. This is in the general system of the World
of iSpirits.

2782^. Therefore . . . the universal system of man
has been perverted.

29S6. The tone may be from the whole consonant
bony system . . .

3034. To one action . . . the universal system of the
purer parts concurs . . .

3035. It is the lungs which operate in general into
the system of the muscles.

4627. The soul (is conceived of) as dominant in its
own systematic world.

Systole. Systole
Systolic. Systalicus.

H. 445. When . . . the systolic motions of the heart
cease . . .

446. The systolic motion of the heart (is one of
the) bonds, which, being broken, the spirit is left to
itself . . .

F. 19. Like the motion of the heart, which is called
systole and diastole. P.3i9,Def.

W. 378. As the motions of the heart, which are
called systole and diastole, change and vary according
to the atfections of each man's love . . .

E. 1088-. The celestial things of the Word are like
the systole and diastole of the heart.

D. Wis. vii. 3-. Hence there is in man both an in-
ternal and an external systolic and animatory motion ;
an external one which is natural, and an internal one
which is spiritual.

Tabernacle. Taheniacuhim.
See under Dwell and Tent.

A. 414^. When they began to profane their tents by
profane worships, the tabernacle was built, and after-
wards the temple. And as a tabernacle, afterwards
'a temple,' and also 'tents,' were significative, a holy
man was called 'a tent,' 'a tabernacle,' and also 'a
temple,' of the Lord. 111.

^. In the supreme sense, the Lord as to His

Human essence, is 'the tent,' 'the tabernacle," and
'the temple.' Hence every celestial man is so called ;
and, derivatively, everything celestial and holy.

^. As the Most Ancient Church was more beloved

by the Lord . . . and also because they lived alone by
themselves . . . and celebrated worship so holy in their
tents, therefore tents were accounted more holy than a
temple, which had been profaned ; and in remembrance
of this the feast of tabernacles was instituted, when
thej'^ gathered in the increase of the land, during
which, like the Most Ancients, they dwelt in tents
(Lev.x.viii. 39-44 ; Deut.xvi. 13 ; Hos.xii.9). 3312. 4391®.

3478. There was represented before certain Spirits
the tabernacle with the ark . . . with all their appur-
tenances . . . The three Heavens were represented by
the tabernacle . . .

4236. The tabernacle in the midst of the encamp-
ment . . . represented the Lord Himself.

4288^. In the Representative Church they had tents
or tabernacles, and Divine worship in them, and they
accounted this holy because 'tents' or 'tabernacles'
signified the Holy of love and of worship.

4391. 'Booths,' or 'tents,' in the Word, properly =
the Holy of truth, and are distinguished from 'taber-
nacles,' which are also called 'tents,' by this: that
the latter = the Holy of good. The former are called
"• sxiccoth ;' but the latter 'ohalim.' 111.

5922^. Hence it was that upon the tabernacle there
appeared a cloud by day, and a fire by night, because
'the tabernacle' represented the Lord's Divine Human ;
consequently the Divine truth which proceeds from
Him ; thus the Word. 111.

6537s. See Feast, here. 9286. 9294I

9294®. The like was represented by the dwelling of
the sons of Israel in Canaan, as by . . . 'the feast of
the ingathering of the fruits of the earth ' . . . called
also 'the feast of tabernacles,' namely, the implanta-
tion of good, and thus life in Heaven. 9296^, Ex. and
111.

9296^. By 'the tabernacles in which they were to
dwell seven days' is signified the Holy of love from the
Lord, and, reciprocally, to the Lord. Refs. And, that
it = the Holy of union. Ref.

9457*. For this tabernacle was so constructed as to
represent the three Heavens, and all things which are
therein . . .

94796. (Thus) the tabernacle was called 'the Sanc-
tuary' from the fact that by it was represented Heaven
and the Church ; and that by the holy things therein
were represented the Divine things which are from the
Lord in Heaven and the Church.

94856. That the Inmost Heaven was signified by the
ark, was because by the whole tabernacle, or tent,
was represented the universal angelic Heaven ; its
ultimate, by the court ; its middle, by the habitation
where the priest ministered ; and its inmost, by the
habitation within the veil, where was the ark contain-
ing the Testimony. 9594.

10545^. From the fact that the Most Ancient Church
was more loved than the rest, and the Lord dwelt with

Tabernacle

168

Tabernacle

them in tents ... in memory of these things the
tabernacle oi- Tent of the Assemblj^ was constructed
among the Israelitish nation, in which holy worship
was held ; and on the same account there was instituted
the feast of tabernacles or of tents. See R. 585^.

S. 26. In other places, the "Word is called 'the
Sanctuary,' and 'the Tabernacle,' in which the Lord
dAvells with man.

46. That the sense of the letter ... is signified by
the curtains and veils of the tabernacle. By 'the
tabernacle' was represented Heaven and the Church,
and therefore its form was shown by Jehovah upon
Mount Sinai ; and consequently by all the things
which were in the tabernacle . . . wei-e represented the
holy things of Heaven and the Church; and by 'the
Holy of Holies,' where was the ark . . . was represented
the inmost of Heaven and the Church ; and by the
Law itself written on the two tables of stone . . . was
signified the Lord as to the Word. . . Hence by the
ultimates of the tabernacle, which were the curtains
and veils, thus the coverings and containants, were
signified the ultimates of the Word, which are the
truths and goods of tlie sense of its letter.

Life 552. On account of the holiness of the tabernacle
from the Law in the ark, the whole Israelitish people
encamped around it by command in order according
to tlie tribes, and marched in order after it ; and there
was upon it a clona by day, and a fire by night . . .

P. 250^ That they may receive them into everlasting
habitations.

R. 585. '(Blasphemies against) His tabernacle, and
against them that dwell in heaven' {Rev.xiii.6) =
scandals against the Lord's Celestial Church, and
against Heaven. Nearly the same is signified by 'the
tabernacle' as by 'the temple;' namely, in the su-
preme sense, the Lord's Divine Human ; and, in the
relative sense. Heaven and the Church. But by 'the
tabernacle,' in this sense, is signified the Celestial
Church, which is in the good of love from the Lord
to the Lord; and by 'the temple,' the Spiritual
Church, which is in truths of wisdom from the Lord. . .
The reason why by 'the tabernacle' is signified the
Celestial Church, is that the most Ancient Church . . .
held holy worship in tabernacles ; whereas the Ancient
Church . . . held it in temples. The tabernacles were
of wood, and the temples of stone; and wood = good,
and stone truth.

". That by 'a tabernacle' is signified the Lord's

Divine Human as to the Divine love, and also the
Heaven and Church which are in love to the Lord. 111.

669. 'The temple of the tabernacle of the testimony
in heaven was opened' (Rev.xv.5) = that there was seen
the inmost of Heaven, where is the Lord in His holi-
]iess in the Word, and in the Law which is the
decalogue. . . By 'the tabernacle of the testimony'
is signified the inmost of that Heaven where is the
Lord in His holiness in the Word, and in the Law
which is the decalogue; for by 'the tabernacle' is
equally signified Heaven ; and the inmost of the
tabernacle was where the ark was, in which were
the two tables . . . That by 'the tabernacle of the

testimony' is also signified where the Word is, is
because 'the testimony' is predicated (also) of the
whole Word, and of the Lord as the Word, because
the Word testifies of Him. (=the interior Divine
truth in the Word revealed by the Lord. E.948.)

882. 'Behold the tabernacle of God is with men'
(Rev.xxi.3)=the Lord from love speaking and evangel-
izing that He will now be present with men in His
Divine Human. This is the celestial sense of these
words. . . By 'the tabernacle of God' is meant the
Celestial Church ; and, in the universal sense, the
Lord's Celestial Kingdom ; and, in the supreme sense,
His Divine Human. The reason why by 'a taber-
nacle,' in the supreme sense, is meant the Lord's
Divine Human, is that by 'a temple' this is signified
. . . with this difterence : that by 'a temple' is meant
the Lord's Divine Human as to the Divine truth or
the Divine wisdom ; and by 'a tabernacle' is meant
the Lord's Divine Human as to the Divine good or
the Divine love. 111.

926^*. There was then seen in the same place (as that
in which the solifidian temple had been) a tabernacle,
simple in its external form ; and the Angels who were
with me said. Behold the tabernacle of Abraham, such
as it was when the three Angels came ■ to him, and
announced that Isaac was to be born. This appears
simj)le before the eyes ; but it becomes more and more
magnificent according to the influx of the light from
Heaven. (They opened the Second Heaven) and then,
from the light which inflowed from it, that tabernacle
a]jpeared like a temple similar to the Jerusalem one. . .
(And when they opened the Third Heaven) the temple
vanished ; and in place of it was seen the Lord alone,
standing upon the foundation stone, which was the
Word . . . (Afterwards the passage for the light from
the Third Heaven) was closed by the Lord, and that
from the Second Heaven was opened ; in consequence
of which the former appearance of a temple returned,
and likewise that of a tabernacle, but in the temple.
By this was illustrated the meaning of the words :
'Behold the tabernacle of God is with men, and He
will dwell with them.' Also of these: 'I saw no
temple in the New Jerusalem ; for the Lord God
Almighty is the Temple of it, and the Lamb.'
B.118. T.187.

M. 75. (In the Heaven of the Golden Age) were seen
tabernacles and tabernacles, to the number of many
thousands, in front, and at the sides, as far as the sight
could reach. And the Angel said, We are now in the
Camp, where is the Army of the Lord Jehovih ; for so
do they call themselves and their dwellings. These
Most Ancients, while in the world, dwelt in taber-
nacles ; and therefore now dwell in them.

^. I then saw the tabernacle (of this married

pair) as it were overlaid with gold, (which was) from
the flaming light, which . . . irradiates . . . the cur-
tains of the tabernacle while there is converse about
conjugial love.

^. I then saw a great light upon the hill in

the midst of the tabernacles, (which was) from the
Sanctuary of the tabernacle of their worship. . . On
approaching it, I saw the tabernacle, both outside

Tabernacle

169

Tabernacle

and inside, exactly like the description of the taber-
nacle built for the sons of Israel . . . the form of which
■was sho\vn to Moses upon Sinai (Ex.xxv.40 ; xxvi.30).

e. The man then ran to his tabernacle, and

returned with a pomegranate . . .

T. 221. By the tabernacle is represented the Heaven
where are the celestial Angels . . . who are in love from
the Word.

283. The lioliuess of the whole of that tabernacle
■was from no other source than the Law which was in
the ark. E.700^.

669". The sacraments may be compared also to the
tabernacle. Des.

D. 1909. On Spirits who were celebrating the feast of
tabernacles. Des.

E. 62". For by 'the tabernacle' was represented the
whole Heaven in the complex. 576^ 586^

109". For by 'tabernacles' were signified the goods of
celestial love, and the derivative holy worship ; and by
'the feast of tabernacles,' the implantation of this good,
or love.

365^^ 'In Salem is His tabernacle' (Ps.lxxvi.2). . .
By 'the tabernacle of God,' which is there, is signified
the Church which is from these things. 'His habitation
in Zion' = the good of love . . .

431^^. 'How good are thy tabernacles, 0 Jacob ; thy
habitations, 0 Israel' (Num.xxiv.5) . . . 'Tabernacles,"
and 'habitations' =such dwelling-places as there are in
the Heavens ; 'tabernacles,' the dwelling-places of those
who are in the good of love ; and 'habitations,' the
dwelling-places of those who are in trutlis from that
good. (Compare 700^)

455'". 'Thou hidest them in a tabernacle from the
strife of tongues' (Ps.xxxi.20). . . By 'the tabernacle
in which He hides them,' is signified the Divine truth.

458'*. As by 'the feast of tabernacles' was signified
the implantation of good through truths . . .

504^'*. For by ' the tabernacle ' was represented Heaven
and the Church; and by 'the cloud' and 'fire' on it,
protection . . .

659^*. By 'a tabernacle,' in the Word, is signified
the Holy of worship, and the good of love, because in
the most ancient times Divine worship took place in
tabernacles ; and because their worship was from the
good of celestial love . . .

700*. For this reason that tabernacle was called
'the Habitation of Jehovah God,' as Heaven itself is
called. That (the three) Heavens were represented by
'the tabernacle,' is evident also from the fact that the
form of it was shown to Moses by the Lord upon Sinai ;
and what is shown in form by the Lord must represent
either Heaven, or the things which belong to it,

799. 'And His tabernacle' (Rev.xiii.6) = all the
doctrine of the Church and the derivative worship. For
'a tabernacle' = the Church as to doctrine and worship ;
hence also the doctrine and worship of the Church ; and
therefore to falsify these is signified by 'to blaspheme
the tabernacle of God.' The reason 'a tabernacle' =
the Church as to doctrine and worship, is that those

who belonged to the Church in the most ancient times
dwelt in tabernacles and tents, and also journeyed with
them . . . and the father of the family taught those born
of his house the precejits of charity, and thus a life of
love, in the tabernacles, as was afterwards done in
temples ; and this is why 'a tabernacle' has a like
signification to 'the house of God,' namely, the worship
of God according to doctrine, and consequently the
Church ; for the Church is the Church from a life
according to doctz'ine ; and a life according to doctrine
is worship.

". As the Church with the Most Ancients was

,such, and as the doctrine of love to the Lord was taught
in the tabernacles, and as consequently tabernacles
were more loved by the Lord than temples, therefore,
by the command of the Lord upon Mount Sinai, a
tabernacle was built in which the Israelitisli nation
were to have holy worship ; and afterwards, in memory
of the most holy worship in tabernacles, the feast of
tabernacles was instituted. From these things it is
evident whence it is that 'a tabernacle ' = the doctrine
of the Church and the derivative worship. 111.

^. Here, and elsewhere, in the Word, both

'tabernacles,' and 'tents,' are mentioned ; and by 'a
tabernacle' is signified the Church from those who are
in the good of love to the Lord ; and by 'a tent' . . .
the Church from those who are in truths from that good.
And, as doctrine and the derivative worship constitute
the Church, by 'a tabernacle' is signified the doctrine
of the good of love ; and by 'a tent,' the doctrine of
truth from that good. Hence, too, by 'tabernacles,' in
the plural, are signified the goods of the Church and of
doctrine ; and by 'tents,' the truths of the Church and
of doctrine. III.

^. 'In the secret of His tabernacle shall He hide

me' (Ps.xxvii.5) = to keep in Divine good, and to be
protected from evils.

■'. ' Who shall abide in Thy tabernacle ? ' (Ps. xv. i ).

By 'a tabernacle,' here, also, is signified the Church as
to the good of love ; thus also the good of love.

^ 'I will abide in Thy tabernacle for ever' (Ps.

lxi.4) = to be in the Divine good of love.

^''. Heaven and the Church as to the good of love

and the truth of doctrine are 'a quiet habitation, and a
tabernacle which shall not be taken down' (Is.xxxiii.20).
'The stakes which shall never be removed' = a strengthen-
ing by Divine truths ; and 'the cords which shall not
be broken' = conjunction through Divine good.

". 'My tabernacle is laid waste' (Jer.x.2o) = the

Church in which there is no longer any good. ^-.

^". 'They shall pitch tabernacles against her'

(Jer.vi.3) = the evils and their falsities which devastate
the Church.

^*. That evils of falsity will destroy all their

good, is signified by, 'the thorn shall be in their
tabernacles' (Hos.ix.6).

^^. 'I will yet make thee to dwell in tabernacles'

(Ho.s.xii.9) = that they shall yet be in the Church where
good is.

. 'The tabernacles of Judah' (Hos.xii.7) = the

goods of the Word, and the goods of the Church.

". ' In the heavens He hath set a tabernacle for

the sun' (Ps.xix.4) = in the Lord's Heaven from the good

Table

170

Table

of love (in which dwells the Lord as to His Divine
love).

[E. 799]^^. By 'a habitation' are signified Heaven and
the Church as to truths ; and by 'a tabernacle' (Ps.
xci.9, 10), Heaven and the Church as to goods.

. That he must be expelled from all the good of

the Church, is signified by, 'he shall pluck thee out of
the tabernacle' (Ps.lii.5).

'^ By ' a tabernacle ' is signified the Church as

to good, or the good of the Church, in the following
passages also. 111.

'". As 'a tabernacle ' = Heaven and the Church

as to the doctrine of the good of love ; and 'a tent,' the
Church as to the doctrine of truth from that good ; and
this from the holy worship of the Lord by the Most
Ancients ... it therefore pleased the Lord that a taber-
nacle should be erected by Moses, in which representative
worship should be performed. Dl.

820^ 'I will make here three tabernacles' (Matt.xvii.
4). . . By 'tabernacles' is signified the worship of the
Lord from the good of love and the derivative truths.

827-. As the Church with (the Israelites) was repre-
sentative, the tabernacle was built . . .

1088^. The spiritual and celestial things of the Word
are comparatively like the holy things of the taber-
nacle . . .

1145^. -^^ 'wood' = good, therefore, with the Most
Ancients . . . the temples were of wood, which were not
.called temples, but houses of God : with many these
things were in their tabernacles, in which they not only
dwelt, but also had holy worship.

Table. Mensa.

A. 5120"". 'Thou preparest a table before me' (Ps.
xxiii.5) = to endow with the good of charity.

6405''. 'To prepare a table for Gad' (Is.lxv. ii)=to be
in works only.

8352*. Meat and drink nourish the body better when
a man is in the delight of converse with others . . . than
when he sits at table alone. D.3566.

8377. When (the inhabitants of Jupiter) sit at table,
they sit . . . on the leaves of a certain tree.

9468^. For the inmost things, which are of the
Celestial Kingdom or Church, were signified by those
things which were iipon the table, especially by the
loaves (Num.iv.8).

9527. 'Thou shalt make a table' (Ex.xxv.23) = a
receptacle of celestial things ; for 'a table ' = Heaven as
to the reception of such things as are from the Lord
there, which are the good of love and the good of faith,
and the derivative bliss and happiness. These things
are signified by 'a table,' because by 'foods' are signified
the celestial things which are of the good of love and of
faith, and the derivative wisdom and intelligence. . .
Moreover, these things are sometimes presented repre-
sentatively in Heaven as a table, upon which are foods
of every kind. 111.

". In the opposite sense, 'a table' =a receptacle

of such things as are in Hell. 111.

9543. 'The table shall be carried with (the staves)'
(Ex.xxv.28):=the continuance (in a state of good, of the

receptacle of celestial things). Thus is described the
Third Heaven as to the reception of good from the
Lord ; for the loaves of faces = the celestial good which,
is from the Lord, and the table on which they were =
the receptacle of that good. But we may not set forth
the particulars of this subject according to its actual
manifestation -ca3zste?iimm, because . . . (Continued under
Celestial Kingdom. ) 9545.

9683. 'Thou shalt set the table outside the veil' (Ex,
xxvi.35) ~ influx through the celestial things which are of
love. . . 'Outside the veil' = outside the uniting medium
through which there is mediate influx ; and, as that
table was behind the veil, there is therefore signified
influx through the celestial things which are of the
Inmost Heaven, which are the goods of love. Ex.

9684. 'The table' upon which were the loaves of faces,
and opposite to which was the candlestick (ver.35):=th»
Lord as to celestial good, thus that good itself from
which and through which the Lord inflows into the
Spiritual Kingdom.

9685. 'Thou shalt set the table on the north side'
(id.) = good in obscurity. . . For, in the Spiritual
Kingdom, good appears through truth . . .

10206^. By 'the table' upon which were the loaves,
is signified the derivative good of love.

10270. 'And the table and all its vessels' (Ex.xxx.27)
= in spiritual good which is from the Celestial which is
of the Second Heaven ; and in the ministering goods
and truths. For the Tent of the Assembly outside the
veil, where that table was, = the Second Heaven; and
'the table' upon which were the loaves of faces = spiritual
good from celestial; for 'the loaves' =celestial good;
and 'the table' upon which they were, spiritual good.
Kefs. 1 034 1.

R. 566^. When any paper upon which is written a
truth from the Word is placed upon that table, the
paper . . . shines like a star . , .

^. They saw there also a table, upon which lay

the Word . . .

875^°. I saw a cedar table upon which was a book,
under a green olive-tree ... It was a book written by
me . . .

962. In the midst of the temple was a table of gold,
upon which was the Word . . .

M. 6. Tables were set ; fifteen on each side ; (one set
of tables being for Abram, Isaac, and Jacob, and the
twelve apostles ; and the other set for their wives).

2. After some delay, all the tables appeared

covered with dishes . . . Those about to feast stood
round the tables, waiting to see the presidents of
them . . .

12. Near the walls (of the palace) were placed tables
of silver melted together with gold, upon which were
various utensils made of precious stones . . .

14-. In the dining-hall they saw a table magnificently
laid out, having in the middle a lofty golden pyramid,
with a hundred salvers arranged in three rows. Further
des.

20. At the sides of the candelabrum (in the wedding
chamber) were two tables, on which were placed loaves

Table

171

Table

ill three rows ; and, in the four corners of the room,
there -were tables on which were crystalline cups.

103^ On each side of the window posts (in that house)
there were projections from the walls, like chambers
vaulted above, where were tables. . . At the eastern
wall, where no windows were seen, there was placed a
table overlaid with gold, upon which was laid a tiara
set round with precious stones . . .

132. In the middle of the theatre there was a table
on whicli was laid a sealed paper.

T. 167^. Like loading a table with food after satiety.
797-. See Melaxcthox, here. ^. •*,

D. 397. See SwEDENBORG, here.

2900. When I have thought ... at table, etc.

3752. Afterwards, a table was seen, at which some
reclined . . .

3766. The invited (Quakers) sit at a table, which was
represented to me, and await the operation of the Holy
Spirit . . .

4365. Then the table (of the hypocrite) was suddenly
thrown in their faces . . .

4720. A dark chamber where many sit at a table, and
acknowledge the president as the Supreme God . . .

4787^. The general conversation at the tables is from
sensuous things and their knowledge.

4910. They who have believed themselves to owe all
things to Own intelligence, appear to sit at a table, and
to write there.

5221. See Last Judgment, here. 5229.

5365. I saw many in a certain house sitting round a
table, who all appeared like rich merchants . . . All
were successively cast down . • . J. (Post.) 153.

5519. See Celestial Kingdom, here.

6088. When it is time for dinner and supper (there),
there appears a table with food ; and, when they have
dined, or supped, it disappears.

D. Min. 4698. Mentioned (?).

E. 1 18^. 'Desiring to be fed with the crumbs that fell
from the rich man's table' (Lukexvi.2i) = to long for
some truths from the Word ; for ... 'a table' = a recep-
tacle for (knowledge, intelligence, and wisdom ; and, in
general, for good and truth).

235". All tables are full of the vomit of voiding'
(Is.xxviii.S). . . 'Tables' = all things which should
nourish the spiritual life ; for by 'tables' are meant the
foods which are upon them . . . and therefore by (the
above words) are signified the same things falsified and
adulterateil.

324-^ " Tlie table' upon which were the loaves of faces,
= the recejition of celestial good in spiritual good.

340^'. 'Sons around the tables' (Ps.cxxviii.3) = the
derivative truths of good. 'Tables' = instructions.
('Around the tables' = delights from spiritual appropria-
tion and nourishment. 638'^).

375^. 'Thou wilt set out a table before me in the
presence of mine enemies' (Ps.xxiii.5). . . 'A table ' =
spiritual nourishment. 727-.

430^*. 'The table' (of the loaves of faces) = the recep-
tion (of the good of love) ; thus also truth in general,
because this is what receives good.

519'*. 'Let their table before them become a snare'
(Ps.lxix.22)= ... a going astray as to all the truth of
doctrine from the Word ; for 'a table' is said for all
spiritual food . . .

650^. 'To be satiated at the Lord's table with horse
and chariot, with the mighty, and with every man of
war' (Ezek.xxxix.2o) = to be instructed to the full from
the Word . . .

840'*. 'The tables of the money-changers' (Matt.xxi.
1 2) = those who (make gain) from holy truths.

J. (Post.) 338. Some are fed at the tables of others ;
but they who are evil and idle sit at the table and do
not see the food.

5 M. 19. The tables and the heaps of books on them
were . . . representations of the intentions of the mind
and of the derivative deeds according to which the
faithful and unfaithful will be judged.

Table. Tabula.

Boarded. Tahdatus.
Flooring. Tabulatio.

A. 576^. That remains are in the internal man, is
represented by 'the tables' (of the decalogue).

1038^. Therefore the tables upon which the ten
precepts were written, are called 'the tables of the
covenant. ' 9396*.

1298^ 'The tables' of stone . . .=holy truths, and
therefore they were of stone, that is, their foundation
was stone. 111. 8940-. 9416.

6385-. The Knowledges of good and truth are
described by such things as belong to a ship, as 'the
planks,' etc. (Ezek.xxvii.5).

94 1 4". Therefore Moses . . . broke the tables ; and
was afterwards commanded to hew out other tables,
upon which the same words were to be written ; by
which was signified that that people by no means
wanted to acknowledge anything doctrinal from the
internal sense . . . but only from the external sense
separated from the internal.

9416. 'I will give thee the tables of stone' (Ex. xxiv.
12)== the book of the law or the Word in the whole
complex ; for 'the tables' = those things on which are
inscribed the things which are of doctrine and of life ;
here, the things which are of heavenly doctrine and of
a life according to it. The reason these tables = the
book of the law, or the Word, in the whole complex,
is that the things which were written on them con-
tained, in general, all things which are of life and of
heavenly doctrine . . . Hence it is that these tables
= the Word in the whole complex . . . Moreover, the
things which were written on these tables were the
first of the revelation of Divine truth, and were uttered
by the Lord viva voce before the whole Israelitish people.

-. The reason there was not one table, but two,

was that there might be represented the conjunction
of the Lord with the Church through the Word ; and
through the Church with the human race ; and tbey
are therefore called 'the tables of the covenant'

Table

172

Table

(Dent.ix.9, 11,15). • • -'^"'^1 therefore these tables were
divided from one another, but were joined together by
application, and the writing was continued from the
one table upon the other, aw though it was on one
table ; and there were not, according to the common
opinion, some of the precepts upon tlie one table, and
some upon the other. For, by one thing being divided
into two, and by these two things being joined together
in this way, or being applied the one to the other, is
signified the conjunction of the Lord with man . . .

[A. 9416P. Moreover, writing, and engraving on tables,
in the Word, = those things which must be impressed
on the memory and the life, and which will thus per-
manently remain. 111.

9738. 'Hollow, boarded, shalt thou make it' (Ex.
xxvii.8). . . 'Hollow, boarded,' as said of the altar . . .
= application ; for it was thereby rendered applicable
to its use.

I0375- 'He gave to Moses . . . the two tables of the
testimony' (Ex.xxxi.i8) = the conjunction of the Lord
with man through the Word. . . 'The two tables' = the
Law in the whole complex, thus the AVord. . . Con-
junction thereby with man is signified by the tables
being two, and joined together in the resemblance of
a covenant.

10376. 'Tables of stone written with the finger of
God' (id.) = the Divine truth therein from the Lord
Himself. For 'the tables ' = the Law in the whole
complex, thus the Word; and ' stone ' = Divine truth
in ultimates. . . The reason these tables were of stone,
and the words of the law were written on stone, was
that ' stone ' = truth in ultimates ; and Divine truth in
ultimates is the sense of the letter . . .

10393. That with that people interior things were
completely closed up, lest they should profane the
holy things of Heaven and the Church, is signified
by the tables of the law having been broken by Moses.

1045 1. 'And the two tables of the testimony in his
hand' (Ex. xxxii. 15) = the Word of the Lord in special
and in general ; for 'the tables' . . . =the Word in the
whole complex. . . The reason why by these tables is
signified the AVord in the wliole complex, thus in
special and in general, is that there was written on
them the law of life . . .

10452. 'The tables were written by passing over
both of them (literally, 'from their two passingovers'),
from this and from this were they written' (id.) = by
means of which there is the conjunction of the Lord
with the human race, or of Heaven with the world ;
for 'the tables' with the Law written on them = the
Word in the whole complex. (See above, at 94i6"'^,)

10453. 'These tables were the work of God, and this
writing was the writing of God, cut out upon the tables'
(ver. i6) = the external and the internal sense of the
Word from the Divine, and the Divine truth. For 'the
tables ' = the Word in the whole complex; here, the
external of the Word; 'the work of God ' = from the
Divine ; 'the writing' = the internal of the Word ; and
'cut out upon the tables' = wliat is internal upon what
is external, thus in it.

-. The reason 'the tables" here = the external of

the Word, is that they are here distinguished from the
writing . . . But when they are not distinguished from
the writing, they = the internal and external of the Word
together ; thus tlie AVord in the whole complex. The
reason they are here distinguished, is that the tables
were broken, and yet the same words were afterwards
inscribed by Jehovah on other tables, which were hewn
out by Moses. Tiie external of the Word is the sense
of its letter, and tliis sense is signified by ' the tables, '
because it is like a table, or plane, on which the in-
ternal sense is inscribed.

^ That the tables which were the work of God

were broken by Moses when he saw the calf and the
dancing, and that other tables were hewn out by
Moses, upon which the same words were inscribed ;
and thus that the tables were no longer the work of
God, but the work of Moses, whereas the writing was
still the writing of God ; involves an arcanum, which
is, that the sense of the letter of the AA'^ord would have
lieen diff"erent if the AVord had been written among a
different people, or if this people liad not been such as

they were. Ex. 1 i046i,Sig. and Ex. 10603, Sig.

and Ex. 10604. 10613.

10687. 'He wrote upon the tables the words of the
covenant' (Ex.xxxiv.28) = the AVord, through which is
the conjunction of Heaven with man. 'The tables'
upon which the Law was written-- the AA'ord. Rets.
10690.

10837. They are placed behind a boarded [partition]
as high as the middle of their bodies.

Life 56. This is evident from tlie two tables, of
which one contains all things which are on the side of
God, and the other contains in the complex all things
which are on the side of man . . . 57. 58. (See
E. 1179^ below.)

62. That the first table contains all the things which
belong to God, and the second one all things which
belong to man, does not appear in the letter . . .

P. 95. As there is a conjunction of the Lord with
man, and of man with the Lord, therefore there are
two tables of the Law ; one for the Lord, and the other
for man. In proportion as man, from himself, does the
laws of his own table, the Lord grants that he may do
the laws of His table ; whereas the man who does not
do the laws of liis own table — which all relate to love
towards the neighbour — cannot do the laws of the
Lord's table, which all relate to the love of the Lord.
Ex. . . As thus and no otherwise is eifected conjunction
with the Lord, therefore those two tables are called 'a
covenant ;' and a covenant is between two.

326^. This is why there are two tables of the
decalogue ; one for God, and the other for man. God
continually operates that man may receive the things
which are in His table ; but if man does not do the
things which are in his table, he does not receive by
acknowledgment of the heart the things which are in
God's table ; and, if he does not receive them, he is
not conjoined. For this reason those two tables were
joined together so as to be a one, and were called 'the
tables of the covenant ;' and 'a covenant' = conjunc-
tion.

329. These two things — the sliunning of evils l)ecause

Table

173

Table

they are contrary to the Divine laws in the decalogue,
and the acknowledgment of the existence of God — are
joined together as the two tables of the decalogue were
joined together ; of which the one is for the Lord, and
the otlier for man. The Lord, from His table, en-
lightens everyone, and gives power ; and in the same
proportion as man does the things which are in Ids
table, he receives the power and the enlightenment.
15efore this, the two appear as if h'ing the one upon
the other, and closed together with a seal ; but in
proportion as man does the things which are in his
table, tliey are folded back and opened.

-. When the decalogue was mentioned, they

rejected it with contempt. This was because ... in
its second table, which is the table of man, it teaches
that evils are to be shunned . . .

R. 461-. If the good of life is not religion, then the
second table of the decalogue, which is the table of
repentance, is like a tabula rasa in which there does
not appear anything written. That the second table
... is a table of repentance, is evident, because in it
it is not said that good works are to be done ; but
that evil works are not to be done ; as 'Thou shalt
not kill ; thou shalt not scortate ; thou shalt not steal ;
thou shalt not bear false witness ; thou shalt not covet
the things which are thy neighbour's ..."

490". Th.ere are two tables on which these precepts
have been written, the one for the Lord, and the other
for man. The first table contains [tlie teaching] that
many gods are not to be worshipped, but one. The
other table contains [the teaching] that evils are not
to be done. AVhen, therefore, one God is worshipped,
and man does not do evils, conjunction is eft'ected . . .

859'^. 'Gog and Magog' mean 'roofed and floored.'

903^. These two things — the worship of the Lord,
and a life according to His precepts — are conjoined as
are the two tables of the Law, of which one contains
the things which belong to the Lord, and the other
those which belong to man . . . Think how it would
be with these tables of the Law, if the first only was
extant, and the second was taken away ; or (the con-
verse).

M. 75'. I asked. What is tliere within that Sanctuary
(in the Heaven of the Golden Age), from which so great
a light proceeds ? He replied. There is a table on which
is the inscription. The Covenant between Jeliovah and
the Heavens.

77®. He showed us that the writings of tiie Most
Ancients were upon wood and stone tables (or tablets).

T. 285. For this reason there were two tables ; one
for God, and the other for man. Conjunction is
effected by the Lord ; but only when man does the
things which have been written in his table. Ex.

286. For that Law was written on two tables, of
which one contains in the complex all things which
regard God, and the other all things which regard
man . . . 287.

287'. As the decalogue in tiie first table contains
in a summary all things of love to God ; and in the
second table all things of love towards the neighbour,

it follows that the decalogue contains all things which
are of doctrine and of life.

. From a view of the two tables, it is evident that

they have been so conjoined, that God from His table
regards man, and that man from his regards God . . .
and if man receives and does the things which are in
his table, reciprocal conjunction is effected . . .

456. It is known that the Law promulgated from
Mount Sinai was written on two tables ; and that one
of these is concerning God, and the other concerning
men ; and that in the hand of Moses they were one
table, on the right side of which was the writing con-
cerning God, and on the left that concerning men ; and
'that when so presented to the eyes of men, the writing
on both parts was seen together ; thus one part was
in view of the other, like Jehovah speaking with Moses,
and jSIoses with Jeliovah, face to face, as we read.
This was done in order that the tables, thus united,
should represent the conjunction of God with men, and
the reciprocal conjunction of men with God . . .

— --. From these two tables, thus vinited, may be
seen the conjunction of love to God and love towards
the neighbour. The first table involves all things
which belong to love to God, which are, primarily,
that man ought to acknowledge one God, the Divinity
of His Human, and the holiness of the Word ; and
that He is to be worshipped by means of the holy
things that proceed from Him. That this table in-
volves these things is evident from the commentary,
in the fifth chapter, on the precepts of the decalogue.
The second table involves all those things which
belong to love towards the neighbour ; its fiist five
precepts, those things which relate to doing, and
which are called works ; and the last two, the things
which belong to the will, thus the things which are of
charity in its origin ; for in these it is said, 'Thou shalt
not covet . . .'

D. 2690''. These numbers in the table . . .

5765b. As to the &oorings- tabula/ io'MS . . .

5984. A tablet is fixed before them on which their
quality is written, and which is read by the passers-by.

6019. A work of embroidery on a tablet, seen.

D. Min. 4601. An immense tower with boarded
transoms.

E. 222^. 'The tables of stone,' mentioned. 392^.

391^. Inrooted evil is meant by, 'it is graven upon
the table of their heart ..." (Jer.xvii. i).

514-. 'They have made all thy planks of fir-trees'
(Ezek.xxvii.5).

701^^. These 'tables,' that is, the Law written upon
them, = the Divine truth, through which there is con-
junction with the Lord ; from which conjunction they
are called 'the tables of the covenant.'

1026^. For this reason there were two tables . . . and
they were afterwards placed in the ark, not one beside
the other, but one above the other, for a testimony of
the conjunction between the Lord and man. Upon
one table were written the precepts of love to the
Lord, and upon the other table were written the pre-
cepts of love towards the neighbour. The first three

Tablet

174

Tail

precepts are those of love to the Lord, and the last six
are those of love towards the neighbour, while the fourth
precept — wliich is, 'Honour thy father and thy mother'
— is the mediating precept . . .

[E.] 1027^ When man throtigh the last six precepts
conjoins himself with the Lord . . . the Lord conjoins
Himself with man through the first three, which are,
that man must acknowledge God, believe in the Lord,
and keep His name holy. These man does not believe
. . . unless he abstains from as sins the evils which
are forbidden in the second table, that is, in the last
six precepts.

1 1 79*. The conjunction of God with man and of man
with God, is taught in the two tables that were written
with the finger of God ... In one table is God, in the
other man. These tables exist with all nations with
whom there is religion. From the first table they
know that God must be acknowledged, regarded as
holy, and worshipped : from the second table they
know that they must not steal, etc. . . From Ms table,
man knows the evils which must be shunned ; and, in
proportion as he knows them and shuns them as of
himself, God conjoins him with Himself, and enables
him from His table to acknowledge Him . . . and also
not to will evils, and (in the same proportion) to Know
truths in abundance. \\\ this way these two tables
conjoin themselves together in a man ; and God's table
is placed upon man's table ; and they are put as one
table into the ark . , .

Tablet. Tabella.

A. 8480. Like flower's painted on a tablet . , ,

Tabor. Tka/wr.

E. 298^. See Hekmon, here.

Tabret. Under Drum.

Tacit. Under Silent.

Taciturnity. Tadturnitas.
Taciturn. Tacitumus.

J. (Post.) 272. When these priests come to preach
(in the London there), they proceed from the west . . .
to the north ... a sign that they walk the way of
taciturnity and ignorance ; for in the west there dwell
those who are taciturn, and, near the north, those who
are ignorant of truth.

Tact. See Touch.

Tail. Cauda.

A. 5389. These (wandering) Spirits apply themselves
to the back part, where is the ccmda equina . . .

6952. 'Put forth thine hand, and take it by the tail'
(Ex.iv.4) = the power of elevating by the ultimate of the
Sensuous. . . 'The serpent's tair = the ultimate of the
Sensuous ... its 'tail' = the ultimate or lowest there.
... By 'the serpent's tail' is signified falsity itself ; for
this is the ultimate or lowest (of that Sensuous) . . .

^, 'Tails like scorpions, and stings in the tails'

(Rev.ix. 10) = adroit reasonings from falsities, by which
they persuade, and thus injure. 10071*, (= persuasions.

^. 'Tails like serpents' (ver.i9) = reasonings from

falsities, by which injury is inflicted ; and this is still
more so because it is said that such were the tails 'of the
horses,' and that 'they had heads.' Ex. 10071".

■*. 'The tail of the dragon' (Rev. xii.4) = reasoning

from falsities . . . ( = truths falsified, especially by
application to evils. 10071^.)

*. That 'tail,' in general, = the Sensuous separ-
ated, which does not look upwards, but downwards . . .
consequently, falsity. 111.

^. (In these passages) 'the tail' = what is lowest,

which looks downwards or outwards, that is, to the
world and to the earth, and not to Heaven and the
Lord. Ex.

9656-. 'The head and the tail' (Is.xix.i5) = (the in-
teriors and the exteriors of the Church).

10071. '(Thou shalt take) the tail' (Ex.xxix.22) = all
the truth (in the Heavens) ; for 'the tail of the ram' =
truth. The reason 'the tail' = truth, is that it is the
ultimate, and in the ultimates is truth. Moreover the
tail is the ultimate of the cerebrum and the cerebellum ;
for these are continued into the spinal marrow, which is
terminated in the tail, which is thus their ultimate
appendix ; and therefore it is said that in the sacrifices
'the tail was to be removed near the spine of the back'
(Lev.iii.9).

. That 'the tair = truth in the ultimates; and,

in the opposite sense, falsity. 111.

C. J. 28^. They who constituted the tail of the
dragon, were they who in the world had been in faith
separated from charity, and had been like the former as
to their thoughts and intentions. (They who constitute
its 'tail' are they who have falsified all the truths of
the Word ; and therefore it is said that with its tail it
dragged down the third part of the stars, that is, all
the Knowledges of truth. F.568.)

R. 438. 'They had tails like scorpions' (Rev.ix. io) =
the truths of the Word falsified, by means of which they
induce a stupor (on the understanding). By 'the tail'
is signified the ultimate of the head, because the brain
is continued through the spine into the tail ; and there-
fore the head and the tail make a one as the first and
the last. When, therefore, by 'the head' is signified
faith alone ... by 'the tail' are signified all con-
firmations of it in the aggregate which are from tlie
Word, thus the truths of the Word falsified. Every-
one who takes a principle of religion from his Own
intelligence, and puts it for the head, takes confirming
things from the Word, and puts them for a tail ... As
to the tail being the continuation of the brain through*
the spine to its ultimate . . . look at a dog or othei; wild
beast which has a tail, and coax and caress him, and
you will see the crest of the back smooth down, and
the tail move correspondingly ; and, on the contrary,
the crest will rise, if you irritate him. ( = sensuous
scientifics which are persuasive. Ex. E.559. )

'-. The first of the understanding, which is taken

for a principle (or beginning), is signified by 'the head ;'
and the ultimate of it by 'the tail,' in the following
passages. 111.

. As the iiltimate is signified by 'the tail,' and

the ultimate is the complex of all things, Jehovah said to

Tail

175

Take

Moses, 'Take hold of the tail (of the serpent) . . . and
it was commanded that they should remove the entire
tall next the spine . . . and sacrifice it with the fat ... '

439. 'There were stings in their tails' (id. ) = cunning
falsifications of the Word ; (for) 'the tails' — the truths
of the Word falsified.

455. Tor their tails were like unto serpents, and had
heads, and in these they do hurt' (ver. I9) = that . . .
tliey are sensuous and inverted, speaking truths with
the mouth, but falsifying them from the principle which
makes the head of the doctrine of their religion ; and in
this way they deceive. Ex. ( = that from sensuous
scientifics, which are fallacies, they reason craftily.
E.581.)

541. 'His tail drew the third part of the stars of
lieaven, and cast them into the earth' (Rev.xii.4) = that
by means of the falsifications of the Truths of the Word
they have alienated from the Church all the spiritual
Knowledges ot good and truth, and have utterly destroyed
them by applications to falsities. By 'the tail,' where
it treats of those who have confirmed heretical things
from the Word, are signified the truths of the Word
falsified. ( = the falsification and adulteration of all the
Truths of the Word. E. 7 1 8. )

B. 46^. Like a horse tsiil-cauda equina, which, being
of no avail, is cut off at pleasure.

T. 506^. They are like horse tails, which in many
places are cut off ; for people say ... If they adhere to
the horse, they are easily dirtied.

D. 2675. (Sodomites constitute) the region of the
tail, where are the faeces . . .

339SS. But evil Spirits . . . have the head in the
tail ...

4547^. Under the caiida are the excrementitious
Hells : the Hells of the Genii begin there.

4563^. (An egurgitation from the Hell of adulterers)
struck the cauda with a warm feeling.

5100". They who constitute the tail of the dragon
are hypocrites of various kinds, who at heart deny God
and eternal life ; but yet preach them . . .

5748. See Last Judgment, here.

D. Min. 4680. Sirens cause an obstruction of the
hinder part of the catida, where the spinal marrow
ceases, and a pain there , . .

E. 559'*. That 'tails '= sensuous scientifics. 111.
714^'. (Thus) by 'the tail of the dragon' is meant the

falsification and adulteration of the Word from those
who constitute its head, its body, and its most external
parts ; for its tail, like the tail of every animal, is a
continuation of the spine, which is extended from the
brains, and thus is moved, bent, and vibrated, according
to the appetites, concupiscences, and pleasures of the
head and body . . .

^'*. In the light of Heaven such are seen as

dragons with a long tail ; and, when there are a number
of such, the tail has been seen extended from the south
through the west into the north ; and that tail has also
been seen to draw down as it were the stars from heaven
and cast them into the earth.

Take. Under Apprehend, Associate,
Assume, and BEAR-ferre.

Take. Exdpere.

A. 6599. The ideas of thought take one another up
so quickly . . .

741S-. 'Whosoever shall not receive you . . .' (Matt.
X.14). . . 'Not to receive ' = to reject the truths of faith.

8021^. Admonishing me to receive them well . . .
But with me all are received according to what they
are. 8028.

H. 450. He is then received by good Spirits . . .
548. When a man enters the other life, he is first
received by Angels ...

574-. In his own Hell, a Spirit is at first received in
a friendly manner . . .

W. 299^. The atmosphere takes the Sun into its
bosom.

Take. Smmre.

A. 304. 'To take of the tree of lives, and eat' (Gen.
iii.22) = to know, even to acknowledgment, whatever is
of love and faith.

521. 'He was no more, for God took him' (Gen.v.24)
= that that doctrine was preserved for the use of posterity.

676. 'Take thou unto thee of all food that is eaten'
(Gen . vi. 2 1 ) = goods and delights. 678.

4170. That he took nothing of the truth of good.
Sig. . . 'To eat' = to appropriate, thus to take ; for that
which is appropriated from another is taken from him.

4433. 'He took her, and lay with her' (Geu.xxxiv.2)
= ... to be conjoined . . .

C. J. 7^. What man can acquire such (revelations)
from himself?

P. 13. Therefore both taken together are called
love . . .

M. 157a. For that wdiich has been taken from-
desumptum es<-something else, retains from what is
proper to it that which it makes its own.

E. 802^. 'A man can receive nothing unless it be
given him from Heaven' (Johniii.27). Ex.

Take a'way. Under Lift MV-tollere.

Take a'way. Adimere.

A. 5058-. (By his presence in Heaven) he took away
their perception of good and truth, and thus their

delight.

6977-. Lest (an evil Spirit) sliould have communica-
tion with any Society of Heaven, everything true and
good is taken away from him.

7299. That this power was taken away from them.
Sig. . . 'To swallow ' = to take away.

7357. Those in Hell, from whom have been taken
away the truths they had known, cannot but speak

falsities.

7482^. By the coming (of the angelic Spirits of Mars)
the communication was taken away.

7502^. Lest they should apply the things of the light

Take away

176

Take away

of Heaven to defend falsities and evils, everything of
that kind is taken away.

[A.] 7545. That the cominimication (with the things
of Heaven) might be taken away. Sig. and Ex.

8870^. Externals are successively taken away from
them . . .

8902. Not to take away spiritual life from anyone.
Sig. and Ex.

D. 2468. That from them is taken away association
with Spirits . . .

4728^. Lest he should do this, there is taken away
from him the knowledge of truth . . .

E. 413. See Take AWAY-an/crre, here.

Take aw^ay. Auferre.
Taking away, A. Ablatio.

See under Faculty.

A. 383. 'Mine iniquity is greater than can be taken
away' (Gen. iv. 13) = despair.

967. The Angels cannot take away the pain (of the
punishments).

2256". There is a separation (of evils there) ; never a
plenary taking away of them. 2449*^.

3993^. If evil were suddenly taken away from man,
it would extinguish the fire of his first life.

5280'*. Sufier themselves to be carried away by the
world.

5820^. These truths are taken away from him there.

6667<^. For externals are there taken away.

6914. That truths and goods are to be taken away
from those who are in falsities, and transferred to those
of the Spiritual Church. Tr. 6920. 777o-,Sig.

7295^ The first degree of the taking away of the
influx of truth and good. Sig. and Ex.

7298. For they know how to take away the influx of
Heaven . . .

7419. When the knowledge of faith is taken away
from them, as happens with such in the other life, they
are gross of mind.

8364. The Lord does not take away evil, but with-
holds man from it. Refs.

8870^. Therefore such (pretended goods) are taken
away from them . . .

9099. See Steal, here.

9103". The taking away of exterior and interior good.
Tr. . . The taking away is eftected by evil ; and the
alienation by falsity.

10286. For the external is taken away (from the evil
Spirits) ... It is taken away by the letting in of the
light from Heaven . . .

H. 332. As soon as infants are raised up . . . they are
carried away into Heaven.

439. (What is meant by) being carried away by the
spirit into another place. 441, Ex.

479^. After death, those things which do not make a
one with the reigning love are removed and as it weie

taken away. Ex. . . Truths are taken away from the
evil ; and falsities are taken away from the good.

482-. With such, all the truths tliey had known from
the Word and from the doctrine of the Church are takeu
away.

551. When, in the other life, externals are taken
away from them, and internals are revealed . . .

L. 16"*. That the prophet by bearing the iniquities of
the house of Israel . . . did not take them away . . .

1 7-. (Thus) the Lord did not take away sins by the
passion of the cross ; but He takes them away, that is,
removes them, with those who believe in Him by living
according to His precepts. 111.

W. 162^. These two faculties are never taken away
from man. 247, Ex. 264.

P. 17. If the life of the love of evil has been his, all
the truth which he had acquired in the world ... is
taken away . . . ; and, conversely . . .

227-'. With those who are interiorly evil and exteriorly
good, good is taken away . . . and conversely with those
who are interiorly good . . .

23 1*. From these (hypocrites and Pharisees) everything
true and good is taken away after death . . .

"'. The life's love . . . remains with everyone after

death, and cannot be taken away.

R. 164. That the things of worship will be taken
away, and they shall not know when and how. Sig.
and Ex.

. That 'the talent' and 'the pound' for trading

will be taken away from a man if he gains nothing. Ex.
676^.

2. As the taking away of good and truth from

those in dead worship is done as if by a thief in the
dark. 111.

426. The Divine Providence that they cannot take
away any truth and good of faith, nor the afl'eetion and
perception of them, from any but those who are not in
charity and consequently not in faith. Sig. and Ex.

655^. Take away affection, and can you think any
thing . . .

676. An influx from the Lord ... to take away truths
and goods from them . . . Sig. and Ex.

896. 'He carried me away in the spirit upon a great
and high mountain' (Rev.xxi. 10)-- John translated into
the Third Heaven.

948. That goods will be taken away from those who
are in evils, and that truths mil be taken away from
those who are in falsities ; and, on the other hand, that
evils will be taken away from those who are in goods,
and that falsities will be taken away from those who
are in truths. Sig. and Ex.

958. 'If anyone shall take away from the words of
the book of this prophecy, God shall take away his
part out of the book of life, and out of the holy city,
and the things which are written in this book' (Rev.
xxii. 19) — that those who read and know the truths of
doctrine of this book now opened by the Lord, and
yet acknowledge any other God than the Lord, or any
other faith than faith in Him, by taking away any-

Take avray

Take out

tiling by which they may destroy these two, cannot be
wise in and appropriate to themselves anything from
tlie Word, nor be received into the New Jerusalem,
nor have their lot with those who are in the Lord's
kingdom. Ex.

M. 494. Therefore if will were taken away, action
would come to a stand in a moment ; and if thought
were taken away, speech would (do so).

T. 38I^ After death, when their external . . . has
been taken away ... ♦

481. This (free will") He never takes away from
anyone.

D. 4270. That Spirits take away delights. Ex.
4471. Then (after some years) goods are taken away

from them.

E. 413. 'From him shall be taken away even that
wliich he hath' (Matt.xiii.12 ; xxv.29). Ex.

783*". That goods and truths are taken away from
the evil, is known from the Word. 111.

J. (Post.) 230. Before they come (into Hell) there is
taken away from them all they had previously learned
from the Word, and all they had known of faith, and
also the Knowledge of who they had been (here).

Take away. Deviere.

A. 957*^. Each punishment takes away something.
D. 3S21. Their endeavour is frustrated.

Take care. Caw re.

A. 571. Let man beware of- caveat sibi. S. Ii8^
W.403. J.(Post.)237.

6047-. Let him take care not to disturb the Church.
9430^. Therefore let all take care not to injure the
Word in any way , . .

10033^. Therefoi'e let everyone within the Church
take care not to deny the Lord . . .

10640-. Let him especially take care not to appro-
])riate to himself any doctrinal which defends evil.

W. 357*^. Therefore let everyone beware of confirma-
tions in favour of nature.

T. 40-. Therefore let everyone beware of persuading
himself that he lives from himself . . .

Take on. Suscipere.

A. 51 lo^ This Divine . . . the Lord took on . . .

5663'^. It is this Man (in Heaven) which the Lord
took on . . .

6373-. Unless the Lord had taken on the Human . . .

10683^. 'Whosoever receiveth you, receiveth Me,
and he that receiveth Me receiveth Him that sent
Me : whosoever receiveth a prophet in the name of a
prophet shall receive-acci^uVj^-a prophet's reward ..."
(Matt. X. 40, 4 1). E.624«.

L. 31. That Jehovah took on the Human to save
men. Ex.

35-. Yet it is from the same (Athanasian Creed) that
the Divine took on the Human, that is, united itself
to it . . .

VOL. VI.

Take out. Eximere.
Removal. Exemtio.

A. 7200. A removal from them for the sake of con-
junction. Sig. and Ex.

7203. That the Lord takes them out from the in-
festations . . . Sig. and Ex.

75416, They cannot be taken out of Hell, because . . .

7988. That those in truth and good . , . were taken
out. Sig. and Ex.

. For 'to go out of the land of Egypt' = to be

taken out and delivered from infestations.

H, 327. They are sometimes taken out (of that dark
place) in order that they may SL-rve others for some
vile uses.

491^. They are taken out (of the caverns) and sent
into them, alternately.

D. 4628^. If you except a few.

E. 1072. That the Lord has released those who have
wanted to be led by Him. Sig. and Ex.

Take out. Expromere.

A. 1 458-. 'To draw out the soul to the hungry . . .'
(Is.lviii. 10) = the goods of charity in general. E.3S6-'.

1561". Worship displays itself thus.

R. 100. The devil , . . brings forth his falsities.

M. 2'', The companies brought forth their wisdom
in order. 3".

380^. He replied, that he was now bringing forth
from his treasures . . .

T. 76'-. I replied, I will disclose my meditation

Take to Wife. Under ^^Q.^\w&-accipere.

Talaris. Talaris. (A garment which reached
down to the ankles.)
R. 45. 'Clothed with a talaris' (Rev.i. i3) = the
proceeding Divine, which is the Divine truth. The
reason 'a talaris' (has this signification) is that 'vest-
ments,' in the Word, = truths ; hence 'a talaris,' which
is a general vestment, when predicated of the Lord, =
the proceeding Divine truth. A. 6432-. E.64.

M. 15. The Prince was clad in a talaris of a crimson
colour, set with embroidered stars of a silver colour.

42^ The (angelic) husband . . . was clad in a talaris,
and in a vest under the talaris of a hyacinlhine
colour , . .

Tale. Demensuin.

A. 7116. 'The tale of bricks' (Ex.v.8) = the abund-
ance (of false things).

R. 315. The choc nix, was both a measure, and the
quantity measured.

T. 3646. Each takes from it its portion.

Talent. TaleHtum.

See under Cleverness.

A. 4424. The Knowledges of good and truth are
separated from them in the other life . . . lest by them

M

Talk

178

Tamar

they should communicate with Heaven, and by evils
and falsities with Hell, and thus hang between the
two ; and lest also they should profane goods and
truths . . . This is signified by, 'Take the talent from
him . . .' (Matt. XXV. 28). 4661. 7984^ R.676e,Ex.
E.I 93^0, Ex.

[A.] 5291*. 'The servant who received live talents' =
those who have admitted goods and truths from the
Lord; thus who have received remains. 'He who
received two ' = those who in advanced age have ad-
joined charity to faith. 'He who received one ' = those
who have received faith alone without charity.

9574. 'Of a talent of pure gold shall it be made'
(Ex. XXV. 39) = one good from which are all things; for
'a talent ' = one.

R. 714. 'Great hail as of the weight of a talent'
(Rev. xvi. 21) = direful and atrocious falsities ... be-
cause the talent was the greatest weight of silver and
also of gold, (which) = truth and good. E. 1026.

T. 393. Even if the understanding is not cultivated
by the talents and pounds of erudition.

413. (This) is like the difference between him who
traded with two talents, and him who traded with ten.

Talk. Garrin.

See U7ider Conveuse, and Speak.

A. 1063^. Were prating that they could be saved by
faith (alone).

M. 252. An extraordinary pleasure in talking (a cause
of lawful separation).

Tallow. Sebaceus.

D. 3410^. They are wax lights, because there is in
them more of sulphur than of tallow.

Tallow. Talglius.

D. 6109^. They who constitute the heel make tallow,
which they sell, and of which those who dwell there
have candles . . .

Tamar. Thaftmr.

A. 481 1. The genuine Church is described by
* Tamar. ' 4829.

4812. The sons of Tamar = the two essentials of the
Church : faith and love.

4831. 'Her name was Tamar' (Gen.xxxviii.6) = the
quality of the Church : that it was a Church repre-
sentative of spiritual and celestial thing.s . . . which
was to be instituted among the posterity of Judah.

4843-

e_ The internal of the Church, here, is 'Tamar.'

4864, Ex. 4914.

4848. '[Tamar went] and remained in her father's
house' (ver.ii) = alienation . . .

4855. Truth obscured is here repi-esented by 'Tamar.'

4856. 'It was told Tamar' (ver. 13) = something of
communication with the Church representative of
spiritual and celestial things. Ex.

4858. 'She put ofl' the garments of her widowhood'
(ver. 14) = simulated truth from good.

4859. 'Covered herself in a veil' (id. ) = truth ob-
scured. . . For Tamar regarded Shelah as her husband ;
but, as she was not given to him, she regarded his
father ... as one to perform the duty of a husband's
brother ; and she therefore covered herself with a veil
as a bride, and not as a harlot, although Judah believed
her to be so . . . For the Jewish nation regarded the
internal truths of the representative Church as a harlot ;
and therefore Judah was conjoined with her as a harlot;
but not so Tamar with him. As internal truths could
not appear otherwise to that nation, therefore truth
obscured is here signified by Tamar'a covering herself
with her veil. 4862. 4864. 4865-. 4866. 4874-, Ex.
4888. 4893, Ex.

4869. 'His daughter-in-law' (ver. i6) = the truth of
the representative Church. . . For 'Tamar,' who is
here the ' daughter-in-law ' = a Church representative
of spiritual and celestial things.

4903. 'Tamar thy daughter-in-law hath played the
harlot' (ver. 24) = perception then that it is false that
anything of marriage exists between them. . . 'Tamar'
= the internal of the representative Church.

4906. 'Let her be burnt' (id.) = that the internal of
the Church ought to be extirpated.

4917. 'Her travail' (ver.27) = ackno\vledgment on
the part of internal truth ; (for) ' Tamar' = the internal
of the representative Church ; and therefore internal
truth.

(The daughter of David.)

Tamar. Thamar.
E.577".

Tarantula. Tarantula. T.367'. 566.

Tares. Zizania.

A. 731*^. In the antediluvians (this seed) was extin-
guished by tares.

39416. 'The tares' (Matt. xiii.)= evils and falsities.
( = falsity. 7571.) (=:the falsities and evils of the
former Church. T.784e.)

9295^. 'The sons of the evil kingdom,' who are 'the
tares' = the falsities of faith of the Church.

D. 1436. The evils (in man) are tares, which strike
wide roots, and obstruct the roots of the good seed.

1437. Unless there are the Truths of faith . . . there
are the roots of tares, which obstruct (the truths and
goods inseminated by the Lord) ; but still they do not
exstirpate them ; for they are reserved, so that while
the tares are taking root, they are produced, and grow.

1480. If there are falsities in the ideas, they must be
eradicated ; for they are like tares . . .

5222. The Lord compares the Kingdom of God . . .
to a man gathering tares . . . This is presented to view
in the other life. (Fully des. under Ferment, here.)
This is the gathering of the tares into bundles.

E. 374^*. (The parable of the tares) treats of the
Last Judgment, when there must be a separation of
the good from the evil. . . 'While men slept, his enemy
came and sowed tares, and went his way ' = that with
natural men the falsities of evil inflow from Hell, and
are received. . . ' Tares ' = the evil of falsity, and thus

Target

179

Tartan

those who are in evil through falsities. ( = evils, or
tl'.ose in whom evils are. 397*.) (=the evil. 426*.)
(= infernal falsity. 683®.) (= the falsities of doctrine,
of religion, and of worship, which are from evil ; and
therefore they are called 'the sons of the evil.' 740^)
( = the evil, who at the Last Judgment will be cast into
Hell. 849-.)

397^. (Why the tares were to be allowed to grow
until the time of harvest.) 426^. 624^. 911-. ''.

911^. 'While men slept, his enemy came and sowed
tares' = that while men are leading a natural life, or
a life of the world, then evils from Hell secretly, or
while they are unconscious of it, insinuate and implant
falsities. . . 'When the blade sprang up, and brought
forth fruit, then appeared the tares also ' = that when
truth grew and produced good, falsities from evil were
intermingled with it. . . 'Lord wilt thou that we . . .
gather up the tares ?'=the separation and casting out
of falsities from evil before truths from good are received
and increase. 'Nay, lest haply while ye gather up the
tares, ye root up the wheat with them ' = that so truth
from good, and its increase, would also perish. For,
witli the men of the Church, truths are intermingled
with falsities, and these cannot be separated . . . until
tliey are reformed. (Further ex.) 'The tares are the
sons of the evil ' = the falsities with those who are in
evil.

Target. Scopus.

P. 202'^. If an arrow . . . should in the least deviate
from the target . . . 333^.

M. 293-*. Has for its end and goal to love the wife
alone.

Tarry. Cuiictari'.

See Delay.

E. 376^2. 'Tarry ye' (Is.xxix.9)= . . . wonder at

such gross stupidity.

Tarshish. Tharschisch.

A. 1 1 52. 'The sons of Javan . . . Tarshish,' etc.
(Gen.x.4) = so many nations among whom such (external
worship) prevailed ; and by them are also signified so
many doctriiials, which were rituals, derived from the
external worship with Javan. 1156,111.

1158^. 'Tarshish,' etc. called 'isles' from external
worship.

1171. 'Tarshish and the isles' (Ps.lxxii. 10) = external
Worships corresponding to internal. 3240".

1551^. 'The ships of Tarshish '(Is.]x.9) = Knowledges.
( = doctrinals and truths from the Word. 6385.)
(=doctriuals of truth and good. 9295^.) ( = the
Knowledges of truth and good. E.242'^. 304-^) ( =
the Knowledges of falsity from evil. £.410^)

92934. ' Tarshish ' = the doctrinal things of love and

faith.

9466'. 'Silver from Tarshish ' (Jer.x.9)=:truth a)ipear-
ing so in the external form, because from the Word.
E.576^. 5851". 587".

9881^. 'Silver and gold from Tarshish' (Is,lx.9)=
memory-Sfie7i<t/?cwm-truth and good.

E. 406^. 'The kings of Tarshish and of the i-les' (I's.
Ixxii. io) = the interior and the exterior truths of the
natural man . . .

^". 'The ships of Tarshish in the beginning' (Is.

lx.9) = the goods which they bring forth and do; for
' Tarshish '= the natural man as to Knowledges; and
'Tarshish in the beginning,' the natural man as to the
Knowledges of good, because in Tarshish there were
gold and silver, and the ships carried them from it
(i Kings X. 22). ( — Knowledges of truth and good such
as are possessed in the beginning by those being reformed.
514^)

- ^^. ' Tarshish ' = the Knowledges of good from the

Word ; and 'Tyre,' the Knowledges of truth therefrom.

. ' Tarshish ' = interior goods and truths in the

Natural.

514^ 'The ships of Tarshish' =doctrinals from the
Word ; for these ships carried gold and silver, by which
are signified goods and truths, and the Knowledge- of
them from the Word.

^. 'Thou breakest the ships of Tarshish with the

east wind' (Ps.xlviii. 7) = false doctrinals devastated.

Tartan. Thartan. £.637".

Tartarus. Tartarus.

M. 75-. The traveller would go astray into Tartarus,
which is round about at the sides.

T. 20^. Like the thick darkness of Tartarus.

Coro. 38*^. The ancients called the Hells (of the Most
Ancients) Tartarus . . .

Tartary. Tartaria.
Tartar. Tartarus,

R. 11^. This Ancient Word is still preserved among
the people who dwell in Great Tartary. I have spoken
with Spirits and Angels who were from that country,
who said that they possessed a Word, and had posses^^ed
it from ancient times ; that they conduct their Divine
worship according to that Word ; and that it consists
of nothing but correspondences. They also said that the
Book of Jashar is in it . . . and that among them are the
books called 'the Wars of Jehovah,' and 'the Prophecies;'
and when I read in their presence the words wltich
Moses has taken therefrom, they searched . . . and found
them. Thus it is evident that the Ancient Word is still
among them. . . They said that they worship Jehovah ;
some as an invisible God, and some as visible. They
told me that they do not suffer strangers to come among
them, except the Chinese, with whom they cultivate
peace, because the emperor of China is from their country;
and also that they are so populous, tliat they do not
believe any region in the whole world to be more so ;
which is also credible from the wall . . . which the
Chinese constructed as a safeguard against invasion from
them. Seek for it in China, and perhaps you will find
it there among the Tartars. M.77-. T.266. 279I

T. 279^. The Angels and Spirits from Great Tartary
appear in the soutliern quarter, on its eastern side, and
are separated from others by dwelling in a higher
expanse, and by their not admitting anyone to come to
them from the Christian World ; and, if any ascend, by
guarding them to prevent their going away. The

Taste

180

Taste

3ause of this separation is, that they possess another
Word.

[T.] 5 1 5". The tigers and lions in the forests of
Tartary . . .

D. 6077. On the inhabitants of Tartary near China
— Lesser Tartary. — There were some from that country
with me . . . They said that tlieir land was populous,
and that tiiey know nothing about war. They knew
about China and Siberia. They said that among them
be governs who is able to govern, and that if he cannot
do so he is dismissed with a fine . . . and that they are
all engaged in their own works at home, making gar-
ments, cultivating the earth, and the like. They
wondered (that anyone should not know) that God is a
Mui. In like manner with the commandments of the
decalogue, and only one wife. . . They said that they
have houses where tb.ey are taught concerning life, and
the commands of God. They said that they have a book
their possession of which is not known elsewhere, which
they called a Divine Book, and which they read and are
instructed by, and which they understand. Inquiry
was made, and it was the Psalms of David. They said
that newcomers are indeed admitted, but they give them
no opportunity to go away : they give them the
necessaries of life, and if they are willing to labour they
are accepted. They have the decalogue also. They call
the Chinese their friends, because they are from their
nation. . . They fear Siberia somewhat ; but say that
tliey have nothing, and if they come they at once give
themselves up to them . . . [In tlie parallel passage in
J. (Post.) 133, it is said that these people] dwelt outside
the Chinese wall, and that they are of a calm and
jwacefiil disposition.

Coro. 39. The Ancient Church was scattered through
the whole of Asia . . . and, in course of time, into Great
Tartary.

«. Before the Israelitish Word, there was a Word

which ... of the Lord's Divine Providence is preserved
in Great Tartary, and from which is their Divine worship
even to the present day.

Taste. Gustus.

Taste, To. Gustare.

See under Relksh, and Tongue.

A. 1480*^. The appetite and taste . .iuselves, corre-
spond to the desire for knowledges.

1516. I have s[)oken with Spirits about the sense of
taste, which they said that they do not possess ; but a
something from which they Know the nature of taste ;
and which they likened to an odour ... It was brought
to my recollection that taste and smell meet in a certain
third [sense], as is evident from animals which examine
their food Viy the smell . . . D.399S.

1521. Spirits and Angels have every sense except taste
far more exquisite than is ever possessed by man. 1880.

1973. Spirits have not the sense of taste ; but in place
of it a desire like an appetite for knowing and learning.

4404^. The sense of taste corresponds to the affection
of knowing.

4622". Spirits and Angels enjoy sensations much more
exquisite than those of men . . . namely, sight, hearing,
smell, something analogous to taste, and touch . . .

4791. On the correspondence of taste with the Grand
Man. Gen. art.

4792. As food and nutrition correspond to spiritual
food and nutrition, therefore taste corresponds to the
perception and affection of them. Spiritual food is
knowledge, intelligence, and wisdom . . .

4793. As taste corresponds to the perception and
aflection of knowing, being intelligent, and being wise ;
and as the life of man is in this affection, therefore no
Spirit or Angel is ])ermitted to inflow into man's taste :
for this would be to inflow into the life which is proper
to him. Yet there are roaming Spirits of the infernal
crew . . . who strive in every way to enter into man's
taste ; and, when they have entered into it, they possess
his interiors, that is, the life of his thoughts and affec-
tions . . . Very many are at this day possessed by these
Spirits. Ex. and Des.

^. If they had penetrated quite into my taste,

they would have possessed the interiors, for the reason
that the taste dejijcnds on these interiors by corre-
spondence.

4794. A Spirit . . , has all the senses . . . but not
taste ; but in place of it something analogous, which is
adjoined to the sense of smell. The reason he has not
taste, is that he may not be able to enter into the taste
of man, and so possess his interiors ; and also that this
sense may not turn him away from the desire of knowing
and being wise ; thus from spiritual ai>petite.

5077"*. The Sensuous . . . which is subject to both the
intellectual and the voluntary part together, is the
smell, and still more the taste.

5620''. As 'the manna' = truth Divine ... it is
described as to delight and pleasantness by its 'taste,'
which was 'like that of a cake kneaded with honey'
(Ex.xvi.31). That 'the taste' = the delight of good,
and the pleasantness of truth. Ref.

7038". The delight of taste (is the second in intensity)
because it serves for nutrition, and the consequent
health of the body, according to which the mind acts
soundly, H.402-.

8378. (In .Jupiter) they do not prepiare food according
to the taste ; but especially according to the use . . .
It would be well for man to prepare his food according
to this rule . . . differently from what is the case with
those with whom the taste exercises command, which
causes the body to be unwell, or at least to be inwardly
languid, and consequently the mind also ; for this
behaves according to the state of the recipient parts of
the body . . . Hence, too, comes obeseness in such things
as are of thought and judgment, and skilfulness in such
things as are of the body and the world. By this there
is effected the likeness of a man to a brute animal, to
which such men not incongruously compare themselves.

9996. Sensuous delight, which is the ultimate of thai
Voluntary, is drawn in through two senses, which are]
taste and touch. Sig.

10199. Hence taste = the perception and affection of|
knowing and being wise.

H. 462'-. The rest of the senses with the Angels are
not so exquisite as are those of sight and hearing .

Tattered

181

Tax

(tor) if tliey were so, they would take away tlie light
and delight of their wisdoui, and would introduce the
delight of the pleasures which are of the various
a[i[)etites and of the body, which obscure and debilitate
the understanding in proportion as they excel ; as also
happens with men in the world, who are ubesu and
stupid in respect to spiritual truths in proportion as
they indulge tlie taste and the tactile blandishments ot
the body.

W. 41. The sense of taste is only an attectiou of the
substance and form of the tongue : the tongue is the
subject.

363®. The appearance is that , , . the tongue tastes ;
but it is the understanding which from its perception
smells, and also tastes ; and therefore to smell and to
taste are predicated of perception.

M. 210. The love of nourishing one's self from the
love of imbuing one's self with goods and truths, has
the sense of taste ; and its delights are delicacies.

D. 645. That Spirits invert the taste. — That which
has a good flavour . . . has had a ditFerent taste. Exanip.
. . . Thus the taste of man is changed according to the
phantasies of Spirits . . .

2409. Noisome tastes were taken away from me . . .
and a good savour induced.

3529. Spirits know the taste of the things I eat and
drink, although they have not taste.

3567. Spirits have every sense except taste . . . They
are delighted with the spiritual food with men, thus
with the Knowledges of truth and good. But they do
not insinuate themselves into the taste, which sense
has been properly allotted to bodily food, in which they
take no delight.

3716. Sirens laboured to come into the taste, (and
thus) into the interiors of man. Ex. 3723, fix. 3858.

5595. To taste is also said of perception, but in a
grosser sense (than to smell).

E. 427. The taste corresponds to the desire to know
and be wise.

4558. ' Taste '= appetite, longing, and affection.

519. 'Savour,' and 'taste, '= the affection of knowing
and being wise.

-'. 'Tasting He would not drink' (Matt.xxvii.34).

Ex.

618. For Spirits and Angels have taste equally as men :
but the taste of Spirits and Angels flows forth from a
spiritual origin, but that of men from a natural one.
The taste of bitterness, with Spirits, if from the adulter-
ated truth of good . . .

990. As an organ of taste, the tongue = the natural
perception of good and truth ; while smell = the spiritual
perception of them.

II46'*. So the sensory of taste is excited by the foods
which come in contact with the tongue from without.

J. (Post.) 323. When what is spiritual tastes what is
spiritual, it is just as when what is material tastes what
is material.

Tattered. Under Ren o-Zncerare.

Tax. Verf/qa/. Under Tribute.
Te Deum. u. 10636.

Tea. T/iee, rhea.

D- 3753- There were two small white cups, which
were used for tea ; and . . . some Spirits wanted me to
use the one, and some the other . . .

3894. So one thing (tea) pleased the Spirits more than
the other, solely because they derived thence a sphere
of there being what is less spiritual.

J. (Po.st.) 269. See London, here.

Teach. Docere.
Teacher. Doctor.

Teachable. Docilis.
Teachableness. DocilUas.

See LEARNED-ifociifs; and under Instrttt, Prophet,
and Shei'HEKD.

A. 206. Who is blinder than those who love them-
selves and at the same time are learned from the world?
Des. 946.

2456. The order of teaching and leainiiig in the Word
commences from the most general tilings.

1594^ The most learned are in greater unbelief than
the simple. i636,Examp. 191 r\ 3348^,Examp. 3482^.
3677^-

2336^. As ' streets ' = truths, it was a representative
rite among the Jews to teach in them. 111.

2400-. The third kind of men in the Church are those
who know truths, but are in evil. These are signified
by 'the sons-in-law' of Lot. They are especially tho.se
who teach. Des.

2534. That thus it would be taught. Sig. and Ex.
2538, Ex.

. 'A prophet ' = one who teaches; abstractedly,

the doctrine itself. 111. 3316^.

27046. The Angels perceive nothing more blessed and
happy than to teach novitiate brethren . . .

2761. 'The rider (who falls backward)' =; one who
teaches.

3010. 'False prophets ' = those who teach falsities.

3309^. Hence ' to hunt ' — to teach, and also to persuade ;
and this in both senses, from the affection of truth, and
from the affection of falsity. 111.

. 'Fishers' = those who teach from sensuous

truths ; 'hunters,' those who teach from .scientiHc truths
and doctrinals. 'Uj^on every mountain, and upon every
liiir = to teach those who are in the affection of good,
and in the affection of truth.

37496. Fiom this may be evident the (juality at this
day of those who teach others.

3865-. They who teach truths . . . and live evilly . . .
at heart do not believe.

3987". Unless . . . teaching good is conjoined with
thinking good, there is no good in the man ; for the evil
can . . . think evil and teach good.

4136^. As the Lord does not inflow immediately with
man, and teach him ; but inflows into his Knowledges . . .

Teach

182

Teach

[A.] 4403. The Subjects who appear above, and near,
tliehead, are those who teach, and also suffer themselves
to be easily taught.

4489'. The Lord inflowed by an internal way with
(the Most Ancients), and taught them what is good . . .
(But the Ancient Church was taught by representatives ;
and the Christian, by doctrinals.)

4671. That He was present with those who . . .
taught. Sig. and Ex.

. ' To pasture the flock ' = to teach, in special

from doctrinals, those in the Church.

4682-. 'To prophesy' = to teach and preach truths,
or falsities. 111.

4686. 'Binding sheaves ' = teaching from doctrine.

4710, That (the Lord's Divine Spiritual) should teach
Divine spiritual goods. Sig. and Ex.

. He who teaches Divine spiritual goods, teaches

also Divine spiritual truths ; for the latter are from the
former and are about them.

. 'To be sent ' = to proceed, and to teach. III.

4715-

4712, Every coming of the Lord, and the perception
how it was with those who taught. Sig. and Ex.

4715. That He taught the lower things of the Church,
because they did not comprehend the higher ones. Sig.
and Ex. . . For he who teaches faith, and not charity,
cannot perceive the more interior things of the Churcli.
Ex. . . But if he teaches charity, he has good, and this
is a dictate to him, and guides him . . .

-. It is said of the celestial, that they are taught

from the Lord's Divine Rational. Ex.

4764. Joseph's 'brethren,' being ' shepherds, ' = those
who teach from faith separated.

4844^ For the doctrinals of faith ... if separated
from those of charity, teach almost nothing. For the
doctrinals of charit}' teach what good is; and the
doctrinals of faith teach what truth is ; and to teach
truth without good is to walk as one who is blind,
because good is what teaches and leads, and truth is
what is tatight and led. There is as great a difference
between these two doctrinals as between light and
darkness . . .

4922^. 'To teach the bow' (2 Sam.i. 24) = to teach the
doctrine of love and charity. See 9468-'. E.357^

4925-. For faith without charity, or truth without
good, teaches nothing . . .

50S7. That the Celestial of the Natural taught them
from things primary for interpretation. Sig. and Ex.

5952^. For the Lord does not openly teach anyone
truths ; but He leads them through good to think what
is true . . .

6779. They who teach, and are in evils: that they
set themselves in opposition. Sig. and Ex.

6993. 'I will teach thee what thou shalt say' (Ex.iv.
12)— ... to proceed; for 'to teach,' and 'to speak,' =:
to inflow; and, when predicated of tlie Divine of the
Lord, to proceed . . . 7007.

7007. 'I will teach you what ye shall do' (ver. 15) =
thus the Divine [shall be] in each and all things which
sliall be done.

7270. The mediate influx of Divine truth into doctrine,
that is, with one who teaches. Sig.

8577. 'Pass over before the people ' = that he should
lead and teach them.

. He who teaches, leads in a spiritual way.

8694". By revelation is meant illustration when the
Word is being read, and perception then; for they who
are in good, and long for truth, are taught in this way
from the Word ; whereas they who are not in good
cannot be taught from the AVord, but only confirmeil in
such things as they have been instructed in from
infancy . . .

8695. That they are taught (from revealed truth)
what is true and what is good. Sig. and Ex.
. 'To make known ' = to teach.

8924. 'To tempt you' = to teach that there is a life of
Heaven and the nature of it; for all s[)iritual temptation
teaches and confirms such things with man. Ex.

9025^. Among priests, and among the men of the
Church, there are some who teach and learn the truths
of the Church from the literal sense . . . and some who
teach and learn from doctrine from the Word. (Con-
tinued under Doctrine.)

9188^. Those are 'sorcerers' who are learned from
themselves . . . 111. For he who would be learned in
the truths and goods of faith, must be learned (or
taught) from the Lord.

*. 'Diviners,' etc. = . . . thus those who learn

and teach from a cupidity for gain and honours, and not
from the att'ection of the truth of faith and the good of
life.

. Therefore mention is made of a Prophet who

shall come and teach.

. People are taught by the Lord while they are

reading the Word, not for the sake of self and the world,
but for the sake of what is good and true itself; for
they are then illustrated . . .

9202. The like is the case with those who teach : tliey
are heard in Heaven as crying out.

9272''''. 'To sow the land,' or 'a field' = to teach and
learn the truths and goods of faith which are of the
Church. 111.

. 'To teach truths not genuine.' Sig.

''. ' Teachers ' = those who instruct.

9418. 'Which I will write to teach them' (Ex.xxiv.12)
= for remembrance and information.

To teach the truths of doctrine iiom a celestial
origin. Sig.

9857". 'To judge judgment ' = to teach Divine truth.

10087'*. -^s faith without charity does not love the
Lord, and yet can teach such things as are of faith and
love . . . the Lord said three times, 'Lovest thou me;
Feed my lambs' . . .

10582''. Those who believe they are more learned than
others, and yet are in falsities. Tr.

10669^. 'Thus He instructeth-cri?f?/Miim to judg-
ment; his God teacheth him' (Is.xxviii.26)=; ... to
give him intelligence, and to give him wisdom . . .

10794. See Prikst, here. 10798.

Teach

183

Teach

H. 226. See Preacher, here.

488=. The lot of those who study knowledges merely
to be tliought learned.

S. 26-. The Lord teaches everyone through the Word ;
and He teaches from those truths which the man has,
and iloes not pour in new ones immediately . . .

50. Tluis tlie Lord is the most present in the sense of
the letter, and from it teaches and illustrates man. 53.

F. 5. There is a spiritual idea . . . which inflows with
those who are in the affection of truth, and which
dictates interiorly that what is heard, or read, is true,
or not . . . These are they who are called 'taiight by
Jehovah' (Is.liv. 13 ; John vi.45) ; and who are spoken of
in Jer.xxxi. 31-34.

30. (The effect on others of a) lack of truth witli those
who teach.

P. 135. The Spirits who of the Lord's permission
speak with man, never . . . teach: the Lord alone teaches
man, hut mediately through the Word, in illustration.
From experience.

154. That it is a law of the Divine Providence tliat
man be led and taught by the Lord from Heaven through
the Word, doctrine, and preachings from it ; and this in
all appearance as of himself. Chapter.

. It is from the appearance that man is led and

taught by himself; but it is from the Truth that he is
led and taught by the Lord alone. They who confirm
the appearance with themselves . . . cannot remove from
themselves evils as sins . . .

-. The Lord gives these to interiorly perceive tliat

they are not led and taught by themselves, but by the
Lord.

155. That man is led and taught by the Lord alone.
Gen. art.

156. That man is led and taught by the Lord alone.
is because he lives from the Lord alone; for the will of
his life is led, and the life of his understanding is
taught. Ex.

162. That man is led and taught by the Lord alone
through the angelic Heaven and from it. Gen. art.

165. That man is led by the Lord by influx, and is
taught by illustration. Gen. art.

172. It follows that the man who is taught from tlie
Word, is taught by the Lord alone. Ex. ^

■'. But everyone is taught according to the under-
standing of his love : what goes beyond this, does not
remain.

. All who arc taught liy the Lord in the Word,

are taught a few truths in the world, but manj' when
they become Angels ; for the interiors of the Word . . .
are simultaneously implanted, but are not opened with
the man until after his death . . .

^. The Word cannot be taught otherwise than

mediately, through parents, masters, preacliers, books,
and especially through the reading of it ; but still it is
not taught by these agencies ; but through them by the
Lord .

174. That in external things man is led and taught
by tht? Lord in all appearance as of himself. Eix.

253-. These . . . are led by the Lord ; and they who

are led, are also taught, according to their religion,
concerning God and the neighbour; for they who so live
love to be taught; but they who live otherwise do not;
and, as tliey love to be taught, they are instructed by
the Angels after death . . .

R. 129. The Truth, and the study of acquiring and
teaching it. Sig. and Ex.

379. For all who have fought against evils . . , and
have believed in the Lord, are taught by Him after
their departure from the world . . .

383. That the Lord alone will teach them. Sig. and
Ex.

. That 'to feed-2jascere' = to teach. 111.

463^ We, said they, are the purple-clad doctors.

491. That. . . these two essentials of the New Church
are to be taught until the end and the beginning. Sig.
and Ex. E.636.

595. That they speak, teach, and write from the
Word . . . and yet it is truth falsified. Sig. and Ex.

606. That no one is permitted (by the solitidians) to
teach from the Word . . . but those who acknowledge
that doctrine . . . Sig. and Ex. E.840.

653. The understanding so closed that man can
scarcely be taught any longer. Sig. and Ex.

M. 316^. That they should 'let down the net on the
right .side of the ship' . . .=that they should teach tlie
good of charity, and in that way they would gather men.

T. 320. They who teach false and heretical things
. . . and yet read the Word, and are able to knmv from
it what is false and what is true . . . may be coiii[iared
to impostors . . .

D. 263. On the teachableness of Spirits. . . Spirits
are easily tanght-dociles. Exanip.

1643. That no one claims anything in Heaven because
he has taught many things (here).

. An intense love of teaching ; its motives.

4001. No Spirit is allowed to teach man, and conse-
quently not to lead him, except from cupidity; but the
Lord alone wills to teach and lead man ; wliicli would
not be possible if a Spirit possessed anything of the
corporeal memory.

4440. A certain doctor of great dignity who supposed
himself to be more learned than others . . .

4940. AVomen can give utterance with affection, and
thus excite to what is devout and holy; but cannot
teach.

5917. Men who teach . . . have two states; one when
they teach and think from doctrine; and the other
when they are thinking outside of doctrine. Ex.

E. 160. 'To teach, and to seduce My servants' (Rev.
ii.2o), . . 'To teach' is predicated of truths, or falsities.

-. This delight (of the love of self and the world)

teaches and seduces those who are in truths.

212^ 'To be taught in the streets' (Lukexiii.26)-to
know the things which must be of faith.

3652-'. 'The sons who shall be taught of Jehovah ..."
(Is.liv. 1 3) = those who iu the New Heaven and New
Church will be in tr.iths from good from the Lord.

Teacher

184

Tear, To

[E.] 388^. Those who teach falsities and through them
ead to evil of life. Sig.

559^. 'The teacher of a lie' (Is.ix. i5) = one who
teaches falsity by applying scientifics from the sense of
the letter to confirm falsities.

600". Instruction in the truths of doctrine, is signified
by, 'Thine eyes shall look again to thy teachers'
(Is. XXX. 20). 'Teachers' = doctrine.

684''. ' Be not ye called Rabbi ; one is your teacher,
Christ' (Matt.xxiii.8). 'Rabbi,' and 'teacher' = one
who teaches truth ; thus, in the abstract, the doctrine
of truth; and, in the supreme sense, the Divine truth,
which is 'Christ.' (Thus these words mean) that the
Lord alone is the Divine truth. 746^^.

696I'-. 'Teach me Tliy way, 0 Jehovah' (Ps.lxxvi. 11)
= to teach the truth according to which we are to live.

734^ That they will be taught in truths by which
they will be led, is signified by, 'He will teach us of
His ways, and we shall go in His paths' (Micah iv.2).

741^. 'When Thou teachest the earth Thy judgments,
the inhabitants of the world learn righteousness' (Is.
xxvi.9) = that the Church is in truths from the Lord,
and, through truths, in good.

746^^. For the Lord is the teacher of all . . . and
from Him as the teacher is all the truth of that good.

979'^. Onl}' abstain from evils as sins, and look to the
Lord, and the Lord will teach and lead.

1173^. The ninth law of the Divine Providence is,
That the Lord does not teach man truths immediately,
either from Himself or through the Angels; but that
He teaches mediately through the Word, preachings,
readings, speech and intercourse with others, and thus
by thoughts in ourselves therefrom. Ex. 11 77, Ex.

J. (Post.) 31. Who do not want to learn, but to teach.

1096. These are more teachable than the rest.

De Verbo. 13-. Leave is granted to no Spirit, or
Angel, to teach any man in this Earth Divine truths ;
but the Lord Himself teaches everyone through the
AVord, and He teaches him in the proportion that he
receives from the Lord good in the will ; and he receives
it in proportion as he shuns evils as sins. Ex.

Teacher. Didasculus.

M. 153a. The Pythagorean, Socratic, and other
teachers there.

T. 803. The teachers - rfoc<o?'cs didascun- in their
schools . . .

815. The students write out from the lips of the
teachers in the schools their dicta.

Tear. Ladiryma.

Tears, To shed. Lachrymare.

Tears, The shedding of. Lachryinatio.

A. 2304. He si)oke from brotherly love so great
that his brother could not refrain from shedding tears.
D.3I46«.

4215^. Internal sadness . . . produces the shedding of
tears (by corres])ondence).

495 1^ They can move others to shed tears. .

D-4553-

7251^. A tenderness of gladness from them which
drew tears from my ej^es.

9223-. In the Original it is said 'the tear of the wine.'
. . . 'Tears' are what fall in drops.

10031-. Grief on account of truth destroyed, is signified
by, 'Mine eyes are consumed with tears' (Lam.ii. 11).

H. 238. A hard-hearted Spirit was so affected by the
speech of an Angel that he shed tears. He said it was
love speaking, and that he had never shed tears before.

S. 84. 'The shedding of tears' is predicated of truth,
or falsity.

R. 385. 'God shall wipe away every tear from their
eyes' (Rev.vii. I7) = tliat they shall be no longer in com-
bats against evils and their falsities, and thus not in
griefs ; but in goods and truths, and consequently in
heavenly joys from the Lord. ( = a state of blessedness
from the affection of ti'uth, after falsities have been re-
moved by means of temptations. E.484. )

884. 'God shall wipe away every tear from their eyes'
(Rev. xxi.4) = that the Lord will take away from them
all grief of mind ; for the shedding of tears is from grief
of mind-am?;a.

M. 379®. The jealousy of a wife ... is like grief
weeping . . .

D. 9706. (These) easily shed tears.

4099. Inmost mercy is attended with tears.

4976. Exhibiting the shedding of tears . . .

5890. A Spirit who intiowed into the eyelashes of the
left eye, which seemed as it were to emit tear drops . . .
he was in external mercy . . .

D. Min. 4816. (These infernals) tried to insjdre . . .
the shedding of tears . . .

E. 484'-^. That 'a tear from the eyes' = grief 01 mind
on account of falsities, and from falsities, is because by
'the eye' is signified the understamling of truth; and
hence 'a tear' = grief because there is no understanding
of truth, consequently, because of falsities. 111.

^. 'The shedding of tears,' and 'weeping alond-

Hetus' both=grief on account of falsities and from falsi-
ties ; but 'the shedding of tears,' grief of the mind-
mentis ; and 'weeping,' grief of the heart. Ex. and 111.
695'^
Tear, To. Zap//are, Dila)7iare.

Tearing to Pieces, A. Bi/a/iiatio.

See under Butcher, Distract, and Rexd.

H. 380''. (Such married partners) tear each other to
pieces. . . I have seen their combats and tearings to
pieces.

575. These things (in Hell) break forth into tearings
to pieces of various kinds. 586^

R. 768^. They would have torn the Word to pieces
with their teeth . . .

D. 3867. The butcheries by the Spaniards in
America, where they cruelly tore the nations (with
dogs). 3868.

4207. All their members are torn (as a punishment).

Tear out

185

Telescope

Tear out. Eruere.

A. 7554- When these are vastated, the things of faith
arc torn out . . .

E. 152. 'To pluck it out' (Matt.v.29; xviii.9) = not
to admit it.

Tebah. Thebach.

A. 2869. 'She bare Tebah, and Gaham, and Tahash,
and Maacah' (Gen.xxii.24) = the various religiosities (of
the Gentiles who are in idolatrous worship and in good),
and the derivative worships.

Tediousness. Taedium.
Tedious. Taedms.

Wearisome. Taedhsus.

A. 3314''. H» who is not in good feels a tediousness
in thinking of such things.

3827. A state of love, that it is devoid of tediousness.
Sig. and Ex.

4096^ When spiritual good and truth are in question,
he feels a tediousness.

5221^. To him who is in a natural sphere . . . such
things are tedious.

5721-. When such Spirits are applied to man, they
induce great pain through a weariness which they in-
sufflate . . . 5722. D.45S7.

7391. Humiliation from weariness. Sig. and Ex.
7392SEX.

741 1. That the weariness ceased. Sig. and Ex.

D. 2570. When they inflow . . . there is at once per-
ceived a weariness in relation to those things which are
of the Lord's Word . . .

2371. When good Spirits are present (the evil Spirits)
liave to tlee, because they are as it were killed with dis-
gust . . .

3985. An idle life . . . was in idea as it were a very
sad and wearisome one.

5759. See Last Judgment, here.

E. icx33^. (Adulterers) dwell solitary in deserts as the
inertnesses and wearinesses of their own life.

Tekel. TIwkcL

A. 3104''. 'Tekel,' or 'weighed in the balance' (Dan.
V.27) is predicated of good.

R. 313. 'Tekel,' or 'to weigh, ' = to know its quality
as to good. E.373^.

Telescope. Tubus opticus. T.223. 612.

Tell, liidicare.

Indication. ludicium.
Telling, A. Indkatio.

A. 229. "Who told thee that thou wast naked?'
(Gen.iii. 11). Ex.

1038. A sign of the Lord's presence in charity. Sig.
1044. 1059.

2862. 'It was told Abraham, saying' (Gen. xxii. 20) =
the Lord's perception. 'To tell ' = to think and reflect.
... In itself reflection and jierception are an internal
telling and saying.

3158. 'Tell me ; and if not, tell me' (Gen.xxiv.49) =
the free state of their deliberation. Ex.

3608. 'It was told Rebekah' (Gen.xxvii.42) = the
Lord's perception from Divine truth. . . 'To be told' =
to think and reflect, thus to perceive.

3803. 'Jacob told Rachel' (Gen.xxix.12). . . 'To tell'
= to make known.

4113. 'He told him not . . .' (Gen.xxxi.2o) = by
separation. 4136.

4856. 'It was told Taniar, saying' (Gen.xxxviii. 13) =
something of communication . . . 'To be told' = apper-
ception, thus communication. 4902.

5128^. Some indications from which it may be con-
cluded . . . The indications are these . . .

5135-. (This) is an indication that he is in good.
(This) is an indication that he is in evil. (This) is an
indication that in succeeding years he will . . .

5264. 'He (God) hath told Pharaoh" (Gen.xli.25) =
that it was given to the Natural to apperceive. . .
'To tell' =to communicate and to give to apperceive.

5470'-. (This) is an indication that he will still receive
influx through the Angels : it is also an indication that
he will afterwards suffer himself to be reformed. (This)
is an indication that he will not (do so).

5508. 'They told him' (Gen. xlii. 29) = reflection. 'To
tell ' = to think and to reflect; for that which is told
anyone is thought of from reflection.

5596. 'Ye did evil to tell the man' (Gen.xliii.6). . .
'To tell' = to give that which another may think and
reflect upon ; consequently to communicate ; and hence
also to conjoin ; for when it passes into the will of
another, conjunction is ett'eeted I'rom what is communi-
cated.

5601. 'AVe told him' (ver. 7) = that he apperceived
these things.

. In the Spiritual World they have no need to

tell what they think ; for there is a communication of
all thoughts ; and therefore 'to tell,' in the spiritual sense,
= to apperceive.

5818. 'We told him . . .' (Gen.xliv.24) = Know-
ledge.

5922. 'To tell' (Gen.xlv. i3) = to communicate.

5966. 'They told him, saying' (ver. 26) — influx and
apperception; for 'to teir = to be communicated, and
to be conjoined, thus also influx ; for that which is told
inflows into the thought.

6042. 'To tell' (Gen. xlvi.3i) = communication.

6063. 'To tell' (Gen.xlvii. i) = influx.

6223. 'To tell' (Gen. xlviii. 2) = apperception.

6337. 'To tell what will happen' (Gen.xlix. i) = to
communicate and foretell.

6666*. It is an indication that .. . W.26, 60. 134.
P. 208. T.38. D.4452.

7058. ' To tell ' (Ex. iv. 28) = influx.

8064. 'Thou shalt tell thy son in that day, saying
^Ex.xiii.8) = the interior perception which is of con-
science.

Tell

186

Temper

[A.] 8142. 'To teir anyone (Ex.xiv.5) = to think and

fleet.

8491. 'To tell ' (Ex. xvi. 22):= reflection.

9438^. A manifest indication of this is that . . ,

H. 316^. By this He indicated that . . .

W. 318-. These two things are standing indications
and attesting signs that . . .

R. 3. 'To show' (Rev.i.i) = to manifest. E.6.

T. 380^. From (these) three indications of it.

680. AVhat is distinction without indications ? And
what are indications without signs ? Ex.

D. 3558. A certain mdica,tion-indicaHo . . .
4018. This indicates what they signify.

E. 706^8. 'To declare a sign' (Is.xli.23) = to give
attestation by persuading to believe.

^. (These) 'signs' = tellings to do the things

commanded.

Tell. Narrare.
Telling, A. Narratio.

See REPOKT-KHWifiar/j.

A. 3209. 'The servant told Isaac , .
= perception from the Divine Natural
tion is as it were an internal telling.

5108. 'Tell me, I pray you' (Gen.xh8) = that itshould
be known.

5238. 'We told him' (Gen.xli.i3) = that thence was
a perception.

7550. 'That my name may be declared . . .' (PLx.ix.
16) = that the Lord be acknowledged as the only
God.

7634. 'To tell in the ears' (Ex.x.2) = that they may
know and apperceive.

8668. 'Moses told his father-in-law
perception from truth Divine.

.' (Gen.xxiv.66)
. . For percep-

(Ex.xviii.

E. 453^"- 'That ye may X&W-marraHs-'x'i to the
generation following' (Ps.xlviii. 13) = their permanence
to eternity. 850^.

Tema. Thema.

A. 3268. 'Tenia,' etc. (sons of Ishmael) (Gen.xxv. 15)
= all things which are with the Spiritual Church,
especially witli the gentiles.

^ 'The inhabitants of the land of Tema" (Is.

xxi. 14) = those in simple good, such as that in which
ai"e the well-disposed gentiles.

*. (Thus) by 'Tema' (Jer.xxv.23), as by 'Arabia,'

are signified those who are of the Spiritual Church.
3240".

Teman. Theman.

A. 2714. 'God came from Teman' (Hab.iii.3) = the
Lord's Divine Human as to celestial love.

E. 400^". 'At the sound of the fall of Edom, and of
the inhabitants of Teman, the earth trembled' (Jer.
xlix.20,2i) = that the Church was changed and perished
by those evils and falsities.

Temper. Temperare, Obtemperare.

Temperate. Temptratus.

Tempering, A. Temperatio.

A. 561''. These states are tempered by the Lord by
the good states.

719-. There are evils in man . . . whicli must be
tempered by goods.

731. AVhen man comes into temptations, his i)roprium
is . . . tempered by truths and goods . . .

868^. By the wonderful tempering of these things
with man, a kind of rainbow can be represented.
D. 2490.

1398^. The Angel's sphere was tempered by the con-
sociations of others : if it had not been tempered, thej-
would all have been dissipated. •

1520. The spheres of Spirits . . . are tempered by the
Lord so that their quality may not always be exposed.

1906. All states . . . return there, and are then
tempered by states of good and truth. 2ii6",Ex.

2204^. Spiritual good is then insinuated, and by it
what is worldly is tempered . . .

2332. The Lord miraculously moderates and tempers
the Holy which proceeds from Him . . .

2542. They who are obedient and coia^M&nt-iMim-
^;erawtes-pertain to the . . . ear.

4299-. The evils and falsities in man, tempered by
the goods and truths in him . . .

4750. When (the celestial Angels) are sent to others,
they are encompassed with other Angels, by whom tin
sphere of their love is tempered . . .

5992. The Angels insinuate truths and goods, which
even if not received, still temper . . .

6849. The Angels are veiled over with a thin cloud,
by which the heat from the Sun is tempered.

8108". In morning and noon the enlightenment is
tempered by an obscuration of the truth. In evening
and night the obscurity of the understanding is tempered
by the Lord with the good of love . . .

8487-. The pure good of truth ... is tempered (with
such a man) by tlie delights of his loves . . . for unless
it were thus tempered, it would become undelightful to
him. Sig.

*. The good of celestial love, without a temper-
ing with such things, becomes as it were dry. Ex.

9498. The sphere (of the Divine truth) at last becomes
so tempered that it is accommodated to the reception ol
the Angels.

H. 120. The ardour of His love is tempered on the
way by degrees. The temperings appear as radiant
belts around the Sun. T.691-. E.412'". D.Love iii.

589. By means of the tempering there is an equi-
librium (between heat and cold, etc.)

W. 1 74-. The Sun's fire . . . tempered by these en-
velopments, becomes heat.

P. 277^. If his father's reigning love has not been
tempered . . .

R. 54". The Lord so moderates and tempers His
Divine . . .

Temperament

Temple

M. 137'*. It was a .state of heat not tempered witli
lij;ht ; but it is tempered successively as the husband is
pcrr-.'cted in wisdom, and the wife loves it in him . . .
Deliciousnesses succeed according to the tempering-
tempcricm-oi heat and light . . .

:;i2-. By merely covni\ying-uhtcm2)erando-\f\i\\ the

flesh.

T. 604. They clis]iosp all tilings (in the old will) so as
to 2iUexsiT^ev-obtemp''rent~t\\Gni.

D. 2347. After death, a man loses nothing of his
life : but it is .so tempered . . .

3370. Remains which, with them, would be tempered
with evils.

4140-. "With the tempering of light . . .

4»S3. As in the temperate zones.

44S1. All states there . . . successively return, as they
are tempered by the Lord.

Temperament. Temperametitum.
T. 005^. Each according to his temperament.

Temperance. Temperaiitia.

M. 164. The viitut's which pertain to the moral
wisdom of the men are called temperance, etc.

E. 790^. When intemperance is removed, temperance

cnti'i.s.

D. Wis. xi. 5a. The goods of this life, which are
uses, relate to . . . temperance, etc.

Temperature. Temper ies.

H. 289^. The mild vernal temperature gives fertility
to the soil.

4S9'-. (Such) live in a vernal temperature.

W. 105. The heat and light which proceed from that
Sun are (thus) at their right temperature,
M. 137^ See Temper, here.

Tempest. Tempestas.
See under STO};ir.
R. 3433. 'Tempest.' 111.

T. 335". Will calm the tempests which have arisen
in vonr minds.

D. 41S. (How tempests are calmed. See Atmo-
sphere, here. ) 1176. 2089. 2717.

E. 706". When they had known Him, and because
of the falsities from evils in which they were, had
denied and attacked Him, is signified by 'the morning
when it is fonl weather' (Matt.xvi.3).

Temple. Templum.

Si e under Building, and Fane.

A. 40-. 'The New Temple,' (Ezek.)=in general, a
new Church, and a man of the Church, or one who is
regenerate ; for every regenerated one is a temple of the
Lord. 4545^

82-. He who is not a temple of the Lord, cannot be
what is signified by 'the temple.' which is the Church,
and Heaven.

loi. Before the temple was built, (the Jews) turned
their faces to the east when they prayed.

414^ See Tabernacle, here.

648. 'The New Jerusalem,' and 'the New Temple'
= the Lord's Kingdoin in the Heavens and on earth.
( = the Lord's Kingdom ; in special, a new Church.
2830'.) ( = in special, the Lord's Spiritual Kingdom ;
'Zion,' the Celestial one. id.) 3481*. 3708". 9603^.

728"*. The beginning of a new Church was represented
by . . . the rebuilding of the temple.

1 102". See Tent, here.

1200^. Those frequent their synagogues ; these their
places of worship.

2048. When man is called 'a house,' there is signified
the Celestial of faith with him ; when 'a temple,' the
truth of faith with him. 3720.

2162^ They thought . . . that the temple was His
footstool ; not knowing that external repre.sentative
worship was signified by 'the house of God,' and 'the
temple.'

2304. The images which are common in churches.
H.74«. 340.

2777. The altar was the principal representative of
the Lord, and afterwards the temple.

3720. (Thus) 'the temple' = the Lord's Spiritual
Church ; in the universal sense, the Heaven of the
spiritual Angels ; in the most universal, the Lord's
Spiritual Kingdom ; and, in the .supreme, the Lord as
to Divine truth.

. A temple =: truth, because it was constructed of

stones.

-. When a temple is mentioned there occurs to

the Angels the idea of truth, and of such truth as is
treated of in the series.

4580'*. As the Israelites were prone to idolatry . . .
they were gathered together to one place . . . wdiere the
temple was. Ex.

5006*. They had frequented churches where the
Word is preached, but not to know the things of
Heaven . . . E.659e. 0.27796. 5467^. 5469. 5534.
5719. (See under Frequent.)

5036''. When man becomes .spiritual he no longer
believes it holy to give ... to places of worship which
abound in wealth . . .

6135^. 'The temple of the Lord's body' (Johnii.21)
= the Divine truth from the Divine good ; for 'the
temple ' = the Lord as to Divine truth ; and 'Body,'
the Divine good . . . E.220-. 391*. 706".

6426-. For 'the Stone,' in general, = the temple;
and, in special, its foundation ; and 'the temple ' = the
Lord's Divine Human.. 111.

6435^-. Hence the temple at Jerusalem was built
upon a mountain.

6637^. Everyone who lives in the good of charity
and faith is a Church, and is a Kingdom of the Lord,
and is hence called 'a temple,' and also 'a house of
God.'

7839^. 'The New Temple ' = the Lord's Spiritual

Temple

188

Temple

Kingdom. 8468'-. (=the Siiiritual Church. 7847^)
( = the Heaven of the Lord. 8369^.) ( = a new
Spiritual Church from the Lord. 9050"'.)

[A.] 7847^ 'The temple,' in the supreme sense, = the
Lord as to the Divine Human ; and therefore, in the
representative sense. His Church.

8253. A life of piety consists in . . . frequenting
churches, and in listening devoutly to the preaching
there, etc.

8369^ For 'the temple' = the Lord Himself; and, in
the representative sense, Heaven.

8941®. The temple at .Jerusalem was also built of
whole stones (i Kings vi. 7) ; for by 'the temple of the
Lord' was represented the Lord as to Divine truth.
That the Lord was represented by 'the temple' He
Himself teaches in John ii. ; and that it was as to the
Divine truth, was because it was taught there, and
therefore also it was built of stones, (w]iich) = Divine
truth. E.5S5".

9093''. The Jerusalem temple, whence were the
'vessels,' in the supreme sense, = the Lord; in the
representative sense, His Kingdom and Church. 9437*^.

9229*. 'The temple which sanctities the gold' (Matt.
xxiii. 17). 'The temple' represented the Lord Him-
self; and 'the gold.' the good which is from Him.
Ii.39i5. 6o8e.

9303. 'The Lord shall sudilenly come to His temple'
(Mal.iii. i). 'To the temple of the Lord' = to His
Human, as He Himself teaches . . . 10528^ £.242".
4448.

9642^. As by 'a temple' is signified Heaven or the
Church, it has been customary from ancient times to
give to places of worship a situation towards the east
and the west. Ex. AV. 123.

9714-. There were two things by which the Lord as
to the Divine Human was represented : the temple, and
the altar. III. . . But the temple was a representative
of the Lord as to His Divine truth, thus as to Heaven ;
for the Divine truth proceeding from Him makes
Heaven ; and it is therefore said of the temple, that
'he who shall swear by the temple, will swear by it
and by Him who dwclleth in it' . . . E.391^. 915.

101233. 'The temple of God, and the altar' (Rev.xi.i)
= Heaven and the Church ; 'the temple' = the Spiritual
Church ; and 'the altar,' the Celestial Church.

10709. When anyone is in a temple
that he is not at home . . .

they say

H. 187. The Lord called Himself the temple . . ,
because the temple represented His Divine Human.
S.47.

221. In the Heavens . . . there are temples ... in
which there is preaching.

223. It has been granted me to enter their temples,
and hear the preaching. The preacher stands in a
pulpit on the east ; before his face sit those who are
in the light of wisdom . . . They sit in the form of a
circus, so that all are in view of the preacher ... At
the entrance, whieh is at the east of the temple, and
on the left of the pulpit, stand those who are being

initiated. No one is allowed to stand behind the
pulpit . . . The temples appear as of stone in the
Spiritual Kingdom ; and as of wood in the Celestial
. . . The latter are not called temples, but houses of
God ; and are devoid of magnificence ; but in the
Spiritual Kingdom they have magnificence greater or
less,

535". They who have lived . . . continually in
churches . . .

S. 18^. 'In His temple everyone saith. Glory'
(Ps.xxxix.9) = that in every jiarticular of the AYord
there are Divine truths ; for 'the temple' = the Lord,
and thence the Word, and also Heaven and the Church ;
and 'glory' = the Divine truth.

47. That by the externals of the Jerusalem temple
were represented the externals of the Word ... is
because by 'the temple,' as by 'the tabernacle,' was
represented Heaven and the Church, and thence also
the Word. Ex.

108. Spirits who heard the singing of a Psalm in a
place of worship on Earth. De Verbo 18-.

Life 9. Man endows places of worship . , . and
attends them sedulously . . . and does not know
whether he does so from himself, or from God. Ex.

P. 189-. Like one who sees a magnificent temple . . .

245S. Why it was granted to Solomon to build the
temple, by which was signified the Divine Human of
the Lord (Johnii.), and also the Church.

246. Why many kings after Solomon were perniitted
to profane the temple.

. The devastation itself of the Church was

represented by the destruction of the temple itself . . .

2552. They placed such images in their temples, to
call to remembrance the holy things they signified.

328'*. The consummation of the Israelitish and Jewish
Church is meant by the destruction of the Jerusalem
temple . . . and, finally, by the second desti'uction of
the temple . . .

338^. In the temples there, no one can sit anj'where
but in his own place . . .

R. 191. 'I will make him a pillar in the temple of
My God' (Rev.iii. I2) = that truths from good . . . .sup-
port the Lord's Church in Heaven. 'A temple' = the
Church ; and 'the temple of My God,' the Lord's
' Church in Heaven. E.219.

. 'A temple,' in the supreme sense, = the Lord

as to the Divine Human ; in special, as to the Divine
truth. But in the representative sense, 'temple' = the
Lord's Church in Heaven, and also the Lord's Church
in the world. 111.

2. 'The temple' (Matt.xxiv. ) = the pre.sent

Church ; and 'its dissolution so that there should not
be one stone upon another ' = the end of this Church, iu
that there would not be any truth left . , .

■*. 'The temple' = these three things: the Lord,

the Church in Heaven, and the Church in the world ;
because these three make a one, and cannot be separated,
consequently the one cannot be meant without tlie
other. 529.

Temple

189

Temple

;So. 'Tliey serve Him day and night in His temple'

(llcv.vii. 15) = that they live accoiiling to truths...
ill His Church. ( = that they are constantly kept in
truths in Heaven. E.478. ',Ex.)

486. 'Arise, and measure the temple of God . . .'
(Kev. xi. I'l^to see and Know the state of the Church
in the Kew Heaven. . . 'The temple' = the Cluirch as
to the truth of doctrine. E.629.

487". 'The temple ' = the Church as to its internal;
'the courts,' as to its external.

529. 'The temple of God was opened in Heaven'
(ver. I9) = the New Heaven in which the Lord is wor-
shipped in His Divine Human . . . 'The temple of
God,' here, = the Lord in His Divine Human in
Heaven. ( = the appearing of a New Heaven and a
New Church, where tliere is the worship of the Lord.
E.699.)

5S5. 'Tabernacle' =the Celestial Church; 'temple,'
the Sjiiritual Church. (See Tabeknacle, here.)

644. 'The temple ' = Heaven as to the Church; for
there is a Cluu'ch there too.

647. 'Another Angel went out of the temple which
is in Heaven' (Rev.xiv. I7) = the Heavens of the Lord's
Spiritual Kingdom. Ex. ( = manifestation by the Lord
concerning the devastation of the Church as to Divine
truth such as it is in Heaven. E.914. )

669. See Tabernacle, here.

. 'The temple,' in the suineme sense, =the Lord

as to His Divine Human, and thence Heaven and the
Church ; here, the Christian Heaven.

670. 'The temple' (Rev. xv. 6) = the inmost of Heaven,
wheic are the AVord and the decalogue.

674. 'The temple was filled with smoke from the
glory of God and from His power' (ver.8) = the inmost
of Heaven full of Divine truth spiritual and celestial
Irom the Lord. (=Divine truth, or the Word, in the
natural sense, in light and power from Divine truth in
the spiritual sense. E.955.)

576. 'I heard a great voice out of the temple' (Rev.
xvi.i) = an influx from the Lord from the inmost of
Heaven. ( = the Divine truth from the Word. E.959.)

709. 'A great voice came out of the temple of
Heaven' (ver. I7) = a manifestation by the Lord from
the inmost of Heaven. E.1013.

875"*. The temple of Wisdom, seen and des. M.56,
revisited. T.387.

918. 'I saw no temple in it ; for the Lord God
Almighty is the temple of it, and the Lamb' (Rev.xxi.
19) = that in this Church there will be no external
separated from ah internal, because the Lord Himself
in His Divine Human, from whom is everything of
the Church, is alone approached, worshipped, and
adored. '1 saw no temple in it' does not mean that
in the New Church . . . there will be no places of
v.'orship . . . E.699^.

. For 'a temple' = the Church as to worship;

and, in the supreme sense, the Lord as to His Divine
Human, who is to be worshipped . . .

926^ See Tabernacle, here.

962. There was seen a magnificent palace, and in

its inmost a temple (within which was held a Council
of the clergy). Des. B.120. T.1S8.

M. 9. He introduced them into a little city, in the
middle of which was a temple, (where people were
engaged in an unceasing worship of God). Des.

23. The Angel .said. The worship of God ... is
performed in our temples, and lasts about two hours.
(They entered, and found that) it was a large temple,
capable of holding about three thousand persons. It
was a semi-rotunda, the benches or seats being con-
tinuous in a circular sweep according to the figure of
the temple ; and the back seats were raised higher
than the front ones. The pulpit in front of the seats
was drawn back a little from the centre ; the door was
behind the pulpit, on the left. . . Everyone who
enters the temple knows his own place . . . and cannot
sit anywhere else. If he does so, he hears and [lerccives
nothing, and disturbs the order, in which case the
priest is not inspired. (The service des. 24. )

76^. (In the Heaven of the Silver Age) we saw
temples of precious stones of a sapphire and azure
colour.

380^-. Priests pray in the churches that . . .

T. 126. (So) a temple must first be built . . . then
inaugurated, and finally prayer offered that God may
be present and unite Himself with the Church there.

134. I once entered a temple in the World of Spirits
. . . and, before the sermon, they reasoned together
about Redemption. The temple was square, without
windows in the walls, but had a large opening in the
middle of the roof . . .

s_ Windows were then made in the temple at

the sides, through which light inflowed from the four
quarters . . .

146®. Those of Babel, when they enter the church . . .

1 74-. So they destroyed the temple built by the
Lord through the apostles, until not one stone was
left upon another . . . b\' which 'temple' is meant not
only the Jerusalem temple, but also the Church.

185^. I saw multitudes (of the boreal Spirits) flocking
to a temple, which was buried out of sight in snow.
(The interior, and the service of the temple des.)

221. 'The temple' represented the Heaven in which
are the spiritual Angels; 'the tabernacle,' that in
which are the celestial Angels . . .

374*. Illustrated by comparison with a temple.
Man, according to Paul, is a temple of God (i Cor.iii.
16,17; 2C0r.vi.16; Ephes.ii.21, 22). As a temple of
God, man has salvation and eternal life as his end . . .
In this way man becomes a temple of God.

503. They were assembled (to deliberate on free will)
in a certain round temple, like the temple in Rome
called the Pantheon. (The interior des.)

508. One day there appeared a magnificent temple,
square in form, the roof of which was crown-shaped
... Its walls were continuous windows of crystal, its
gate of pearl. Within, on the south side near the
west, was a pulpit, on which at the right lay the open
Word ... In the centre of the temple was a shrine
. . . where stood a cherub of gold . . . This temple

Temple

190

TemDie

signified the New Church. (The correspondences in
it ex,) I saw this writing above the gate, Nuiic Licet.

[T.] 51 le. Or sleep at night in a temple, beneath the
floor of which are graves . . .

525s. The instructive and oratorical preaching in
temples . . .

669. The uses of the two sacraments compared to a
temple buried in the ground . . .

^. These sacraments may also be compared to a

double temple. Des.

D. 1681. The temples in that Earth constructed of
living trees. Des.

351 1. The Dutch do not tolerate images and pictures
in their churches . . .

3520. When I entered St. Paul's Cathedral . . .

3647. The Lord is thus pictured in their churches.

4179. Dream of an overthrown and ruined temple,
which represented the present state of the Church.

4739. Temples of plastered stone seen in the north.

4929. On the temples (of the solifidians), and how
they sit. Des. 4936. 4938.

5408. St. Peter's Cathedral in Rome, mentioned.

5970. While they are reading these prayers in the
churches . . .

5972. On the temples and preachings. — In the temples
everyone knows his own jjlace ... by influx from the
Lord . . . All taken together form as it were one man.
Des. Anyone outside the temple who hears, and looks
into the congregation, causes all their thoughts to be
varied. Ex. 6056^.

^. Hence it was evident that the Lord disposes all

in the temples (there) through Angels and Spirits above
or outside of them, according to the nature of the
hearers. Ex.

6082. On Jerusalem, and the temple, after the
captivity. (The dates given. )

E. 203. 'TheNewTemple,'etc.= a New Church. 422*.
2048. 'Temple' = the Lord as to Divine truth. 329^9.

219. 'The temple of God,' in the supreme, = the Lord's
Divine Human ; in the relative, His Spiritual Kingdom,
thus the Heaven which constitutes it.

. As 'the temple ' = Heaven, it follows that all

things of the temple = such things as are of Divine truth.

5_

220. 'Temple,' in the Word, = the Lord's Divine
Human ; in the relative sense. Heaven ; and therefore
also the Church . . . and therefore also the Divine truth
]iroceeding from the Lord. Fully ill, seriatim.

242''^. 'To carry into their temples' (Joel iii. 5) = to
turn into profane worship.

277". 'The temple ' = Heaven and the Church . . .

3I3^ ' Temple ' = a Church which is in trutlis from
good, which is called a Spiritual Church. 799".

388I6. .To (jgfiie tjjg temple of holiness' (Ps.lxxix.
i) = to profane worship.

39iie. ' Temple ' = the worship which proceeds from
truths from good. ^^

— — 1®. 'The house of prayer,' that is, the temple, =
the Heaven where spiritual truths are, thus also spii itual
truths such as are there.

400^2. This is said of the rebuilding of the temple in
Jerusalem, and by 'the new temple' there is signitied a
new Church which was to be instaurated by the Lord. Des.

403-'^ For the temple of Solomon was destroyed
before the captivity, and a new one was built when
they returned. By 'temple' is signified Divine worship;
and by 'a new temple,' worship restored.

422''. Why 'the temple' (in Ezek.) was measured
according to the quarters.

•■". Therefore the ancients built their temples so

that the front parts, where the adytum was, should
look to the east ; which, from the old custom, is still
done.

439^ 'The temple' = the Lord's Divine Human.

458^ 'The New Temple ' = the New Church to be
instaurated by the Lord when He came into the world,

478. 'Temple ' = Heaven where truths reign.

587*. 'Jehovah is in the temple of His holiness' (Hab.
ii. 20) = Heaven, where and whence is Divine truth.

608^". 'To swear by the temple' = to swear by tlie
Lord, Heaven, and the Church ; for by 'temple' ... is
meant the Lord as to Divine truth, , . . Heaven and the
Church as to Divine truth, and also all worship from
Divine truth.

629^. 'Temple,' in the Word, = the Church as to
truth, because it was of stones; 'house of God' = the
Church as to good, because in ancient times it was of
wood.

630. 'The temple,' regarded in itself, = the higher
Heavens; namely, the adytum, where was the ark, =
the Third Heaven ; 'the temple outside the adytum,'
the Middle Heaven; and hence 'the court,' the First
Heaven. And that which = Heaven, also = the Church
. . . and that which = the Church, also — the Word, and
likewise worship. Ex. ". *. 700^^.

\ That 'the temple ' = the Church. 111.

^1. 'We shall be satisfied with . . . the holiness

of Thy temple' (Ps.lxv.4) = to be in intelligence from
Divine trutli, and to enjoy heavenly joy from it.

. 'The temple ' = Heaven and the Church as to

Divine truth.

654'*'*. Solomon therefore built three houses : the
house of God, or the temple, for the Spiritual . . .

695^^. The new Church to be instaurated by the Lord
. , . is signitied by . . . 'the temple' (Zech.viii.9).

. 'The temple ' = the Church as to truth.

700^'^ See Tekt, here.

714^". 'The temples' in which are 'dragons' (Is. xiii.
22) = the goods and truths of the Word aud of the
Church, which are adulterated and profaned.

827^. Afterwards the temple was built, in which also
all things were representative. Enum.

831^. Therefore there are intermediate Angels . . .
who preach aud teach truths in the temples (of the
celestial Angels), which are called houses of God, and
are of wood.

Temple

191

Temptation

909. 'The temple ' = Heaven and the Church, and the
)ivine which jiroceeds from the Lord.

915. In the temple the Word was taught . . . Thus
he temple represented the Lord as to Divine truth.

948. 'The temple ' = Divine truth from the Lord.

949. 'The temple ' = the interior Word revealed.
1013. 'The temple ' = Heaven as to Divine truth.

1145-. As 'wood' = good, therefore with the Most
ncients, who were in the good of love, the temples
ere of wood : which were not called temples, but
ouses of God.

J. (Post.) 222. As soon as these preach, all go out,
lid the church becomes empty.

272. The preachers proceed ... in this way to the
liddle of the city (London) to the places of worship,

temple. Tempus.

A. 2129'-. The other inflowed towards the left
jmple . . .

38S4. Tlie first (of the four operations of Heaven) was
ito the brain at the left temple, which operation was a
jueral one as to the organs of reason ... D. 1613.

5720^. (This caused) a pain in the bone of the left
jmple.

7359- Spirits of Mars applied themselves to my left
smple ... D. 3488.

H. 251. The influx of the spiritual Angels with man
into his head, from the forehead and temples, to . . .
T. 736. The effulgence enlightened the temples of

)me on the side of the occiput, but not as yet on the

de of the forehead.

i'em.porary. Temporarius.
A. 8939. Temporary things are relatively nothing ;
ir there is no ratio between what is temporary and

hat is eternal. R.710.

P. 214. That the Divine Providence regards temporary
lings only in proportion as they agree with eternal
les. Chapter.

215. Tliat temporary things relate to dignities and
ches, thus to honours and gains, in the world. Gen. art.

217*. That dignities and wealth , . . when they are
irses, are temporary and perishable. Ex.

218. That temporary and eternal things are separated
7 man, but are conjoined by the Lord. Gen. art.

. For all things of man are temporary, from

liich man may be called temporary . . .

219. What temporary things are, and what eternal. —
emporary things are all those which are proper to
ature, and which, derivatively, are proper to man. Ex.

^. That man is temporary in himself . . . and

lat therefore nothing can proceed from him but what
; temporary . . . Ex.

^. That temporary things separate eternal ones

•oni themselves ; but that eternal things conjoin
jmporary ones with themselves. Ex.

220. That the conjunction of temporary and eternal
iiings with man is the Lord's Divine Providence. Gen.
rt. «.

-. That it is of the Divine Providence that man,

by death, should put oti' natural and temporary things
. . . Ex.

. Natural and temporary things are the extremes

and ultimates into which man first enters when he is
born . . .

■■*. That the Lord, by His Divine Providence,

conjoins Himself . . . with temporary things through
eternal ones, according to uses. Ex.

. Natural and temporary things are not only

those which are proper to nature, but also those which
are proper to men in the natural world. By death he
puts off both the latter and the former . . .

^. The temporary things which are proper to

men in the natural world, in general, relate to dignities
and wealth ; and, in special, to the necessaries of life of
every man. These are put off by death . . . and there
are put on things which in the outer form are similar
... all of which have their internal form and essence
from the uses of temporary things in the world.

M. 216^. Two married partners who, in relation to
their marriage, cherished the idea of what is eternal and
of what is temporary, alternately. Ex. . .When in
the idea of what is temporary, they said, There is no
longer any marriage . .

T. 305. They thus consult for both their temporal
prosperity, and their eternal happiness.

4i5«. Civil life is temporary, which has an end . . .
and therefore non-being may be predicated of it.

Temptation.* Tentatio.

Tempt, To. Tentare.
Tempter. Tentator.
Attempt. Tentamen.

See under Combat, Conquer, Cross, Despair,
Forty, Labour, Victoky, Wilderness, and Yield.

A. 8. The second state of regeneration rarely exists
at this day without temptation (or trial), misfortune,
sadness, which cause the things of the body and the
world ... to be quiescent, and as it were to die ; thus
are the things of the external man separ-ated from those
of the intei'nal.

245. The Lord never leads anyone into temptation.

^. The Lord turns the evil of temptation into

good.

268-. (Goods and truths) do not come forth, except
when the external man as it were dies, as is wont to
be the case in temptations (or trials), misfortunes,
diseases . . .

270-. Dead men . . . could not endure any combat or

* The student should bear in mind that the Latin word tentare
means, primarily, to try ; and thus that tentationes are trials, either
natural or spiritual. And so the Greek word peirosmos, which, in
the N.T., is translated 'temptation,' (as in the Lord's Prayer), is
derived from peira, which means 'a trial,' 'an attempt.' It is
perhaps a pity that the English rendering has not always been
' trials,' instead of 'temptations;' for this latter word has come
to mean, in English, a mere state of inducement to evil ; whereas
the real idea conveyed by the Latin word tentationes is, primarily,
that of suffering. ' Temptation,' therefore, in the Writings, means
a state of suffering which tries a man, and shows what he is. But
this is said merely to set the student on his guard. A full idea of
what is meant in the Writings by 'temptation' can be obtained
only from a careful study of the whole subject.

Temptation

192

Temptation

temptation ; for if it came upon them . . . they could
not live ; and they would thus . . . plunge themselves
more deeply into damnation. For this reason it is
spared them until they pass into the other life, when
they can no longer die from any temptation and misery.
They then undergo most grievous things.

[A.] 605. Before this new Church could exist . . . it was
necessary for the man of tliat Church to undergo many
temptations, which are described by the elevation,
fluctuation, and stay of the ark upon the waters of the
Flood.

606. That the Flood, ark, etc.=. . . the temptations
which precede, is . . . known to the learned, who
compare . . . temptations to the waters of a Flood. 705.

653. When man is being reformed, which is effected
by combats and temptations, such evil Spirits are
associated with him as excite only his scientific and
rational things . . . These Spirits bring forth all his
falsities, and endeavour to persuade him that false
things are true, and even turn truths into falsities ; witli
whom the man, while he is in temptations, ought to
fight ; but the Lord, through Angels who are adjoined
to the man, fights. After that, by the combats, the
falsities have been separated, and as it were dispersed,
the man is prepared so as to be able to receive the
truths of faith. Ex. . . Such is the case with the refor-
mation or regeneration of the spiritual man. Tr. (See
Evil Spirit, here.)

702. His temptations as to intellectual, and as to
voluntary things. Tr.

705. Temptations are compared in the Word to
'Hoods,' or 'inundations.' III. 739,111.

■*. For temptations are like floods and inundations

of waters : there are evil Spirits who inflow with their
persuasions and principles of falsity . . . and excite the
like things with man. But with the man who is being
regenerated there are temptations ; with the man who
is not being regenerated, there are desolations.

711. Unless man is prepared, that is, instructed in
truths and goods, he cannot be regenerated, still less
undergo temptations. For the evil Spirits who are
then with him, excite his falsities and evils ; and unless
truths and goods are present ... he succumbs. Truths
and goods are remains . . .

728. 'In yet seven days' = the beginning of tempta-
tion. . . It treats, in general, of the temptation of
'Noah.'

. Thus to the man of this Church, the Lord's

coming was the beginning of temptation ; for, when
man is being tempted, he then begins to become new,
and to be regenerated. 111.

729. 'To ram' = temptation. Ex.

730. 'Forty days and nights' = the duration of
temptation. 111.

. As, when man is in temptation, he is in vasta-

tion of all things which are his Own and which are
corporeal— for (these) must die, and this by means of
combats and temptations, before he is reborn . . .

734. It now treats of his temptation, of the first
state, and^<jJKus of tlie beginning of temptation ... It
is the firsV temptation, which is as to his intellectual

things ; and afterwards liis temptation as to voluntary
ones ; which temptations succeed one another with him
who is to be regenerated ; for to be tempted as to
intellectual things is quite a different thing from being
tempted as to voluntary ones. Temptation as to intel-
lectual things is light ; but temptation as to voluntary
ones is grievous. 735, Ex.

735^ Therefore when such come into temptation as
to intellectual things . . . they can be only lightly
tempted. And this is the first temptation, and scarcely
appears as temptation, of which it now treats. But
different is the case with those who do not from a
simple heart believe the Word . . .

737. 'Noah a son of 600 years' = his first state of
temptation.

. In what precedes it has treated of his prepara-
tion for temptation, in that he was instructed ... in
intellectual truths, and voluntary goods (which) are
remains, and which are not brought out . . . until the
man is being regenerated. AVith those who are being
regenerated through temptations, the remains are for
the Angels with the man, who take out from them the
things by which they defend the man against the evil
Spirits who are exciting the false things with him . . .

739. 'A flood of waters' = the beginning of temptation ;.
for it here treats of temptation as to intellectual things,
which temptation precedes, and is light . . . For 'waters'
= the spiritual things of man . . .

^. Here (Is.xxviii.2) the degrees of temptation

are described.

741. Temptations are nothing else than combats of
the evil Spirits with the Angels who are with a man.
(Fully quoted under Evil Spirit.)

751. As it here treats of the temptation of the man
of the new Church called 'Noah,' and to few, if any, is
it known how the case is with temptations, because few
at this day undergo such temptations, and they who do
undergo them know no otherwise than that it is some-
thing inherently in themselves which thus suffers, the
subject shall be briefly explained. Evil Spirits then
excite the falsities and evils of the man, and this from
his memory, all that he has thought and done from
infancy, which they do so skilfully and maliciously that
it cannot be described ; but the Angels who are with
him bring out his goods and ti'uths, and thus defend
him. This combat is what is felt and perceived with
the man, and causes the sting and torment of conscience.

'^. There are temptations of two kinds : one as to

intellectual things, the otlier as to voluntary ones.
When a man is being tempted as to intellectual things,
the evil Spirits excite only the evil deeds that he has
done — w'hich are here signified by 'the unclean beasts'
— and also indeed his good deeds — which are here signi-
fied by 'the clean beasts' — but these they pervert in a
thousand ways. At the same time they excite the things
he has thought — which are here signified by 'the biid'
— and such things too as are signified by 'the things
that creep upon the ground.' But this temptation is
light, and is perceived solely by the recalling of such
things into the memory,and a certain consequent anxietj-.

^. But when man is being tempted as to voluntary

things, the things he has thouglit and done are not so

Temptation

193

Temptation

much excited, but evil Geuii . . , inflame him with their
cupidities and filthy loves, with w^hich he is imbued,
and tlius combat by means of the man's cupidities them-
selves, which they do so maliciousl}' and secretly that
it could never be believed to be from them. For they
pour themselves in a moment into the life of his cupidities,
and almost instantly turn and bend an aH'ection of good
and truth into one of evil and falsity, so that the man
cannot possibly know otherwise than that it is done from
himself . . . This temptation is very grievous, and is
perceived as an internal pain, and a tormenting fire.

755. 'The 600th year, the 2nd month, and the 17th
day' = the second state of temptation . , . which was as
to voluntary things. Ex.

-. '17' = both the beginning and the end of

temptation. Ex. and 111.

756. 'AH the fountains of the great deep were broken
up' = the extreme of temptation as to voluntary things.
Ex.

757. 'The cataracts of heaven were opened' = the
extreme of temptation as to intellectual things.

. Temptation as to voluntary things, or cupidities,

cannot possibly be separated from temptation as to
intellectual things : if they were separated, there would
not be any temptation, but an inundation such as there
is with those who live in the fires of cupidities . . .

760-. How far man is removed from heavenly life.
Des. For this reason he is regenerated ... by means
of temptations ; (and) this is why this temptation is
grievous ; for it touches, assails, destroys, and changes
man's very life.

761. Spiritual temptation with man is a combat of
the evil Spirits with the Angels who are with the man,
and this combat is commonly felt in his conscience . . .
of which combat this is to be known, further, that the
Angels continually defend the man, and avert the evils
which the evil Spirits try to do to him : they even
defend things which are false and evil with the man ;
for they very well know (that these) come from evil
Spirits and Genii. . . Otherwise the man would succumb.
Ex.

762. But spiritual temptations are little known at this
day. Nor are they permitted so much as formerly,
because man is not in the Truth of faith, and would
therefore succumb. In place of these temptations there
are others, such as misfortunes, sadnesses, and anxieties,
which arise from natural and bodily causes, and also
sicknesses and diseases of the body, which however in
some measure subdue and break his life of pleasures and
cupidities, and determine and elevate the thoughts to
interior and pious things. But these are not spiritual
temptations, which exist solely with those who have
received from the Lord a conscience of what is true and
good. Conscience itself is the plane of temptations, in
which they operate.

763. The end [in view] of the temptation is now
treated of.

790. For desolations and temptations are nothing but
inundations of the falsities excited by evil Spirits. Sig.

832. The state of the man of the new Church 'Noah'
after temptation, even to his regeneration. Tr. 83S.

VOL. VI.

840. The end of temptation, and the beginning of
renovation. Sig. and Ex.

. So long as temptation continues, the man su|i-

poses the Lord to be absent. Ex. . . But the Lord is
more present then. But when temptation ceases, he
receives comfort . . .

841-. This is usually the case with man after tempta-
tion, in whom things living and dead, or those of the
Lord and those proper to man, appear so confused
that the man then scarcely knows what is true and
good ; but the Lord then disposes all things into order.
Sig.

, 847. As the subject here is the first state after tempta-
tion (these words) nuist = a fluctuation between truths
and falsities. . . Such as is the temptation, such is the
fluctuation after it. "When the temptation is celestial,
the fluctuation is between good anil evil ; when the
temptation is spiritual, the fluctuation is between truth
and falsity ; when the temptation is natural, the
fluctuation is between the things which are of cupidities
and those contrary.

*. There are many temptations : in general they

are celestial, spiritual, and natural ; which are by no
means to be confounded. Celestial temptations are
possible only with those who are in love to the Lord ;
spiritual ones, with those who are in charity towards
the neighbour ; natural ones are quite distinct from
these, and are not temptations, but only anxieties from
the fact that their natural loves are being assailed,
which anxieties are excited by misfortunes, diseases, and
a bad condition of the blood and other fluids of the body.
(Thus) it may be known what temptation is, namely, a
straitness and anxiety from those things which oppose
the loves. With those in whom there is love to the
Lord, whatever assails love to the Lord produces an
inmost torture : this is celestial temptation. With
those in whom there is love towards the neighbour,
whatever assails this love occasions torture of conscience :
this is spiritual temptation. But with those who are
natural, what the most of them call temptations, and
the pains they call the stings of conscience, are not
temptations ; but only anxieties from the fact that their
loves are being assailed ; as when they foresee and feel
themselves deprived of honour, the goods of the world,
reputation, pleasures, the bodily life, and the like ; but
still [these things] are wont to be productive of somewhat
of good. Moreover, temptations exist with those also
who are in natural charity ; thus with all kinds of
heretics, Gentiles, and idolaters, from those things which
assail the life of their faith, which they hold dear.
But these are straitnesses which emulate spiritual
temptations.

848. When temptations are over, there is as it were a
fluctuation ; and if the temptations are spiritual, there
is a fluctuation between truth and falsity, as may also
be sufliciently evident from this : that temptation is the
beginning of regeneration . . . (and) as his former life is
destroyed by temptation, he cannot but fluctuate . . .

^. Thus is it with everyone who emerges out of

spiritual temptation. Des.

857'-. Temptations exist in order that the externals of
man may be subdued. Des.

N

Temptation

194

Temptation

[A.] 862^. Here begins the description of the second
state of the man of this Church after temptation.

S67. The falsities with man when in liis first and
second states after temptation. Tr.

868-. At the same time, the Lord, through temptations,
gives man a new faculty of receiving goods and truths.
Ex.

874. Here is described the first state of the regeneration
of the man of this Church after temptation. Ex.

892^. Temptations take place in order that men may
be delivered from the dominion of diabolical Spirits.

933*- When corporeal and worldly things begin to be
in icxcess . . . man comes into straituesses and tempta-
tions, until he has been reduced into such a state that
the external man becomes compliant to the internal.

9S6-. Therefore as soon as a man does or speaks any-
thing against conscience, he comes into temptation and
the stings of conscience, that is, into a kind of infernal
torment.

1023^. Temptations . . . cause the voluntary proprium
of the man to be ijuiescent . . . 1044^.

1444. It is known that the Lord underwent the most
grievous temptations . . . temptations so great that He
fought alone . . . against the whole of Hell. No one
can undergo temptations unless evil adheres to him : he
who has no evil cannot have the least of temptation :
evil is what the infernal Spirits excite. 1573^,111.

-. The Lord's heredity from the mother was evil,

by which He underwent temptations. 111.

1477. Until the Lord endured temptations, and thus
expelled the evil inherited from the mother.

1510-. If the sphere of falsity prevails, the good come
into temptation , . .

1573". No Angel can ever be tempted of the devil. Ex.
1651. Gen.xiv. treats of the Lord's combats of tempta-
tions, by (these) 'wars.'

1659^ 'The Wars of Jehovah' = the combats of the
Church . . . that is, their temptations, which are nothing
but combats or wars with the evils in themselves, and
consequently with the diabolical crew who excite the
evils . . .

1661-. A man does not know what evil is, still less
falsity, until he has the full use of his uuderstanding
. . . which is the reason why man does not come into
temptations before adult age. . . But the Lord [did so]
in His childhood,

1663. That the Lord underwent the most gi-ievous
temptations ... is not so well known from the Word ;
where it is only mentioned that He was in the wilderness
forty days, and was tempted by the devil. The tempta-
tions He then had are described in a few words ; but
these few involve them all. Ex. 1690.

1664. ' Wars ' = spiritual wars, or temptations. Ex.
and 111.

1668. The beginning of (His) temptations in childhood.
Sig. and Ex. 1690.

^. With those who have conscience there arises

(from this infestation and combat) a dull-mittes-pain ;
but with those who have perception a sharp one ; and

the sharper in proportion as the perception is more
interior ; from which may be evident the quality of the
Lord's temptation . . .

1676*^. Unless the Lord had . . . conquered the Hells ♦
by temptations admitted into Himself, the human race
would have perished . . .

1690. That the Lord's life, from His earliest childhood
to the last hour . . . was continual temptation, and
continual victory, is evident from many things in the
Old Testament. That it did not cease with the tempta-
tion in the wilderness, is evident from (the words) 'the
devil . . . departed from Him /or a seaso7i' (Luke iv. 13);
and also from the fact that He was tempted even to the
death of the cross . . . The last one was when He prayed
on the cross for His enemies, and thus for all in the
whole world.

2. In the Gospels, none but the last is mentioned,

except His temptation in the wilderness. More were
not disclosed to the disciples. The things disclosed
appear so light ... as to be scarcely anything ; for to
speak and answer in that way is no temptation ; when
yet His temptation was more grievous tlian can be at all
comprehended . . . No one can know what temptation
is but he who has been in it. The temptation which is
related in Matt.iv. contains the temptations in a
summary : namely, that from love towards the whole
human race the Lord fought against the loves of self and
of the world, with which the Hells were filled.

*. All temptation is an assault upon the love in

which the man is ; and the temptation is in the same
degree as the love. If the love is not assailed, it is no
temptation. To destroy anyone's love is to destroy his
very life . . . The Lord's life was love towards the whole
human race . . . Against this His life, continual tempta-
tions were admitted , . . from earliest childhood to His
last hour. (This) love is signified by His 'hungering.'
(The account in Matt.iv. further ex.) 1691®.

^. In brief, the Lord, from His earliest childhood

to His last hour . . . was assailed by all the Hells ;
against which He continually fought, and subjugated
and overcame them ; and this solely from love towards
the whole human race. And, as this love was . . .
Divine ; and, as is the love, so is the temptation, it may
be evident how grievous the combats were . . . 1820^

1691^. The Lord's temptations against the Hells are
described by (these words of) Jonah when in the belly
of the great fish.

. He who is in temptations is in the Hells . . .

1692. What temptations, or the combats of tempta- j
tions, effect, scarcely anyone can know. They are the
means by which evils and falsities are broken up and
dispersed, and by which a horror for them is induced ; and
not only is conscience given, but it is also strengthened,
and the man is thus regenerated ; which is the reason
why they who are being regenerated are let into combats,
and undergo temptations ; and they who do not undergo
them (here), do so in the other life, if they are capable
of being regenerated . . . But the Lord alone sustained
the most cruel combats of temptations by His own
strength . . . For He was surrounded by all the Hells,
and continually conquered them.

^ It is the Lord alone also who fights in men who

Temptation

195

Temptation

ire in the combats of temptations, ami who overcomes.
Man from liis own power can effect nothing at all against
jvil Spirits ; for they are so connected with the Hells
;hat if one were overcome, another would rush in, and
;o on for ever. Tliey are like the sea ... So would it
'je unless the Lord alone sustained the combats of
:eiaptations in man.

1695^. I'l the combats of temptations, the evil Spirits
ire permitted to draw forth all the evil and falsity in
;he man, and to tight from the man's evil and falsity ;
jut when they have been overcome, they are no longer
permitted to do so ; for they instantly perceive in the
nan that what is good and true has been confirmed.

1708. How apparent good, after the combats of
;emptations, becomes genuine good . . .

1717-. He who is in the combats of temptations, and
)vercomes, acquires more and more a Power over evil
spirits . , . till at last they dare not tempt at all . . .

^. The external man (cannot) be reduced into

!orrespondence without the combats of temptations ;
"or temptations are the means of dissipating evils and
"alsities, as also of introducing good and truth, and of
•educing the things of the external man into obedience
. . That these things are effected through temptations,
10 one can know but he who has been regenerated
:hrough temptations.

1725^^. The interior man (in the Lord) when in a state
)f the combats of temptation, and not as yet so purified
iy the combats of temptations. Sig.

1737. The conjunction of men with the Lord is effected
;hrough temptations . . .

1 745-. So long as thfi Lord was in a state of tempta-
iions, He spoke with Jehovah as with another . . .

1787. (These) are words of consolation after tempta-
;ions. All temptation is attended with some species of
iespair ; otherwise it is not temptation ; and therefore,
jonsolation follows. He who is tempted is brought into
mxieties, which induce a state of despair about the end.
rhe very combat of temptations is nothing else. He
ivho is sure of victory is not in anxiety, and thus is not
in temptation.

-. The Lord, also, as He endured the most direful

md cruel temptations of all, could not but be driven
into states of despair, which He dispelled and overcame
by His own power ; as may be evident from His
temptation in Gethsemane. HI.

^. (Thus) the Lord's temptations were the most

terrible of all ; and He had anguish from the very
inmosts, even to the sweating of blood ; and He was
then in a state of despair concerning the end and the
event ; and He also had consolations. 111.

1793. Tlie Lord is called 'Jehovih' in respect to
temptations.

1820. Temptation against the Lord's love. Sig. and
Ex.

. He who is in temptation is in doubt concerning

the end ; the end is the love, against which the evil
Spirits and Genii fight, and thus put the end in doubt ;
and the more in doubt the more one loves. If the end
which is loved were not placed in doubt, and even in

despair, there would be no temptation.

,Fullv ex.

^ From these statements ... it may be evident

what temptations are : that they are, in general, such
as the loves are.

1 846. ' They shall afflict them ' = their grievous tempta-
tions. 111.

^. Their afflictions in the wilderness also = the

Lord's temptations.

^. By His 'bearing our sorrows,' etc. is not meant

that the faithful are to undergo no temptations . . . but
that by the combats and victories of temptations He
"lias conquered the Hells, and that thus alone, even as
to His Human essence, He would endure the temptations
[that occur] with the faithful.

^. External and internal temptations. Sig. Ex-
ternal ones are persecutions by the world ; internal ones
are persecutions by the devil.

1847. The duration and state of the temptations.
Sig. and Ex.

e. Temptations (were represented by) their

slavery in Egypt, and afteiwards by their forty years
affliction in the wilderness.

1865. The consolation after these temptations and
horrors. Sig. and Ex.

1875. The idea of temptation rejected from the Lord's
Prayer . . . 3605-.

2. Temptation and its evil are from man only.

191 7. In temptations there are vastations and desola-
tions, and states of despair, and thence of pain and in-
dignation, besides other interior painful emotions ; and
this with variety and alternation, according to the state
of evil and falsity which are excited ... It is common
with diabolic Spirits to induce what is false, and then
to accuse.

1923^. As is the case in temptations, which are no-
thing but intestine combats, and disputes and conten-
tions about power and command, [between] evils on the
one side, and goods on the other.

1926. Every temptation and victory united (the Lord
to Jehovah).

I937'- In temptations, when man is compelling him-
self against what is evil and false . . , there is more of
freedom than is possible in any state outside of tempta-
tions. Ex. 1947.

. Hence it is that they who do not resist in

temptations from freedom, succumb.

1947. And therefore the Lord is more present in
temptations.

1992'. 'Shaddai' properly means 'the Tempter,' and
'the Benefactor after temptations.'

. For temptation is a species of vastation.

". For vastation, temptation, etc. are never of

good, but of truth.

2129^. The Lord is merciful . . . especially to those
who have been in spiritual miseries and temptations,
which are persecutions by the evil . . .

2272. 'Peradventure forty shall be found there ' =
those who have been in temptations.

Temptation

196

Temptation

[A. 2272.]. Temptations take place for the end not only
that man may be confirmed in truths ; but also that
truths may be more closely conjoined with goods ; for
man is then fighting for truths against falsities, and
because he is then in interior distress and in torment,
the delights of the life of cupidities and the derivative
pleasures cease ; and then goods inflow from the Lord ;
and then at the same time evils are regarded as abomin-
able. Thence come thoughts that are new, and contrary
to his former ones, to which he may afterwards be bent,
and thus from evils to goods, and the latter be con-
joined with truths.

2273. 'I ■^^ill "°t "io it for forty's sake' does not = that
they should be saved on account of temptations ; for
some undergo temptations who succumb in them . . .
Nor is man saved on account of temptations if he places
anything of merit in them ; for (to do so) is from the
love of self, in th&,t he boasts himself of them, and be-
lieves he has merited Heaven above others . . .

■-. The temptations in which man overcomes are

attended with a belief that all others are more worthy
than himself, and that he is infernal rather than
heavenly ; for such things come to him in temptatioDfi.
"When, therefore, after temptations, he comes into
thoughts contrary to these, it is an indication that he
did not overcome ; for the thoughts which he had in
temptations are those to which can be bent the thoughts
Avhich he has after temptations ; and if the latter cannot
b"e bent to the former, he has either succumbed in the
temptation, or he again comes into similar ones, and
sometimes into more grievous ones, until he is reduced
to such sanity that he believes he has merited no-
thing.

2280^. The good of ignorance is signified by 'twenty,'
because those who are in the good of ignorance do not
come into any temptation ; for no one is tempted
liefore he can reflect, and perceive in his own way what
is good and true. Those who have received good
through temptations are treated of in the two preced-
ing verses : those who have not been in temptations,
and yet have good, are treated of in this verse.

*. All above twenty died in the wilderness,

because . . . they represented those who succumb in
temptations.

22946. The temptation of infants there. Des. H.343.
D.5668.

2334. The doubting which is wont to attend tempta-
tions. Sig. and Ex.

. In all temptation there is a state of doubt-

dubitativum-concermxig the Lord's presence and mercy,
and concerning Salvation, and the like ; for they are in
interior anxiety, even to despair ; in which they are for
the most part kept, to the end that they may be at
length confirmed in this : that all things are of the
Lord's mercy ; that they are saved by Him alone ; and
that with themselves there is nothing but evil ; concern-
ing which things they are confirmed by the combats in
which they overcome. After the temptation, there
remain from it many states of truth and good, to which
tlieir thoughts may afterwards be bent by the Lord . . .

■^. Before man comes into this state, he is to be

reformed, Avhich is done by a certain kind of tempta-

tion ; but the}' who are in external worship undergo
only a light temptation. Sig.

233S. ' Lot urged (the Angels) exceedingly ' = the stato
of temptation when one overcomes.

. The evil Spirits who . . . induce the temptation,

strongly inspire a denial (of the Lord's presence and
mercy, etc.) ; but the good Spirits and Angels . . .
dispel this . . . and hold the man in continual hope,
and at length confirm the affirmative. Hence the man
who is in temptation hangs between the negative and
the aflirmative. He who succumbs remains in doubt
and falls into the negative ; whereas he who overcomes
is indeed in doubt ; but still, if he suffers himself to be
raised up by hope, stands fast in the affirmative. As,
in this combat, the man seems to urge the Lord ... to
be present, to be merciful, to give help, and to deliver
from damnation ; here, where the temptation of those
who are becoming men of the Church is treated of,
these things are described by the Angels' saying, at
first, 'Nay,' and that they 'would tarry all night in
the street;' and by Lot's then 'urging them exceed-
ingly,' so that they . . . 'came into his house.'

2380^. The reason some think they are not in good
when they are, is that when they reflect upon good as
being with them, it is immediately insinuated by the
Angels . . . that they are not in good, lest they should
attribute the good to themselves ... If their thought
were not thus guarded, they would fall into tempta-
tions.

^. And the reason some think they are in good

when they are not, is that when they reflect upon it, it
is immediately insinuated by evil Genii and Spirits . . .
that they are in good . . . Wonderful to say, if they
should think otherwise, they would fall into tempta-
tions, in which they would succumb.

2463^. 'Cave' — obscure good, such as there is in
temptations.

2625*^. Man is then first regenerated, for the most
part through temptations in which he overcomes.

2689*. Those become spiritual men . . . who over-
come in temptations.

. If these should be brought into temptations,

they would AvhoUy succumb ; and they are therefore
exempted from them.

2714"'. The Lord sustained temptations from His
Human Divine. Sig.

2764. Gen.xxii. treats ot the Lord's most gi-ievous
and inmost temptations, through which He united the
Human essence to the Divine. 2765. 2776. 2795, Ex.

2767^. Here the Lord's temptation as to the Rational
('Isaac') is treated of; for through temptations the
Lord made His Human Divine, thus His Rational . . .
by chastising and expelling all in the Rational that was
merely human.

2768. 'God tempted Abraham' (ver. i) = the Lord's
most grievous and inmost temptations.

. That God 'tempted' is according to the sense

of the letter, in which 'temptations' etc. are attributed
to God ; but it is according to the internal sense that
God tempts no one ; but in the time of temptations is
continually delivering from them, as far as possible . . .

Temptation

197

Temptation

and is continually looking to the good into which He is
leading him who is in temptations ; for God never takes
part in temptations in any other way ... It is the evil
within man which causes, and also leads into, tempta-
tion ...

2769. 'God' is here named because . temptation is
treated of. . . For all temptation and damnation is from
truth ...

2775. '^^t thee to the land of Moriah' = the place
and state of temptation. Ex.

. Jerusalem, where the Lord enduied the ex-
tremity - ultimiivi ~ of temptation, was in the same
land.

2776-. The pas^iion of the cross was the last extremity
of the Lord's temptation, through which He fully
united the Human to the Divine, and the Divine to the
Human . . . which union could not be effected in any
other way than through the most grievous combats of
temptations and victories . . .

2777. As it was the Divine love from which the Lord
fought and overcame in temptations ... it is here said
that Abraham should offer up Isaac . . , ' upon one of
the mountains.'

2786. The Lord's first preparation for the state (when
He underwent the most grievous and inmost tempta-
tions). Sig. and Ex. 281 1.

2795^. The Lord could not be tempted at all when
He was in the Divine Itself ; for the Divine is in-
finitely above all temptation ; but He could be tempted
as to His human. This is the reason why, when He was
to undergo the most grievous and inmost temptations,
He adjoined to Himself the prior human, that is, the
Rational and the Natural of it ; and that He afterwards
separated Himself fi'om these . . . but still retained
that-<a^e-by means of which He could be tempted.
Sig. . . That neither the Divine Itself nor the Divine
Human could be tempted, may be evident to everyone
from the fact, that not even Angels can come near the
Divine . . . Hence ... He put on the human state
itself with its infirmity ; for He could thus be tempted
as to the human, and, by means of the temptations,
subjugate the Hells . . .

2813. 'He bound Isaac his son ' = the state of the
Divine Rational thus about to undergo as to ti'uth the
last degrees of temptation. Ex. 2817.

. The Lord's Divine Rational as to good could

not . . . undergo temptations ; for no Genius or Spirit
inducing temptations can come near good Divine . . .
But truth Divine bound was what could be tempted ;
for there are fallacies, and still more falsities, which
break in upon and thus tempt it. Ex. . . It was truth
Divine which was no longer acknowledged when the
Lord came into the world ; and therefore it was that
from which the Lord underwent and endured tempta-
tions. Truth Divine in the liord is what is called 'the
.Son of Jlan,' (which) the Lord said was to suffer. Ill,

^ That 'the Son of God,' or the Lord as to good

in His Human Divine, could not be tempted, is evident
from His answer to the tempter . . . 'Thou shalt not
tempt the Lord thy God.'

2816. Temptation even to the utmost of power. Sig.
and Ex.

. It is according to the internal sense, that the

Lord's Divine led His Human into the most grievous
temptations . . . It was in this way : the Lord admitted
temptations into Himself in order that He might expel
thence all that was merely human ; and this until
nothing but what was Divine remained. III.

2818. 'Toslay hisson' = . . . The Lord's most grievous
and inmost temptations, the last of which was that of
the cross, in which it is evident that what was merely
hui7ian died.

>-*. For no one is tempted except through that to

wliich he is inclined.

, 2819. As to the Lord's temptations in general, they
were exterior and interior, and the more interior, the
more grievous. The inmost ones are described in Matt.
xxvi. 37-39,42, 44; xxvii.46; Mark xiv. 33-36 ; XV. 34;
Luke xxii. 42-44.

. Refs. to passages on temptations.

2821. 'The Angel of Jehovah called unto him out of
Heaven' = consolation from the Divine Itself. . . So
when the Lord sustained the most grievous temptation
in Gethsemane, an Angel . . . was seen by Him strength-
ening Him (Luke xxii. 43).

2822. A perception of consolation in the Divine good
of the Rational after temptation. Sig. and Ex.

■^. In this verse the Lord's first state after

temptation is treated of, which was a state of consola-
tion. . . All consolation after temptation is insinuated
into good ; for from good is all joy ; and from good it
passes into truth. Sig.

2824. That He should admit the temptation no further
into the truth Divine which belonged to the Rational.
Sig. and Ex.

2827. The unition of the Human with the Divine b^^
the utmost of temptation. Sig. and Ex. 2S54.

2857. For after temptations the Rational was always
elevated ; and this takes place also with man. Sig. and
Ex.

2921^. Full unition was effected after the last tempta-
tion, which was that of the cross . . .

2967-. The reducing of the external man to corre-
spondence is effected chiefly by temptations, and by
many kinds of vastation.

3268'. That they will not sustain combats of tempta-
tions, because they are no longer in good. Sig.

3281. That the Lord made Divine His Rational as to
truth through the combats of temptations ; thus by
His own power. Sig.

3318. Good cannot be conjoined with truth in the
natural man without combats, or, what is the same,
without temptations. 3601.

^. This softening (of the vessels in man) is effected

by no other means than temptations ; for temptations
take away those things which are of the love of self, and
which are of contempt for others ... of self-glory, and
of hatred and revenge . . .

3322". That the Lord . . , through the combats of
temptations conjoined truths in the Natural \nth good.
Sig.

3381. The union of the Divine essence with the human
essence through temptations. Sig. and Ex.

Temptation

198

Temptation

[A.] 3469. A state of temptation as to the natural good
of truth. Sig. and Ex.

3470^. In order that natural good may be reduced to
a state of compliance ... it is wearied out by states of
vastation and temptation, until its concupiscences
languish . . .

3488^. 'He that endureth to the end ' = who does not
suffer himself to be seduced, thus who does not succumb
in temptations.

36i4'*. 'I have trodden the wine-press alone,' treats
of the Lord's victories in temptations.

3652®. If (a man wlio is in the good of charity) should
think and act from the understanding ... he would fall
into temptations in which he would succumb. Sig.

3667. The temptations of that truth and good through
which is conjunction. Sig. and Ex.

3696". In the beginning (of regeneration) man is in a
state of tranquillity ; but as he passes into new life, he
passes . . . into an untranquil state ; for the evils and
falsities which he had before imbued emerge . . . and
disturb him, and this at last to such a degree that he
is in temptations and vexations from the diabolical
crew, who are continually striving to destroy the state
of his new life. But still, inmostly, he has a state of
peace, (otherwise) he would not combat. (Continued
under Combat. )

3812'^. It treats here (Ps.xxii. 14, 17, 18) of the Lord's
temptations as to Divine truths, which were His pro-
prium . . . and as to Divine good, which was His pro-
prium.

. Recreation through truths after temptations.

Sig.

3864. 'My affliction' = a state of arriving at good;
for 'affliction' = temptation (which) is a means of
arriving at good, (thus) of coming from truth.

3927. ' With wrestlings of God have I wrestled with
my sister, and I have prevailed ' = . . . in the internal
sense, temptation in which there is victory . . . for
temptations are nothing else than wrestlings of the
internal man with the external . . . for each wants to
rule . . .

-. In the supreme sense, these words = Own power,

because the Lord . . . sustained all temptations by His
Own power . . . differently from every man, who never
sustains any spiriti;al temptation . . . from his own
power ; but the Lord sustains and overcomes in him.

^. In the external sense (these words) = resistance

by the natural man, for all temptation is nothing else ;
for in spiritual temptations . . . there is dispute about
. . . the supremacy of the . . . spiritual and the natural
man . . . For when a man is in temptations, his internal
man is ruled by the Lord through Angels, and his
external man by infernal Spirits ; and the combat
between them is what is perceived by the man as
temptation. When the man is such in faith and life
that he can be regenerated, he will overcome in tempta-
tions ; but when he is such that he cannot be regener-
ated, he succumbs in temptations.

3928. 'Naphtali' = the quality of the temptation in
which there is victory.

. For temptation is the means of the conjunction

of the internal man with the external ; since they are
at variance with each other, but are reduced to agree-
ment and correspondence by temptations, Ex.

^ Temptation is the second means (of regenera-
tion), and is signified by 'Naphtali;' for this means
follows the first, inasmuch as they who do not affirm
and acknowledge the good and truth of faith and
charity, cannot come into any combat of temptation ;
because there is nothing witliin which offers resistance
to the evil and falsity to which natural delight per-
suades.

*. In other jilaces, 'Xaphtali' = man's state

after temptations. 111. and Des.

. For in temptations the combat is concerning

freedom.

4031*. It sometimes appears as if man were compelled
to good, as in temptations and spiritual combats ; but
he has then a stronger freedom than at other times.
Eefs.

4175. 'In the day the heat consumed me, and in the
night the cold, and my sleep has been chased from
mine eyes ' = temptations. Ex. . . For these are such
things as are experienced in temptations. Des.

4182. 'God hath seen my misery, and the labour of
my ha.nds-volaru77i' = . . . temptations. And as the
Lord by temptations and victories united the Divine
to the Human . . . and that by His own power, the
above words = this also.

4232. (Gen.xxxii.) treats, in verses 24 to 32, of the
wrestlings of temptations which are then to be sus-
tained.

4248. Temptations and their duration. Sig.

'^. When the state with a man being regenerated

is being inverted, that is, when good is taking the
first place, then come temptations. Before this, man
cannot undergo them, because he is not as yet in the
Knowledges by which to defend himself, and to which
he may have recourse for taking consolation. For this
reason also no one undergoes temptations until he has
arrived at adult age. Temptations are what unite
truths to good.

4249. 'Jacob feared exceedingly, and was distressed'
= the state when being changed ... for fear and
distress are the first of temptations.

. When good is taking the first place, and is

subordinating truths to itself, which is being done
when man undergoes spiritual temptations, the good
which then inflows from within has with it very many
truths which have been stored up in the interior man
. . . whence it becomes apparent what things in the
Natural are in agreement, and what are discordant,
from which come the fear and tlistress that precede
spiritual temptation. For spiritual temptation acts
into the conscience, which is of the interior man, and
therefore the man does not know, when he enters into
tliis temptation, from what source he has the fear and
distress ; but the Angels who are with him know this
well. For the temptation is from this : that the
Angels are holding the man in goods and truths, and
evil Spirits are holding him in evils and falsities. Ex.
4251". 4256, Ex.

Temptation

199

Temptation

-. (Thus) the combat of the evil Spirits with

the Angels from the things which are in the man . . .
appears under the aspect of fear and distress, and of
temptation. . . This it has been granted me to know
from the experience of many years. °.

4256-. This is why those to be regenerated, after
the fear and distress, come also into temptations ; for
temptations are the Divine means for removing these
falsities. This is the most secret cause that man,
when being regenerated, undergoes spiritual tempta-
tions. Bat this cause is in no way apparent to man,
because it is above the sphere of his apperception.

4274. ' There wrestled a man with him ' = temptation
as to truth. . . Temptation is nothing but wrestling or
combat ; for truth is assailed by the evil Spirits, and
is defended by the Angels, who are with the man.
The aiiperception, in the man, of this combat, is
temptation. But no temptation can come forth unless
the man is in the good of truth, that is, in the love or
atfection of truth. Ex. . . When that is assailed which
the man believes to be true, the life of his understand-
ing is assailed ; and when that which he has impressed
upon himself as being good is assailed, the life of his
will is assailed ; and therefore when the man is tempted,
his life is at stake.

-. The reason the first of the combat is as to

truth ... is that this is what he principally loves , . .
But after he loves good more than truth, he is tempted
as to good.

. But few know what temptation is ; because

at this day few undergo any temptation, inasmuch as
no others can be tempted than those who are in the
good of faith, that is, in charity towards the neighbour.
If those not in this charity should be tempted, thej'
would succumb at once ; and they who succumb come
into confirmation of evil and persuasion of falsity . . .
This is why few at this day are admitted into any
spiritual temptation ; but only into some natural
anxieties, in order that they may thereby be with-
drawn from tlie loves of self and of the world, into
which they would otherwise rush without restraint.

4276. That He overcame in temptations. Sig.

4283. That the temptation ceased when the con-
junction was at hand. Sig. and Ex.

4286®. 'Israel,' in the Original, means 'one who
strives with God as a prince,' by which is signified
. . . that He overcame in the combats of temptations
. . . and temptations, and victories in temptations,
are what make man spiritual . . . which is involved
in this name. 4287-. ^

4287"'. 'To strive with God and with men' = to be
tempted as to truths and goods. Ex.

4295'-. The Lord in temptations fought at last vdth
the Angel'! themselves, nay, with the whole angelic
Heaven. Ex. and Sig.

". Hence, in order that the Lord might reduce

the universal Heaven into heavenly order. He admitted
into Himself temptations from the Angels . . . These
temptations are the inmost of all ; for they act only
ui>ou the ends, and with such subtlety as not at all to
be observed. But in so far as they are not in proprium
. . . they cannot tempt.

4298. 'Peniel' = a state of temptations. . . For
'Peniel' means 'the face of God;' and to see the face
of God is to sustain the most grievous temptations.

4299. 'For I have seen God face to face, and my
soul is delivered ' = that He sustained the most grievous
temptations, as if they were from the Divine. Ex.

. The proximate causes of temptations are the

evils and falsities in man, which bring him into
temptations . . . But still no one can be tempted —
that is, undergo any spiritual temptation — unless he
has conscience ; for spiritual temptation is nothing
else than torment of conscience ; and consequently
none can be tempted but those who are in celestial
and spiritual good ; for these have conscience . . .
Conscience is a new will and understanding . . . and
is thus the Lord's presence in man . . . and if the
Lord's presence is nearer than in proportion as man is
in the affection of truth and good, the man comes into
temptation. The reason is, that the evils and falsities
in the man, tempered by the goods and truths in him,
cannot sustain a nearer presence. Ex. and 111.

^. Temptations and torments appear as if from

the Divine, because . . . they come forth through the
Lord's Divine presence ; but still they are not from the
Divine . . . but from the evils and falsities which are
in him who is tempted or tormented. Ex.

4307. For temptation is never brought by good
Spirits, but by evil ones ; for temptation is an excita-
tion of the evil and falsity in man. Refs.

. The posterity of Jacob succumbed in every

temptation, both in the wilderness and afterwards.
(Yet these temptations were external. 4317".)

-. They also believed that Jehovah led into

temptations . . . for which reason it was so expressed
in the Word . . .

4317^. As to spiritual things they could not be
tempted, because they knew no internal truths, and
had no internal goods ; and no one can be tempted
except as to what he knows, and what he has.
Temptations are the veriest means of regeneration.

4341, '40o' = the state and duration of temptation.

2. The good itself which is to be conjoined with

truth is not tempted, but the truth. And the truth
is not tempted by the good ; but by falsities and evils ;
and by the fallacies and illusions also, and the affection
of them, which adhere to truths in the Natural. For
when good inflows . . . the ideas of the natural man
. . . cannot endure its approach, for they are in dis-
agreement with it ; and hence comes anxiety in the
Natural, and temptation. These are the things (here)
described.

4393"- But so long as they are in exterior truths,
and especially when they are coming from exterior into
interior ones . . , there are combats of temptations.
Tr.

4572. A state of temptation passed, and now Divine
consolation. Sig. and Ex.

-. It is to be known, in general, that all con-
junction of good with truth is effected through tempta-
tions. The reason is that evils and falsities offer
resistance . . . This combat takes place between the

Temptation

200

Temptation

Spirits Avho ai'e with the man . . . and is perceived
by tlie man as a temptation within himself. When,
therefore, the (evil) Spirits are conquered by the (good
ones) . . . the latter have joy, (which) is perceived by
the man as consolation . . .

[A.l 4586. 'Rachel . . . suffered hard things in her
bringing forth ' = the temptations of interior truth. Ex.

4590. 'She was about to die'= . . . the last of
temptation, which is when the old man dies, and the
new receives life.

4599^. The temptations which those undergo who
are of the Church . . . are signified by their 'cross
which they must bear;' and that they do not over-
come from themselves . . . by 'whosoever . . . forsaketh
not all that he hath, cannot be My disciple.'

4843^. As, in temptations, there is a combat of evil
against truth, and of falsity against good — spiritual
temptations being nothing else than vastations of the
falsity and evil in a man — therefore spiritual tempta-
tions or combats are described by the Lord in almost
the same words (concerning a man's foes being those
of his own household, Matt. x. 34-36) as those in
Micah vii.3-6. These words, as quoted from the pro-
jjhet, = the vastation of the Church ; but in Matthew,
they = the temptations of those who are of the Church ;
because temptations are nothing else than vastations,
or removals, of falsity and evil ; for which reason also
both temptations and vastations are signified and de-
scribed by inundations of water, and by Hoods. . .
That temptations are described, is evident from the
Lord's saying that He 'came not to send peace on
earth, but a sword.' Further ex.

s_ Temptations are meant by 'persecutions.'

4961. Temptation, which is the means of conjunc-
tion, is described (in Gen.xxxix.).

5035. 'Joseph's lord took him '= temptation from
the Natural. . . For Joseph's being put in prison = the
temptation of s})iritual good in the Natural.

. Temptations are of two kinds, namely, as to

truths, and as to goods ; (the former) are effected by
Spirits ; (the latter) by Genii. Ex. . . In what follows
it treats of the temptations which are effected by evil
Spirits ; thus which are effected as to false-speaking
against good. These temptations are milder than
those effected by evil Genii ; and also occur first.
5036, Sig. and Ex.

5036. Scarcely anyone in the Christian world at this
day knows whence temptations come. He who under-
goes them believes that they are feelings of anguish
which creep in from the evils which are within man,
and which first make him uneasy, then anxious, and
finally torture him ; but he is quite unaware that they
are effected through the evil Spirits with him.

-. As to temptations, they take place when

man is in the act of regeneration ; for no one can be
regenerated unless he undergoes temptations ; and the}'
then arise through the evil Spirits who are around
him. For the man is then let into the state of the
evil in which he is, that is, into that very thing which
is his proprium ; and, when he comes into this state,
evil or infernal Spirits encompass him ; and, when

they perceive that he is interiorly protected by Angels,
they excite the false things which he has thought
and the evil things which he has done ; but the
Angels defend him from within. It is this combat
which is perceived in man as temptation ; but so
obscurely that he scarcely knows otherwise than that
it is merely an anxiety . . . and yet the battle is about
the man and his salvation, and it is fought from the
man. (Continued under Combat.)

"*. Temptations, as said, come forth especially

at the time when man is becoming spiritual ; for he
then spiritually apprehends the truths of doctrine.
The man is often unaware that he does so ; but the
Angels with him see the sjiiritual things . . . and
therefore when a man has come into such a state, he
can be defended by the Angels when in temptation
and being assailed by evil Spirits.

■*. When, therefore, ultimate truth has been

withdrawn, and the man has nothing by which to
defend himself ... he then comes into temptations,
and is accused by evil Spirits . . . especially of false-
speaking against what is good. Examps. . . Such is
the source of spiritual anxieties, and of the torments
called those of conscience . . .

5037. 'To be put in jirison, and to be kept bound
there ' = to be let into temptations as to false-speaking
against what is good. Ex.

. They who are in the Lower Earth are let into

temptations ; for principles of falsity, and the deriva-
tive delights of life, cannot be cast out except by
temptations. 111.

5038. For temptation is the vastation of what is
false, and at the same time the confirmation of what
is true.

5044. 'The prince of the prison ' = truth governing
in a state of temptations. . . (For) with all who are in
temptations, there inflows truth from the Lord, which
rules and governs the thoughts, and raises them up
whenever they fall into doubts, and also into despairs.
This governing truth is that tnith and such truth as
they have learned from the Word, or from doctrine,
and have confirmed in themselves. . . 5045.

-. It is not this truth itself, but the affection

of it, by which the Lord governs those who are in
temptations ... As the case is thus with the man
who is in temptations, therefore no one is admitted
into any spiritual temptation until he reaches adult
age, and has thus become imbued with some truth
by wdiich he can be governed ; otherwise he succumbs,
and then his last state is worse than the first.

5072. In (Geu.xl.) the subject is continued con-
cerning a state of temptations by which the very
corporeals might be reduced into correspondence.

5086. In the foregoing chapter, it treated of the
state of temptations of the Celestial of the Spiritual
in the Natural as to those things which were of the
interior Natural ; but here, as to those which are of
the exterior Natural.

5120^*. Hence by 'cup' is signified temptation, be-
cause this takes place when falsity fights against truth,
and, derivatively, evil against good. 111.

Temptation

201

Temptation

. 'Baptism' (therefore) = temptation.

5182*. This cleansing (of recent Spirits) is effected
by vexations, which are nothing but temptations of
various kinds.

5236. That by reason of temptation the guiltless-
ness of the Church was rejected. Sig. and Ex.

5246. 'They hastened him out of the pit' = the
hasty rejection of such things as arise from a state of
temptation.

-. A state of temptation, relatively to the state

after it, is like the state of a pit, or prison : squalid
and unclean. For, when a man is being tempted,
unclean Spirits are near him, and encompass him, and
excite the evils and falsities in him, and likewise
detain him in them, and exaggerate them even to
despair. Thi§ is why the man is then in what is
unclean and squalid. (Des. as seen in the other life.)

^. But when the state of temptation ceases, that

mist is dissipated, and there is a serenity. The reason
is that the falsities and evils in the man are opened by
temptations, and are removed : when they are opened,
that mistiness appears ; and when they are removed,
the serenity appears. The change of this state is
signified by Joseph's polling himself, and changing
his garments.

^. A state of temptation may also be compared

to the state in which a man is when among robbers.
Des. If he succumbs in the temptation, he remains
in that state ; but if he overcomes in the temptation,
he . . . comes into a cheerful and serene state. It is
infernal Spirits and Genii who, like robbers, then sur-
round and assail, and induce the temptations.

5248-. The garments which Joseph changed were
those of the prison, by -which are signified the fallacies
and falsities which are excited by the evil Genii and
Spirits in a state of temptations . . .

5280^ The truths of faith having been introduced
by these (evil) loves, the man cannot be regenerated
nntil these loves have been removed ; and, in order
that they may be removed, he is let into a state of
temptation, which is done in this way : these loves
are excited by the infernal crew, for that crew want
to live in them, but the affections of truth and good
which have been insinuated from infancy . . . are then
excited by the Angels . . . Hence there is a combat
between the evil Spirits and the Angels, which is felt
in the man as temptation. And, as the combat is
then about truths and goods, the truths which had
been previously insinuated are as it were exterminated
by the falsities injected by the evil Spirits, so that
they do not appear ; and then, in proportion as the
man suffers himself to be regenerated, the light of
truth from good is insinuated by the Lord into the
Natural by an internal way, into which light the
truths are sent back in order. . . Few are now- admitted
into this state.

■*. All do indeed begin to be reformed by in-
struction . . . but as soon as they grow up, they suffer
themselves to be carried away by the world, and thus
take part with infernal Spirits, by whom they are
gradually estranged from Heaven, so that they scarcely
believe that there is a Heaven, and consequently they

cannot lie let into any sjiiritual temptation ; for they
would at once succumb . . .

«. In this verse is described the last state of

temptation, which is one of despair.

5291^. Unless such things were stored up in man by
the Lord, there would be nothing to elevate him in a
state of temptation and vastation. 5342,Sig.

5352. 'God hath made me forget all my labour' = the
removal, after temptations, ... of the evils which
occasioned grief.

53536. In like manner in temptations, which are
spiritual griefs, and thence interior miseries, and despairs :
b}' these, chiefly, are evils removed ; (and then) celestial
good inflows . . .

5356. 'In the land of my affliction' =in the Natural
where he suffered temptations ; (and where) truth from
good was multiplied ; for (this) is especially effected by
means of temptations.

-. Temptations also give the quality of the apper-
ception of good and truth, by the opposites which the
evil Spirits then infuse.

. Temptations also confirm goods and truths ;

for the man then fights against evils and falsities, and
by overcoming comes into a stronger affirmative.

e. Through temptations, also, evils and falsities

are subdued, so that they no longer attempt to rise up :
thus evils with falsities are rejected to the sides . . .

5386®. When such (over conscientious Spirits) are
present, they induce a sensible anxiety in that part of
the abdomen which is immediately below the diaphragm.
They are present with man also in temptations. (And
inject anxieties which are sometimes unbearable. 5724-. )

5725s. They who are in temptations are in such an
inundation. Des. D.4155S.

5729. It next treats (in Gen.xliv.) of the temptation
of the external natural man, and this until they sub-
mitted themselves of their own accord to the Internal
Celestial. The temptation is described by their being
accused, and by their returning in despair to Joseph . . .
The conjunction of the external man with the internal,
is not effected without temptation, and spontaneous
submission.

5773-. When (instead of being led through truth to
good, regenerating men begin to be led from good to
truth) there is mourning ; for they are then let into
temptation, whereby the things of the proprium are
weakened, and good is insinuated ; and, with good, a
new will ; and, with this, a new freedom ; thus a new
proprium. Sig.

^ For, when temptation is past, the Lord shines

in with comfort. Sig.

6024®. Temptations in which are victories, and doc-
trinals about them. Sig.

6097. 'Few and evil have been the days of the years
of my life' = that the state of the life of the Natural is
full of temptations.

. All temptations appear evil, because they are

anxieties and interior pains (or griefs), and as it were
damnations ; for the man is then let into the state of
his evils, consequently among evil Spirits, who accuse,

Temptation

202

Temptation

and thus torture the conscience. But still the Angels
defend, that is, the Lord through the Angels, Who
keeps him in hope and trust, which are the forces of
combat from within, whereby he resists.

[A. 6097]. The Natural is especially let into tempta-
tions when it is receiving the Si)iritual, because evils of
life and falsities of doctrine reside there.

6144. There are many reasons why despair is the last
of desolation and temptation. Enuni.

^. By desolations and temptations, also, states

contrary to heavenly life are perceived, and from this
there is implanted a sense and perception of the happiness
of heavenly life ... In order, therefore, that full re-
lations may be had, desolations and temptations are
brought to their lieight, that is, to despair.

6202-. Such is the influx (from Spirits who speak
together about things which are adverse to a man) into
those who are in spiritual temptation ; but in this case
not only do such Spirits inflow in general, but infernal
Spirits, in particular also, excite the evils which the
man has done, and pervert and put a wrong interpretation
upon the goods , and the Angels then tight with these.
A man who is being regenerated comes into this state
by his being let into his proprium ; and this happens
when he immerses himself too much in worldly and
corporeal things ; and when he is to be elevated to
spiritual ones.

6412. 'Naphtali' (Gen.xlix.) =:the state after tempta-
tions.

6413. Deliverance from a state of temptations is com-
pared to 'a hind let loose.' Ex. and 111,

6505. A state of preparation by temptations. Sig.
and Ex.

6539. Thus the things previously loved by man must
be destroyed, and therefore also he must undergo
temptations.

6574-. The Lord permits the infernals in the other
life to lead the good into temptation, consequently to
pour in falsities and evils . . . but the Lord Himself
immediately, and mediately through the Angels, is
present with those who are in temptation, and resists,
by refuting the falsities of the infernal Spirits, and by
dissipating their evil ; whence come refreshment, hope,
and victory. Sig.

661 1. The extension of the sphere into (the more
interior heavenly Societies) is granted by the Lord to
those who are being regenerated especially by tempta-
tions, in which resistance is made to evils and falsities ;
for the Lord then fights against evils and falsities through
the Angels, and thus the man is introduced into Societies
of those Angels who are more interior ; and into what-
ever Societies he has once been introduced, there he
remains ; and also receives thence a more extended and
elevated faculty of pei-ceiving.

6657-. Therefore, when the man of the Church comes
into temptation, which takes place when he is let into
his evil, there is a combat around him between Spirits
from Hell and Angels from Heaven, which combat lasts
so long as the man is kept in his evil. (Continued under
Evil Spirit.)

6658. The Church is not fully established with a man
until he has fought against evil and falsities, thus until
after he has sustained temptations. He then becomes
truly a Church.

6677. When the infernals try to assault goods . . ^

6726. 'The waters compassed me about even to the
soul . . .' (Jonah ii. 5). In this prophetical is described
a state of temptations: these ' waters '= falsities ; 'the
deep' = the evil of falsity; 'the weeds wrapped about
the head ' = that false scientifics beset truth and good.
Such is the case in a state of desolations.

6762^. When infernal Spirits who are in falsities have
been in the World of Spirits, and have there endeavoured
to destroy truths with those who are in temptation, they
are relegated to the Hells, whence they can no more
come out. Sig.

6828. After those in the truth of simple good had
undergone temptations. Sig. and Ex.

. For he who is in temptation is in vastation and

desolation, because the falsity and evil which are in him
emerge, and obscure and almost take away the influx of
truth and good from the Lord ; nor does the truth which
inflows appear to him to have such life that it can
dispel the falsities and evils. Evil Spirits are also then
present who inject grief and pain, and despair about
salvation.

6829. 'He came to the Mount of God ' = the good of
the Divine love appearing after they had undergone
temptations. . . The case herein is this. When man is
in temptation, he is beset on all sides by falsities and
evils, which impede the influx of light from the Divine
. . . and the man is as it were in darkness. . . But when
the man emerges from the temptation, light appears
with its spiritual heat, that is, truth with its good.
Hence he has gladness after anxiety. This is the morn-
ing which succeeds night in the other life. The reason
good is then perceived, and truth appears, is that after
temptation truth and good penetrate towards the
interiors, and are inrooted. For when man is in
temptation, he is as it were in hunger for good and
thirst for truth ; and therefore when he emerges from
it, he draws good in as a hungry man does food, and
receives truth as a thirsty man does drink ; and besides,
when light fi'oni the Divine appears, falsities and evils
are removed, on the removal of which a passage is made
for truth and good to penetrate more interiorly. These
are the reasons why, after temptations, there appears
the good of love with its light from the Lord. That
after the obsc^urity and anxiety of temptations there
appears what is lucid and glad, being a common thing
in the other life, is known to all there.

6S54. The temptations of the Spiritual Church are
here treated of. 7067.

6997'*. 'Inundation of anger ' = temptation in which
evils cause torment.

7193. The Lord's temptations as to the human ; and
the temptations of the faithful ; and consolations after-
wards. Sig. and Ex.

-. Tlie Lord could be tempted as to the human

before it was made Divine ; but not as to the Divine

Temptation

203

Temptation

Human . . . The infernals who tempt cannot approach
even the celestial Angels . . .

— — ". A state of temptations, of infestations, and also
of desolations, is evening and night there . . .

7194. That those of the Spiritual Church in a state of
temptations did not think about the Divine things of
the Church. Sig. and Ex.

72S4. ' Eighty ' = states of temptation.

7313. For they are in obscurity when they emerge
from a state of infestations and temptations. Ex.

7474^. Infestations are not temptations ; for tempta-
tions take place with anguish of conscience ; for they
who are in a state of temptations are kept in a state of
damnation, which causes them anguish and pain.

7854. 'Upon bitters ' = by means of the undelightful
things of temptations . . . For the good of innocence,
which is represented by the paschal lamb, cannot be
appropriated to anyone except through temptations . . .

^. Those who have succumbed in temptations.

Sig.

7861. 'To burn virith fire ' = to undergo temptations
. . . because when man is let into temptations, he is let
into his cupidities.

7906^ See Ferment, here.

8039. The Spiritual Church, in the Lower Earth . . .
were first led safely through the midst of condemnation;
and then underwent temptations, the Lord being con-
stantly present. Tr. 8o99,Ex. 8100.

809S. "But God led the people by the way of the
wildernes?' = that, of the Divine auspices, they were
brought to confirm the truths and goods of faith through
temptations. Ex.

8104. The first state of [their] temptations. Sig. and
Ex. 8i24,Tr. 8130. 8159.

8131. The derivative influx of temptation. Sig. and
Ex.

— --. So is it with Spirits, when they undergo
temptations. (Ex. under Combat, here.)

. Therefore when [men or Spirits] are to undergo

temptations, the interiors, that is, the truths and goods,
in them, are disposed by the Lord into such a state, that
through immediate influx from Himself, and mediate
through Heaven, the falsities and evils which are from
the Hells can be resisted ; and thus he who is in tempta-
tion can be defended.

— — -. When man is being tempted, he is near Hell,
especially near this Hell ('Suph'); for in it are those
who have been in the knowledge of truth, but in a life
of evil, and thus in falsities from evil. From the Hells,
through Spirits, inflow those things which induce
anxiety on man in temptations.

8155. For all temptation comes forth through an in-
flux from the Hells. 8159.

8159. (In temptations, infernal Spirits) excite and
draw out all the evil things which the man has done
and thought, and thereby accuse and condemn him.
Thus the conscience is hurt ; and the mind comes into
anxiety. These things take place through an influx
from the Hells . . .

". The Sjiiritual Church could not undergo

temptations until after the Lord had glorified His
Human. Ex.

. 'A refiner's fire' = temptation.

^. In temptations, the Hells fight against man,

and the Lord for him. To every falsity which the
Hells inject, there is an answer from the Divine ; the
falsities . . . inflow into the external man, but the
answer . . . into the internal; the latter does not come
so fully to the man's perception . . . neither does it
move the singulars of thought, but its generals, and
so that it comes to perception scarcely otherwise than
as hope, and the consequent consolation, in which,
'however, there are innumerable things of which the
man is unaware, and which are such as accoi'd with his
aff'ection or love . . .

*. (Thus) by the life of the sons of Israel in the

wilderness, are described, in their series, the tempta-
tions undergone by those of the Lord's Spiritual Church,
and from which they were delivered. "The reason they
underwent temptations, was that they might be further
prepared for Heaven ; for through temptations, as the
only means, goods and truths are confirmed and
conjoined; and through temptations charity becomes
the charity of faith, and faith becomes the faith of
charity.

. That those of the Church must undergo

temptations. 111. (by a number of passages which
speak of 'the cross' which men must bear).

*. In temptations it is not the man who fights,

but the Lord alone for the man, although this appears
as if done by the man ; and, when the Lord fights for
the man, the man overcomes in all things.

^. At this day few are admitted into temptations,

because they are not in the life of faith, and therefore
not in a conscience of truth ; and he who is not in a
conscience of truth from the good of life succumbs . . .

8162, 'They feared exceedingly' =a horrible dread;
(for) 'to fear' is here predicated of temptation; (and)
when temptation assails, the conscience, and thus the
internal man, is smitten by falsities and evils . . .
Hence comes horror . . .

8164. The height of temptation, and despair.
Sig. and Ex.

. As few (now) undergo temptations ... I may

say something further about them. There are spiritual
temptations, and natural temptations. Spiritual
temptations are of the internal man ; but natural ones
are of the external. Spiritual temptations sometimes
come forth without natural ones, and sometimes with
them. Natural temptations are when a man is suffering
as to the body, honours, wealth; in a word, as to the
natural life ; as happens in diseases, misfortunes, perse-
cutions, unjust punishments, and the like. The
anxieties which then come forth are what are meant
by natural temptations. But these temptations do
nothing whatever to the man's spiritual life, and they
cannot be called temptations, but snffetings-doloi-es,
for they arise from the injury done to the natural life,
which is that of the love of self and of the world.
The wicked are sometimes in these suff"erings, and they
suffer the more in proportion as they love themselves
and the world the more . . .

Temptation

204

Temptation

[A. 8164P. But spiritual temptations are of tlieinternal
man, and they assail its s]iiritual life. The anxieties
then felt are not on account of any loss of natural life ;
but on account of the loss of faith and charity, and
consequently of salvation. These temptations are
frequently induced through natural temptations ; for
when a man is in these, namely, in disease, pain and
grief, the loss of wealth, or of honour, and the like —
if, then, thought comes about the Lord's aid. His
Providence, the state of the evil in that they glory and
exult when the good sutfer . . . then is spiritual tempta-
tion conjoined with natural temptation. Such was
the last temptation of the Lord in Gethsemane, and
when He suffered the cross, which was the most
frightful of all.

6. There is also a third kind (of temptation),

namely, melancholy anxiety, which for the most part
originates from an intirm state of the body or lower
mind. In this anxiety, there may be, or there may
not be, something of spiritual temptation.

8165. 'To die in the wilderness ' = to succumb in
temptation, and thence to be condemned.

-. But such despairing thought is not injurious,

and is not attended to by the Augels ; for every man
has only a limited power; and, when temptation
reaches the last limit of his power, he sustains it no
further, but sinks. But then he is elevated by the
Lord, and is thus delivered from despair; and is for
the most part then brought into a clear state of hope
and of consequent consolation, and also into happiness.

^. They who succumb in temptations, come into

a state of condemnation ; for temptations are for the
sake of the end that truths and goods . . . may be
confirmed and conjoined ; and this end is attained when
the man overcomes in temptations; but when he
succumbs, then truths and goods are rejected, and
falsities and evils are confirmed . . .

8168. See Force, here.

8169. That condemnation through the violence of
falsity in a state of infestations, is preferable to con-
demnation through succumbing in a state of tempta-
tions. Sig. and Ex.

^. For to succumb in temptations is to be con-
firmed in falsities and evils against the truths and goods
of faith; whereas to succumb in a state of infestations,
is to be confirmed in falsities and evils, but not
manifestly against the truths and goods of faith. From
this it is evident that in succumbing in temptations
there is a reviling of truth and good, and sometimes
profanation . . .

8 1 70. For all elevation in a state of temptations is
efiected by means of truth Divine. Sig.

8172. 'Stand still, and see the salvation of Jehovah'
... It is here said that they should have faith that
Salvation is of the Lord alone, and nothing of themselves,
because this is the principal thing of faith in tempta-
tions. He who believes, when being tempted, that he
can resist from his own forces, succumbs. The reason
is that he is in what is false . . . and shuts out the
influx from the Divine; whereas he who believes that
tlie Lord alone resists in temptations, overcomes ; for
he is in what is true . . .

8174-8176. 'The Egyptians whom ye see to-day,
ye shall see them no more again for ever: Jehovah shall
fight for you, and ye shall hold your ]ieace' = that the
falsities which are once removed will be removed to
eternity: the Lord alone sustains the combats of
temptations, and men, from their own forces, effect
nothing. . , But still they ought to fight as of them-
selves, and yet acknowledge and believe that it is of
the Lord.

8179. 'Why criest thou unto Me' = that there is no
need of intercession for deliverance from temptation.
'Speak unto the sons of Israel, and let them journey' =
that they will have help ; but still the temptation will
be continued until they have been prepared.

. For they who are in temptations are wont to

let down their hands, and betake themselves to
prayers solely . . . not knowing that prayers do not
effect [anything], but that combat must be waged
against the falsities and evils which are being injected
by the Hells. (Continued under Combat.)

^. Besides, they who are in temptations, and

are not in any other active life than tliat of prayers,
do not know that if the temptations were intermitted
before they had been carried out to the full, they would
not have been prepared for Heaven, and thus could
not be saved. For this reason, the prayers of those
who are in temptations are but little heard ; for the
Lord wills the end, which is the Salvation of the man,
and which He Himself knows, and not the man . . . He
who overcomes in temptations is also confirmed in this
truth; but he who does not overcome, as he is not
heard, he entertains a doubt about the Divine aid and
power ; and then, sometimes, because he lets down his
hands, he partly succumbs. . . The supplicant (should
therefore) supplicate that the Lord's will, and not his
own, may be done ; according to the Lord's words in
His most grievous temptation in Gethsemane. 8181.

S185. 'To pass over the sea of straitness ' = tempta-
tions.

8199. 'Night,' here, =:that obscurity which follows
immediately after temptations; for they who are de-
livered from them, first come into what is obscure,
before into what is clear ; for the falsities and evils
injected by the Hells inhere for some time, and are
only successively dissipated.

8259. It here treats of the second temptation of
those of the Spiritual Church, which is described by
the murmuring of the people at Marah . . . and then
of their consolation . . . 8346. 8348. 8351. 8367.

8278^. 'Deeps' (therefore)— temptations; for tempta-
tions are effected through evils and falsities injected by
the Hells. 111.

8321. By continual temptations admitted into Him-
self . . . 10828.

8349-. The genuine ati'ection of truth is to want to
know what is true for the sake of life in the world, and
for the sake of eternal life. Those [in it] come into
temptation when truths begin to fail them, and still
more when the truths which they know appear un-
delightful. This temptation derives its origin from
the fact that the communication with good has been

Temptation

205

Temptation

intercepted; and this (happens) when the man comes
into his piopriiim . . . 8352, Ex.

8351. The feeling of pain from the bitterness of the
temptation. Sig. and Ex. 8403.

-. The temptations to be undergone by those of

the Spiritual Church . . . are described by the murmur-
ings of the Sons of Israel in the wilderness . . .

2_ Faith cannot possibly be implanted in those

of the Spiritual Church except through temptations,
thus neither can charity ; for in temptations the man
is in combat against falsity and evil. These inflow
into the external man from the Hells, and good and
truth inflow through the internal man from the Lord . . .

s. Hence it is that (temptation is necessary to

regeneration).

S358. 'There He proved him' (Ex.xv.25) = as to
temptations in general ; for in what precedes it has
treated of the first temptation in the wilderness ; and
in what follows it treats of instruction how they should
live so as not to succumb in temptations.

8367. For after every spiritual temptation there
come enlightenment and afl'ectiou, thus what is pleasant
and delightful . . . The reason is that through tempta-
tions truths and goods are implanted, and are conjoined;
hence the man is as to his spirit introduced more
interiorly into Heaven, and to the heavenly Societies
with which he had been before. "When the temptation
is finished, communication is opened with Heaven,
which previously had been partly closed; and hence
come enlightenment and affection . . .

8370. That after temptation the truths of faith are
ordinated bj' means of the good of love. Sig. and Ex.

8392, A state of compulsion is a state of disease ; of
spirits cast down by misfortune; a state of imminent
death ... To a good man these states are states of
temptation, in which he overcomes.

8395. Ex.xvi. treats of the third temptation, which
is caused by a deficiency of good . . . Consolation after
the temptation is signified by the manna and the
quails . . . 839S. 8403.

8397. For when those of the Spiritual Church are
undergoing temptations, they are brought from one
temptation into another. This is what is signified
by 'journeyiug.'

S403-. Some suppose that man can be regenerated
without temptation, and some that he has been re-
generated when he has undergone one temptation ; but
it is to be known that no one is regenerated without
temptation, and that many temptations succeed one
after another. The reason is that regeneration takes
place to the end that the life of the old man may die,
and that new life which is heavenly may be insinuated;
from which it may be evident that a combat is absolutely
necessary. Ex.

"*. (Thus) man is not regenerated by one tempta-
tion, but by many ; for there are very many kinds of
evil wliich have made the delight of the former life;
and all these evils cannot be subdued at once. Ex,

841 3". When the good of charity is to be insinuated,
the delight of pleasures is removed; (and then) the
man comes into temptation ; for he believes that if he

is deprived of the life of pleasures, ho is deprived of
all life. Ex.

8419. 'That I may prove him' (Ex.xvi.4) = that it
will be for exploration.

8435. That hereafter they should guard against such
complaints in temptations. Sig.

8442. A remembrance of the state of temptation in
which they had been. Sig.

8464-. ' Manna ' = the good of truth, which is given
those who undergo temptations and overcome. 8527, Ex.
8537.

8494. 'Rest' = a state of peace when there is no
temptation.

. The six days which precede the sabbath =

combat and labour, consequently temptations ; for
after temptations there comes a state of peace, and the
conjunction, then, of good and truth. 8506.

8554. In Ex.xvii. it treats of the fourth temptation,
in that there was a deficiency of truth. This tempta-
tion is signified by the murmuring of the sons of
Israel because they had no water ; and therefore the
truth of faith was given them by the Lord, which is
signified by the water from the rock of Horeb.

8557. The increase of spiritual life is continually
[going on] by means of temptations. Sig. The reason
spiritual life increases by means of temptations, is that
the truths of faith are confirmed by means of them,
and are conjoined with the good of charity. 8559, Ex.

8558. '(Journeyed) from the wilderness of Sin' =
(progressed) from a state of temptation as to good.

8561. The ordination of the interiors to undergo
temptation as to truth. Sig. and Ex.

8562-, The reason it now treats of temptation as to
truth, is that just before it has treated of temptation
as to good ; for after the temptation they received the
manna, by which is signified good. For, when man is
being gifted by the Lord with good, he comes into a
longing for truth, and this longing is kindled according
to the deficiency of it ; for good constantly hungers for
truth . . .

e. Temptation assaults that which the man

loves and longs for.

8567. 'Why tempt ye Jehovah ? ' (ver.2) = that it was
against the Divine, of whose aid they despaired; for
'to tempt Jehovah ' = to complain against the Divine.
The reason it = even to despair about His aid, is that
complaining in temptations involves this ; for tempta-
tions are continual despairings about salvation, light
at first, but gradually becoming gi-ievous, until at last
there is a doubting which almost amounts to a denial
of the presence of the Divine and of His aid. The
spiritual life is for the most part brought, in tempta-
tions, to this extremity, for so the natural life is
extinguished ; for, then, the inmost, in the midst of
the despair, is kept by the Lord in combat against what
is false ; and therefore this despair is presently dis-
sipated by the consolations which are next insinuated
by the Lord ; for after every spiritual temptation there
is consolation and as it were newness of life. Refs.

8569. A greater degree of suffering (from the bitter-
ness of the temptation). Sig.

Temptation

206

Temptation

[A.] 8587. 'He called the name of the place Massah'
= the quality of the state of temptation. . . For
'Massah,' in the Original, means 'temptation.'

8588. ' And Meribah ' = the quality of the complaining ;
for 'Meribah,' in the Original, means 'contention,' or
'chiding.' . . As to this temptation, and its quality,
it is to be known that those are here described who
almost succumb in temptations, namely, those who
complain against Heaven, and against the Divine, and
at last scarcely believe in the Divine Providence. -.

8594. '(Amalek) fought with Israel at Rephidim' =
that (these Genii) assaulted while they were sustaining
grievous temptation. (See 8622.)

8643-. This ordination (of truths) takes place with
the man of the Spiritual Church when he begins to act
no longer from truth but from good ; for this state is
his second state, [of regeneration], and it comes forth
after he has undergone temptations ; for while he is
acting from truth he is tempted, in order that the
truths with him may be confirmed ; and, when they
have been confirmed, they are reduced into order by
the Lord ; and, when they have reduced into order, he
then enters the second state . . . 8657, Sig. 8658^, Ex.
8755-

8670. 'All the trouble which befell them in the way'
= the labour in temptations ; (for) they who are being
tempted labour against falsities and evils, and the Angels
also labour with them in order that they may be kept in
faith, and thus in power to overcome.

8924. 'Fear not ; for God is come to prove you' (Ex.
XX. 20) = that the life of Heaven will not perish ; but
only that its existence and quality may be known. . .
'To prove you' = to teach that there is a life of Heaven,
and its quality. For all spiritual temptation teaches
and confirms such things with man ; for temptations
exist to the intent that the faith of truth and the
aflPection of truth, and, afterwards, the affection of good,
may be implanted and inrooted, and that thus the man
may receive the new life . . . (Continued under Combat.)

8958. (The Doctrine of Charity) on temptations. Gen.
art. N.187.

8960. Temptation is induced by the evil Spirits who
dwell with a man in his evils and falsities : these Spiiits
excite his evils, and accuse him ; but the Angels . . .
defend.

8961. In temptations, the combat is concerning the
dominion of the evil which is with a man from Hell, or
of the good which is with him from Heaven. The evil
... is in his external man, and the good in his internal
man. Hence it is that in temptations the combat is
also concerning the dominion of one [of these] over the
other.

8965. As at this day faith is rare, the Church being
at its end, therefore few (now) undergo any spiritual
temptations. Hence it is that it is scarcely known what
they are, and to what they conduce.

8966. Temptations conduce to the confirmation of the
truths of faith, and also to the implantation of them,
and to the insinuation of them into the will, so that
they may become goods of charity. Ex. . . By means

of temptations, also, the concupiscences which are of
the loves of self and the world are subdued, and the man
is humbled ; and is thus rendered fit to receive the life
of Heaven from the Lord.

8967. It follows that through temptations the internal
man acquires dominion over the external, thus the good
of charity and faith over the evil of the love of self and
of the world ; (and then) the man has enlightenment
and perception as to what is true and good, and also
what is evil and false, and the consequent intelligence
and wisdom, which afterwards increase dailj-.

8968. AA''hile man is being introduced through the
ti'uths of faith to the good of charity, he undergoes
temptations ; but when he is in the good of charity,
temptations cease; for he is then in Heaven. 9431.

8969. In temptations, man ought to fight against
evils and falsities as of himself; but still believe that it
is from the Lord. If he does not believe this while in
the temptation itself, because it is then obscure to him,
still he must believe it afterwards. If a man, after
temptation, does not believe that the Lord alone has
fought for him ... he has undergone only an external
temptation, which temptation does not penetrate deeply,
nor inroot anything of faith and charity.

9102^. The man is then let into temptations, through
which the evil is subdued and removed ; and these are
the penalties here signified.

9818^ 'A broken spirit,' and 'a broken heart,' = a
state of temptation and the consequent humiliation of
the life of the understanding and of the will.

9930^^. As the good of wisdom is acquired through the
combats of temptations . . .

9937®. 'To bear diseases,' etc. = a state of temptations;
for then there are grief and pain of the lower mind,
straitnesses, and despairs . . . The Hells induce sucli
things ; for in temptations they assault the man's love
itself, against which they fight . . .

10685. Temptations Ijefore the internal of the Church,
of worship, and of the Word, exists. Sig. and Ex. For
the internal, which is called the internal man, is opened
and given to man through temptations ; and hence it is
that everyone who is regenerated must undergo tempta-
tions. (Continued under Combat.) This interior re-
sistance does not then come to the apperception of the
man, because, while he is in temptations, he is in
obscurity . . . But after the temptations those who are
in the perception of truth (perceive it).

10686". The goods of love and truths of faith are not
appropriated to man while he is in temptations ; but
after them. Ex.

H. 527. This has been tried with many. . . Some of
those with whom it was tried . . .

N. 187, iSS. Only those being regenerated undergo
spiritual temptations ; for spiritual temptations are
sufferings of mind with those who are in goods and
truths, which are induced by evil Spirits. When these
excite the evils in those people, there arises an anxiety
which is temptation. The man is unaware whence this
comes, because he is unaware of this origin of it. . .
When the evil Spirits come near, they bring forth the
man's evils, and the good Spirits, his goods, whence

Temptation

207

Temptation

here is a collision and combat, causing the man an
Qterior anxiety, which is temptation. From this it is
vident that temptations are induced by Hell, and not
rom Heaven ; which is also according to the faith of the
'hurch, that the Lord tempts no one. (Compare these
tatemeuts with the parallel ones in A. 8958-8960. ) L.33.

196. It is called spiritual temptation, when, within
nan, an assault is made on the truths of faith which he
elieves at heart, and according to which he loves to
ive ; especially when the good of love is assaulted, in
.•hich he places spiritual life. These assaults are made
11 various ways. (Continued under ATrACK-impugna7-e. )
md when these things take place they appear under
he form of interior anxieties, and of pains of conscience,
eeause such things affect and torture the spiritual life
f the man, who does not believe that it is from evil
pirits, but from himself in his interiors. . . These
emptations are the most grievous when they are con-
Dined with sufferings inflicted on the body, and still
lore if these last long and become worse, and the Divine
lercy is implored, and still there is no deliverance,
lence comes despair, which is the ending.

197. On temptations, their source and nature. Refs.
0 passages.

198. On temptations ; how and when. Refs. to
lassages.

199. On temptations : what good they do. Refs. to
assages.

200. That the Lord fights for man in temptations.
tefs. to passages.

201. On the Lord's temptations. Refs. to passages.
02.

L. 12. On the Lord's temptations. Chapter.

33. That He made His Human Divine by temptations
dmitted into Himself. Gen. art. R.820-.

-. Thus, when man, from the Lord, overcomes in

emptations, he is drawn out of Hell, and is elevated
iito Heaven ; and hence it is that through temptations,
r combats against evils, man becomes spiritual, thus
n Angel.

P. 19. From this (conjunction of the infernals with
he evil in the good) are temptations, which are in-
astations from the evils (or the evil ones) with one's
elf, and consequent combats, tlirough which the good
an be delivered from their evils.

25. Purification is effected in two ways : by tempta-
ions ; and by fermentations. Spiritual temptations
re nothing else than combats against evils and falsities
rhich exhale from Hell, and affect the man . . .

141. Such (mental) sicknesses (enum.) ai-e sometimes
ccounted as temptations ; but they are not ; for genuine
emptations have spiritual things as their objects, and
he mind is wise in them ; whereas the former have
latural things as their objects, and the mind is insane
Q them.

145^. Hence arises combat, which, if it becomes severe,
3 called temptation. (See also under Combat, here,
nd at P. 147^. 284.)

R. 100. 'And ye shall be tried' (Rev.ii. io) = through
ilsities fighting against them. For all spiritual trial

(or temptation) is a combat between the devil and the
Lord as to which shall possess the man ; for the devil
brings forth his falsities, and blames and condemns ;
and the Lord His truths, and leads away from falsities
and delivers. It is this combat— which appears to the
man as if in him — . . . which is called temptation. That
spiritual temptation is nothing else, I know from
experience ; because in my temptations I have seen the
infernais who induced them, and have perceived the
influx from the Lord, who delivered. (=:an increase
of longing for truth. E. 1 23. )

loi. 'Ye shall have affliction ten days' = that this
-(temptation) is to last the full time, that is, so long as
they want to remain in falsities. 'Affliction' here =
infestation, thus temptation. E. 124.

185. For he who is tempted in the world is not
tempted after death.

186. 'I also will keep thee from the hour of trial to
come upon the whole world, to explore them that dwell
upon the earth' (Rev.iii. 10) = that they will be protected
and preserved at the day of the Last Judgment. . . (For)
they who passed through it were let into temptation,
and were explored. E.215.

215. 'As many as I love, I rebuke and ehasten' =
that (these) are loved by the Lord, and that they cannot
but be then let into temptations, in order tliat they
may fight against themselves. . . 'To rebuke ' = tempta-
tion as to falsities ; 'to chasten,' temptation as to evils.
E.246.

-. They who are here treated of cannot but be let

into temptations, because without them, denials of and
and confirmations against Divine truths cannot be
extirpated. Temptations are spiritual combats against
the falsities and evils in one's self, and thus against
one's self.

294-. Some said Let us try.

354. Those have an interior perception of uses who
have overcome in temptations ; for by temptations the
interiors of the mind are opened. Sig.

377. 'These are they who have come out of great
affliction ' = that they are those who have been in tempta-
tions, and have fought against evils and falsities. E.474.

409^. For temptations are inundations of falsities,

593. 'Here is the patience and faith of the saints' =
that the man of the Lord's New Church will be explored
by them by means of temptations, [to show] his quality
as to life and as to faith. 638. E. 813. 893.

639. 'Blessed are the dead who die in the Lord from
henceforth ' = that (those of the New Church) who suffer
temptations on account of faith in the Lord, and a life
according to His commandments, have eternal life and
happiness. Sig. and Ex.

-. By temptations, here, are meant spiritual

temptations, which they suffer who have faith in the
Lord and live according to His commandments, while
they are driving away the evil Spirits who are with
them, who act as one with their concupiscences.

829. For spiritual temptations are nothing but combats
against the Hells.

884. That the Lord will take away from them all . . ,

Temptation

208

Temptation

fear ... of temptations ; and they shall not call them
to mind, because 'the dragon,' who caused them, is cast
out. Sig. and Ex.

[R. 884]. 'Labour '= temptations.

T. 126. That the passion of the cross was the last
temptation, which the Lord, as the Grand Prophet,
sustained . . . Gen. art.

. For in temptations man is apparently left to

himself, although . , . God is then most present in his
inmosts, and supports him ; and therefore when anyone
overcomes in temptation, he is immostly conjoined with
God ; and the Lord was then inmostly united to God
His Father.

519^. Those who . . . while in spiritual temptation
speak with themselves, or pray . . .

535. The man should say to himself, I am thinking
and intending this, but as it is a sin I will not do it.
By this, the temptation injected by Hell is broken, and
its further entrance prevented. (See Repent, here. )

596. After this dissension of the (new and old) wills,
a combat arises which is called spiritual temptation ;
but this temptation or combat is not between goods and
evils, but between truths of good and falsities of evil.
Ex.

597. Whence temptations are, what is their nature,
and what good they produce. Ex.

^. No one is in truths but he who apjjroaches the

Lord immediately . . . Hence no one has been admitted
into any spiritual temptation (since) the Council of Nice
introduced the faith of three Gods ; for if anyone had
been admitted, he would have at once succumbed . . .
The contrition which is held to precede the present faith,
is not temptation . . .

598. After temptation, man is in Heaven as to the
internal man, and in the world through the external ;
and therefore a conjunction of Heaven and the world is
atfected in man through temptations . . .

599. In the combats or temptations of men the Lord
works a particular redemption. Fully ex.

666. (The Angel) said. The pain of mind which you
have believed to be conscience is not conscience, but
temptation, which is a combat of the spirit and the
flesh ; and this, when it is spiritual, draws its vein from
conscience ; but if it is only natural, it derives its origin
from the diseases which the physicians have just
recounted.

Ad. 1460. Temptations are the wrestlings of the
Messiah with the man, and thus with those who rule
the man. Ex.

1467. In temptation it is as it were night . . . After
great spiritual temptations, something always remains
which is remembered . . . like a wound after a combat.
Ex.

1468. Hence the 'morning 'after the combat or tempta-
tion. Ex.

3/4512. See SwEDENBORG, here. 3/7485. D.2951.

D. 167. (Angels and Spirits) receive a greater force of
operating when man is let into temptations.

197^ As in interior temptations.

617. On temptations. Ex.

s. The devil's attempts.

1054. The Angels are thus tried and Tproved-probentur.

1241. TheseSpirits induce like anxieties in the tempta-
tions of man, and, when permitted, intolerable ones,
which I have sustained in temptation for some days . . .

2195. The Lord does not break in temptations . . .
but gives the force to resist. Ex.

2208. The attempt of an Angel to act by correspond-
ences. . . The Angel tried to see . . .

2452. Devils tempt man grievously in spiritual
temptations.

2576. Why the faithful undergo temptations. Ex.

2759. 'Lead us not into temptation ' = that the Lord
should not leave us, or remit His Divine force ; for thus
men fall into temptations, each person into a different
one.

2880. That evil Spirits could not live unless they
might serve in temptations, etc.

2945. For the sake of temptation.

3178. Temptation defined. (See Sin, here.)

3366. This is what Mark says about the Lord's>
temptations in the wilderness : that He fought with
wild beasts . . . Can.Redemp.vii.3.

3443. All have their use . . . some help the miserable
in temptations.

3618. He tried the same thing with me.
3660^. Whether he again wants to attempt (Heaven)
... so that he attempts to take possession of Heaven.

4154^. Other Societies desire that one should be kept
in trying-tentcdione, with no other end than that of
trying . . . But mere trials determine nothing. . . But
the good desire ... to deliver from trial. . . [This
is Prof. Bush's rendering, but perhaps it should be
temptation all through.]

4203. If the spheres of falsity and evil prevail, the
good come into temptation . . ,

4258. When good Spirits . . . excite things contrary
to the man's cupidities, there is combat and anxiety,
and thence temptation,

4312. They want the good to be led into temptation,
in order that they may become better ; and favour
temptations from this principle.

4471. These are the temptations by which the good
are strengthened. 4738.

4647. When I came to another region, I came into
thought about worldly things, and I heai'd those who
were there, that they were in temptations, whom it was
granted me to comfort. This place is that which is
represented by the wilderness where the sous of Israel
were for forty years. . . To the left, in the plane of the
shoulder-blade . . . there is a way for those who are
delivered from temptations, and are elevated into
Heaven. It is this passage which is signified by the
Jordan . . .

5568". These are chiefly present when man is in
temptations, etc.

r

Temptation

209

Temptation

5693. (While the evil are undergoing vastation) they
perform a use with the good, througli temptations. Ex.

5694. (While the good are undergoing vastation) they
undergo various temptations, which conduce to the
separation of their external evils.

5743. See Last Ji'dgmext, here.
5747. They recede ... at the first temptation.
5928. A certain one who underwent a certain tempta-
tion, which had caused him to think about his evils . . .

D. Min. 4630. Why some of the faithful are let into
(these) trials . . , Some, if exempted from them, would
ascribe it to their own goodness ... To prevent this,
they are let into common misfortunes . . .

479S. These spheres from the Hells . . . produce
anxieties and temptations ; tliey reach — according to
the state — to the feet, over the feet, to the stomach, to
the neck, and to the head ; rarely above the head.

4816. They frequently attempted.

E. 130. 'The Church in Pergamos ' = those within
the Church who are in temptations.

. As no one can be imbued with Knowledges of

truth and good as to the life, or persist in the spiritual
affection of truth, unless he undergoes temptations,
these are next treated of.

131. The Lord, who alone fights in temptations.
Sig. and Ex.

. ' Sword ' = temptation, because temptation is a

combat of truth against falsity, and of falsity against
truth. 2 111.

138. Those in temptations are among those who are
in falsities of every kind. . . When man comes into
spiritual temptation, he is among those Spirits who are
in falsities. Des. . . Such are spiritual temptations. Sig.

e. But none are let into temptations except those

who acknowledge the Lord's Divine in His Human, and
are in the spiritual affection of truth. All others are
natural men, who cannot be tempted.

146. 'To him that overcometh will I give to eat of
the hidden manna ' = to those who overcome in tempta-
tions the delight of celestial love from the Lord's Divine
Human.

156. For the conjunction of the spiritual man with
the natural is effected through temptations. Sig.

164. '(I will cast them) into great affliction ' =
grievous temptations for those who yield themselves to
their falsities.

. Temptation is nothing but the infestation of

truth by falsities.

^. Tliis combat (between the spiritual and natural

man) is temptation.

i6j*. As truths are separated from falsities, and
goods from evils, by temptations, it is said 'try me'
(Ps.xxvi.2).

246'-. It is infernal Spirits who tempt men. God
tempts no one. Ex.

. As he is in constant thought about salvation

... he has interior anxiety, and consequent combat,
which is called temptation. But those not in truths
and goods . . . cannot be let into temptations, Ex. . .
This is why few are tempted now.

247. No one is let into spiritual temptation unless he
is in spiritual affection, which is called charity ; (for
otherwise) there is no combat with falsities and evils . . .

256. Temptations are combats against evils and
falsities.

365^^. 'The miserable ' = those who are in temptations
in the world ; 'the multitude of peace ' = delights after
temptations.

^^. The Lord's fearful temptations are meant by,

'He was pierced for our transgressions . . .'

4056. These three temptations involve all the tempta-
tions which the Lord sustained . . . For by temptations
admitted into Himself ... He reduced all things . . .
to order, and also glorified His Human. . . The reason
His temptations are described so briefly is that He
revealed them in no other way ; but still they are fully
described in the internal sense of the Word. 730".

411^'. The temptations in which such a man of the
Church does not succumb, but overcomes, are signified
by, 'The rain descended, the floods came, the winds
blew,and beat upon that house, and it fell not.' ^i^^^jEx.
6442*, Ex.

419-'. 'The stormy wind, and the waves of the sea
lifted up' = temptations. . . Spiritual temptations are
caused by an irruption of falsities into the thoughts . . .
and deliverance from them is signified by 'He made the
storm to cease, that the waves might be still,'

•**, The miracle (of the calming of the storm and

sea by the Lord) involves spiritusd temptations, and
deliverance from them. Ex.

439. 'Of the tribe of Naphtali were sealed twelve
thousand ' = regeneration and temptation. 111,

. For all temptation is a combat between the

spiritual man and the natural ; for the spiritual man
loves and wills the things of Heaven ; and the natural
man loves and wills the things of the world ; conse-
queutly the desires of the two are opposite ; from which
there is a collision and combat which is called temptation.

- — -. The state after temptation, which is full of joy
from att'ection because the Spiritual and the Natural,
and good and trutli, have been conjoined ; for these are
conjoined through temptations. Sig. ^Sig. 441.

452. For those in the good of life according to their
religion, in which are no genuine truths, in the other
life undergo temptations, by which the falsities of their
religion are dispelled, and genuine truths are imjilanted
in their place. Sig. (by the 'great multitude' who 'come
out of the great tribulation.' 474, Ex.)

474-. The reason these are let into temptations in the
Spiritual World, is that they could not be tempted in
the natural world on account of the falsities of religion
in which they were,

. All are saved who are let into temptations ; for

the evil, who are in falsities from evil, are not tempted.
Ex.

^. The temptations which those undergo with

whom falsities are to be shaken off, are treated of in
many places in the Word ; and are called 'afflictions,'
'tribulations,' and 'vastations. '

475. AVhile in temptations thev appear in squalid

0

Temptation

210

Temptation

garments ; but when they come out of temptations, in
white robes . . .

[E.] 484. 'God shall wipe away every tear from their
eyes' =a state of bliss from the affection of trutli, after
falsities have been removed through temptations.

518-*^. As all spiritual temptations come through
falsities which break into the thoughts and infest the
interior mind, thus through reasonings from falsities. Sig.

538^^. For temptations are as it were immersions in
the Hells, and obsessions by evils and falsities. Sig.

556". That temptations so suppressed the interiors of
(Job's) mind that he became sensuous . . . but still he
did not think falsities, but truths. Sig.

600". They who are in temptations, and who by
means of them, and after them, admit and receive
instruction in truths of doctrine. Sig.

631. 'Lead us not into temptation,' is so said because
it appears as if the Lord did so.

644^^. The 'great fall' of 'the house built upon the
sand ' = that he who receives Divine truths into the
understanding only . . . succumbs in temptations. Ex.

654*-. In order that man from rational may become
spiritual, it will be absolutely necessary for him to
undergo temptations ; for through these the Rational is
subdued so as not to call forth from the Natural such
things as favour concupiscences.

659^. Temptations. Tr. and Des.

. For temptations immerse a man in falsities and

evils.

700^. ' The resting of the ark ' = the state after tempta-
tions . . .

^-. The faithful, who, after enduring temptations,

are brought into the Churcli. Sig.

730^. This opening (of the spiritual mind) ... is
possible only through temptations, because in them man
fights interiorly against the falsities and evils in the
natural man. In a word, man is introduced into the
Church, and becomes a Church, through temptations.
These things were represented by the wandering and
leading about of the sons of Israel in the wilderness.

'■^^. He who knows what sjiiritual temptations are,

knows that when a man is in tliem he is so infested by
evils and falsities as scarcely to know otherwise than
that he is in Hell ; that the Lord fights in man against
temptations from within, and that He meanwhile
sustains man with spiritual food and drink . . . that the
natural man loatlies these; that nevertheless the natural
man is thus subdued. . . All this is involved in what is
related about the sons of Israel in the wilderness. Ill,
seriativi.

750. 'They loved not their life, even unto death' =
the faithful who have endured temptations on account
of these truths, and who have regarded the life of the
world as of no account in comparison witli the life of
Heaven.

. These and many other thoughts inflow from

Heaven with those who endure spiritual temptations.

768-'. The whole of Is.liii. treats of the Lord's tempta-
tions. Ex.

893^ Tliere are spiritual temptations which those

undergo who receive genuine charity from the Lord ; for
such must fight against the evils which are in every
man by birth, and some must fight against the falsities
which they have imbibed from childhood . . . These
falsities and evils are removed through the combats of
temptations. Sig.

■*. Yet before anyone can act from the Lord, he

must undergo temptations ; because the internal of
man ... is opened through temptations.

5 Temptations are also signified by 'the cup' of

which they were to drink. Ex.

. The dift'orence between the Lord's temptations

and those of men.

897. Consolation by the Lord after temptations. Sig.
and Ex.

-. Why only those who are in the marriage of

good and truth can be let into spiritital temptations. Ex.

. This is why man is distressed in temptations

by the evils and falsities which rise up into his thought ;
and in proportion as he then acknowledges his sins,
regards himself as guilty, and supplicates for deliverance,
the temptations are useful to him.

. (Thus) man has spiritual temptation while his

. . . spiritual mind is being opened . . .

— — . Therefore, when the man's evils and falsities
have been removed, temptations are brouglit to an end,
and then joy inflows . . . from the Lord, and fills his
natural mind. . . These consolations are received by all
who undergo spiritual temptations. I speak from
experience. The reason man receives joys after tempta-
tions, is that after them he is admitted into Heaven ;
for through temptations man is conjoined with Heaven
and is introduced into it.

900. ' Yea, saith the Spirit, that they may rest from
their labours ' = that such will no longer have combat
against evils and falsities, and infestation by them . , .
' Labours' = (these combats and infestations) thus temp-
tations. Ex. and 111.

1164^. Evils are removed from man either through _
penalties ; or through temptations and the consequent
aversions ; or through aflTections of truth and good.
(The first method is used) with the unreformed ; (the
second) with those to be reformed ; and (the third) with
the regenerate. . . Temptations are not penalties, but
combats ; (and) tliose to be reformed are not compelled
to resist evils, but they compel themselves, and implore
the Lord, and thus are delivered from the evils which
they liave resisted. They afterwards desist from them
. . . from an aversion to evil . . . But with the regenerate
there are not any temptations or combats, but there are
affections of truth and good, which keep evils far away
from them . . .

Ath. 192^. The Lord retained the infirm [human]
while He was in the world, because in no other way
could He be tempted, and least of all on the cross ;
there the whole Maternal was expelled.

Can. Redemp. vii. 2. The Lord sustained the most
grievous temptations of all, because He fought against
all the Hells, and also against the evils and falsities of
the Jewish Church.

9. Contrition and repentance are temptations which
are means of regeneration.

Ten

211

Ten

Coro. 59^. For temptations and afflictions in a state
•of vastation and oppression are . . . combats of the Lord
Avith the devil about man, that is, about his sonl, as to
•who shall possess it ; and, in relation to this state, it
may be said that the God of Israel or Lord Messiah
stands on one side, and Beelzebub and the Devil Serpent
on the other, and that the latter casts out scandals
against the Lord like a flood out of his mouth, and the
Lord averts and takes thorn away, and thus delivers
the man from spiritual captivity and servitude. This
combat is felt in the man as being from himself. That
temptation is such a combat, and that there is such a
perception from the man, and a consequent co-operation,
I can testify upon oath ; for, having often experienced
it, I know. The reason it takes place outside the man,
but is felt in him as if from himself, and that the man
stands in the middle, and co-operates, is to the end that
the reward may be imputed to him when he overcomes.
But only that man overcomes who looks to the Lord,
and confides in Him alone for aid. (111. by comparisons.)

Ten. Decern.
Tenth. Decinms.
Tithe, To. Decimare.
Tithing, A. Decimatio.

A. 468-'. 'The tithes,' or ' tenths' = remains. 680^.

. Hence the tithing-f^eC(»iariMS-number was

holy.

. 'Ten' is therefore predicated of remains. 111.

575^- 755"- 1963- 198S-. 2109. 26362. 2959^. 46706.

576. That 'ten,' like ' tenths ' = remains. Fully ill.
2280, Ex.

858. 'The tenth month' (Gen.viii.5) = the truths
which are of remains.

90I'*. 'Tithes' (Deut.xxvi. 12) = remains, wliich, being
«f the Lord alone, are holy.

1657. 'Tenths' (Gen. xiv. 20) = remains, or states of
good and truth from combats. 1738, Ex.

1906. 'From the end of ten years' (Gen.xvi.3) = (the
Lord's) remains of good and truth.

*. The Angels do not know what 'ten' is ; but

the moment it is mentioned by man, there comes to
them the idea of remains . . .

2075-. 'Ten' = remains through w^hich is conjunction.
111.

2141^. Those with whom there is a state of the
affection of truth, are signified by 'ten' (in Sodom).

2i8o«. Three tenths of fine flour offered with the son
of an ox ; only two tenths with a ram ; and with a
lamb, oue tenth,

22396. 'If ten were found there, the city should be
spared ' = if there were still any remains, that is, anything
•of good and truth. 2 284, Ex.

2280-. The good of infancy is until the tenth year.

2468^'. 'The tenth generation' = remains. Ex.

2567^^ 'The flock' which he 'will take tithe of'
(i Sam.viii. I7) = the remains of good which he will do
violence to.

3048. 'Ten camels' (Gen. xxiv. 10) = general scientifics.
■' Ten ' = remains . . . which, wlien predicated of tlie

Lord, are the Divine things which He acquired for
Himself . . . and as the general scientifics were Divine,
or acquired by the Lord, it is said that they were 'ten.'
3107. 'Ten of gold their weight' (ver.22) = full for
initiation ; for 'ten' = a full state, like 'a hundred.'

3176. 'Days, at least ten' (ver.55) = the state for
departure appearing to them full. . . 'Ten' = what isfull.

3740. 'AH Thou shalt give, tithing I will tithe it
to Thee' (Gen.xxviii.22) = that the Lord made each
and all things Divine by His Own power. . . 'To
tithe,' and 'tithes' = the goods and truths which are
stored up by the Lord in the interiors of man . . .
and which, when predicated of the Lord, are the
Divine goods and Divine tritths which He acquired
for Himself by His Own power.

4077. 'He hath changed my wages ten ways' (Gen.
xxxi.7)= ... a very great change (in them). 4179.

4638. 'The ten virgins ' = all who are in the Church ;
both those in good and truth, and those in evil and
falsitj'. ' Ten ' = remains, and also what is full, thus
all. 102536. S. 17-. E.675^

5291. 'To tithe,' in the Word, = to make remains,
that is, to collect truths and goods and then store
them up.

^. See Five, here. ^.

5958. 'Ten asses' (Gen.xlv.23) = many things of
service. ' Ten ' = much. 5959-

7831. 'In tlie tenth day of this month' (Ex.xii.3) =
the state of initiation of the interiors. ' The tenth
day' = the state of the interiors; for . . . 'ten' = re-
mains . . . and as these are in the interiors, and
through them man is prepared and initiated to receive
good and truth from the Lord, therefore by 'the tenth
day' is here signified a state of initiation of the
interiors.

8468. ' Ten ' = what is full ; hence 'a tenth part ' = as
much as is suSieient. 8540. 9595.

^. For when ' ten ' = much, 'a tenth part' =

little.

8715. 'Princes of tens' (Ex.xviii.2i) = primary truths
in the third place. . . ' Tens ' = many things, but in a
less degree.

9416. 'Ten' = all. 9636.

. 'The ten words ' = all truths of doctrine and

goods of life. 10689.

9595. 'Ten curtains ' = all truths from which.

9757. 'Ten bases ' = supporting truths as much as
sufficient for use.

e, 'Ten,' here, involves the like as 'fifty,' or

'five,' namely, what is sufficient for use ; for 'ten'
arises from 'five' by multiplication,

10136. 'The tenth of an ephah'=as much as is
suflicient, and as much as is sufficient for use.

10235^. 'The diameter of ten cubits ' = what is full.

10262-. 'Ten'=much, all, and what is full. Refs.

Life 56. They were called 'the ten words' because
'ten' = all. 61, 111. T.286. E.675\ 935^ 10242,

61*. Hence come 'tithes' by which are signified
somethin" from all things.

Tenacity

212

Tend

R. loi. 'Ye shall have affliction ten days' (Rev.ii.io)
= that temptation will last the full time. ( = some
time.' E. 124.)

^ As ' ten ' = what is full, it also = much and

many, and also everything and all. 111.

194^ 'Ten' = much.

4276, 'Ten pounds ' = much. E.548^.

515. 'A tenth part' (Rev.xi. I3) = all there.

539. 'Ten horns' (Rev. xii.3) = much power. E.716.
776. 1069.

570. 'Ten diadems' (Rev.xiii. i) = many truths of the
Word falsified. E.777.

M. II. (Ten Spirits visit a heavenly Society.)

E. 112^, 'Ten cities' = niuch intelligence and wisdom.
2236.

316^^ 'Ten horns' (Dan. vii. 7) = falsities of every
kind ; for ' ten ' = all.

323^. See Psaltery, here.
336-. 'Ten' = many things.

374**. 'Ten men' (Jer.xli. i) = all who are such; for
'ten' = all people and all things. 433"'.

548-. '10,' '100,' and 'iooo' = much, and all.

675. 'A tenth part of the city fell ' = no truths of
doctrine any longer. 'Ten' = all ; also many and mucli ;
and 'a tenth part' = all and much.

^ That 'ten' = all persons and all things, and

also many persons and many things. 111.

''. 'The ten servants' — all who are in the world ;

in special, in the Church. . . 'The ten pounds '= all the
Knowledges of truth and good from the Word, with
the faculty to perceive them. . . Those who acquire
much are meant by the servant who from a pound
gained ten pounds . . .

^ 'The ten talents ' = much wisdom.

15_ 'Ten' (Zech.v.2) is here predicated of truth,

and of all of it.

16_ 'Ten times' = at all times, or always. 111.

^^. Hence 'the tenth part = everything. It is

from this that 'tithes' and 'tithings' derived their
origin ; and signified that everything was holy and
blessed when the tenth part . . . was given to the
Levites : and in like manner for the Levites, when the
tenth part was again tithed and given to Aaron. 111.

■ -". That 'ten' = all things, originated from

Heaven itself . . . All the forces of life of the Grand
Man cease in the two hands and feet, and these cease
in the ten digits ; and therefore all things of man as to
power, and as to support, being finally collated into
the ten digits, these — all things of man ; and besides,
'ultimates,' in the AVord, also=:all things.

706^^ 'Ten (degrees backward)' (Is.xxxviii.S) = many
-plura.

1041*^. 'Tan horns' = much power.

Tenacity. Tenacitas.
Tenaciously. Tenaciter.

A. 5185. Those who have tenaciotisly inhered in
their opinions .. . 5554®. D.893.

5386. To these (excretories) correspond tenacities
of opinions.

D. 1268. Those who have been most tenaciously
desirous of revenge . . .

Tend. Under Stretch.

Tendency. See Endeavour.

Tender. Tener.

Tenderness. Teneritudo.

A. 2180. 'A son of an ox, tender and good' (Gen,
xviii. 7). . . It is called 'tender' from the Celestial
Spiritual, or the truth of good.

2290". The tender ideas of infants.

2291. The quality of their tender understanding . . ..

4377. 'The children are tender' (Gen.xxxiii. 13) =
truths which have not yet obtained Divine Life. . .
'Tender' = what is recent, and thus what has acquired
some life, but not yet genuine. Ex.

7251^. I jierceived such a tenderness of gladness
from them . . .

H. 330. Infants (there) have a like tenderness of all
things . . .

332. They had loved infants from a tenderness as it
were maternal.

337. Garlands round their tender arms.

343. Tliey were heard as a tender inordiuated [sound],

368. A woman has softer speech.

M. 218. The intelligence of women is . . . soft,
delicate.

330". The beauty of a woman dwells in soft deli-
cacy . . .

D. 3496. I perceived the tenderness of this Spirit.

Tendon. Tendo.

Tendinous. Tendinosiis.

H. 466. Their callosity appears . . . within as of
striated tendons.

W. 304. Fibres proceed from their first forms until
at last they become tendons.

D. 3457. They acted like a sinew which acts only
as it is relaxed.

5535a. As when a tendon is twisted back and recoils.

5575. The celestials correspond ... to the flesh,
even to the tendinous things . . .

Tendril. Pampineus. M.13. 75-.

Tenor. Tenoi-.

p. 180. He would interfere with the tenor of the

Divine Providence. '\

T. 796. He tlien spoke right OM-in tenare.

Tension. Tcusio. M.2073.

Tent. Taitoriiiiii.
Tent, To. Tentoriare.

See under Tabeiix.a.cle, and Temple.

Tent

213

Tent

A. 414. 'To dwell in a tent' (Gen.iv.20) = the Holy
of lovf. 111.

. 'Tent' = what is celestial. -.

471^. This is 'to dwell in tents.'

1063. 'The tents of Ham' (Ps.lxxviii.5i) = the wor-
ship therefrom. 3325^*.

1074. 'The midst of a tent' (Gen.ix.2i) = tlie prin-
cipal of faith; for ' tent '= charity, or worship from
cliarity. Charity is the inmost thing of faith and
•worship ; and this is 'the midst of the tent.' That
'tent' = the Holy of love, or charity. Kef.

1 102. ' He shall dwell in the tents of Shem' (ver.27)
= that the internals of worship may be in the externals.

, . ' Tents ' = the Holy of love, and worship

thence. 'To sojourn and dwell in tents' was a
wonted formula among the Ancients, by which was
signified holy worship ; for the reason that the Most
Ancients not only sojourned with tents, but also dwelt
in tents, and performed holy worship therein. 1293.
3312.

^ That ' tents' =holy worship. 111.

1452. 'He stretched his tent' (Gen.xii.S) = the holy
things of faith ; for 'a tent' = the Holy of love, con-
sequently the Holy of faith from love. His stretching
his tent there = that this was now beginning.

1556. 'Even to the place where his tent was before'
(Gen.xiii.3) = to the holy things which there were be-
fore ... 'A tent' = the holy things of faith . . . thus
the celestial things which the Lord had . . .

1564. '(Lot) had flock, and herd, and tents' (ver.5)

— the things with which the external man abounds.
1566. 'The tents ' = the worship of that (external

man) which was separating itself from the internal.

. 'Tents,' in the opposite, = worship not holy.

111.

1598. 'He tented as far as Sodom' (ver. I2) = ex-
tension to cupidities.

1616. 'Abraham tented . . .' (ver. 18). . . 'To tent,'
that is, to move and fix a tent, =to be conjoined ; for
■'a tent' = the Holy of worship, by which the external
man is conjoined with the internal.

2145. 'He was sitting at the door of the tent' (Gen.
xviii. i) = the holy state of love in which He then was.
5152.

2174. 'A tent' = the Lord as to the Holy of love.

2190. 'Behold in the tent' (ver.9) = in what was holy,
Ex.

2195. 'Sarah hea.rd at the door of the tent' (ver. 10)

— that rational truuli was near what was holy.

2576-. 'The tent,' which was outside the ark,=the
Lord's Kingdom.

3210. 'The tent of Sarah his mother' (Gen.xxiv.67)
= the sanctuary of truth in the Divine Human. 'A
tent = what is holy, thus a sanctuary.

3268^ 'Tents and flocks ' = goods of the Spiritual
Church.

3312. 'Dwelling in tents' (Gen. xxv. 27) = worship
therefrom.

-. Hence it was commanded that they should

make a tent . . .

3322*. 'The tent of David' (Amos ix. 1 1) = the Church
and worship of the Lord. (=:the good of love and of
charity from the LorJ. 4926^.) 9163^.

3439*=. Hence it was culled 'the tent of meeting.'

3444. 'Isaac stretched his tent there' (Gen.xxvi.25)
= what was holy there.

3540^ The tent was a representative of the three
Heavens, thus of the celestial and spiritual things of
the Lord's Kingdom.

3762*. 'Tents' = holy things of good.

4128. 'Jacob fixed his tent in the mount' (Gen.
xxxi.25) = the state of that love.

4153. 'Laban came into the tent of Jacob, and into
the tent of Leah, and into the tent of both the hand-
maids' (ver. 33) = that in their holy things there were
not such truths.

4288-'. In the representative Church they had tents
or tabernacles, and Divine worship in them ... be-
cause tents or tabernacles = the Holy of love and of
worship.

*. They were therefore restricted ... to a tent

in common, which was called the tent of nieetinfj.

4391. See Hut, here.

4398. ' Where he had stretched his tent' = what was
holy.

4599. 'To stretch the tent' = the progression of what
is holy, here, towards interior things.

4922^. As the tent of meeting with the ark repre-
sented Heaven . . .

5135^. ' Tent' = what is holy.

8379. They have tents also in Jujuter. Des.

. They take their meals in their tents.

8470. 'Tent,' here (Ex.xvi. 16) = a society as to good ;
for a tent here has the like signification to a house ;
for when they were sojourning they were in tents.

8666. 'They came into the tent' (Ex.xviii.7) = the
Holy of union . . . because love is union. Hence 'to
come into the tent' = to be united from holy love. .

9592. The Second Heaven is here represented by the
habitation and the tent.

9595. The curtains from the goats for the tent which
was round about. 9615.

■-. 'Enlarge the place of thy tent' (Is.liv.2) =

the Holy of worship from the good of love.

*. 'My tents are laid waste' (Jer.iv.2o) = holy

worship from the good of love. ( = the Church. 9854^ )
E.724I6.

9615. 'The tent over the habitation' = the external
of Heaven; for 'the habitation ' = Heaven ; and the
tent which covered it above = its external.

9686. The Heaven which is represented by the tent
of meeting . . .

97S4. 'In the tent of meeting' (Ex.xxvii.2i) = the
Lord's presence ; for the tent was made that the
Lord might meet Moses and Aaron there, and also the

Tent

214

Tent

sons of Israel ; and on this account the Holy of worship
was instituted there. 111.

[A. 9784]^. For the tent represented Heaven ; and
Heaven is Heaven from the Lord's presence there.

98542. For the habitation, and the tent = Heaven.

9963. 'When they go into the tent of meeting'
(Ex.xxviii.43) = in worsliip representative of all things
of Heaven and the Church. . . For 'the tent' repre-
sented Heaven where the Lord is. . . Moreover all
the worship at that time took place in the tent . . ,

loooi. 'The tent of meeting' = Heaven.

^. 'The altar' which was placed at the door of

the tent, represented the Lord as to Divine good ; and the
tent of meeting represented the Lord as to Divine truth.

10005^. As to the tent of meeting, by which is
represented Heaven in which is the Lord . . . its
inmost, where was the ark, represented the Third
Heaven ; the habitation, which was outside the veil,
represented the Second Heaven ; and the court, the
First Heaven. 10268-. 10338. £.630'*. 700.

10022. 'Before the tent of meeting' (Ex.xxix. io) = for
purification, the reception of truth from Heaven, and its
conjunction with good; for 'the tent of meeting' =
Heaven where. the Lord is.

. The place 'before the tent,' which is called

its 'door,'=the conjunction of truth and good . . .

10129^. The tent of meeting outside the veil repre-
sented the Sjjiritual Kingdom, or, what is the same, the
Lord where He is present in the good of charity . . .

10150. 'I will sanctifj' the tent of meeting' (ver.44.)=:
what is receptive of the Lord in the Lower Heavens.'
The reason 'the tent of meeting'=:the lower Heavens,
is that 'the altar' = the higher ones. Ex.

10 1 60®. Because the habitations of the Most Ancients
were tents, a tent was constructed in memory of it
which was used as a house of God, and the feast of tents
was afterwards instituted in which they rejoiced from
the heart.

10206®. Next, the tent itself is described, by which
is signified Heaven and the Church which is from the
foregoing things.

10230. 'Thou shalt give it for the work of tlie tent of
meeting' (Ex.xxx. 16) = conjunction with Heaven through
the acknowledgment that all truths and goods are from
the Lord. . . 'The tent of meeting ' = Heaven where the
Lord is, thus also that which conjoins man with
Heaven . . .

10242. 'In their entering into the tent of meeting'
(ver. 20) = worship from the good of faith. Ex.

®. For that tent (where Aaron and his sons made

the daily ministration) represented the Heaven where
spiritual good reigns.

10268. 'Thou shalt anoint with it the tent of meeting'
(ver. 26) = in order to represent the Divine of the Lord in
the Heavens. . . 'The tent of meeting' = Heaven in the
whole complex. Ex.

10304. 'Thou shalt put of it before the testimony in
the tent of meeting' (Ex.xxx. 36) = the worship of the
Lord in Heaven and the Church. . . 'The tent of meet-
ing'^ Heaven; and (therefore) the Church also; for
the Church is Heaven on earth.

10338. 'The tent of meeting and the ark for the
testimony' (Ex.xxxi.7) = a representative of Heaven in
general, where the Lord is. Ex.

10545. 'Moses took the tent' (Ex.xxxiii.7) = the
Holy of worship, of the Church, and of the Word ; for
'the tent,' in the supreme sense, =the Lord, and also
Heaven and the Church ; and, in the relative sense, all
the Holy of Heaven and the Church, and hence also the
Holy of worsliip and the Holy of the Word . . . The
reason 'a tent ' = these things, is that the Most Ancients
dwelt in tents, and also held in them their holy
worsliip . . .

". That by 'a tent' are signified these holy things;,

and, in special, the Holy of worship. 111.

■». 'Tents' (Jer.iv.2o) = the goods of the Churchj

'curtains,' its truths.

^ As ' tents ' = the goods of the Church and of

worship, therefore, in the opposite sense, 'tents' = the
evils of worship and of the Church. 111.

10546. 'To stretch the tent' (Ex.xxxiii.7) = toprovide,
dispose, and ordinate the things which are of the Church
and of worship.

10547. 'Recalled it the tent of meeting' (id.) = the
external of worship, of the Church, and of the Word, in
which are internal things. . . 'Meeting,' in the sense of
the letter, means the meeting (or assembly) of the sons
of Israel ; but in the internal sense is signified the
assembly of the truths and goods of the church . . .
10548.

10557. 'The tent' = the Holy of the Word, of the
Church, and of worship.

10769. Their dwellings (in the Fifth Earth) were low
houses in the form of tents, such as the ancients had.
Des.

M. 75''. A union like that of the two tents in the
breast, which are called the heart and lungs.

T. no. Two tents were seen, one directly above the
place (wheie the meteor fell) ; and the other at the side,
towards the south ... A Spirit fell from Heaven and
was cast into the (first) tent ; and I was in the other . . .
In the door of this I stood, and saw the Spirit in the
other also standing in the door of his tent ; and I asked
him why he fell . . .

E. 205^ The 'tents of Judah' (Zech.xii.7) = the
Celestial Kingdom.

223^". 'To enlarge the place of the tent ' = that they
have worship from good. 600^'-.

324-'. 'The tent' =the Lord's Spiritual Kingdom ; and
that part of the tent which was within the veil = the
Lord's Celestial Kingdom. Ex.

365''^ 'Tents of securities' (Is.xxxii. iS) = tlie deriva-
tive goods of love and of worship without infestation by
evils and falsities.

392''. 'The tent of meeting' represented Heaven.
727^^ 1042^

4128. 'To hide in Thy tent' (Ps.xxi.20) = in the
Divine truth.

555'. 'Ohola and Oholibah,' that is, 'the tent, or
habitation of God;' for this = Heaven where are the

Terah

215

Teraphim

Divine truth and the Divine good, and thence also the
Church. 576*.

586^. The sacrifices at the door of the tent represented
the worship of the Lord, because the altar, and also the
tabernacle, represented Heaven where the Lord is
present . . .

630-*. This was the court of the tent of meeting,
(which last) represented Heaven.

. The three Heavens were represented by the

tent. Refs. 700. *,Ex. ^^,Ex.

654^6. 'Thorns shall be in their tents' (Hos.ix.6)=:
the falsity of evil in the worship.

684^6. 'Surely I will not enter within the tent of my
house' (Ps.cxxxii.3) = that he will not enter into and
know the holy things of the Church.

700^^. The primary representatives of the Lord, and
thence of Heaven and the Church, were the tent of
meeting . . . the altar . . . and afterwards the temple
. . . with the difference that the tent of meeting was a
more holy representative . . .

724^^. 'The tents of Jacob' (Jer.xxx.i8)=all things
of the Church . . . 'tent8'=its goods ; 'habitations,' its
truths.

799^. ' Tabernacle ' = the Church from those in the
good of love to the Lord; ' tent ' = the Church from
those in truths from this good . . . Therefore 'tabernacle'
= the doctrine of the good of love; and 'tent,' the
doctrine of truth from this good ; thus 'tabernacles,' in
the plural, = the goods of the Church and of doctrine ;
and 'tents,' the truths of the Church and of doctrine.
111. -».

Sii^ 'A tent' (Ps.lxxviii.6o) = the Church which is
in the truths of doctrine.

Tent - companionship. Contubemiuni.

M.29oe. 297. D.Wis.iii.4 (con^H^erwci^is). vi'^.

Terah. Therach.

A. 1353. 'Terah' was a nation named from Terah as
its father, by which nation is signified idolatrous
worship. 1355. 1356, Ex. 1359.

1356. Here it is very plain that Terah, Abrani, and
Nahor were idolaters.

1357^. These three kinds of idolatry were signified by
the three sons of Terah.

1359. Terah was a son of Nahor, and also a nation
named from him . . . 1362.

1360. 'These are the nativities of Terah' (Gen.xi.27)
= the origins and derivations of the idolatry from which
came the representative Church. . . Here a third Church
after the Flood is treated of, which followed when the
second became idolatrous in Terah. Terah, Abram,
Nahor, and Haran were idolaters ; and also the nations
from them . . .

1362. Terah was a nation from this : that the nations
springing from his sons acknowledged him as their
father. Ex.

1 363. Idolatry is signified by ' Terah ' . . .
1366. See Haran, here.

■-. Terah and Abram worshipped other gods, and

had no knowledge of Jehovah, nor therefore of what the
good and truth of faith are. They had thus become
better fitted to receive the seed of Truth than others in
Syria. 1992-.

1367. Idolatrous worship in general is signified by
'Terah.'

1373. 'Terah took Abram his son ; and Lot the son
of Aaron . . . and Sarai . . . and they went forth with
them from Ur of the Chaldees, to go into the land of
Canaan' (ver.3i)=that they who were in idolatrous
worship were instructed in the celestial and spiritual
things of faith, in order that a representative Church
might thence come forth.

1375. 'And the days of Terah were 205 years ; and
Terah died in Haran' (ver.32) = the duration and state
of that idolatrous worship ; the end of that idolatry ;
and the beginning of a representative Church through
Abram.

3778. Terah, who was the father of three sons :
Abram, Nahor, and Haran, represents the common
stock from which the Churches were. Terah himself
was indeed an idolater ; but representatives do not
regard the person . . . And, as the representative Jewish
Church commenced in Abraham . . . therefore Terah
and his three sons took on the representation of Churches
. . . 4207.

5628^. The family of Terah . . . acknowledged
Shaddai as their god.

Teraphim. Theraphim.

A. 1356'. Laban worshipped images, or teraphim,
which Rachel took away (Gen.xxiv. 10 ; xxxi. 19-34).

41 1 1. 'Rachel stole the teraphim ' = to take away the
truths. 4149. 4151. 4153-

*. For 'the teraphim' mean his gods. 111.

^. The teraphim were idols which they employed

when they consulted or interrogated God ; and, as the
answers they received were to them Divine truths,
therefore truths are signified by those teraphim.

. 'Ephod and teraphim' (Hos.iii.4) = the Divine

truths which they received by the answers.

. 'The teraphim' (Zech.x.2) = the answers, but

in this state wrong ones.

®. As such things were signified by 'teraphim,'

they were found with some, although jJrohibited. 111.

4155. 'Rachel took the teraphim' (Gen. xxxi. 34) =
interior natural truths which are from the Divine. . .
'Teraphim' = truths which are from the Divine.

4162. 'He searched, and found not the teraphim'
(ver. 35) = that those truths were not his. Ex.

-. That 'the teraphim ' = truths from the Divine,

is because those who were of the Ancient Church dis-
tinguished the Divine ... by various names . . . and
the truths Divine which they received by answers they
called teraphim . . . They who were wise among them
understood by all these names the one only Lord ; but
the simple made for themselves so many representative
images of that Divine . . . Hence came idolatry . . . But,
as in ancient times Divine things had been understood
by these names, some of them were retained, as

Terebinth

216

Terror

teraphim, etc. By 'teraphim' are signified truths Divine
which came from answers, as is evident in Hos.iii.4.
[A.] 9824®. ' Teraphim '= Divine answers. 111.

Terebinth. Under Turpentine.

Tergiversation. Tergiversatio.
Refuse. Tcrgiversari.

R. 461. Faith alone induces evasion, etc., so that
they do not think at all about the commandments.

710. They evade reflecting upon (their) evils.

D. 6106-. They want the wife to refuse. 6110-'.

Term. See Boundary.
Terminate. See Boundary.

Terraqueous. Terraqimis.

W. 106. Our terraqueous globe.

165. The terraqueous globe ... is a kind of base and
support ; for it is the ultimate work . . .

T. 31. Of the terraqueous globe, regarded in itself,
are predicated the things of space ; and of its rotation
and progression, are predicated those of time.

:i2)- Things at rest, of which the terraqueous globe
consists.

76^ At last . . . the terraqueous globe . . . was
formed of earths . . . 78'*.

769. AVhen the universal firmament together with the
terraqueous globe is expected to perish.

Terrestrial. See Earthly.

Terrible. Terribilis.

A. 3719. 'How terrible is this place' (Gen.xxviii. 17)
= holiness of state. . . For the word 'terrible,' in the
Original, is derived from the same word as ' fear' (which)
= what is holy.

7573. But in Hell (truth Divine) is terrible.

L. 5. 'The terrible' day=the advent of the Lord to
Judgment. •

E. 556^. Because this state is proEaue and powerful,
it is called 'terrible,' etc. (Dan.vii. 7). 650''*.

783^ Hence those in falsities are called 'terrible,' etc.

Territory. Territorimn. D. 5759b.

Terror. Terror.
Terrify, To. Terrere.

See under Dread, and Fear.

A. 390. They who are in falsity and evil are in
continual terror lest they be killed. 111.

9506. A mere hiss would drive them into terror . . .
They thought in their terror that all Hell was rising . . .

955. From (these penalties) they contract terrors and
horrors for such things.

9636. Under the veil they feel such anxiety and
terror . . ,

986. 'The fear of you, and the terror of you' (Gen.
ix.2) = the dominion of the internal man ; 'fear' regards
evils; and 'terror,' falsities. . . For, when the internal

man dominates, the man is in fear on account of evils,
and in terror on account of falsities . . . But it is (only)
the external man tliat is terrified . . . (Continued under
Fear.)

1740^. (Evil Spirits) are sometimes seized with terror
on their first approach (to such a man).

1839. 'A terror of great darkness' (Gen.xv. r2) = that
the darkness was terrible. . . ( = that He shuddered at
so great a vastation. ^)

1951^. When Spirits merely think of such truth
(without good), there arises something of terror. Ex.

4555. 'A terror of God was upon the cities . . .'
(Gen.xxxv. 5)=that falsities and evils could not come
near ; for 'a terror of God' = protection. ^,Ex.

e. j^ot that the Lord terrifies them . . .

4935. This naked arm . . . according to its position
excites terror ; in this position, incredible terror . . .
Even those who have not been timorous . . . are thrown
into extreme terror by it.

5313*. 'The lightnings,' etc. = the terrors caused by
tiie Divine truth with those who are not in good.

5378'. They enlarged themselves, and thus terrified
(those other Spirits).

". For it is allowed the Spirits (of the peritoneum),

when infested by others ... to strike them with terror
D.991.

5502. See Tremble, here. 8312.

7280^. From terror of the ])enalties.

8316. 'Terror took hold of them' (Ex.xv. I5) = that
they dared not attempt anything . . . For with those
who are in terror, the blood grows cold, and rushes
into the veins, and the circulation ceases ; hence the
nerves become flaccid, and the forces full, so that they
dare not do anything.

8816^. They who are in evil are in terror at the
presence of the Divine . . .

9327. 'I will send My terror before thee' (Ex.xxiii.
27) = the terror of those who are in evils of falsity on
account of truths of good. Ex.

9330-. When they are in Hell, they are in terror
and consternation on account of the truths from good
in which the Angels are . . .

9331. Terror is predicated of those in evils ; 'dread-
formido' of those in falsities.

R. 331. 'A great earthquake' = . . . terror, Ex.

342*. They saw nothing but terrors before their eyes.

517. 'The rest became terrified' (Rev. xi. 13) = from
fear when they saw the destruction of others. ( = they
were disturbed in mind and turned away. E.677.)

936^. The leaves of these trees strike terror (there)
when they are shaken by a strong wind ; but not the
leaves of the others.

M. 263". On seeing (that devil) I was terrified.

D. 149. On the terror of those who have led a
perverted life.

996. That the Truth terrifies.

. In the other life, people can be struck with so

much terror that they as it were melt away . . . even

Tertian

217

Testicle

those wbo had lived almost devoid of terror. This
terror comes forth from that Truth in which there is
not goodness, or mercy ; then sucli a terror penetrates
tlie marrows, and as it were breaks tlie bones ; for
Tiuth condemns to the lowest Hell . . .

1754. Tliat there are those who strike terrors. —
There are Spirits who trust in their own forces, who
are sometimes permitted to induce terrors, incredible
ones. They are permitted to represent a naked arm.
Ex.

1783. These were such as had formerly slain whole
armies . . . for they rushed into the chambers of the
brain, and injected such terror that one slew another
... At this day however [they can do this] only a
little (in certain cases of suicide). Ex.

4756. How certain evil ones are reduced into terror,
on account of evils they had perpetrated (here).

D. Min. 4705. The crowd was dispersed, and so the
terror (caused by those who correspond to cats) ceased.

4814. The terror caused by those who are called the
«ast wind. Des.

E- 395^- The consequent damnation is signified by
^they shall be clothed with terrors . . .' (Ezek.xxvi. 16).

453". 'Thine heart shall meditate terror ,..' (Is.
xxxiii. 1 8) = remembrance of the state of the Church . . .

677^ 'Terror,' and 'consternation,' in the Word, =
a state of the lower mind disturbed and changed by
an imminent or visible danger to the life ; but this is
one thing with the good, and another with the evil.
Ex. and 111.

^. These passages (show) that 'terror,' and

'dread,' in the Word, mean various disturbances of
the lower mind from such things as cause amazement,
and which are conjoined also with joy.

^. Again, ' terror '= terror on account of evils

and falsities from Hell ; for these terrify the spiritual
man, because they are the opjxisites of goods and
truths, which the spiritual man love«, and the loss of
which he fears. 111.

7212". 'Terror on every side' (Jer.iv. 25) = spiritual
death.

911^'^. 'Terror' (Is.xvii. I4)=destructian.
Tertian. 71 rfia nus.

A. 65S3. 'Tertian sons' (Gen. 1.23) = derivatives.
8150. 'Tertian leaders' (Ex.xiv.7) = the generak
under which are particulars. 8276, Ex.

R. 322^. 'To visit iniquity upon the tertians and
the quartans' (Num.xiv. 18).

Testament. Testat}ientu7n.

See New Testament, and Old Testament.

A. 9548'. 'The two witnesses ' = the Word of both
Testaments, in so far as each teBtifies of the Lord.

T. 409. This makes a difference between the Old
Testament, or Covenant, and the New.

706-. The Word is called 'a Covenant,' and 'a
Testament,' 'Old,' and 'New;' thus the Divine truth
there.

E. 392^. See Testimony, here.

936. 'Moses and the Lamb' = the Word of the Old
and New Testament. Ex.

Testicle. Testis, Testicidus.

See Spermatic.

A. 2468''. 'Those who are wounded in a t«sticle'
(Deut.xxiii. i) = those who reject whatever is of love and
charity.

5060. Who correspond to the testicles was evident
to me from those who are in contraries to conjugial
love, and cause pain in the testicles. (These Spirits
des.)

T. 584. See Seed, here.

D. 3152. Those who love infants most tenderly . . .
constitute a province in the quarter of the testicles
and the dependent organs ... De Conj.ioo.

5216. The inmost evil ones of the Babylonish
religion inflowed into the testicles, and inflicted some
pain on the interiors of tliem ; a sign that they are
utterly contrary to the interiors of Heaven.

D. Min. 4582. Those who are more envious operate
into the scrotum, and also into the ligaments towards
the testicles.

Testify. TcsHficare.
Testification. Testificalio.

A. 5028. Testification. Sig. and Ex. 5654. 5919.
5920^, Ex.

7876. That this is a testification of the will of good.
Sig. and Ex.

9293. For deeds are testifications of such things as
as are of the will.

P. 212^. Ocular testification.

R. 960. The Lord . . . testifying this Gospel . . .
Sig.

M. 30cr. These pledges are testifications. Ex.

E. 706. A Divine testification concerning the future
Church, and concerning the reception of its doctrine.
Sig. and Ex.

*. ' Signs ' = testifications which indicate and

persuade ... 111.

^ Therefore a manifest testification was not

given them from Heaven. 111.

■■-. A testification that tliey might believe. Sig.

8124. Testifications and persuasions. Sig. and Ex.

826. To persuade ... by testifications from the
Word . . . Sig. and Ex.

858. A testification of acknowledgment that they are
of the Church. Sig. and Ex.

Can. Trinity viii. 4. A plurality of Gods may be con-
firmed by . . . 'there are three that bear witness in
Heaven ..."

Testimony. Testimonium.

Bear "Witness. Testari.

A. 1038'. A covenant . . . was (therefore) established
by the laws of society given from the Lord in the
.Jewish Church, called testimonies . . .

Testimony

218

Testimony

[A.] 2720^ 'That it may be a witness unto me' (Gen.
xxi. 30) = certainty.

3478. The Lord Himself was represented by the
testimony in the ark.

3488^. 'For a testimony' (Matt. xxiv. 14) = that they
may know, and not make it a pretext that they have
been ignorant.

4195. ' Jcgar-sahadutha' means 'the lieap of witness,'
in the idiom of Syria. Ex.

4197'. 'A witness -ies<is' = confirmation of good
through truth, and of truth by good; and hence 'a
testimony ' = the good from which is truth, and the
truth which is from good. 111. -^,111. ^,Ex.

8535. 'Aaron laid it up before the testimony' (Ex.xvi.
34) = that it was in the Divine presence. . . 'The testi-
mony'= the Divine . . . because, in the universal sense,
'the testimony' means the Word; and the Word is
truth Divine, thus tlie Lord.

2_ That 'the testimony ' = the Lord as to Divine

truth, is evident from the ark in whicli was the Law
. . . which is called 'the testimony.' That the taber-
nacle derived all its sanctity from it ; and that the
testimony was the Holy Divine itself, is evident
from . , .

9410^ 'The word of their testimony' (Rev.xii. 11)
= truth Divine received by man. 9503-.

9455. The testimony, or Law, in the ark, represented
the Lord. 9482.

9485. The reason the testimony, or Law, in the ark
= the Lord, is that 'the testimony ' = Divine truth,
(which) is the Lord in Heaven.

9503. 'Thou shalt put the testimony to the ark'
(Ex.xxv. i6) = the Divine truth, which is the Lord in
Heaven. 'The ark ' = Heaven; and 'the testimony,'
the Divine truth, thus the Lord in Heaven. 9519.

9524-

^. A distinction is made in the Word between

'laws,' 'statutes,' 'judgments,' 'precepts,' 'testimonies,'
etc. . . as in 'the testimony of Jehovah is firm, making
wise the simple' . . . From these things it may be evident
that 'testimony ' = the Divine truth, which bears witness
concerning the Lord ; tlius the Word ; for this, in the
supreme sense, treats of the Lord alone, and then, in
tlie internal sense, bears witness concerning Him, that
is, teaches Him, and the truths of faith and goods of
love which are from Him. 111.

^. That the Divine truth which proceeds from

the Lord is called 'the testimony' from the fact that
it testifies concerning the Lord. 111. . . 'To this end
came I into the world, that I may bear testimony to
the Truth.'

9680-. ' The testimony ' — the Lord as to Divine truth.
9785. 10304. 10375. 10451.

9682. 'The testimony ' = the Lord. E.283^*, 727".

981822, <The testimony of Jesus' (Rev.xix.io) =
the Divine truth which is from Him and about Him.

10196. 'The testimony ' = the Lord as to the Word.

10206". 'The testimony' is described first, by which
is meant the Lord.

Life 57. This Law is called 'a covenant' because it
conjoins; and 'a testimony' because it bears witness. . .

62. 'False testimonies,' etc. with the concupiscence.'i
to them, are the sins which are to be shunned. Ex.

87. In proportion as anyone shuns false testimonies.
of every kind as sins, he loves the Truth. Gen. art.
E.949^.

. To 'bear witness falsely.' Def.

R. 6. 'Who bore witness to the Word of God, and
to the testimony of Jesus Christ' (Rev.i.2) = who from
the heart, and thus in light, receive Divine truth from
the AVord, and acknowledge the Human of the Lord to
be Divine. . . The Angels bear witness, that is, see,
acknowledge, and receive from the heart in light, and
confess, the truths of the Word ; especially this truth :
that the Human of tlie Lord is Divine. 35. E. io,Ex.
52.

-. As to the spiritual signification of 'bearing

witness,' it is predicated of the Truth, for the reason
that in the world the Truth is to be borne witness to ;
and, when it has been borne witness to, it is acknow-
ledged. But in Heaven the Truth itself bears witness
concerning itself, because it is tlie very light of Heaven
. . . And, as the Lord is the Truth itself . . . He is,
in Heaven, the testimony of Himself. Hence it is
evident what is meant by 'the testimony of Jesus
Christ.' 111.

325. 'The souls of them that were slain ... for the
testimony which they held' (Rev.vi.9) = those hated
and rejected by the evil on account of . . . their ac-
knowledgment of the Lord's Divine Human. E.392.

. In Heaven, testimony is given solely to those

who acknowledge the Lord's Divine Human ; for the
Lord is He who bears witness, and He gives to the
Angels to bear witness.

490. That the Lord is the God of Heaven and earth,
and that His Human is Divine, is 'the testimony.'
111.

". And that the second essential of the New

Church, which is conjunction with the Lord by a life
according to the commandments, is also 'the testi-
mony.' 111.

499. 'When they shall have finished their testimony'
(Rev. xi. 7) = after the Lord has taught that He is the
God of Heaven and earth, and that there is conjunc-
tion with Him by a life according to the command-
ments. ( = at the end of the Church, when the
Divine of the Lord is no longer acknowledged, and
hence there is no longer good of love and truth of
doctrine. E,649.)

555. 'They overcame him ... by the word of their
testimony' (Kev.xii. 11) = victory . . . through the ac-
knowledgment that the Lord is the God of Heaven
and earth, and that the precepts of the decalogue are
precepts of life according to which men must live.
( = through the confession and acknowledgment of the
Divine in His Human. E.749). E.329-".

. ' Testimony ' = the Divine Truth; in especial,

these two things.

565. 'The remnant of her seed, who keep the com-
mandments of God, and have the testimony of Jesus

Tetter

219

Texture

Christ' (ver. 1 7) = novitiates, who receive the doctrine
concerning the Lord, and concerning the decalogue.
( = who acknowledge the Divine in the Lord's Human.
E.770.)

669. 'The temple of the tabernacle of the testimony'
(Rev.xv.5) = the inmost of Heaven, where is the Lord
in His Holiness in the Word, and in the law which
is the decalogue. (=interior Divine truth in the
"Word revealed by the Lord. E.948).

". That the law which is the decalogue was

called 'the testimony.' 111. E.392''.

818. 'I am of thy brethren who have the testimony
of Jesus' (Rev.xix. io)= . . . that he is in conjunction
with the Lord, through the acknowledgment of the
Divine in His Human, and a life according to His
commandments. E. 1230.

819. Tor the testimony of Jesus is the spirit of
prophecy' (id. ) = that the acknowledgment that the
Lord is the God of Heaven and earth, together with a
life according to His commandments, is, in the universal
sense, the all of the "Word and its dei'ivative doctrine.
Ex. E.1232.

846. 'The souls of them that were beheaded for the
testimony of Jesus' (Rev.xx.4) = those rejected...
I^ecause they had worshipped the Lord, and had lived
according to the truths of His AVord. Ex.

T. 149. 'The testimony of Jesus ' = confession from
faith in Him.

285. This Law is called . . . 'the testimony,' because
it confirms the articles of the covenant ; for . . .
'testimony,' in the "Word, =the confirmation and
witnessing of the articles of (conjunction).

E. 10. For 'to bear witness' = to acknowledge at
heart.

27-. 'To bear witness.' and 'testimony.' 111.

392^ That 'testimony' = confession of the Lord;
and the Lord Himself. 111. '.

^ That ' testimony ' = the Lord ; and, with man,

the confession of the Lord from the heart ; and in
in special, the acknowledgment of the Divine of the
Lord in His Human. 111. 9,111.

^. Hence the "Word before the Lord's advent is

called 'the old Covenant ; ' and that after His advent,
'the New Covenant ;' it is also called 'the Testament,
Old and New ;' but it should be called 'the Testimony."

". ' Testimony ' = that in the Word which

teaches goods of life ; 'law,' that which teaches truths
of doctrine. 111.

803''. 'False witness.' Def. (See T. 321.)

1050. 'The testimony of Jesus' = the acknowledg-
ment of the Divine of the Lord in His Human ; and
that He alone is to be worshipped and adored.

Tetter. Vitiligo.

E. 962^". The Jewish nation was afflicted with such
things (as tetter) on account of their profanations of the
Word . . . A.7524^

Text. Textus.
A. 71. The things in the text of the Word.

5578. In the Original . . . the text was continuous,
in imitation of the heavenly speech.

7933®' The internal text is so connected-ccwt^Mieni-
that not a syllable could be omitted . . .

W. 260. All the interior tissues would be scattered.

D. 4671. When the Word is read by man in the
Hebrew text. De Verbo 4.

E. 1085^. For this reason there has been no mutilation
. . . not even in a word or letter in the original text.

De Verbo 4^. All the letters in the Hebrew text were
counted by the Masorites.

D. Wis. X. 4«. As their textures are intricate and
various.

Texture. Textura. Ad. 1457.

Thanksgiving. Gratiamm actio.
Thanks, To give. Gratias agere.

See under Eucharist.

A. 5957. The Lord requires from man thanksgivings,
etc. but not for His own sake. Ex.

9286. A continual thanksgiving for deliverance from
condemnation. Sig. and Ex.

-. The 'three feasts ' = thangsgiving because of

regeneration.

9287. 'The feast of unleavened things ' = worship and
thanksgiving for purification from falsities. ( = thanks-
giving for deliverance from evil and the falsities of evil.
10655.)

9293. 'My faces shall not be seen emptily ' = the re-
ception of good from mercy, and thanksgiving.

9294. 'The feast of harvest' = . . . thanksgiving for
the implantation of truth in good.

9391*. Confession and thanksgiving from a good heart.
Sig.

H. 9^ The Angels therefore refuse all thanksgiving
for the good they do.

R. 249. 'When the animals gave glory, and honour,
and thanksgiving' (Rev. iv. 9) = that the Word ascribf>
all truth, good, and worship to the Lord. . . ' Thanks-
giving'= all worship. ( = Glorification. E.288.) ( = the
Lord's Divine Spiritual. R.372,)

372<^. 'Thanksgiving' is said of Divine truth; for
njan gives thanks from and through it.

522. 'We give Thee thanks. Lord God Almighty'
(Rev.xi. 17). . . 'To give thanks' = the acknowledgment
and Glorification of the Lord.

S03. Thanksgiving, confession, and celebration of the
Lord by the Angels of the lower Heavens. Sig. and
Ex. 807. 808.

M. 25. After giving thd^xiks-grotiarum dictimiem-
they went home.

D. 2098. The Lord does not demand any thanksgiving
. . . and if a Spirit purposes to give thanks, he can by
no means do so except from manifest permission.

E. 340. Thanksgiving that from the Lord is all good
and truth . . . Sig. and Ex.

Theatre

220

Theme

[E.] 466. 'Thanksgiving and honour' (Itev.vii. 12) =
that this is from the Divine good which proceeds from
the Lord in the three Heavens. . . 'Thanksgiving and
honour' are predicated of the reception of Divine good.

^. For 'thanksgiving' is made in tlie heart from

good.

Theatre. Theatrum.
Theatrical. Theatralis.

A. 3000. Tlie universe is a kind of theatre rejiresent-
ative of the gkiry of the Lord . . .

3483''. The universe is a theatre representative of the
Lord's Kingdom ; and this is a theatre re]iresentative
of the Lord Himself.

3518^. Universal nature is a theatre representative of
the Lord's Kingdom in the Heavens ; thence of the
Lord's Kingdom on earth, or that in the Churcli ; and
thence of the Lord's Kingdom with every regenerate
person. 3648". 3942. 43 18^. 4409''- 4489'- 4844^'-
4939- 51 16'-. 5704-. 60486. 8812^. 9272^. 10030". 10178.
10196^ 10292.

5173^. Hence it is that the universal visible world is
a theatre representative of the Spiritual AA'orld.

R. 655-. Such theatrical scenes are then turned into
direful infernal ones.

M. 17^ The dramatic spectacles upon the stages (in
that Heaven). Ex.

55^. Suddenly the plain on whicli tliey were standing
was changed into a theatre (in which they held a dis-
cirssion).

132. The trees on an elevated piece of ground formed
as it Avere a theatre. Des.

T. 12. The universe is like a stage, upon which are
continually exhibited testimonies that there is a God,
and that He is one.

67. Therefore the universe may be called a theatre of
uses.

136^ The Council of Nice thereby turned the Church
into a theatre . . .

173^' Like a player upon the stage who can ])ersonate
two characters . . .

320-. Like those who by theatrical things lead men
away from true Divine worship ; and from places of
worship to playhouses.

381*. Like players who ... as soon as they have put
off their theatrical garments, visit brothels.

665^. They said, Is not the whole world like a stage
on which ever}' man acts his part?

D. 1880. There appeared, at Ujtsala, a theatre con-
sisting of statues of a brown colour . . . one or two of
which, like skeletons . . . made a beginning as if they
would institute a theatrical play . . .

1882. Such Spirits a])pear (thus) . . . who in externals
have lived as it were in theatrical things. They sup-
posed that those who are theatrical, and love that life,
and who are like them, namely, men of external life,
are such.

D. Wis. i^ Those who took the way of folly, wished

to enter what appeared in the shade like a palace, and
behold it was a theatre of actors ; and there they put on
stage garments, and personated characters, and became
fools.

Theme. Thema. T.367e.

Themis. Themis. See Apollo.

Themselves. Under Self.

Themselves, By. Seorsim. a. 4266.

Then. Tunc.

A. 1444^. The Lord had no hereditary evil . . . after
He overcame Hell . . . and therefore it is said that . . .
'the Canaanite was then in the land' (Gen.xii.6).

Theology. Theologia.
Theological. Theologicus.

Theologian. Theoiogus.

See Natural Theology.

A. 8944. They who have written on natural theology.

8987''. They call the doctrine of charity and of life
moral theology. 9300*. N.2572, £.789^ 796^.

C. J. 45. In England there is a twofold theology ;
one from the doctrine of faith, and the other from the
doctrine of life ; the former with the priesthood, the
latter with the laity.

S. 115''. The writers on natural theology have not
derived anything such (as relates to the immortality of
the soul) from themselves ; but merely confirm those
things which they know from the Church . . .

F. 39. ( The present Faith, or theology, stated semtiM/i.)

W. 72^. This agrees with the mode of speech of the
theologians . . .

374'*. Everything of religion . . . has been banished
from the sight of man by the dogma . . . that theological
things, which are spiritual ones . . . are to be believed
blindly . . .

P. 1 97-. The priests, being then in theological zeal
. . . M.354.

R. 133. L^pon this they build all theology. Sig. and
Ex.

. The universal doctrine of the Salvation of man,

which is called theology, is at this day this faith, con-
sequently is 'the woman Jezebel.'

566. A discussion as to whether anyone can see any
doctrinal theological truth in the Word, except from
the Lord.

701, 702. That from a theology founde<l upon the
doctrine of a Trinity of Persons . . . and upon the doctrine
of justification by faith alone . . . there arise mere
reasonings and cupidities of falsifying truths. Sig. and
Ex.

721 . ' To be drunken ' = to be insane in spiritual things,
that is, in theological ones.

9 1 4-. They who have confirmed themselves in the
dogma that the understanding is to .see nothing in
theological things . . . cannot see any truth in the light.

Theology

221

Theology

M. 313. AH that which precedes with a theologian,
aud composes his erudition . . .

I. 20. How I, from being a philoso[)hcr, btcanie a
theologian. Ex.

^ What Christian theologian does not study

philosophy in the schools, before he is installed as a
theologian? From what other source has he intelligence?

^. He said. As j^ou have become a theologian,

explain what is your theology. I replied, These are its
two principles : There is One God ; and, There is a
conjunction of cliarity and faith. He rep)lied. Who
denies these principles ? I rejoined, the theology of the
present day, when interiorly examined.

B. 30. That the universal theology in the Christian
world at this day has been fonnded on the idea of thi'ee
Gods ...

39. That the dogmas of this theology appear to be
erroneous, after the idea of a Trinity of Persons has
been rejected . . .

40". Theological things reside in human minds above
all others . . .

e. The idea of three Gods in theological things

may be compared to . . .

57. Many will say, How can theological things be
perceived in the understanding . . .

T. Title. The True Christian Religion, containing
the Universal Theology of the New Church . . .

4. From the division of the Divinity into three
Persons ... a sort of frenzy has gone forth into universal
theology . . .

14. For Divine things, which are called theological,
constitute the Church.

15". Thus not only is the unity of God divided, but
also theology itself . . .

75*^. This does not enter properly into a theological
system such as that of this book . . .

98. For God ... is the all in all of theology.

133. From this idea of God and redemption, universal
theology has from being spiritual become in the lowest
degree natural. Ex.

163. For on a just idea of God depends the universal
theological body.

176. Then no genuine theological truth is perceived
in its internal form . . .

181. The doctrine of justification by this faith alone
, . . reigns with the clerical order, almost as the one
only theological thing.

186. In what region of the mind reside theological
things ? At first I believed that they are in the highest
region . . . Tlien an Angel stood before me, and said,
Theological things, with those who love truth because
it is truth, rise up into the highest region . . . (But)
with those who love truth only for the glory of their
reputation, theological things reside in the ultimate
region, where scientifics are. (Continued under region.)

343. For faith enters into the parts of a theological
system, as the blood into the members . . .

351. On account of the mystical and enigmatical faith
which makes every point of the present theology.

391. What a . . . theological meagreness there is at
this daj'. Kx.

396®. For what is anything theological without the
understanding .'

482. Forspiiitual things, which are called theological,
reside in the highest region of the mind, like the soul
in the body. Ex. Can. Godii.9.

497. Cannot anyone think . . . after he has studied
theological things, of the particulars (of these subjects) ?

503^. I asked, If you make man a pillar of salt in
spiritual things, what are your theological things ?
-Are they not spiritual ? They replied, In our universal
theology there is nothing spiritual which reason appre-
hends. Ex.

508'. To enter with the understanding into dogmas
of faith composed from Own intelligence (causes) the
understanding to be closed above, and gradually below
also, to such an extent that theological things not only
cause disgust, but are also obliterated . . .

619. Consequently, without truths there is no theology;
and, where there is not this, there is no Church. Such
is the condition at this day . . .

620'^. Such would all students of theology become,
unless genuine truths from the Word were opened by
the Lord.

627. If one of these three (faith, imputation, and the
merit of Christ) were taken away, the present theologj-
would become nothing . . .

628^. For at this day the universal theological system
hangs on this imputation, as a long chain does on a
fi.xed hook.

644. From which this faith has been seen as if it were
true theology itself. . . If, therefore, while reading the
Word, they were to think of any other than this imputative
faith, that light, together with all their theology, would
be extinguished ; and a darkness would arise by which
the whole Christian Church would vanish. It has
therefore been left to them, like 'the stump of roots in
the earth . . . until seven times pass over' (Dan.iv.23).

815. Frf-e nations, in relation to the spiritual things
of the Church, which are called theological, are like
eagles . . .

^. There are like diti'erences between the judgment

of the one and that of the other in the mystical Things
of theology. Ex.

D. 4570. Bedbugs are those who have been theo-
logians, and have believed that religion is nothing but
a political affair, which they have affected while sup-
posing that when they die they will die altogether ; and
that theological things may be of service to them in
the world to jiersuade and to dominate by.

5031. For they reject good works from their theology,
and consign them to moral doctrine.

5814. They had scarcely wanted to hear about spiritual
truth, except merely the first theological rudiments.

60258. I said to them that it is not good to devote
one's self to theology and piety unless the Lord and the
Word are acknowledged.

Theology

Theorem

[D.] 6027^8. It was afteiwards shown of what quality
they are who have not denied God, the worship of God,
and tlie theology, but still have not reflected anything
thereupon. . . They very much lamented that interiorly
they are honest and have something internal, which
pains them. . . Good things to eat do them no good ;
everything good effects nothing with them. Bye and
bye they throw themselves into some business ; bu*^, as
soon as it is over, it comes again. They like to eat
horseradish, strong.

6073. There was a certain person who in his youth
had read the Word diligently ; and afterwards, because
he did not understand it, he rejected it from his atten-
tion, saying to himself that moral or natural theology
teaches better. . . He came to the Angels ; and tliey
told him what use the Word performs : that a moral
life without a theological life effects no use ; it does not
purify from evils, and alone does not conduce to eternal
life . . .

6101. (This English bishop) was examined as to
what he knew in theology ; and he knew nothing but
confirmations of the received faith . . .

E. 700-'*. The Philistines counselled that this should
be done ; for at that time a knowledge of correspondences
and representations was common ; for this was their
theology, well known to the priests and diviners . . .

805®. Where are the truths which should be of faith,
and the goods which should be of life, which must
make the genuine doctrine from the Word, and the
derivative theology, in the Christian world ? . . . Many
in the Spiritual World, and all in Heaven, wonder that
the theology in the Christian world has been reduced
to such inanity and vacuity that at last it has all been
brought within the compass of an utterance of thought
which may be made even by the evil at the hour of
death . . .

^^. Yet this faith, although it is empty, fills the

entire theology of the Christian world.

819^ Close the understanding, bring forth reasonings,
and cite confirmations from the sense of the letter of
the Word, and you can persuade yourself of anything
you wish, especially in theological things, which ascend
into the interiors of the rational mind.

1 100-'*. There is a thought of light concerning God,
and Divine things, which in Heaven are called celestial
and spiritual things, and in the world ecclesiastical
and theological things; and there is a thought not of
light concerning tlieni. Ex.

Ath. 58. In theological things, concerning anything
whatever, the idea is formed according to each person's
understanding; and this is the case also with those
things of which it is said that the understanding must
be kept under obedience to laith. Ex.

J. (Post.) 55. From these things it is evident that
(the Moravians) have hatched their theology from their
skull, and have afterwards consulted the Word . . .

353. The English have a twofold theology; one for
the learned, and one for the unlearned.

Can. Trinity x. 7. God, faith, and charity are the
three essentials of tlie Chuich, and on tliem universal

theology, thus the Church, depends. And therefore
where falsities are taught concerning these three things,
and are imbued, man has not salvation.

Inv. 16. All theologians, when preaching, know
nothing of the falsities of their religion. Ex.

21. The universal modern theology is nothing else
than the Divine omnipotence. Ex.

Theorem. Theorema.

A. 891 1. This is an acknowledged and confirmed
theorem.

T. 132^. From one conclusion, theorems of the same
kind are deduced . . .

365. This follows from the former theorem.

A theorem proposed by a certain Duke, an Elector.
(At the end of T.)

Theoretical. Theoreticus.
Theoretically. Theoretke.

A. 9297-'. See Practical, here. Ath. 207.

T. 186. Moral things theoretically contemplated . . .

382. These are theoretically evil. Ex.

Ad. 945. How a theoretical understanding then
becomes practical. (See Practical, at Ad. 992.)

J. (Post.) 315. The things so far said about degrees
and atmospheres are for the most part theoretical ; and
all theoretical things must be drawn and concluded
from experiences, and be also confirmed by them ;
(otherwise) man may hallucinate in theoretical
things . . .

There. Ibi.

T. 78*^. Such things are not created there (that is,
in the Spiritual World) by God . . .

160^. They knew not but that they were still there
(that is, in the natural world).

Thesis. Thesis.

See Hypothesis.

D. 1312. If Truths are received as theses or principles,
innumerable Truths are then disclosed, and all things
confirm them. Ex,

1469. They who from their own ingenuity assume
certain theses, and from them want to hatch out
spiritual and celestial Truths, or to confirm them, suffer
trouble, because this is an inverted way.

1 581. That Falsities assumed as a thesis are some-
times confirmed so that they do not know what the
Trutli is . . .

1737. (Such) will admit an interior sense in the
Word while they want to affirm their own theses, or
articles of faith . . . For in this way they agree with
their theses.

1953. They who labour in controversies propose to
themselves innumerable things . . . which agree with
their theses, or propositions ; and thus close the interior
sense more and more . . .

1955. Even when the thesis which a man wants to
defend is derived from a general Truth, it is obscured

Thessalonian

2i!3

Thigh

^vhen tlie mind is too intent upon controversies. Ex.
and E.\auip.

Thessalonian. Thessaloniceticis.

J. (Post.) 296. Those of the Thessalonian Church
said the same (about the Moravians).

Thick Darkness. See Darkness- r^//^^.

Thicket. Dumetum.

A. 9841^. Those things which are not of the life are
lejiresented by rocky places and thickets . . .

M. 78^. Beyond the forest, thickets appeared, and
then grassy plains . . .

T. 6i4«. The wild beasts flee to the thickets.

Thicket. Ferpkxum.

Entangled. Perpkxus.

See under Entwine.

A. 2831. 'Caught in a thicket' (Gen.xxii. I3) = en-
tangied in the Scientific Natural, as is evident from
the signification of . . . 'athic'ket-perjjlezi aut implezi'-
which is what is scientific.

". That a 'thicket,' or a ' thicket-implexum,' =

the Scientific Natural, that is, that Scientific which
inheres in the external memory. 111.

1**. That scientifics, in the "Word, are called

■■thickets,' is because relatively they are such, especially
when they breathe forth cupidities of the love of self
and of the world, and principles of falsity. Celestial
and spiritual love is what disposes into order the
scientifics which are of the external memory ; but the
love of self and of the world perverts the order, and
throws into confusion all things therein. The man
does not notice these things, because he places order
in perverted order, good in evil, and truth in falsity.
Hence are those things in a thicket ; and also from the
fact that those things which are of the external memory,
where scientifics are, relatively to those things which
are in the internal memory, where rational things are,
are in a thicket, or as in a dense forest. Ex.

4552, 'An oak' also signified that which was en-
tangled, and, moreover, fallacious and false, since the
lowest of the Natural is relatively entangled and
fallacious, so far as it derives its Scientific and pleasure
from the sensuous things of i\ye body, and thus from
fallacies.

6945-. They who are of the Spiritual Church . . .
are in such a thicket. Ex.

8133. 'They are entangled in the land' (Ex.xiv.3) =
that they are in confusion as to the things of the
Church.

Qon"^. 'Thickets of the lorest' ( Is. x. 34) = scientifics.

Thief. Under Robber and Steal.

Thigh. Femur.

A. 2760^. 'Upon His vesture and upon His thigh a
name written' (Rev. xix. 16) = truth and good. (His
' thigh ' = the Divine good of His love. 3021^.) 4973-^
3021. 'Put thy hand under my thigh' (Gen.xxiv.2)
= pledging it . . . to the good of conjugial love. . .
■'The thigh' = the good of conjugial love. . .

(lor) the thighs together with the loins corresi)ond to
conjugial love. This was known to the Most Ancients,
and therefore (it was one of their rites) to place the
hands under the thigh when they wei'e being pledged
to any good of conjugial love. 3045.

-. That 'the thigh '^conjugial love, from its

correspondence. 111.

*. And as 'the thighs,' and 'the loins ' = the

things of conjugial love, they also = the things of love
and charity. Ex.

. That 'the thigh' = the good of celestial love

and the good of spiritual love. 111.

, ■*. Truth, because from good, is called 'the

girdle of the thighs' (Is.xi.5). . . Thus 'thighs are
predicated of the love of truth. ^.

®. 'The belly and thighs of brass' = the third

state of the Church, which was a state of natural good.

^ (Thus) 'the thighs,' and ' loins ' = principally,

conjugial love, and thence all genuine love ; and, in
the opposite sense, the opposite loves, which are the
loves of self and of the world. 111.

3915. ' The knees, ' or 'thighs ' = the things which are
of conjugial love.

4272^ 'He touched the hollow of his thigh' (Gen.
xxxii.25) = where conjugial love is conjoined with
natural good. ( — where celestial spiritual good is
conjoined with the natural good signified by 'Jacob;'
for 'the thigh ' = conjugial love, and thence all celestial
and spiritual love . . . 4277.) 4280.

. 'The hollow of Jacob's thigh out of joint' (id.)

= that in the posterity of Jacob that conjunction was
altogether impaired and displaced. ( = that truth had
not yet the power of conjoining itself altogether with
good. 4278.) 428 1, Ex.

4280. 'The hollow of the thigh ' = where there is the
conjunction of conjugial love. That conjunction there
with natural good is signified, is because the thigh is
there conjoined with the feet.

-. That 'the thigh' = conjugial love . , . was

well known to the Ancient Church. . . With them the
thighs and loins = what is conjugial . . . The thighs
liave this signification from the corres})ondence of all
man's members with the Grand Man.

■*. These loves are said to be conjoined with

natural good, when the internal man is conjoined with
the external . . . This conjunction is what is signified
by 'the hollow of the thigh.'

4302. 'He halted upon his thigh' (ver.3i) = that
truths were not yet disposed into such an order that
all together with good might enter into celestial spiritual
good. . . 'The thigh ' = celestial spiritual good.

4303. 'The hollow of the thigh' = where there is
the conjunction of conjugial love with natural good ;
and consequently where there is the influx of spiritual
truth into natural good.

4317. 'The thigh ':= conjugial love, and thence all
celestial and spiritual love; and 'the hollow of the
thigh' =r where there is the conjunction of conjugial
love, and also of all celestial and spiritual love, with
natural good. Hence 'to touch it,' or to injure it so
that halting results, = to destroy the good of these
loves.

Thisrh

224

Thin

[A]. 505 1 . Such are tliose who belong to the province of
the thighs next above the knees. Des. (Compare
D.2612.)

. It was shown that there is a communication

through the feet witli the soles and heels, (as) is
evident from that great nerve in the thigh, which sends
forth its branches not only through the loins to the
members of generation . . . but also through the feet
to the soles and heels. It was then disclosed what is
meant by the hollow and the sinew of the thigh which
was put out of joint with Jacob. D.2613.

5057. Such things were never commanded, nor
permitted, excejjt to those the sinew of whose thigh
was out of joint. D.2617.

6024''. 'All the soul that came with Jacob . . . which
came out of his thigh' (Gen.xlvi.26) = all the truths
and goods . . . which were from the marriage.

6179. 'Put thy hand under my thigh' (Gen.xlvii. 29)
= a holy pledging. . , For 'the thigh' = that which is
of conjugial love. Ex.

6265. 'Joseph brought them OTit from his thighs'
(Gen.xlviii.i2) = the good of the Voluntary and the
truth of the Intellectual from the affection of love on
tlie part of spiritual good. . . 'The thighs ' = the
affection of love.

6641. 'AH the soul which came out of the thigh of
Jacob' (Ex.i.5) = all things which are from general
truth. . . 'The thigh ' = conjugial love, (thus) all love,
both celestial and spiritual ; and therefore ' to come
out of the thigh ' = truth and good from the heavenly
marriage, consequently the truth and good of the Church.

8408'-. The good which is 'the flesh,' here, (Ezek.xxiv.
4) is 'the thigh and the shoulder.'

9828^. Girdles of the thighs ' = spiritual goods and
truths in tlie ultimates or extremes.

9961. 'From the loins even to the thighs ' (Ex.xxviii.
42) = the extension of the exterior things of conjugial
love; for 'the loins and thighs ' = the things of
conjugial love . . . 'the thighs,' those which belong to
its exteriors . . . because they are below . . . Therefore
as by the thighs is meant the lower part of the loins,
which look towards the feet, the exterior or lower
things of conjugial love are signified by them.

10379S. The feet correspond to natural things ; the
thighs to celestial ones ; and the knees to the conjunction
of these.

10488. 'Put ye everyone his sword upon bis thigh'
(Ex.xxxii.27) = truth from good fighting against falsity
from evil. . . ' The thigh ' = the good of love. It is
said 'the sword upon the thigh,' because truth combating
against falsity and evil, and overcoming, must be from
good. Ex. and 111. 3021^.

R. 830. The Lord's 'thigh' (Rev. xix. 16} = the Word
as to Divine good. 'The thighs,' and 'loins' = con-
jugial love ; and, as this love is the fundamental love
of all loves, 'the thighs' and ' loins' = the good of
love. . . Therefore, when 'the thigh' is said of the
Lord, there is signified Himself as to the good of love ;
here, the Word also as to tlie same.

D. 1 189. (Tlie correspondence ofthe left thigh.) 1686.

261 1. On the dislocated sinew oi Jacob's thigh.
Ex. 26136. 2617.

2612. They who are in this pleasantness are those
who in the bodily life have been contented with a few
things, but in the Lord ; and these, in the Grand Body,
constitute the hinder part of the thigh down to the
binder part of the knees, and also towards the insides
of the thighs ; and they pertain to the province of
conjugial love.

61 lo^^. The thighs (in women) are broader, because
the thighs = conjugial love.

-". How the husband's life enters his wife

through the thighs, and through love.

E. 288". 'Gird Thy sword upon Thy thigh' (Ps.xlv.
3) = Divine trutli combating from Divine good. 298'.
684".

355"®. 'His 2^1easure is not in the thighs of a man '
(Ps.cxlvii. io) = (not in) those things which are from
man's Own will, from which are nothing but evils.

^^ 'The thighs' =: the good of love.

618^. 'Her belly should swell, and her thigh fall
away' (Num.v.27) = that the Conjugial would perish,
that is, conjugial love itself, both spiritual and natural;
'the womb,' or ' belly ' = that love spiritual; and 'the
thigh,' the same natural.

710-". That they would be devoid of any good of
celestial and spiritual love, is meant by (Geu.xxxii.24,
31). For 'the thigh' = the conjunction of good and
truth; and its being 'put out of joint' = that with
Jacob and his posterity there was no conjunction of
truth with good.

780". 'Righteousness shall be the girdle of His loins,
and truth the girdle of His thighs' (Is.xi.5) = that the
Divine good which proceeds from the Lord's Divine
love will conjoin those in Heaven and in the Church
who are in love to Him ; and that the Divine truth
which proceeds from Him will conjoin those in Heaven
and in the Church who are in love towards the
neighbour. . . 'His thighs ' = those in love towards
the neighbour.

1182-. 'To make bare the thigh passing through the
rivers' (Is.xlvii.2)=:to adulterate goods by means of
reasonings.

Thin. Gracilis.

A. 788"^. The Church 'Noah' is represented as a tall
and thin man (because they were few).

5204. 'Thin in flesh' (Gen.xli.3) = what is not of
cliarity. Ex.

5214. 'Seven thin ears' (ver.6) = scientifios of no-
use. . . For 'thin' is here opposed to 'full.' Ex.

D. 3275. A man seen . . , but only as a kind of
thin cloud. Ex.

Thin. Temiis.

Thinness. Tcnuitas.

A. 84436. (This cloud appears) in density or tenuity
according to the quality of the Ti'uths.

H. 120. The Angels are covered over with a thia

cloud . . .

Thing

225

Think

M. iS;*'. I The Greeks said) We believed that Souls
were . . . thin, because spiritual.

E. 799'*. ' Who stretcheth out the heavens as some-
thing thin' (I'5.xl.22) = omuipotence to enlarge the
Heavens at will.

Thing. Res.

A. Soi«. So it is with every Thing (in the Word) ;
for Things are altogether as are their subjects, for they
are of tlieir subjects, because they come forth from
them. Things separated from their subject, or from
their substance, are no Things. This is why Things are
described in the Word as to (both the understanding
and the will). In this way the description of every
Thing is full.

1 174. Spiritual and celestial Things. 1197. 1403.

1 197. They are then Things of memory and Things
of lile simultaneousl}'.

1 36 1. Either persons, or Things . . .

1970. Visions of those Things which really come forth
there . . , are nothing but Things which can be seen
with the eyes of the spirit.

2094. See So, here.

2157. In everything in the Word there are the
affection and the subject matter. . . And the spiritual
Angels perceive what the Word is in the internal sense
as to the subject matter.

2171. Everything has relation to the Thing which
is treated of in the internal sense.

2184^. All these things . . . are predicated according
to the subject treated of.

4264. All numbers, in the Word, = Things.

-. Where numbers were read in the Word,

Things were understood by the Angels.

4345". For there is nothing in the nature of Things
which does not exist from other things.

5075. 'Words,' in the Original, = also Things. Ex.
5272, Ex.

. As nothing which comes forth in the universe

is anything, that is, is a Thing, unless it is from
Divine good through Divine truth, therefore 'words'
in the Hebrew, are also Things. Sig. 5272-.

5147^ Therefore all the words in the Word are
significative of heavenly Things, and all the Things
are representative of them.

5225. In the internal sense, 'no one ' = the negation
of a Thing ... for the idea of person is there turned
into the idea of Thing. , . The reason is that in the
Spiritual World, not jiersous, but Things, come under
the view ; for persons limit the idea . . . whereas Things
do not . . . but extend it to the infinite. Examps.

5948-. Essentials, in the Word, are called ' Things ' , . ,

6040^. Ideas are thus abstracted from persons, and
determined to Things ; and Things, that is, goods and
truths, are what live with man, and cause man to live . . .

66486. For every Thing which is of wisdom is of
infinite extension ; and the Things of wisdom are
infinite in number.

VOL. VI.

681 1. (The Spirits of Mercury) viewed the Things
themselves ; for Things to which earthly things do not
adhere bear the mind upwards.

87173. This Thing falls with difficulty into the idea
. . . Such attribute contingent Things to dead causes
. . . When Things succeed happily they say it is from
God . . .

10217^. 'The number of a man'=the condition and
state of that Church.

H. 156. So the states of the various Things which
are outside the Angels are changed.

W. 209-. As love and wisdom are not abstract Things;
"but are substance ; so are all Things which are called
civil, moral, and spiritual. 211.

P. 212^. As the Divine Providence is in the smallest
particulars of Things so insignificant, what must it not
be in those of Things not insignificant, which ai-e the
affairs of peace and war in the world, and the Things
of salvation and life in Heaven.

217^ The good do uses for the sake of the honours
and gains of the Thing itself . . . whereas the evil
regard the honours and gains of the ])erson as the
principal causes, and those of the Thing as the
instrumental ones. But who does not see that the
person ... is for the sake of the Thing which he
administers. Examps.

R. 425. The Things of the Church.

D. 5604. In the Word in the other life there are
not names, nor numbers, but, in their stead. Things.
56186.

E. 411^. 'The abominable Thing' which they did
(Jer.xviii. I3) = that they turned the goods of the Church
into evils, and its truths into falsities, and from these
worshipped Jehovah.

J. (Post.) 31. In the connection of Things.

De Verbo 3''. Every letter (there) means a Thing. .

Think. See Thought, and under Suppose,
and Wihh-arbitrium.

Third. Under Three.

Third Heaven. Coelum tertium.

Inmost Heaven. Coelum ifitimi(?7i.
Highest Heaven. Coelum supremum.

Celestial Heaven. Coelum coekste.

See Celestial Angel, and Celestial Kingdom.

A. 6346. (Thus the understanding of truth and will
of good) can be predicated only of the celestial man,
or of the Angels of the Third Heaven.

996. The angelic or Third Heaven. Des.

10426. The Celestial Heaven, or that of the celestial
Angels, was represented 'from the loins upwards.'

10536. In the Heaven of the Celestial Angels, the
Lord Himself is a Sun ; and in that of the spiritual
Angels, a Moon. 1529. 6832^.

13S96. Their faculties are elevated ... at last to
the angelic faculties of the Third Heaven.

Third Heaven

226

Third Heaven

■^•] 1399- Every Si^irit has communication with the
interior and the Inmost Heaven ...

1525. All good Spirits in the First Heaven, all
angelic Spirits in the Second, and all Angels in the
Third, are distinguished in general into the celestial
and the spiritual ; the celestial being those in the
love of good, and the spiritual those in the love of
truth.

17536. Angels properly so called are in the Third
Heaven.

1 799-. Angels, who are in the Third Heaven, are
internal.

. The Lord . . . wills to have all near Himself

... in the Third Heaven.

1802. So the Angels in the Second Heaven are sub-
ordinate to those in the Third. This subordination . . .
is the influx of , . . the Lord's life through the Third
Heaven into the Second ; and, through this, into the
First.

^. In proportion as there is what is internal with

an Angel of the Third Heaven, in the same proportion
he is an heir of the Lord's Kingdom ; (and the same
with the other Heavens). Ex.

^. So with angelic Spirits ; before they can be

taken up into the Third Heaven, or among Angels, (they
must be instructed in the goods of love and the truths
of faith).

1906. These inflow through the Heaven of innocence
and peace, which is the Inmost.

1914^. For the Angels of the Third Heaven do not
think from intellectual truth ; but from the interior of
the Rational.

19993. The Heaven nearest the Lord is formed of these
human internals ; but is above the Inmost angelic
Heaven.

2306. The innocent ones themselves, who are in the
Inmost Heaven, and thus nearest the Lord, appear
before the eyes of other Angels as naked little children.

2576^ This 'veil' represented the proximate and in-
most appearances of rational good and truth in which
are the Angels of the Third Heaven. Ex.

2736. They who have lived in eonjugial love ... are
in the Inmost Heaven, which is called the Heaven of
innocence. Through this Heaven the Lord inflows into
eonjugial love ; and Angels from this Heaven are present
with the men who live in eonjugial love. They are
also present with infants in their first age.

2744. The progression of the delights . . . (was) even
to the celestial blessednesses themselves of the Inmost
Heaven, or that of innocence.

3344- The speech of the Third Heaven. (See Speak,
here.) 3346. 6996^. D.4821.

3475- (How representatives, such as those of the Word,
appear in the First, Second, and Third Heavens. Fully
quoted under Heaven.)

3691'*. They who are in love to the Lord itself, so as
to have a perception of the love, are in a higher degree
of good and truth, and are in the Inmost and Third
Heaven, thus are nearer the Lord, and are called
celestial Angels.

3720. 'The house of God' ... in a more universal
sense, = the Heaven of the Celestial Angels.

3739. It is from this that the proximate image of the
Lord is the Inmost Heaven, which is the Heaven of
innocence and peace, where the celestial are. This
Heaven, because the nearest to the Lord, is called His
'likeness.'

3969"*. Those who are in love to the Lord, and thence
in charity, constitute the Third or Inmost Heaven.

^''. For the celestial constitute the Third Heaven,

which is the Inmost ; but the spiritual the Second
Heaven . . . aud, there, they are one, because the one
inflows into the other, namely, the Celestial [Heaven]
into the Spiritual one ; the Spiritual Kingdom being as
a plane to the Celestial. Thus are they co-established.
Sig. For the Divine Celestial in the Third or Inmost
Heaven is love to the Lord ; and the Celestial Spiritual
there is charity ; (which) is the principal in the Second
Heaven.

4240. For the Inmost or Third Heaven is celestial,
because in love to the Lord . . .

4279. There are three Heavens ; and the Inmost
Heaven is called the Third Heaven . . . and therefore
the Word, when it ascends as it descends ... in the Third
Heaven is celestial ; for that Heaven is the Celestial
Heaven.

2. The sense of the Word is according to the

Heavens : the supreme sense of the Word, in which the
Lord is treated of, is for the Inmost or Third Heaven
. . . Man has communication with the three Heavens ;
for he was created unto the image of the three Heavens . . .

4286^. There are three Heavens. . . The Inmost or
Third Heaven is celestial; for the Angels there are
called celestial ; for they are in love to the Lord, and
are thence most closely conjoined with the Lord ; and
are therefore pre-eminent to all the rest in wisdom.
They are innocent, and thence are called Innocences and
Wisdoms. These Angels are distinguished into internal
and external ones ; and the internal ones are more
celestial than the external.

441 1. The light which proceeds from the Lord, when
it inflows into the Inmost or Third Heaven, is received
there as good, which is called charity . . .

4581. The Angels of the Inmost or Third Heaven are
in the good of love ; but . . . the Angels of the Middle
or Second Heaven are in the good of faith.

4605-. 'Judah'=celestialgood, such as is in the Inmost
or Third Heaven.

46 1 8^. The Inmost or Third Heaven does indeed live
distinct from the Heavens which are below it ; but still
unless there were reception in the Second Heaven, the
wisdom there would be dissipated. (Continued under
Heaven. )

4750. They who are in love to the Lord are most
closely conjoined with Him, and are therefore in the
Inmost Heaven, where they are in a state of innocence,
from which they appear to the rest as little children,
and indeed as loves in form. Others are not able to go
near them ; and whenever they are sent to others, they
are encompassed by other Angels, by whom the sphere
of their love is tempered, which would otherwise throw

Third Heaven

Third Heaven

into a swoon those to whom they are sent ; for the
sphere of their love penetrates even to the marrows.

5052. It is the Inmost Heaven through which the Lord
insinuates conjugial love. Tlie Angels there are in peace
beyond all others. . . The Angels who are there are the
wisest of all ; and from their innocence they appear to
others as little children ; for they love little children
much more than their fathers and mothers do. They
are present with infants in the womb ; and, through
them, the Lord takes care that the infants there are
nourished and protected : thus they have charge over
those who are with child.

5145-. The interior Rational constitutes the first de-
gree : in this are the celestial Angels, or, in this is the
Inmost or Third Heaven.

•*. Hence it is that man after death, if he has

lived a life of charity and love, can be transferred even
into the Third Heaven. But, that he may be such, it
is necessary that all the degrees in him sliould be well
terminated. Ex.

532 1-. Not even the Angels in the Inmost Heaven
can apprehend that which proceeds immediately from
the Divine Itself, because it is infinite . . .

5328. When the whole Heaven is presented before the
sight as one man, the Inmost or Third Heaven relates
to the head . . . because it is celestial . . .

5492. The literal sense . . • passes into a sense still
more remote when it goes to the Inmost Heaven, where
all and each of the things of the Word pass into affections
which are of love and charity . . .

5608. The Inmost or Third Heaven consists of those
who are in innocence ; for they are in love to the Lord ;
and, as the Lord is innocence itself, therefore those who
are there, being in.love to Him, are in innocence ; and
although they are the wisest of all in the Heavens, they
appear to others as little children . . . 7877'-.

5922®. It is called 'the glory of Jehovah' relatively
to the Inmost Heaven . . .

6013. For the Inmost or Third Heaven is the Heaven
of innocence . . .

6(365. In good from an origin in the will were the
Most Ancients of the Celestial Church ... in this good
are those in the Inmost or Third Heaven . . ,

6313^. The three Heavens are distinct no otherwise
than according to the elevations towards the interiors ;
thus according to the degrees of light : the Third Heaven,
being in the inmost things, is in the greatest light, thus
in wisdom which far surpasses that of the lower Heavens.

6366. The Celestial Kingdom is the Third Heaven.
(Explained under Celestial Kingdom, here.) 6417.
6436. 8796. 8945. 9543^.

6524^. Those are called wise who are in the Third or
Inmost Heaven, thus who are nearest the Lord . . .

6701. (The Angels from the various Earths) are not
consociated together in the Heavens, except in the
Inmost or Third Heaven : they who come thither are
together from every Earth, and constitute this Heaven
in the closest conjunction. 7078.

7058-. This conjunction (of the truth which proceeds

immediately from the Divine ^vith that which proceeds
mediately) exists especially with the Angels who are in
the Third or Inmost Heaven, and are called celestial :
these have an exquisite perception of both truths, and
thus of the Lord's presence : the reason is that they are
pre-eminently in good ; for they have the good of inno-
cence ; and therefore they are nearest the Lord, and are
in refulgent and as it were flaming light ; for they see
the Lord as a Sun, the rays of which are such from their
propinquity. 9865-.

7211^. The reason the Divine Human is the all in
Heaven, is that no one there, not even an Angel of the
Inmost or Third Heaven, can have any idea of the
Divine Itself. Sig. and Ex.

7270-. Such is the successive order as far down as the
Heaven nearest the Lord, which is the Third Heaven,
where are those who are innocent and wise . . ,

7836^ In the Third or Inmost Heaven, which is
proximately above the Heaven where the spiritual are
. . . innocence reigns ; for the Lord, who is innocence
itself, inflows immediately into this Heaven. (Con-
tinued under Second Heaven.)

7877-. The good of innocence is the good of love to
the Lord . . . Hence those in the Inmost or Third
Heaven are pre-eminently in innocence, because they
are in love to the Lord. . . The truth of the good of
innocence, which they have, is not the truth of faith,
but is the good of charity ; for they who are in the
Third Heaven do not know what faith is, thus neither
what the truth of it is ; for they are in the perception
of the truth which is of faith, from which they at once
know that the case is so, and therefore they never reason
about it, still less dispute about it . . .

^. That they who are in the Inmost or Third

Heaven are in such a state that they pei'ceive what the
truth of faith is, and therefore do not make it a matter
of memory knowledge. Refs.

8443". Truth Divine in the third degi'ee is such as is
in the Inmost or Third Heaven, and is such that not a
whit of it can be apprehended by man.

8665-. ' Peace ' = the Lord, and thence the state of the
Inmost Heaven, where are they who are in love to the
Lord, and thence in innocence ; for these are pre-
eminently in peace, because in the Lord. Their state is
called Divine Celestial.

8794^. The extension of life of those of the Spiritual
Church ... is not to the Third Heaven where the
celestial are ; because the man of the Spiritual Church
cannot receive the Divine such as it is in the Inmost or
Third Heaven where the celestial are, except so generally
that it does not come to any of their perception. Ex.

8802. By 'the jubilee' was represented the marriage
of good and truth which is in the Inmost Heaven.

8827. 'At the head of the mountain' =in the Inmost
Heaven. Ex.

. There are three Heavens. Enum. In the Third

Heaven there is more of the Divine than in the two
lower ones ; for there they are under the Lord's immedi-
ate view, because those who are there are in love to the
Lord, and thence pre-eminently in peace and innocence.
The Angels who are there are called celestial Angels

Third Heaven

228

Third Heaven

. . . Hence the Divine in this Heaven is called the
Divine Celestial.

[A.] 8830. Lest those of the Spiritual Church should
desire to be in the Heaven where is what is celestial,
(or in the Celestial Heaven). Sig. and Ex. 8842.

8920-. The form of truth Divine, that is, the percep-
tion, thought, and utterance of it, in the Inmost or
Third Heaven, so transcends that in the Second Heaven,
that in the latter it cannot be apprehended, it is so
Divine and supereminent ; for it contains innumerable
things which cannot be uttered in the Second Heaven.
It consists of mere changes of state as to the affections
of love.

8945. Those are called celestial things which are in
the Inmost Heaven ; those spiritual ones whicli are in
the Middle one.

9186". All the ideas of thought of the Angels in the
Third Heaven . . . are from good ; and they are con-
sequently in wisdom itself.

92 1 2-. They who are solely in good, as are the Angels
of the Inmost Heaven, who are called celestial, appear
naked.

9216^. The Inmost or Third Heaven inflows into the
Second Heaven . . .

9262. Innocence is to acknowledge at heart that of
ourselves we will nothing but evil and perceive nothing
but falsity ; and that all the good of love and truth of
faith are from the Lord alone. None can acknowledge
this at heart except those who have been conjoined with
the Lord through love. Such are they who are in the
Inmost Heaven, which is thence called the Heaven of
innocence ; and therefore the good which they have is
interior good ; for it is the Divine good of love which
proceeds from the Lord which is received by those in
the Heaven of innocence. Hence, too, they appear
naked, and also as little children. 9301^. 10132^.

9389^. The supreme sense of the Word, which treats
of the Lord alone, is presented especially in the Inmost
or Third Heaven . . .

9404"^. Tlie Heaven of the Lord is divided into the
Celestial Heaven, and the Spiritual Heaven ; and the
Celestial Heaven is the Inmost or Third Heaven ; and
the Spiritual Heaven is the Middle or Second one.

9407. The AVord is the Divine truth which proceeds
from the Lord . . . and which, in its progression through
the Heavens, in the Inmost Heaven is celestial . . .

9408. ' Habitation' = the truth Divine proceeding from
the Lord as received in the Inmost Heaven, which,
relatively, is good.

9455. 'The ark' = the Inmost Heaven.

9457^. 'There are three Heavens ... In the Inmost
Heaven reigns the good of love to the Lord . . . 9466.

9468^. The Word is the Divine truth proceeding . . .
and appears, in the Inmost Heaven, as a flaming light.

9489. All heights in Heaven from its Sun as a centre
are differences of good and the derivative l^ruth. Hence
those in the Inmost Heaven are nearer the Lord, because
they arc in the good of love to Him, thus pre-eminently
in good ; those in the Middle Heaven are more distant.

because they are in a lower good ; and still more those
in the Ultimate Heaven.

9543. Thus (by 'the table') is described the Inmost
or Third Heaven as to the reception of good from the
Lord. Ex.

9549. The Inmost or Third Heaven is celestial ; and
the Middle or Second is spiritual ; and the Lord inflows
through the Celestial Heaven, which is in the good of
love to Him, into the Spiritual Heaven, which is in the
truth of faith in Him. Sig.

9592. The medium uniting the Second and the Inmost
Heaven was represented by the veil between the habita-
tion and the ark. 9670, Ex,

9666'^. The inmost things in Heaven, being nearer the
Lord, are in a more perfect state than the more exterior
ones. Hence it is that the Inmost Heaven is in wisdom
and intelligence, and thence in happiness, surpassing
the Heavens which are beneath.

9670-. The Inmost Heaven and the Middle one are so
distinct that it is not possible to enter from one into the
other ; but still they constitute one Heaven through
middle angelic Societies, which are of such a genius as
to be able to accede to the good of both Heavens. Sig.

. To the Angels of the Inmost Heaven correspond

those things with man which pertain to the provinces of
the heart and of the cerebellum. Ex.

9673. The guard to prevent the commingling of . . .
the Middle Heaven and the Inmost Heaven. Sig. and
Ex.

9679. The manifestation of the Inmost Heaven within
that uniting medium. Sig.

9680. ' The Holy of holies ' = the good which reigns in
the Inmost Heaven.

. The good of love to the Lord in the Inmost

Heaven is the internal good there, and the good of
mutual love is the external good there ... In each
Heaven there is an internal and an external, as in the
Church.

-. 'The ark ' = the Inmost Heaven where the

Lord is. The Lord is also in the Middle Heaven ; but
He is more present in the Inmost Heaven ; for they
who have been conjoined with the Lord through the
good of love are with Him . . .

9682. 'The mercy-seat upon the ark in the Holy of
holies' = the hearing and reception of all things which
are of worship from the good of love in the Inmost
Heaven from the Lord. 'The ark of the testimony' =
the Inmost Heaven where the Lord is.

-. How the case is with the presence of the Lord

in the Inmost, Middle, and Ultimate Heavens. Ex.

9687. In the Inmost Heaven reigns the good of love
to the Lord ; in the Middle Heaven the good of charity
towards the neighbour ; and in the Ultimate Heaven
the good of faith. Sig. 9741, Ex. 99332,Ex.

9741. There are three Heavens . . . The Inmost
Heaven was represented by the inmost of the habita-
tion, where the ark was ; the Middle one by the
habitation outside the veil ; and the Ultimate one by
the court. Fully ex.

9810. The Divine Celestial is the Divine of the Lord

Third Heaven

229

Third Heaven

in the Inmost Heaven ; for the Angels there are called
celestial Angels, and are receptions of Divine truth in
their voluntary part. The Divine truth which proceeds
from tlie Lord, when received in this part, is called
celestial good . . .

98 1 2-. Dfvine celestial good, which makes the Third
or Inmost Heaven, is the good of love to the Lord . . .

9865. (The three stones in the first row of the breast-
plate) correspond to the things which are in the Inmost
Heaven, where reigns celestial love, that is, love to the
Lord.

In the Inmost Heaven there are the celestial
love of good, and the celestial love of truth ; the former
is its internal, and the latter its external.

9933^' ^^ each Heaven there is an internal and an
external. The internal in the Inmost Heaven is the
good of love to the Lord ; and the external is the good
of mutual love, which is the love of good for the sake
of good, and is what is meant by the truth of celestial
love. Sig.

9992. In the Inmost Heaven, which is also called
the Third Heaven, there is the Celestial. Ex.

10005'*. The head with man corresponds to the Inmost
or Third Heaven, where there is celestial good . . .
10062.

10130^. All are consociated according to loves : those
in love to the Lord from the Lord are consociated in
the Inmost Heaven . . .

10159. It is a memorable circumstance that Angels
who are elevated into the sphere of the Third Heaven
come into a manifest iierception (that God is in the
human form). The reason is that all in that Heaven
are in the Lord's love, and thus as it were in the
Lord ...

10181^. The things in a more interior degree are
more perfect than those in a more exterior one, and
there is no likeness between them except by corre-
spondences. Hence it is that those who are in the
Inmost Heaven are more perfect than those in the
Middle one ; and these ai-e more perfect than those in
the Ultimate one.

10195. In the interior Heaven, where it is conjoined
with the Inmost Heaven. Sig. and Ex.

10252. 'The oil of anointing' = celestial good, which
is the Divine good of the Lord's Divine love in the
Inmost Heaven.

10265. Ii^ the Inmost Heaven all things of the Word
are applied to the Divine Human of the Lord ; for the
Angels there think immediately from the Lord, and
perceive the Woi'd in its inmost sense, which is the
celestial sense. Examp.

10276^. In the Inmost Heavens, there are affections
of good and truth from the Lord with the Angels which
make their life and happiness. These affections are pre-
sented in the Ultimate Heaven in external forms . . .

I0438<^. 'Mount Zion' = the Inmost Heaven.

10606. (The rise of the new revelation of Divine
truth) from the Inmost Heaven where is the Divine
love. Sig. and Ex. . . For in the Inmost Heaven tliere

reigns celestial love, which is lov(> tn the Lord from
the Lord ; whereas in the lower Heavens there reigns
spiritual love, which is charity towards the neighbour.
H.15.

H. 8. The Angels of the Inmost Heaven clearly
perceive and feel the influx (of the Divine wliich pro-
ceeds from the Lord) . . .

29. There are three Heavens, and they are most
distinct from each other : the Inmost or Third, the
Middle or Second, and the Ultimate or First ; and they
follow in order and subsist together as do the highest
of man which is called his head, his middle which is
called his body, and his ultimate which is called his
feet ; and as the highest part of a house, its middle,
and its lowest.

31. The Divine which inflows from the Lord and is
received in the Third or Inmost Heaven is called
Celestial, and from it the Angels there are calletl
celestial Angels . . .

s. (Those in the First Heaven) are called celestial

natural who receive influx from tlie Third or Inmost
Heaven, which is the Celestial Heaven. (There are
internal and external Angels in each Heaven. 32.)

33. Those with whom the third degree of the
interiors has been opened, are in the Inmost Heaven
. . . The interiors are opened by the reception of Divine
good and Divine truth. They who are affected with
Divine truths, and admit them at once into the life,
thus into the will and derivative act, are in the Inmost
or Third Heaven, and are there according to the
reception of good from the affection of truth . . . 267.

34. All perfection increases towards the interiors . . .
As the interiors with the Angels of the Inmost Heaven
have been opened in the third degree, their perfection
immensely surpasses that of the Angels in the Middle
Heaven . . .

49-. They who are in the Inmost Heaven, and in
the middle there, have extension into the universal
Heaven . . .

65-. In general, the Highest or Third Heaven forms
the head down to the neck (of the Grand Man) . . .

70. The Societies which are in the Inmost or Highest
Heaven, and in the middle there, appear in the most
perfect and beautiful human form.

756. I saw an Angel of the Inmost Heaven : he had
a brighter and more resplendent face than the Angels
of the lower Heavens. I surveyed him, and he had the
human form in all perfection.

178^. But the Angels of the Inmost Heaven are
naked.

206. The commimication of the Third or Inmost
Heaven with the Second . . .

207. That there is no communication of one Heaven
with another, but an influx, may be evident from
their relative situation : the Third or Inmost Heaven
is above . . .

20S. One Heaven is conjoined with another, or a
Society of one Heaven with a Society of another, by
the Lord alone, through influx immediately and medi-
ately . . . and therefore the greatest precaution is taken

Third Heaven

230

Third Heaven

to prevent any Angel of a higher Heaven from looking
down into a Society of a lower one, and speaking with
anyone there. As soon as this is done, the Angel is
deprived of his intelligence and wisdom. Ex. . . With
those in the Inmost Heaven, the third or inmost degree
of life is open ... As soon, therefore, as an Angel of
the Third Heaven looks down into a Society of the
Second, and speaks with anyone there, his third degree
is closed, and he is deprived of his wisdom . . . for he
has none in the second and first degrees. Sig.

[H.] 209. See Heaven, here.

210. The thoughts and atlections, and also the dis-
course, of the Angels of the Inmost Heaven, are never
perceived in the Middle Heaven, because they so far
transcend it. But, when it pleases the Lord, there
appears from these thoughts something like a flame in
the lower Heavens ; and the thoughts in the Middle
Heaven appear as something lucid in the lowest
Heaven . . .

211. (Thus) the form of Heaven ... in the Inmost
Heaven is the most perfect of all ; in the Middle
Heaven it is also perfect, but in a lower degree ; and
in the Ultimate Heaven in a degree still lower ; and
the form of one Heaven subsists from another through
the influx from the Lord.

227. The doctrine of the Inmost Heaven is fuller of
wisdom than that of the MidtUe Heaven ; and this is
fuller of intelligence than that of the Ultimate Heaven ;
for the doctrines are adapted to the perception of the
Angels in each Heaven. The essential of all the
doctrines is to acknowledge the Divine Human of the
Lord.

260". The writing in the Inmost Heaven. (See
Write, here.) 261. 8.90^. D.5562. De Verbo 3^.

267. Hence the wisdom of the Angels of the Inmost
Heaven immensely transcends that of the Angels of
the Middle Heaven ; and the wisdom of these that of
the Angels of the L^ltimate Heaven, Ex.

277''. Infants receive influx from the Inmost Heaven
• • • 332^

295. In infancy Spirits are present who are in
innocence, thus who communicate with the Heaven of
innocence, which is the Inmost or Third Heaven . . .
And in old age Spirits are present who are in wisdom
and innocence, thus who communicate with the Inmost
or Third Heaven.

382. Genuine conjugial love is in the Inmost Heaven ;
because the Angels there are in the marriage of good
and truth, and also in innocence. The Angels of the
lower Heavens are also in conjugial love, but only so
far as they are in innocence. Ex.

459. Hence it is that the Angels in the Inmost
Heaven are the most beautiful, because they are forms
of celestial love . . .

^. I have seen angelic faces of the Third Heaven,

which were such that no painter with all his art could
ever give anything of such light to colours as to equal
a thousandth part of the light and life which appeared
in their faces . . .

489^. They who have at once applied to life the

doctrinal things of the Church which are from the
Word, are in the Inmost Heaven, and are pre-eminently
to others in the delight of wisdom. They see Divine
things in every single object. The objects they do
indeed see, but the corresponding Divine things inflow
at once into their minds, and fill them with bliss, with
which all their sensations are affected : hence all things
as it were laugh, sport, and live before their eyes.

W. 67. The third degree is opened only with those
who become Angels of the Third Heaven : these are
they who see God.

85«. The Angels of the Third Heaven see the Sun
constantly . . .

I lo^. On account of the differences of the reception
of the Lord by the Angels, the Heavens appear distinct
from each other. The Highest Heaven, which is called
the Third, appears above the Second, and this above
the First ; not that the Heavens stand apart, but that
they appear to do so ; for the Lord is equally present
with those in the Ultimate Heaven as with those in the
Third Heaven.

179. The Angels of the Third Heaven so far excel in
love and wisdom those of the Second, and these the
Angels of the Ultimate Heaven, that they cannot be
together. Ex.

202. Neither can the Angels of the Middle Heaven
ascend to the first threshold of the perfections of the
Highest Heaven. Ex.

205. The angelic Heavens are in successive order ;
the Third Heaven being the highest ; the Second one
middle ; and the First lowest. Such is their relative
situation.

215^. The Angels of the Third Heaven perceive from
a person's v?ill the end for which he acts ; and those of
the Second Heaven, the cause through which the end
operates.

231. That these three degrees are in man, may be
evident from the elevation of his mind even to the
degrees of love and wisdom in which are the Angels of
the Second and of the Third Heaven.

258. Every man is born into the faculty of under-
standing truths even to the inmost degree, in which
are the Angels of the Third Heaven . . .

427". These are they who are in the Third Heaven,
who are the wisest of all. Such have they become who
in the world at once applied to life the Divine things
they heard, by turning away from evils as infernal, and
adoring the Lord alone. As they are in innocence,
they appear to others as little children ; and as they
say nothing about the truths of wisdom, and there
is nothing of conceit in their discourse, they appear
simple. Nevertheless, when they hear anyone speak-
ing, they perceive from the tone all things of his love,
and from the speech all things of his intelligence.
These are they who are in the marriage of love and
wisdom from the Lord, and who relate to the Cardiac
of Heaven.

P. 44. The Angels of the Third Heaven, being the
wisest of the Angels, perceive (that they are the
Lord's) ; and call this freedom itself ; whereas to be
led by self they call slavery. Ex.

Third Heaven

231

Third Heaven

144^. Love truly conjugial communicates with the
Inmost Heaven ; and the members of generation, of
both sexes, correspond to the Societies of the Inmost
Heaven. D.6051S.

15S. The Angels of the Third Heaven perceive the
influx of Divine love and Divine wisdom from the
Lord ; and, as they perceive it . . . they say that they
live from the Lord, and not from themselves . . . and
they also love and will it to be so ; and yet they are in
all the appearance of living from themselves, even more
strongly so than other Angels.

219^. Such a conversation (as Yea, yea ; Nay, nay)
exists with all in the Third Heaven ; for they never
reason about Divine Things , . . but see in themselves
from the Lord . . .

254^. It does not matter whether (Angels) are in joy
such as that of the Angels of the Highest Heaven, or
in such as that of the Augels of the Ultimate Heaven ;
for everyone who comes into Heaven, comes into the
highest joy of his heart. He cannot endure a higher
joy ; for he would be suffocated in it.

R. 49-. The Third or Highest Heaven is in the
Divine Celestial . . . for before the Lord the universal
Heaven is as one man, in which those who are in the
Lord's Divine Celestial make the head. . . T. 119.
608. D.5775-. E.65*. 69'^. 212. 600.

120. 'The hidden manna' . . . means the hidden
wisdom such as is possessed by those in the Third
Heaven ; for these, because in the world they had been
in good works and at the same time in truths of
doctrine, are in wisdom which surpasses that of the
other Angels, but in hidden wisdom ; for it is inscribed
on their life, and not so much on the memory ; and
therefore they are such as do not speak about the truths
of doctrine, but do them ; and they do them because
they know and also see them while others are speaking
them. 121'^.

1236. By (these words) are signified that they will
be Angels of the Third Heaven if they read the Word,
draw thence truths of doctrine, and approach the Lord.

615. When the Lord speaks through Heaven, He
speaks from the Third Heaven through the Second ;
thus from Love through Divine wisdom ; for the Third
Heaven is in His Divine love, and the Second is in His
Divine wisdom ...

744^. 'Called, chosen, and faithful' . . .=that those
whom the Lord . . . convinces by the Word, are with
Him in Heaven ; some in the Ultimate ; some in the
Second ; and some in the Third Heaven, everyone
according to his reception. (Compare E. 1074.)

811. The joy of the Angels of the Lowest Heaven,
of those of the Middle Heaven, and of those of the
Highest Heaven, that the Lord alone reigns in the
Church which is now to come. Sig. and Ex. . . 'A
voice of mighty thunders' = the joy of the Angels of
the Highest Heaven. Ex.

895. Influx and manifestation from the Lord from
the Inmost Heaven concerning the New Church . . .
Sig. and Ex.

926'*. When the Third Heaven was opened . . . the

whole of that temple vanished, and in place of it was
seen the Lord alone, standing upon the foundation stone
. . . But, as the Angels were impelled to fall on their
faces, the way of light from the Third Heaven was
suddenly closed, and the way from the Second Heaven
was opened , . .

M. 42. See Heaven, here.

-. There then appeared a chariot descending

from the Highest or Third Heaven, in which (were
seen an angelic married pair). Des.

43. An Angel from that Heaven appeared with a
parchment in his hand which . . . contained arcana of
wisdom concerning conjugial love. (Continued under

SWEDENBORG.)

262. The love of dominating from the love of uses is
in the highest degree heavenly, and thence [prevails]
with those in the Highest Heaven.

270'. Only those in the Third Heaven (are permitted
to enter and see that palace), because to them every
representative of love and wisdom becomes real. From
them the Angel had heard what he related to Sweden-
borg.

294*. I read these words on the parchment brought
by the little boy : Know that the deliciousnesses of
conjugial love ascend to the Highest Heaven . . .

L i65. They who are in the Highest Heaven are in
the love of being wise, that is, of living according to
the things which they know and understand. (Fully
quoted under Heaven.)

T. 212. There are three Heavens . . . The Highest
Heaven makes the Lord's Celestial Kingdom . . .

508^ An Angel from the Third Heaven . . . handed
me a paper ... on which was written. Enter henceforth
into the mysteries of the Word ... for all its Truths are
so many mirrors of the Lord.

580^. There are three Heavens . . . and those come
into the Highest one, who, through regeneration, re-
ceive love to the Lord . . .

Ad. 3/1658. The speech of those in the Third, that
is, the Inmost Heaven, is inexpressible in human
words . . .

D. 228^. (The Third Heaven used in the sense of the
First one.) 237. 262.

1 198. On the Inmost Heaven. Gen. art.

1200. I seemed to have this reply : that those born
at this day on this Earth cannot come into the Inmost
Heaven . . .

1201. It is the Inmost Heaven through which the
Lord insinuates love truly conjugial.

4639. Then morning begins in the Inmost Heaven ;
for when it is morning in the Inmost Heaven, it is
evening in the Second Heaven. Ex.

4640. Between the Third Heaven and the Second
there is an intermediate-mccZmm-which is represented
by 'Benjamin,' by which there is conjunction. The
internal Third Heaven is represented by 'Judah' ; and
the external by 'Joseph' . . .

4670. I spoke with those in the Third Heaven, whom

Third Heaven

232

Third Heaven

I could understand in part, because there was an Angel
with me . . .

[D. 4670]. In this Heaven all Know each other ... so
tliat in this universal Heaven, where there are myriads
of myriads, they are all Known by each one. They
know from perception of what quality they are . . . and
to what province in the human body each con'esponds.
Tliey appeared to me in a flaminess, surpassingly lucid,
and as little children, and also high up in front. There
was as it were a cloud which opened, and thus they
were seen.

4826. Cederstedt said that he had been in tlie Inmost
Heaven, and that he had seen things unutterable.
Des.

4889. The Angels said that (that spider) was from
the Third Heaven. Ex.

5032. Those from this Earth who are such that they
can be elevated into the Third Heaven, come at once
into the perception that God is in the human form . . .

5137. On love in the Inmost Heaven, and faith in
the Second. . . In the Inmost Heaven they love the
Lord by living according to His precepts from love ; in
the Second by living according to them from faith.
The difference (is) that those who love those precepts
from love, when they love them, love the Lord, because
the Lord is in them . . . whereas those who love the
precepts from faith, love the Lord from the Intel-
lectual.

^. The Angels of the Inmost Heaven have no

other ideas about all the things they see than celestia^
ones, which are above the ideas in the Middle Heaven :
there, the Angels have spiritual ideas.

5548. (On the three degrees of Heavens which con-
stitute the Celestial Heaven. Fully quoted under
Heaven. )

6035*. In the Third Heaven innumerable things
more are presented : thousands of things which are
presented as a one in the lower Heavens.

E. 36. In the Inmost or Third Heaven (clouds
appear) in a flaming light ; in the Middle or Second
Heaven, in a bright white light ; and in the Ultimate
or first Heaven, in a denser light.

283". The Highest or Third Heaven consists of those
who are in . . . the good of love to the Lord . . . 313.

". The Lord's Providence . . . that the Highest

Heaven or Celestial Kingdom be not approached except
by the good of love from the Lord to the Lord.

304". 'In heaven, upon the earth, and under the
earth ' = the three Heavens, because the Angels in the
Third or Highest Heaven dwell upon mountains , , .
Moreover, the Angels in the Ultimate Heaven call that
Heaven where the Angels of the Third Heaven dwell,
because it is high above them . . . and besides, the
Third or Highest Heaven . . . appears to those below
as tlie highest region of the atmosphere covered with a
thin and bright white cloud appears to us. (Comjiare
342*.)

307. The Angels of the Third or Inmost Heaven have
perception . . .

313. In the whole Heaven, and in special in the
Inmost Heavens (the Divine Human). Sig. and Ex.

. Hence the Inmost Heaven is signified, in

special, by 'the four animals.' 322"^. 348. 353. 462.

^. There are three Heavens, and the inmost of

them is the Third Heaven : this inflows into the two
lower Heavens, and makes them to be one with itself
by the communication . , .

322^. There are three Heavens : the Third or Inmost
Heaven is where the Angels are who are in celestial love
. . . The Third Heaven is conjoined with the Second by
intermediate Angels, who are called celestial-spiritual
and spiritual-celestial ; and these, together with the
Angels of the Third Heaven, constitute the higher
Heavens . . .

326. The Highest Heaven is formed according to
affections of good.

342^". Those Societies which are in the Third Heaven
appear in an atmosphere pure as is the ethereal one . . .

348. Confirmation by the Lord from the Inmost
Heaven. Sig. and Ex. 353.

353-. For the things which come down from the
Inmost or Third Heaven enter the Voluntary of
man . . .

375". There are three Heavens ; and the Inmost or
Third Heaven is in inmost goods and truths, or in those
of the third degree . . .

436*. The inmost degree of life is opened with those
in the Inmost or Third Heaven ; for it is opened by the
Lord immediately with those who are in love to Him ;
for through love there is conjunction and thence recep-
tion. It is from this that they are in all truths, which
they see in themselves ; and, through these, they are
in the good of life.

438^ By the first three tribes (Judah, Reuben, and
C4ad) are meant those who have been received into the
Highest or Third Heaven, where all are in love to the
Lord . . . 443.

445^. In the Inmost or Third Heaven are those who
are in goods of life from celestial affection . . .

447. 'Zebulon' = the conjunction with the Lord of
those who are in the Third Heaven. Ex.

458^. 'The cherubim' on the walls of the house =
celestial good, which is the good of the Inmost Heaven :
'the palms,' spiritual good, which is the good of the
Second Heaven; and 'the flowers,' spiritual natural
good, which is the good of the Ultimate Heaven : thus
these three = the goods of the three Heavens in their
order.

465. 'Blessing, glory, and wisdom' . . . The reception
of Divine truth in the Inmost or Third Heaven is called
' wisdom. '

529^ To give understanding to and to illustrate the
Inmost Heaven. Sig.

594". ' Cherubim ' = in special, the Inmost or Third
Heaven, because the Angels who are there receive the
Divine truth in the good of love . . .

627^. Divine truth of the first degree is that which
arrives at the percej^tion of the Angels of the Inmost
or Third Heaven, and is called Divine truth celestial :
from this is the wisdom of these Angels . . .

Third Heaven

233

Third Heaven

638''. For in the Inmost Heaven, where is the Lord's
Celestial Kingclom, and love to Him reigns, the para-
dises and forests consist of olive and fig trees . . .

700^. 'The ark' with the testimony enclosed = the
Lord as to the Divine Celestial, which is Divine truth
in the Inmost or Third Heaven . . . For the place
vithin the veil represented the Third Heaven ... be-
cause the Law was there, by which is meant the Lord
as to Divine truth . . . and this is received very purely
by the Angels of the Third Heaven, because they are
in conjunction with the Lord through love to Him ; for
all the Angels in that Heaven are in love to the Lord ;
and therefore they see Divine truth in themselves, as if
it were implanted, although it continually inflows frx)m
the Lord. Hence it is that that Heaven, more than
the other Heavens which are below it, is said to be in
the Lord, because in the Divine which proceeds from
Him. 33

3. This Heaven, with the Angels there, is a

guard lest anything be elevated to the Lord Himself
except what proceeds from the good of love to Him
from Him. For all the worship of God passes through
the Heavens even to the Lord, and is purified on the
way, even until it is elevated to the Third Heaven, and
there it is heard and received by the Lord . . , This is
why cherubim of gold were placed over the mercy-seat
. . . and also why that place was called the Holy of
holies . . . and was divided off by the veil . . .
34

-*. The progress of the Church in man ... as

from one Heaven into another, even to . . . the Third
Heaven. Kep. ^-,Ex.

726*. Hence there are three Heavens : an Inmost
Heaven in a purer aura . . . D.Wis.xii.5^.

739''. As there are these three degrees of life in every
man . . . there are three Heavens. In the Third or
Inmost Heaven are those in whom the third degree has
been opened (and so on). 832®. 1125^.

744. For there is a connection of all in the Heavens
from those in the Inmost or Third Heaven ... to those
in the First ; for the Lord inflows through the Third
Heaven into the Ultimate one, and by the influx conjoins
the Heavens . . .

817^^. The celestial goods and derivative truths in
which are the Angels in the Third Heaven, are signified
by 'lambs' ...

826-. In the Third or Inmost Heaven all are in love
to the Lord from the Lord ; and these are such that
they possess truths inscribed on their life, and not, like
the Angels of the lower Heavens, on the memory ; and
this is why those who are in the Third Heaven never
speak about truths, but only hear others speaking
about them, and reply either that it is so, or that it
is somewhat so, or that it is not so ; for they see
in themselves whether it is truths they hear, or
whether it is not truths ; and this they see not from
any sight in the thought, as others do ; but from
the ati'ection of truth in the understanding ; for
with them all truths have been inscribed on their
affections, and these derive their essence from celestial
love, which is love to the Lord. Thus, with them,
truths make one with their affections. And, as these

Angels are in love to the Lord from the Lord, their
interior life consists of mere aflfections of good and tinith
from that love. Hence it is that they do not speak
truths, but do truths, thus good works. . . Moreover,
they perceive in themselves the quality of the uses or
works, from the aff"ection from which they are ; and also
the ditferences between them, from the conjunction of a
number of affections. Thus they do all things with
interior wisdom. . . Thus it is evident that love to the
Lord consists in doing trutlis from the afl'ection of
them . . .

e. Those become Angels of the Third Heaven

who draw the laws of life from the "Word, and live
according to them, and who worship the Lord.

828. Love towards the neighbour with the Angels of
the Third Heaven. Ex. By the neighbour they mean
uses . . . but uses with them are all things which take
place with them from the Lord, and which chiefly
regard the worship of the Lord, His Church, the im-
plantation of its holy things, especially with little
children, with whom they have conjunction, and whom
they inspire with innocence and its affections : and also
the good of society in general and also particular.
These things are especially [matters] of their love
because they are so of the Lord's love. The Lord
operates these things with them through the love
implanted in their life, which is such that they perceive
in these things the delight of their life. The reason
these things are their neighbour, is that they do not
have regard to persons, but to such things as pertain to
persons ; for they are in wisdom more than the other
Angels. Ex. . . Hence it is evident what love towards
the neighbour is in the Third Heaven.

-. As to the other things which concern civil,

moral, and domestic life, these, too, are works which
they do from afl'ection ; but they are not such works as
they understand by 'the neighbour,' or 'brother and
companion ;' for they derive somewhat from the world,
and also from what is useful to themselves and theirs.
They are derivations and productions from the uses
before mentioned, and are such tilings as proceed from
their thought, therefore they can discourse about them.
These works keep the life of their body in such a state,
that the life of their love can dwell in it and perform
its uses. These Angels, being such, do not know what
charity and faith are ; but instead of charity they have
the love of good, and instead of faith the love of truth.
Moreover, they are continually in the love of good and
truth, because their life is the aff"eetion of good, in
which and from which is the perception of truth. . . As
the Ant^els of the Third Heaven are such, they appear
before the Angels of the lower Heavens as infants ;
some as children ; and all as simple ; they also go
naked. (These points fully ex.) They are perfected
from the speech of those who are in the understanding
of truth, from preachings, and from books. They also
write, but not by letters . . . but by curvatures and
inflections which contain arcana that transcend the
understanding of the Angels in the lower Heavens.
They dwell in expanses above others, in gardens planted
witli trees and flowers, and thus they are in perpetual
representatives of heavenly things ; and, what is won-
derful, not a stone is found there, because stone = natural

Third Heaven

234

Third Heaven

truth ; while wood = good ; a tree, perception ; and a
flower, implantation.

[E.] 831". The celestial Angels are in love to the Lord
from the reception of the Divine good from Him ; while
the spiritual Angels are in love to the Lord from the re-
ception of the Divine truth from Him. The difference is
like that between love in the will and love in the under-
standing, or like that between a flame and its light ;
moreover the light with the Angels of the Third
Heaven partakes of what is flaming, and that with the
Angels of the Second Heaven of what is bright white.
Their life differs in like manner : the life of the Angels
of the Third Heaven consists in affections of good, and
that of the Angels of the Second Heaven in affections of
truth. The difference is such that they are well dis-
tinguished by their faces and speech. . . The celestial
Angels do not first admit truths into the memory ; but
at once into the will, and by acts into the life : hence
they cannot speak about Divine truths, but only will
and do them.

^ The Societies of the Third Heaven are above

those of the Second, for the sake of the influx of celestial
love into spiritual love . . .

837^0. Hence it is that the Angels of the Third
Heaven, since they perceive truths from good, are un-
willing even to mention faith, and indeed do not know
that it exists . . .

902^. Wlien the Angels of the Third Heaven were
asked how they had become such Angels, they said
that it was because while they lived in the world they
had regarded filthy thoughts as wicked, and they had
been to them adulteries ; in like manner frauds and
unlawful gains, which had been to them thefts ; also
hatreds and revenges, which had been to them murders ;
also lies and revilings, which had been to them false
testimonies ; and so with other things. "When asked,
next, whether they had done good works, they said
that they had loved chastity, in which they were,
because they had regarded adulteries as wicked ; that
they had loved sincerity and justice, in which they
were, because they had regarded frauds and unlawful
gains as wicked ; that they had loved the neighbour,
because they had regarded hatreds and revenges as
wicked ; that they had loved the Truth, because they
had regarded lies and revilings as wicked ; and so on ;
and also that they had perceived, when these evils
had been removed, and they had acted from chastity,
sincerity, justice, charity, and Truth, that it was not
from themselves, but from the Lord ; and that thus all
things whatever which they had done from these were
good works ; and that hence it is that after death
they have been carried up by the Lord into the Third
Heaven.

957^. The idea of the Lord is full in the Inmost
Heaven, less full in the Middle one, and still less full
in the Ultimate one ; and therefore those who are in the
Inmost Heaven are in wisdom ; those in the Middle
one are in intelligence ; and those who are in the
Ultimate one are in knowledge . . .

985-. All the members devoted to generation, in
both sexes, especially the womb, correspond to Societies
of the Third or Inmost Heaven. The reason is that

love truly conjugial is derived from the Lord's love
towards the Church, and from the love of good and
truth, which love is the love of the Angels of the Third
Heaven... DeConj.ioi. 106.

995^. The genuine Conjugial exists especially in the
Third Heaven, because the Angels there are in love
to the Lord, acknowledge Him as the Only God, and
do His commandments. Ex.

looi^. Such are the angelic forms of the Inmost
Heaven ; and they are truly human forms.

1073. Ill the Highest or Third Heaven, Divine good
is more received than Divine truth . . . and therefore
the Third Heaven is called the Lord's ' dominion ' . . .
and hence the Angels in the Third Heaven are called
the Lord's sons, thus also lords.

1 133®. There are six expanses: in the highest dwell
the Angels of the Third Heaven (and so on).

1145^. As ' wood ' = good, the Angels of the Third
Heaven dwell in houses of wood, and this because they
are in the good of love to the Lord . . ,

1211^. In the Inmost or Third Heaven especially,
there are plantations of trees whose fruits drop oils;
beds of flowers from which fragrant odours are spread
abroad, and the seeds of which are sweet to the taste
from the fragrance and the oil ; and there are lawns
diffusing like things. . . Moreover, in the InmostHeaven.
there are fruits and seeds of pure gold. (Continued
under Heaven.)

J. (Post.) 196. When I came to the abodes of the
Third Heaven, which are celestial, I wanted to speak
with them about the Knowledges which are called of
faith . . . and wondered that they did not want to
reply. They said that they see all things in them-
selves from the love in which they are ... I was told
that these [Angels] are such because in the world
they had applied to life all the truths which they had
heard . . .

De Verbo 2. The celestial ideas with the Angels of
the Third Heaven partake of the flame of good . . .

3. There are three Heavens ... in the Third Heaven
they are celestial . . .

*. See Second Heaven, here.

■*. It has sometimes been granted me to be

among the Angels of the Middle and of the Highest
Heaven, and to hear them talking among themselves ;
and I was then in an interior natural state, remote from
worldly and corporeal things. (The intelligibility to
him of what they said. Ex.)

4. Thus has the Word been written in many places,
from which, when it is read by a Jew or a Christian
in the Hebrew text, it is known in the Third Heaven.
what the letters themselves signify ; for the Angels of
the Third Heaven have the Word written with such
letters, and read it according to the letters. They have
said that in the sense drawn out from the letters the
Word treats of the Lord alone. Ex. and Examp. -.

-. They added that harshness in the letters is

in use in the Spiritual Heaven, because there they are
in truths, and through truths in understanding ; but
in the Celestial Heaven all are in the good of love and

Third. Heaven

235

Thirst

thence in wisdom ; and truth admits what is harsh,
but not good.

I S, That there was a Word among the Ancients (which)
has been lost, has been related to me by Angels of the
Third Heaven , . .

D. Love xiii. This may be illustrated by the celestial
love in which are the Angels of the Third Heaven,
These Angels are in love to the Lord more than the
Angels in the other Heavens. They do not know that
to love the Lord is anything else than to do goods
which are uses, for they say that uses are the Lord
with them. By uses they understand the uses and
goods of ministry, of administration, of function, both
with priests and magistrates, and with traders and
workmen. The goods which do not flow from their
occupations they do not call uses, but alms, benefactions,
and gratuities.

De Conj. 7. Hence those in the Third Heaven, who
are all in love to the Lord, are in love truly conjugial.

29. The Third Heaven is the Conjugial of Heaven.

66. The Angels of the Third Heaven are those who
are in the heavenly marriage more than all the rest ;
for they are in love to the Lord, and thence in the
marriage of good and truth. Hence, too, they are in
conjugial love more than the rest of the Angels, and
in innocence and chastity. They walk with a cincture
round the loins when out of doors, and without a
cincture when at home, and yet in nakedness they
regard their married partner as their married partner,
without anything of lasciviousness. They say that to
look at a married partner clothed takes away the idea
of marriage ; and, wonderful to say, nakedness does not
excite or instigate, and yet it is as it were the external
bond of conjugial love. (Continued under Celestial

AXGEL.)

70. The Angels of the Third Heaven dwell upon
mountains, not of stone, but of soil, upon which are
paradises, and sylvan gardens. The mountains appear
elevated to a peak, and the best and most chaste are
on the highest part of the mountain. Lower down
[they dwell] according to the degrees in [their] marriage,
spiritual and spiritual natural. They have distinctions
also according to the quarters ; the east is where they
are who are in love ; the south, where in wisdom.

105. The Inmost Heaven, through which the Lord
insinuates conjugial love, contains those who are in
peace more than all others . . . The Angels who are
there, are the wisest of all, and, from innocence, appear
to others as infants; they also love infants more than
their fathers and mothers had loved them ; and they
also preside over those who are with child.

108. It suffices to know that love truly conjugial
has immediate communication with the Third Heaven
, . . Its acts; as kissing, embraces, and many more,
delight that Heaven; for that Heaven is in the
communication of good affections ; while the Spiritual
Heaven is in the communication of thoughts of truth.
Hence it is evident that filthy affections and thoughts
entirely close both Heavens.

C. 94. The Third Heaven, which is from the first
men, is in love and wisdom . . .

Coro. 17^. The Angels . . . dwell in the regions of
these three atmospheres : the Angels of the Highest
Heaven in a celestial aura which proximately en-
compasses the Sun where the Lord is . , .

Thirst. Siiis.
Thirst, To. SUire.
Thirsty. Sitiens.

See under Hunger.

(Is.

A. 1460-. 'A multitude parched with thirst'
V.I 3) = penury of spiritual Knowledges.

''. 'Not to thirst' (Rev.vii. 16) treats of the

Lord's Kingdom, where they are in an abundance of
all Knowledges and spiritual Truths.

241 7^ (' The thirsty' a class of the good.)

2698^. With those in the affection of truth, the good
longs for truth as a thirsty man does for water.

2702^. 'If anyone thirst, let him come to Me, and
drink' (John vii.37). . . 'Thirsty' is predicated of those
who are in the love and affection of truth ; no others
can thirst. ( = to long for truth and be instructed
8568*.) E. 622*, Ex.

2930"*. 'The soul that thirsteth for drink' (Is.xxxii.
6) = a longing for truth.

3069. 'As when a thirsty one dreameth, and behold
he drinketh' (Is.xxix.8). 'A thirsty one'=:one who
desires to be instructed . . . E. 750^", Ex.

324c'*. Celestial things, that is, the goods of faith,
or, what is the same, the works of charity, in which
they are, are signified by 'bringing waters to meet
him that is thirsty, and meeting with bread him that
wandereth' (Is.xxi. 14).

3424*. That the Word of the Lord is such that it
ofives life to him that thirsteth, that is, to him that
desireth life . . . the Lord teaches in John iv. 10, 14.

4017. The reason 'to come to drink' = the affection
of truth, is that it involves thirst; for 'thirst,' in the
Word, = the having an appetite and longing, thus an
affection, for knowing and imbibing truth; and this
because ' water ' = truth in general.

4956^. By 'one who thirsts,' the Angels with man
perceive those who from affection long for truth.
4958, Ex.

5893. 'Thirst '=a deficiency of truth. 6745^.

6432^ 'To slay her with thirst' (Hos.ii.3) = to
extinguish all truth. £.240^ 730".

6829-. When man is in temptation, he is as it were
in hunger for good and thirst for truth ; and there-
fore, when he emerges, he draws in good as a hungry
one does food, and receives truth as a thirsty one does
drink.

7260. They called those 'the thirsty' to whom they
should give to drink.

7668*. 'To faint for thirst' (Amos.viii. i3)=to be
deprived of truth. 8568.

S568. 'The people thirsted there for waters' (Ex.
xvii.3) = an increase of the longing for truth; for 'to
thirst ' = to desire eagerly and long for, and is pre-
dicated of truth. 111.

Thirst

23(5

Thirteen

[A. 8568]. 'Not a thirst for waters; but for hearing
the words of Jehovah' (Amos viii. 11). A longing to
know truth is here described by 'to thirst.'

^. 'Ho, everyone that thirsteth, come ye to the

waters' (Is.lv. i) evidently = one who longs for the
truths of faith. E.6i7i«,Ex. 840^.

^. 'To him that is athirst I will give from the

fountain of the water of life freely' (Rev.xxi.6) = that
one who longs from affection [shall receive] the truth
and good of faith. ( = that to those who long for
truths from any spiritual use the Lord will give from
Himself through the Word all things which conduce
to that use. R.889.)

, 'Everyone that drinketh of this water shall

thirst again ; but he that drinketh of the water that
I shall give him, shall never thirst' (John iv. 13). . .
'Not to thirst,' here, = that he shall no longer lack
truth. In like manner in 'he that believeth in Me
shall never thirst' (John vi.35).

\ 'To thirst ' = to long for truth. Further ill.

9412''. 'To thirst and eat' = to be informed by the
Lord.

9818'-*. 'To thirst and drink' = a longing to know
and perceive truth.

9960". 'Thirst' = the deprivation of all things of
faith.

R. 381. 'They shall hunger no more, nor thirst any
more' (Rev.vii. i6) = that hereafter they shall not lack
goods and truths. . . For 'thirst' is said of wine and
of water, (which) = truth. ( = that they shall not lack
good and truth, and the derivative happiness. Ex.
E.480.)

889. That ' to thirst ' = to long for from some spiritual
use, is because there exists a thirst or longing for the
■ Knowledges of truth from the Word from natural use,
and also from spiritual use; from natural use with
those who have erudition as their end, and thereby
reputation, honour, and gain . . . but from spiritual
use with those who have as their end to be of service
to the neighbour from love for him, to seek the good
of his soul, and of their own also ; and thus for the
sake of the Lord, the neighbour, and salvation : to
these there is given from the fountain of the water of
life ... as much truth as conduces to this use. To
the rest, truth therefrom is not given, Ex.

956. 'Let him that is athirst come' (Rev.xxii. 17) =
that he who longs for the Lord's Kingdom, and for truths
then, should pray that the Lord may come with light.

2_ rpjjat 'to thirst' = to long for truths. HI.

*. That 'thirst' and 'to thirst' = to perish,

from a deficiency of truth. 111.

E. 83'. Jesus said, 'I thirst' (John xix.28) because
He had longed for a New Church which would ac-
knowledge Him. (=:that from Divine love He willed
and longed for the salvation of the human race. 386*'.)
( = Divine spiritual thirst, which is for Divine good
and truth in the Church, through which is the salva-
tion of the human race. 519".)

1 18^ 'The hungry and thirsty,' in the AVord, = those
who continually long for truths, and to be perfected
by means of them. 111.

223'. 'The hungry and thirsty' (Ps.evii.5)=:those
who have a longing to know good and truth. 386'-''.

275'^. 'To die of thirst' (Is.l.2) = the extinction of
truth. (= desolation from a deficiency of truth from a
spiritual origin. 342^.)

376*. 'To thirst' = to long for.

386^ 'To be hungry and thirsty ' = to be deprived
of the good of love and truths of faith.

^^. 'To be dried up with thirst' =a deficiency of

truth.

24_ 'He that thirsteth for drink ' = those who

long for truths.

^. 'To thirst' = to believe in the Lord.

483*. 'To thirst' = to long for truth.

''. 'The wild asses quench their thirst' (Ps.civ.

ii) = the instruction of those in the Church who long
for truths.

504^''. 'A land of thirst' (Ezek.xix. I3) = a Church
where there is no truth. ( = no truth, but falsity in
its stead. 730^".)

518'. 'I will pour out waters upon him that is thirsty '
(Is.xliv.3) = to instruct in truths those in the affection
of truth.

727^ 'Thirst' = a deficiency of truth.

730^^. That man in temptations is so infested by
evils and falsities as scarcely to know otherwise than
that he is in Hell, is meant by 'Jehovah led thee
through the gi-eat and terrible wilderness, of the serpent
. . . and of thirst, where there were no waters' (Deut.
viii. 15). . . 'Thirst where were no waters '=:a deficiency
and shutting off of truth.

750^ 'Drink for the soul of the thirsty' (Is.xxxii.6)
= the understanding of truth.

Thirteen. Tredecim.
Thirteenth. Tertms decimus.

A. 1668. 'In the thirteenth year they rebelled'
(Gen.xiv.4) = the beginning of temptation in childhood.
. . The thirteenth year is intermediate between the
twelfth and the fourteenth (and the) intermediate
between no temptation and temptation is 'thirteen.'

2109. 'A son of thirteen years' (Gen.xvii.25)=holy
remains; for 'ten' = remains; and 'three,' what is holy.
Hence the number 'thirteen,' being composed of ten
and three, = holy remains.

Thirty. Triginta.
Thirtieth. Trigesimus.

A. 481. See Number, here. 647. 7984.

1342. 'Shelah lived thirty years' (Gen.xi. I4)=the
beginning of the third state.

1345. 'Eber lived four and thirty years' (ver. i6) =
the beginning of the fourth state of this Church.

1347. 'Peleg lived thirty years' (ver. i8)= the
beginning of the fifth state.

1349. 'Reu lived two and thirty years' (ver. 20) = the
beginning of the sixth state.

1 35 1. 'Serug lived thirty years' (ver. 22) = the be-
ginning of the seventh state of this Church.

Thistle

237

Thistle

2141. 'Thirty' (Gen. xviii. 30) = those in some combats
against evils.

2276, ' Perad venture there shall thirty be found
there' (id.) = something of combat. The reason 'thirty'
= something of combat, thus a little combat, is that
this number is composed by the multiplication of iive —
which = a little — and six, which = labour or combat.
Hence 'thirty,' wherever read in the Word, =some
little, relatively. 111.

2_ 'Thirty pieces of silver' = that which they

valued so little. 111.

■*. The reason the Levites were taken to discharge

the ministry . . . from a son of thirty years to fifty
(Num.iv.) was that by 'thirty' were signified those
being initiated, thus who could as yet but little carry
on the (spiritual) warfare. (Compare 5335'-.)

®. 'Thirty' (in the parable of the sower) = a little

result, and that he had laboured but little. ( = a fulness
of remains. 5335-.)

2959^. 'Thirty' =the state of vastation of the sons of
Jacob : that it was no vastation. Ex.

2966S. 'They took the thirty pieces of silver. , .
and gave them for the potter's field' (Matt.xxvii.9).
'Thirty' = what is little so as to be scarcely anything.

5291^". The brazen sea . . . thirty cubits in circum-
ference . . . ( = a plenary complex. 10235''.)

5335. 'Joseph was a son of thirty years' (Gen.xli.46)
= a full state of remains.

. The number 'thirty,' in the AVord, =some-

thing of combat, and also a full state of remains. The
reason it has this double signification, is that it is
composed of five and six multiplied together, and also
of three and ten . . . and ' three ' = what is full, and
'ten,' remains. (See above, at 2276.)

'-. That 'thirty' = a fulness of remains. 111.

^. The reason the Lord did not manifest Himself

until He was thirty years of age (Lukeiii.23) was that
He was then in a fulness of remains. Ex.

7984-. When they have a full state of remains, they
are elevated into Heaven : this state is what is signified
by 'thirty.' ■*.

8851. The age of the men (in Jupiter) is for the most
part thirty years, according to the years of our Earth :
those who exceed it are said to be unteacliable. Ex.

9082. 'He shall give to their lord thirty shekels of
silver' (Ex. xxi.32) = that the internal man shall restore
it to the full. . . ' Thirty ' = what is full.

9617. 'The length of one curtain thirty cubits' (Ex.
xxvi.8) = what is full of the truth which is from good.
. . . 'Thirty' = what isfull.

10833. (Iq t^i6 Sixth Earth) the nations with their
families assemble every thirtieth day, and hear
preachings.

H. 426. Some stay many years in the World of
Spirits, but not beyond thirty. (Compare R.866-.)

Thistle. Carduus.

A. 272. 'The thorn and the thistle' (Gen.iii. i8) =
curse and vastation. 273, Ex. and 111.

R. 439^. 'Thorns,' 'briers,' ' thistles -in^w^i,' and
' thistles '= the falsities of evil, from their stings.

T. 78''. With those in Hell, there appear . . . briers,
nettles, thorns, and thistles . . .

E. 654"^. 'The thistle shall possess them' (Hos.ix.6)
==that evil will pervert them. (=that falsity will
destroy all truth, 799^*.)

714^*. See Thorn, here.

Thistle. Tribulus.

A. 9144". 'The thistle and the thorn' (Hos.x.8) =
evil and falsity vastating the goods and truths of
worship. (=that evils and falsities will enter and
make W'orship. 9714^)

P. 313^. 'The thorn and the thistle' (Gen.iii.) =
mere falsity and evil. T.498^

R. 439^. See THiSTLE-ca?-c?KMS, here.

E. 391-*. 'The thorn and the thistle shall come
up on their altars' (Hos.x.8) = ti'uth falsified and the
derivative evil in all their worship.

Thoracic duct. Ductus thoracicus.

D. 1 127. On those who constitute the province of the
thoracic duct, etc.

Thorn. Spina.
Thorny. Spineus, Spinosus.
See under Bribe.

A. 272. See THiSTLE-c«)-rfM2<s, here. R.439e.

3310-. 'Thorns' (in the parable of the sower) = evils.
(See 9144^) ( =the concupiscences of evil. Life 90.)

3941*. 'To reap thorns' (Jer.xii.i3) = the evils and
falsities which are of the love of self and of the world.
E. 304!'^'. ( = the evils of falsity. E. 374^ )

9144. 'If fire catch in thorns' (Ex.xxii.6)=(anger
from evil affection) which injects itself into falsities. Ex.

-^ That ' thorns ' = the falsities of concupiscences.

111.

■'. See TniSTLE-^yzftM^Ms, here. E.391-S. P.3i3^

. 'A fire of thorns' (Ps.cxviii. 12) = concupiscence

of evil.

. 'To gather grapes of thorns' (Matt.vii. i6) =

the goods of faith and charity from the falsities of
concupiscences.

•'. The falsities of concupiscences which are

signified by 'thorns,' are the falsities confirmatory of
the things of the world and its pleasures ; for these
falsities more than all others catch fire and blaze up,
because they are concupiscences in the body, which are
felt ; and therefore also they close the internal man, so
that it savours nothing which is of the salvation of the
soul and of eternal life.

^**. 'The crown of thorns' which was placed on

the Lord's head, represented of what quality the Divine
truth was then in the Jewish Church, namely, that
it was suffocated by the falsities of concupiscences.
T.I30=*.

^^. Hence it is evident what was signified by

'the thorny crown.'

M. 231. I descended by the ladder, and saw a level
country covered with a dense growth with thorns and
nettles intermingled.

Thorn-thicket

238

Thought

[M.] 315^ By which both brains are continued into
the spine , . ,

D. Min. 4637. When what is holy and good falls
down from the Lord . . . into a man and the delight of
his life, it is then as it were seed hidden in the ground.
If the delight is pride, or the love of self, it falls into
evil ground, where there are thorns ; and so also if it
falls . . . into the desire for gain.

E. 237". 'To obstruct the way with thorns' (Hos.ii.6)
= to obstruct all the thoughts by falsities of evil . . .

403^®. 'Thorns,' and 'bramble-bush' (Lukevi.44) =
the evils opposed to these goods.

544^. They do not admit any truth, and therefore
are called 'stubborn and thorny' (Ezek.ii.6).

560^. 'They shall be for thorns in your eyes' (Num.
xxxiii.55) = that malignant falsities will inflict injury
on the truths of the Church.

654^", 'Thorns shall be in their tents' (Hos.ix.6) =
the falsity of evil in worship.

714^^. For the tail is a continuation of the spine,
which is protended from the brains . . .

^^. The thorns shall come up in her palaces, the

thist\e-carchms-a,rid the brier in her fortresses' (Is.
xxxiv. 13). . . The falsities and evils in which they
are, are signified by 'the thorns,' 'the thistle,' and
'the brier.'

730". 'The thorn of the brier' (Is.xxxii.i3) = the
falsity of evil.

799". That the evils of falsity will destroy all their
good, is signified by 'the thorn shall be in their taber-
nacles' (Hos.ix.6).

Thorn-thicket. Vepretmn.

See BRAMBLE-'yejjres.

E. 223^ 'The lion from the thorn-thicket' (Jer.iv.7)
= falsity from evil.

304^^. 'A briery and thorn- thicket' (Is.vii.24) =
falsity and evil.

504^=. 'A thorn-thicket and briery' (Is.x. I7)=the
evils and falsities of the doctrine of the Church.

Thought. Cogitatio.
Think. Cogitare.
Cogitative. Cogitativus.
Cogitatively. Cogitative.

See Idea all through ; and also under Affection,
Bird, Contrive, and Reflect.

A. 33. If you remove the loves, or cupidities, thought
at once ceases.

36. Faith supposed to be mere thought. 2228^.

41. Every least of thought of an angelic Spirit is
alive.

996. For then all man's thoughts, and ideas of
thoughts . , . are open . . . even to the Lord.

174. Their cogitative speech. 180, Ex.

228. The least of thought with man is more per-
ceptible to the Angels than its greatest.

261. 'I will multiply thy conception' = all the
thought. 264, Ex.

318. He was then left by himself, that he might
think as in the world ; for in the other life the
thoughts of all can be manifestly perceived . . . 549.

322-. Spirits think far more clearly and distinctly
than they had thought (here). They involve more
things in one idea of thought, than they did in a
thousand when they thought (here).

362. For man's thought is such that while he is
intent upon anything, he places that before anything
else . . .

442. These doctrines were matters of much more
profound thought than at this day . . .

443. Their thought is as clearly communicated as if
they spoke aloud.

444. He then said that the spirit is thought. . .
But how can there be thought without an organic
substance from which to think ? ... If the soul or
spirit were only thought, man would have no need for
so much brain . . .

549. See Affection, here.

586. 'Every figment of the thoughts of his heart
was only evil' (Gen. vi. 5) = that there was no perception
of good and truth. Ex.

590. There is a kind of perpetual marriage of the
thought and will. (Continued under Idea.)

605^. They indulged not so much in knowledges, as
in profound thoughts . . . This was the wisdom of the
ancients.

745. 'Bird,' in general, = thoughts-co(/'/to.to. ( =
\ki.QVi^l%-cocjitationes. 778. )

823. The thoughts a man has harboured against
others (there) lie open ... for there is a perception of
all thoughts. . . With the evil all theii- evil deeds and
ttiought8-co(7itoia-return, to the life. But not so with
the good . . .

829®. (Tliese penalties cause them) to desist from
thinking in that (lascivious) way. De Conj. 127.

830. For whatever a Spirit thinks, they who are
near instantly know and perceive.

904'. Man (supposes) that he thinks from himself;
but he has not a single idea of thought . . . from
himself ; but he has what is evil and false through evil
Spirits from Hell, and what is good and true through
Angels from the Lord.

962. In the penalty of discerjjtion as to the thoughts,
the interior thoughts fight with the exterior ones,
which is attended with interior torture.

978. They suppose that the internal man is thought
. . . yet the evil have thought . . . from which it is
evident that man's thought is not of the internal man,
but of the external.

991. For man thinks from these scientifics.

. Man's thought from sensuous scientifics. Sig.

1015^. When he is in thought abstracted from the
body, and is thinking as it were in his spirit.

1102^. When man thinks well about the Lord and
the neighbour . . .

Thought

239

Thought

I loS. (In vastation) some think very little. Des.

iii8^. Being celestial men, whatever they thought
shone forth fi"om their face and eyes . . . They could
not put on an expression whieli did not agree with
what they thought.

1 124. They supposed themselves so subtle that no
one would perceive what they thought,

1 1 59. The correspondence of the tongue with man's
thought.

1265. Many were inflowing into my thoughts, and
holding them as it were bound, . . They were of those
who lived before the Flood , . .

1266, If the Antediluvians came into the World of
Spirits . . , they would take away from all the Spirits
they met, except the good, the faculty of thinking.
1 6732, Ex.

I274-', The Spirits of whom others think . , , are
present in a moment.

1316. When this reigns with a man, there is the like
in every one of his thoughts, nay, in the leasts of his
thoughts.

131S. 'Nothing will be withheld from them of all
they have thought to do' (Gen,xi.7) = unless their state
is changed. . . 'The thought to do' is nothing but the
intention, that is, the end . . , And when the state is
changed, so is the end ; and, with the end, the
thought. 1321".

1389, Souls wonder that there is such a communica-
tion of another's thoughts. Ex.

1395®. Whatever they had thought against others,
(there) stands forth to view.

1399^. The things which inflow (from Heaven) into
man's thoughts, are only the ultimate effects.

1435. Every scientific from which man thinks, Sig.
(Continued under Idea.)

1463. There are changes of state of both the thoughts
and the affections : the (former) are Knowledges . , .

1487. The scientifics acquired in childhood are dis-
posed by the Lord into order, in order to serve for use ;
first, that he may be able to think . . .

1495^. For in the thought . , . lie hidden all the
arcana of analytical art and science . , . even with
children, whose every thought and derivative word is
most full of thejn.

1511. Spirits who are in falsities, inflow into the
thought , . . Genii, into the will.

1594", The sole difference (between the life of a
sensuous man and that of brutes is) that the man can
think, and reason . , ,

1637^, Souls perceive whatever a man thinks.

1639. Without the interior memory . . . man can
think nothing.

1640^. Before a Spirit speaks, it is known from the
thought alone what he intends to say ; for the thought
inflows more quickly than the speech.

1673^ For there is a communication of all thoughts
(there).

1702=. By communication with the internal man,
man can think about celestial and spiritual things, or
look upwards, which beasts cannot do ; and by com-
munication with the exterior man, he can think about
worldly and bodily things , . .

17073. Through these (remains) the Lord inflows into
the rational man, and through this into the exterior
man, and thus it is granted to man to think, and to
be man. 1906^.

1757, Human thought, after the decease of the
body, becomes more distinct and clear, and the ideas
of thought become discrete . . .

1762. Their thought was thus made manifest as it
were in a form . . , by changes induced on the face.
Des.

1820*, (In temptations, evil Spirits) hold the
thought persistently in one thing, and thus fill it
with phantasies.

1850^, For such as a man is in general, such is he
in the singulars of his thought and affection.

18780. As there is a communion (there) of the
thoughts of all . . .

1880^. The Spirits and Angels with other men . , ,
merely perceive the thoughts and affections of those
with whom they are.

1901-, This intellectual truth , , , is the Spiritual it-
self which inflows through Heaven, by an internal way,
with every man . , . It is like a kind of light which
illuminates, and gives the faculty of knowing, thinking,
and understanding,

1904^, (Thus) man cannot think as of himself from
intellectual truth, but from rational and scientific
truth , , .

1914^. When anything contrary to the truth of con-
science inflows into the thought ... it grieves them . . .
How much more the Lord, who had . , . thought from
the affection of intellectual truth, which is above the
Rational ?

^. He who thinks from intellectual truth is above

Heaven ; for the Angels of the Third Heaven do not
think from it ; but from the interior of the Eational.
But in proportion as the Lord united the Human
essence to the Divine, He thought from Divine good
itself, that is, from Jehovah.

•*. The fathers of the Most Ancient Church, who

had perception, thought from the interior Rational,
The fathers of the Ancient Church, who had conscience,
thought from the exterior or natural Rational. But all
who are without conscience never think from the
Rational . , , but from the sensuous and corporeal
Natural.

0, A rational man is one who thinks the good

and truth of faith , . , They who think what is evil and
false are insane in thought.

1919. The Lord's thought from His perception. Sig.

. They who are in perception think from nothing

else ; but still perception is one thing, and thought
another. Ex,

^. (So) thought is distinct from conscience, and

yet it ffows from it. Ex,

Thought

240

Thought

[A. 1919P. The Lord's perception was immediately
from Jehovah . . . but His thought was from intellectual
truth and its affection. 2545<^.

1925. The thought of the interior man in the Lord.
Sig. and Ex.

1 926-. In proportion as the Lord united Himself to
Jehovah, His thought became more interior . . . This is
the thought which is meant by the interior thought
which was from the Lord's Internal, here signified by
'the Angel of Jehovah.'

1931^. Ordinary Spirits perceive a man's thoughts
better than the man himself ; angelic Spirits, the still
more interior things of the thoughts ; and Angels, those
things still more interior, namely, the causes and ends,
of which the man knows but little. , , How much more
the Lord.

1935. The Lord's interior thought was from the afiec-
tion of intellectual truth . . . Such thought is never in
any man, nor can be. With man there is an interior
thought which inflows through his internal man into
the interior Rational, from the Lord, with those who
have conscience ; as may be evident from the fact that
they can observe the evil and falsity in their external
man . . . This thought is much lower, and cannot be in
any way compared with the Lord's . . . But they who
have not conscience cannot have interior thought ; and
therefore there is no combat in them. Ex.

1937^ The heavenly proprium of man is formed in
the conatus of his thought.

1953^. There is a sight which is still more internal,
which looks into these objects, and thus thinks.

1983^. They reduce their interiors into a state of per-
suasion . . . and thus compel . . . Spirits to think as
they do.

2004-. From the Lord . . . life continually inflows into
man's Rational, and through this into his . . . scientifics
and Knowledges, and not only adapts them to receive
the life, but also disposes them into order, and thus
causes man to be able to think . . . This is the con-
junction of the Lord with man, without which man
could never think . . . Tiiis may be evident from the
fact that in man's thought there are numberless arcana
of science and of analytical art . . . which never inflow
through the senses . . . but through the internal man.

2094^ When man is in truth, that is, in the internal
sense, he can, as to thought, make one with those in
Heaven.

2122. Most (from the Christian world) think nothing
else than filthy, obscene, and profane things. 2125^.

2129. In these conflicts . . . such Spirits are driven
into a state in which they do not, as is usual, think in
society or communion, but each for himself. From the
thoughts thus at variance ... a noise is heard as of
many waters . . . '^.

2144*. All the Lord's thought was from Divine per-
ception ; because He alone was a Divine and celestial
man . . . 22S7.

2157. (The thought of the celestial Angels des.)
2190®. Myriads of myriads of his thoughts about goods
and truths ... are in his Holy (of worship).

22096. There must always be some appearances from
sensuous things, upon which the thought must lean. Ex.

2228-. Thought saves no one . . . All the thought
which does not agree with the life perishes . . . Con-
sociations in Heaven . . . are not according to thoughts
which are not of the life. (Such) thoughts are simulatory
. . . 2401^, Ex.

223 1 -. All the perception and thought would (then)
be as the light from a flame.

2242^. For man's thought goes no further than to the
nearest things.

2243. Falsity from evil is all that a man thinks while
he is in evil. Ex.

2245. The Lord's thought from the Divine. Sig. and
Ex.

. 'To look forth ' = to think. Ex.

-. The Lord's thought was from the Human con-
joined with the Divine . . . but the perception, from
which was the thought, was from the Divine. 2249,
Sig. and Ex.

2256-. Whatever man has thought and done, remains.

2271. 'He added to speak to him' = thought. Ex.

2272. In temptations come new thoughts, contrary to
the former ones, and to which the man can afterwards
be bent. 22736,Ex. 2334.

2287. 'To speak ' = to think.

2294. (The strong desire of Spirits to lead infants to
think. Ex.)

2301. Infants of a celestial genius . . . think, etc.
more softly.

2329®. For without an idea nothing can be thought.

2335'. (Such) are judged according to their thoughts
etc. ; and (therefore) must be condemned ; for ... of
himself man thinks nothing but evil . . .

2343''. For what Spirits merely think even, is apper-
ceived, and diffuses from itself a sphere . . .

2363^. All the thought then is according to the
affection.

2367. How few things come to the thought here.

2401'-. It is not the thought which lives after death,
except that which flows from the will.

2410. Evil (both hereditary and actual) adheres to
man in every single thought.

2456. The Lord's thought about the last time. Sig.

2471. To the interior memory pertain the ideas of the
speech of Spirits, which are of the interior sight, and
all rational things, from the ideas of which, thought
itself comes forth.

2474. The smallest particulars which the man has ever
thought, etc. (are inscribed on the interior memory).
2483.

2478. I then knew no otherwise than . . . that I had
thought what I had not thought.

2480. The Rational procured from this, is that from
which they think . . .

«. Everyone thinks from aff'ection . . .

2483. Then all the particulars of the thoughts . . .
. . came forth as in clear day.

Thought

241

Thought

2488. I had iinat'ineil that no Spirit could know the
tilings ... in my thought ; whereas the Sj)ints with
man know and observe the smallest things of his . . .
thoughts, much more clearly than the man himself. . .
Let no man believe that his thoughts are hidden, and
that he is not to render an account of his thoughts . . .
for the deeds have their quality from the thoughts ; and
the thoughts from the ends.

. was by . . . Divine

2500-'. Tlie Lord's instruction .
thoughts, etc. from Himself. Ex.

2506. 'To say' = to think.

251 1. The Lord's first thought about and from the
doctrine of faith. Tr. 2545. 2551. 2552.

2515. Thought from perception. Sig. and Ex.

. There are thoughts from perception ; thoughts

from conscience ; and thoughts from no conscience.
Thoughts from perception exist solely with the celestial
. . . This thought is the inmost which exists with man.
Ex.

. Thoughts from conscience are lower, and exist

with the spiritual. Ex.

^. Thoughts from no conscience exist with those

who do not suffer themselves to be ruled by good and
truth. Fully ex.

^. But the Lord's thought transcended all human

understanding ; for it was immediately from the Divine.

2520-. This love directed the Lord's thoughts while
He was still in the maternal human.

2552. Perception is higher, and the Lord had it from
the Divine Itself; but thought is lower, and He had it
from the Intellectual itself; and as it was perception
from which He had thought, so the answer to the
thought was from perception. There is something
similar with man : the celestial man cannot think except
from perception ; nor the spiritual man except from
conscience. (Both) the perception and the conscience
are from the Lord . . . but the man's thought is from
the Rational, and appears to him as from himself.
Thus, when he thinks al)out any Thing from the Rational,
the conclusion of the thought, or the answer, comes
from the perception, or conscience ; thus the answer is
given him by the Lord . . .

2553. The derivative thought. Sig. and Ex.

. All man's thoughts are terminated in natural

things which are of his sensuous things. Ex.

257 1-. Hitherto the Lord's thought was about the
doctrine of faith, but now about that of love and charity.
Sig. and Ex.

. For when a man has become spiritual and

celestial, he no longer thinks from truth, but from good.

2588^. Whatever is thought, is seen by the interior
sight I . .

25936. The Ancients' mode of thinking, etc. was re-
presentative. Ex.

2596. In the other life all thoughts are communicated.
2748^.

2619. As He had thought. Sig. and Ex.

. This thought was from the Divine Celestial

through the Divine Spiritual.

VOL. VI.

^. "With man ... it is good from which he per-
ceives ; but truth through which he thinks. Ex.

2626. For Divine thought-cogifare-is to will.

2641. 'To see' is predicated of the things which are
of thought.

2679. For it is implanted in them by the Lord that
they think much about eternal life . . .

2682^. For those being regenerated think much about
doctrine and life, because they think much about eternal
salvation . . .

2684. The state of thought (of those in desolation of
truth). Sig. and Ex. 2688.

26S9. (Those being reformed) are kept by the Lord in
the affection of good, and in the thought of truth ; and
therefore they come into anxiety when de[)rived of
these. Tr.

*. Such as is the affection or love, such is the

thought. Ex.

2694''. Unless the affection is broken, the thought
remains in its own state ; for thought has its belief and
its life from affection.

2715. Evil in the will continually inflows into the
thought, so that the good there is relatively obscured.

2731. Wives are affections of good . . . men are
thoughts of truth.

2748*^. It was grinted to perceive theii thoughts
(which) were horribly filthy and obscene.

2763''. By the knowledge of correspondences the
Ancients could think with Spirits and Angels.

2770. Thought and refiection. Sig. and Ex.

2789. The Lord's thought and mental view from the
Divine. Sig. and Ex. 2S29.

285 1-. Only through chinks does anything of the light
of Heaven enter (with those in evil and falsity) by means
of which they can think and reason. 3167-.

287 1**. If the life (of the love of self and of the world I
were taken away from such, they would not have any-
thing of thought and will left.

2873. When the Angels merely think about such
freedom . . . they are seized with internal pain ; and
when evil Spirits merely think about (heavenly) freedom
. . . they feel anguish.

2874. Freedom is to think and will from affection.

It is an eternal law that everyone be in freedom
. his affections and thoughts. 2877, Ex. 2882,

2876.
as to . .
Ex.

think truth [as] ot

2883. Therefore nuni must
himself. Ex.

2886. No one can think from himself; but from
others, and these again from others, and so on. (See
Affection, here.) 43i9,Ex.

2888^. Men will believe that they think, etc. from
themselves . . . yet nothing is further from the truth.

2930. Man was so created that ... he did not think
one thing and will another . . . But with the spiritual
the one faculty has been separated from the other.

Thought

242

Thought

[A.] 2992. When I was speaking about the viscera . . .
the Angels led my thoughts . . . They did not think one
whit about the viscera ; but solely about the spiritual
things to which they correspond.

3020^ To the rational mind belongs also all the
thinking facnlty-cogitativum-which is perceptive of
what is true and good, etc.

3033-. When a man wills good . . . then when any-
thing is to be thought which is to be willed and done,
his good will inflows into his thought-cogitare, and
aiiplies itself to the Knowledges there . . . and impels
him so to think, will, and act. (And so also with a
man who wills evil.)

321 7^. When Angels who are discoursing about the
Intellectual, inflow into their thoughts, horses are
represented.

3219". They opined that the things which are of
thought inflow from without, through the external
senses . . .

^. I was (thus) instructed that all things of

thought inflow from within ; and not from without,
although it appears so ; (for) it is contrary to order for
tlie posterior to inflow into the prior . . .

3226-. In Heaven nothing is thought of than celestial
and spiritual things . . . but in the world, scarcely
anything than corporeal and natural things . . . And,
as spiritual and celestial things . . . are presented repre-
sentatively with man in his natural things, they remain
inii)laiited, and man is in them when he puts off the
body.

32936. For man cannot think spiritually immediately
after death, except from the things which are of his
Natural.

3316^. (This shows) the nature of the thought and
perception of the Angels, and how remote these are from
the thought and perception of man. If man were to
think in like manner, (as for instance) at the Holy
Supper, and instead of bread perceived love to the Lord,
and instead of wine love towards the neighbour, he
would be in like thought and perception with the
Angels, who would then approach nearer to him, until
at last they could consociate their thoughts ; but only
so far as the man was at the same time in good.

33362. (rpjig origin of man's thought. Fully quoted
under Affection.)

3337^- Man's interior imagination, or thought, con-
sists solely of forms and appearances of such things as
have been imbibed by the sight of the mind, still more
wonderfully varied, and, so to speak, modified.

3342. By wonderful variations of light and shade
(S]>irits and Angels) present to the life the things they
are thinking, before the internal and at the same time
the external sight of him to whom they are speaking,
and insinuate them by suitable changes of the state of
the affections. Ex.

3347- The Angels compared human thought and the
derivative speech to the external form of man (which is
full of innumerable forms within) . . . They also com-
pared the faculty of thinking to the faculty of the
viscera of acting according to the form of the fibres, and

said that the faculty is not of the fibres, but of the life
in them, as the faculty of thinking is not of the mind,
but of the life from the Lord inflowing into it.

3367. Thought from the Divine. Sig. and Ex.

3469". In the Natural as in a plane are founded the
thought and will of man.

3489. The Angels . . . attend to the ends . . . and to
the derivative thoughts.

-. In the other life they think and speak solely

according to their internals. Ex.

3498^. While man is in the world . . . his Rational
is distinct from his Natural, insomuch that he can be
withdrawn from external sensuous things . . . and in
some measure from interior sensuous things , . . tuid be
in his Rational, thus in spiritual thought.

3573^- (With the regenerate) whatever the man wills
and thinks in his Rational, presents itself conspicuously
in his Natural ; and this, in his face. (But it is now
believed to be a matter of civil prudence to hide the
thoughts. Ex.)

3599-. All the thinking fa,culty-cogitatirum-eyen
with infants, is of truth adjoined to the Voluntary which
is of good.

3603^. In his second age, man . . . begins to reflect
upon (truths) from his own thought, and all that which
he superadds from his own thought pleases him . . .

^ Good with man (when regenerate) ... is in

every single thing he thinks . . .

6. The Involuntary which is from the Lord . . .

manifests itself with the regenerate ; and in the mean-
time it has disposed . . . each and all things of their
thought and will, although it did not api)ear.

3606. 'Esau said in his heart ' = thought.

3610-. For there is nothing of the Divine in their life
except that they can think and speak.

36236. Without good and truth man could neither
will nor think anything ; for all his willing is from
good, or non-good, and all his thinking is from truth,
or non-truth. Hence man has his lives, which are one
life when the thinking is from the willing . . .

36326. (For) speech flows from thought ; yet the
words are not such in the thought. (They only corre-
spond to it.)

3660^. For the thoughts of Spirits and Angels are
not intruded upon by cares of worldly, corporeal, and
earthly things, as is the case with men.

3679. The thought of natural good concerning con-
junction . . . Sig. and Ex.

. 'To see' = to think; for to think is nothing

else than to see inwardly, or internal sight.

-. The thought of natural good is the thought

of the rational or internal man in the natural or external
man ... for (the former) is that which thinks, and not
(the latter). Ex. . . Therefore, unless the internal man
thought in the external, it would not be possible to
think at all. And yet thought ajjpears to man as if it
were in his external man ; for he thinks from those things
which have entered through the senses . . .Ex.

^, It is the thought which speaks through (the

Thought

243

Thought

organs of speech) ; for speech is nothing but the thought
speaking.

*. As to thought, tlie case is this. So long as

man lives in the body, he thinks from the Rational, in
the Natural ; but in one way wlien tlie Natural corre-
sponds to the Rational, and in another when it does
not correspond. When the Natural corresponds, the
man is rational, and thinks spiritually ; (otherwise) he
cannot think spiritually. Fully ox.

^ But Spirits and Angela do not think in the

same way as man. Their thought is indeed terminated
in the Natural ; for they have with them all the natural
memory and its affections, but they are not allowed to
use it ; but still it serves them as a plane ... so that
the ideas of their thought are terminated there. Hence
it is that the ideas of their thought are interior . . .
(Thus) their thought, also, is such as is the correspond-
ence of their Natural with their Rational ; and there are
Spirits who are rational, and think spiritually ; and
those who are not rational, and do not think spiritually.
Ex.

^. (Thus) the thought of natural good is thought

in the good of the natural . . . The Rational thinks in
the good of the Natural when it regards good as the end.
Ex.

3726'*. Thoughts supposed to be abstract things.

3727. Man's thought, speech, and action, which are
the ultimates of order, are nothing else than truths
from good ; for they are images or forms of good . . .

3735-. When a man thinks about 'bread' . . . this
thought which he has about bread, serves the Angels
with him as an object for thinking about the good of
love ; for the Angels apprehend nothing of the thought
of man about bread. (Another examp.)

3741^. (So) thought inflows into the organic forms of
the tongue, and produces speech.

3747^. The second degree of life, called the internal
and rational man, is that by which man is above
animals, for by means of it he can think and will what
is good and true . . . And the third degree is that
through which the Lord inflows into the rational mind,
whence he has the faculty of thinking as a man . . .

3748-. I asked him how he understood the fact that
thought, which is spiritual, moves the whole face . . .
and the organs of speech . . . 4044.

3S49. For Mithout affection, man cannot even
think . , .

3862. (Thus) all thoughts which are of faith or truth
are variegations of celestial and spiritual light.

3934-. Thinking and willing good are impossible
without doing good. Ex.

^. Comparatively as man's will and derivative

thought (are exhibited) in his face. Ex.

3938^. Love is man's willing ; and thence it is his
thinking . . .

3954. When the sense of the letter ascends . . . into
the sphere where the thought is-cogitatur-h om the
Lord and about the Lord . . . it is so perceived by the
Angels, to whom the internal sense is the Word, for the
thinking of which the sense of the letter serves as a

plane. . . The Angels cannot think about worldly,
earthly, and corporeal things.

3957-. For while man is in the body, corporeal and
worldly things occupy his thoughts, which induce
obscurity ; but when he is divested of the body ... it
is with him as with those who are in interior thought
by the abstraction of their mind from external sensuous
things. Des.

^ He who in the world has thought solely of

such worldly things ... is not fitted to be among those
whose delight it is to think of heavenly things.

*. When the externals . . . are taken away, the

man is such as he has been inwardly ; tliat is, he so
thinks and wdls. If his thoughts witiiin have been
deceits, machinations, aspiration for dignities, gains,
reputation for their sake, hatreds, revenges, and the
like, he then thinks such things . . . however he might
have concealed his thoughts before men.

4042. (In the brain) is the source of the thoughts
which are of the understanding, and of the atiections
which are of the will.

4046-. (The Spirits of the dura mater) are those who
had thought nothing about spiritual and heavenly
things . . . ■'.

4047. (The Spirits of the pia mater) are such as had
not trusted much to their own thought, and had not
determined themselves to any fixed thought about holy
things ; but had depended on the belief of others.

4067-. In such (spiritual) society is every man as to his
. . . thoughts and atiections . . . All that he thinks and
wills is thence, insomuch that if the Societies of Spirits
and Angels . . . were taken away, he would that
moment have no thought and no will. 4073^. 4096*.

40776. Whereas man has not the least of thought, or
will, which does not come from the Lord by influx
through Spirits.

4104-. Such is angelic thought ; and, wonderful to
say, such is the thought of the internal spiritual man
while he lives in the body, although the external man
is quite unaware of it ; and therefore when a regenerated
man dies, he comes into the like thought, and can
think and speak vsdth the Angels, without instruction,
which would be impossible unless he had had such
interior thought.

41 II-. The states of Spirits as to good and truth are
according to the Societies in which they are ; for all the
thought inflows through others, and, proximately,
through those with whom they are in Society ; and
therefore when they are removed . . . into another
Society, the states of their thoughts and affections are
changed . . .

4126. To speak good and think evil. Sig. and Ex.

. But in the other life all thought is manifest ;

for it is communicated by a certain sphere . . .

41 54-. He who thinks from scientifics (supposes) tliat
the natural things from which he thinks are inmost
things, whereas they are external ones.

4211'. For the conjunction of the Lord with man
is according to the state of his thought (about Him),
and the derivative affection. Ex.

Thought

244

Thought

[A.] 4214''. "When such approach any heavenly Society
. . . their thought is so obscured that they cannot even
think. Ex.

42 1 5-. There is a correspondence of the thoughts and
aflections with the actions and gestures.

4227-. (Such Spirits) obsess the thoughts and the will
of men who are like them.

4245-. The things which man thinks, and from which
he thinks, affect him. If he thought from the goods
of charity, he would jilainly see that tlic truths of faith
are in the second place, and he would then also see the
truths themselves as in the light. Ex.

4247-. Such is the circle, that everything of know-
ledge is insinuated through the sight or hearing into the
thought, thence into the will, and from the will through
tlie thought into the act. . . From the memory, whicli
is like an internal sight, there is a like circle, namely,
from that sight through the thought into the will, and
from the will through the thought into the act . . .

4249-. For whatever man thinks and wills, that is,
all his thought and all his affection, is either from Hell,
or from Heaven. (Continued under Affectiox.)

4280-'. (For) the internal man itself thinks no other-
wise (than according to the internal sense of the Word) ;
for when the external man apprehends the Word accord-
ing to the letter, the internal man does so according
to the internal sense ; although the man, while he lives
in the body, is unaAvare of this.

4292*. The speeeh of man represents his thought.
Ex.

4317^. Hereditary evil is in the will itself and thence
in the thought.

4326. Those who relate to the general involuntary

sense . . . can well pei'ceive a man's thoughts-c6i(/;V«?(y,
but do not want to expose and utter them.

4327<'. Their thoughts have been communicated to
me, which were abominable, being full of cruelties and
butcheries.

4329. That their thought was general, that i.s, of a
number together, I could apperceive from the things
which iuflowed thence into my thought. Fully ex.

^ They drew conclusions as to the interiors of

my thoughts and affections so dexterously, that I began
to be afraid to think anything more ; for they disclosed
things which I did not know to be in nie . . .

4364. (These confirmatory things) are added to the
man's thoughts and affections, that is, to the things
which he knows and loves . . .

-. He who has been regenerated ... if lie reflects

upon his past life, will find that lie has been led by
means of many things of his thought, and by many
things of his affection.

"*. For man can think not only of what he sees

and feels,' but also of what he does not see and feel . . .

^ Yet there is something more interior (than the

body) which thinks and wills.

43736. In this manner do angelic thoughts correspond
with human ones.

4387'^. The internal sense

coincides

with the

spiritual speech of the Angels' thought. Their speech
is spiritual, because their thought is from the light
of Heaven.

4403. Societies send Spirits to others, and through
them perceive their though ts-cogf/tote-and affections, and
thus communicate.

4408. The olijects of the world . . . enter through the
eye, and store themselves in the memory . . . under a
like visual form ; for the things thence reproduced are
seen inwardly ; thence comes man's imagination . . .
These objects, when they appear still more interiorly,
present thought, and this also under some visual form,
but a purer one, the ideas of which are called immaterial,
and also intellectual.

4464*^. For in the other life they cannot hide what
they have thought, because the thoughts lie plainly
open there . . .

4480^. For the Angels cannot think otherwise than
spiritually on every subject ... To think spiritually is
to think about the things of the Lord's Kingdom . . .

4525-. For man has been created . . . into the potency
of being elevated by the Lord as to his thoughts and
affections above the natural world, and thence of think-
ing about God . . .

4526^. For truths make all of man's understanding ;
for all of his thought is employed in [deciding] that the
thing is so or is not so, that is, that it is true, or not
true.

4570-. Those in the external Natural are called
sensuous men ; for they scarcely go further with their
thought.

4627-. They said tliey could apperceive all the ideas
of my thought, and also of those around me. Ex. . .
They added that they saw certain angelic Societies with
me, and that their thoughts were represented by various
colourings. Des.

4629. For what Spirits think, l)oth in general and in
particular, is manifestly perceived by others.

4632. When I thought about the rule of the soul in
the body . . . (these) internals thought of the control of
the soul over the anus ... So when I thought about
conjugial love . . . (other) internals thought about the
filthy things of adultery. And when I thought about
sincerity, (others) of them thought of wicked deeds from
deceit.

4652. The thought of a man when speaking, is no-
thing but the speech of his spirit. Ex.

4653. For man's spirit is among Spirits in the other
life, and thinks there . . .

4654. There were Spirits who in flowed very strongly
into my thought . . .

4657'^. Good Spirits do not hide their thoughts-
cogitxifa.

4658-. The Scholastics do not go from thought to
terms ; but from terms to thoughts. . . Many of them
do not even go to thoughts . . .

". For all things of human thought and the

derivative speech are analytical.

^. (Aristotle) said he had known that his spirit

would live after death . . . because it can think. .

Thought

245

Thought

4674". Every man as to his siiiiit is in some Society,
either angelic or diabolical : his thought is there ; but
his speech and actions are among men.
■ 4676". The spirit does not know what old age is ; and
yet it is the si)irit that thinks in the body . . . The
reason this thought of the spirit cannot be communi-
cated to the body, and the man thus know that he
lives after death, is tliat so long as his spirit remains in
the body, he cannot think otherwise than from the
principles which his natural man has become imbued
with ... (so that) the influx of that thought is not
received.

4689-. The thoughts of everyone are there communi-
cated much more openly than by any speech (here) ; and
no one is allowed to speak otherwise than as he thinks
and believes. Examp.

4729. (For such) think from lower and sensuous
things.

4742. All the thought of the Angels is effected by the
variegation of the light of Heaven, as also is the thought
of man, although he is not aware of it ; because with
man that light falls into material images or ideas, which,
being in his natural man, are from the light of the
world. . . But in the other life, when the sight of the
eye ... is in the light of Heaven, it becomes manifest
that his thought is from it.

4746. 'They lifted up their eyes and saw ' = further
thought ; for (this expression) — intention and thought,
or intense thought.

4760-. (They allege) that thought, which man has
above the brutes, is a thing which he attains by coming
to maturity later. '^.

4766^. Does he not think of three Gods ?

*. It would follow that to think what is true is

of the Church, but not to think what is good ; and
thus that the thought of the man of the Church may
be in contradiction to itself ; that is, to think what is
evil, and at the same time to think what is true ; and
so by thinking evil be with the devil, aud by thinking
truth be with the Lord.

4799^. (Eliect ou the face, of thinking one thing and
saying another.)

48142. The thoughts of the Angels derive nothing
from time and space . . . Neither does man perceive
time when in interior thought, but when in exterior,
as may be evident from the state of a man when his
exterior thought has been lulled, that is, when he is
asleep.

4850®. The changes of state of the thoughts are in
those of the atiections as singulars are in generals, and
are, relatively, variations.

4857*. So long as man lives in the world, he thinks
from the natural and worldly things which are there,
and not from spiritual and heavenly things . . .

4884". That which man only thinks, and does not do ;
and still more that which he thinks and does not want
to do, is no otherwise than outside the man, aud is
dissipated like chatf by the slightest wind . . . from
which it may be known what faith is without works.

4901"^. Spirits and Angels have no thought from

times, as have men . . . but their thought is from
states of life. Ex. (Continued under Ii)i;a.)

^. Thought from the interior memory has not

times and spaces adjoined to it ; but states and their
progressions instead. Hence it is that they correspond.

5000. 'She spake to Joseph day by day ' = thought
about that Thing.

. The reason 'to speak ' = to think, is that

thought is interior speech ; and, when man thinks, he
is then speaking to himself.

5044. With all in temptations there inflows truth
from the Lord, which rules and governs the thoughts,
aud raises them up whenever they fall into doubts, or
into despair.

5084'. ilan is above beasts ... in this : that he can
think, [and this] not only about the causes of things,
but also about the Divine . . .

5089^. Unless the thought with man can be elevated
above sensuous things, so that these are beheld as
below him, he cannot have a taste-sapere-iov anything
interior in the Word . . . For (such) have immersed
their thoughts in such things as are of the world, that
is, in terms and distinctions from those things . . .
thus neither can their thought be any longer freely
extended over the whole field of the things of the
memory, so as to select what agrees, and reject what is
repugnant, and apply whatever is in connection ; for
. . . it is kept closed and immersed in terms, and thus
in sensuous things, so that it cannot look around.

5094-. He who thinks and concludes from the
interior Natural, is rational in proportion as he draws
iu through the Rational ; whereas he who thinks and
concludes from the exterior Natural, is sensuous in
proportion as he draws in from sensuous things.

5096. This persuasion is such that it takes away all
freedom of thinking anything else, consequently holds
the thought itself iu a bond . . .

^. (Such) can, in mental vie\v-mtuitioHe-a.nd

thought, range at large as it were through the whole
Heaven . . .

5102. For the interiors of man, from which come the
thoughts . . . are the aftections ; for these, being of his
love, are of his life. It is known that the affections
are presented visibly in the face with those who are in
innocence, and, together with the affections, so also
are the thoughts in general ; for these are forms of the
affections.

5 no-. Abstractedly from person, man cannot form a
conception of these things, because what is natural is
adjoined to every single thing of his thought; never-
theless, when we think that all which is in the Lord is
Divine, and that the Divine is above all thought . . .
(aud abstract) that which is comprehensible, there
remains Esse and Existere itself. (Coutinued under
Idea.)

^. It is from this that everyone is able to think

of the Divine Itself as of a Man . . .

5119^. This fallacy . . . cannot possibly be dispelled
. , . even by the rational man, unless it can think
abstractedly from what is sensuous.

Thought

246

Thought

[A.] 5121^. Geuiiiue perception . . . leads the iinder-
standing to think as the case really is, with an internal
assent . . . (which) is a dictate through Heaven from
the Lord, inflowing into the interiors of the thought
concerning such things as are above what is natural . . .

5126". From infancy to childhood, man . . . receives
only earthly, corporeal, and worldly things through
the senses of the body, and from these his ideas and
thoughts are then formed ; the communication with
the interior man being as yet not open . . .

5127", A sensuous man knows that he thinks . . .
and supposes that to think ... is interior . . . but
does not know that to think solely from sensuous
things ... is of the external man, and thus tliat his
thinking ... is only of the exterior Natural ; and still
more so when he thinks falsities ... He therefore does
not know what interior thought and will are. If he is
told that interior thought is to think from truth . . .
he does not apprehend it.

5130. He who receives faith is continually in remem-
brance of the Lord, and this even when he is thinking
or speaking about something else . . . But what reigns
universally is not perceived, except while the thought
is directed to it. (Examp.)

'■'. (Thus is seen) what is meant when it is said

that we are to think continually about the Lord, salva-
tion, and the life after death. All who are in faith
from charity do this ; and hence it is that they do not
think evilly about the neighbour, and have justice
and equity in everything of their thought, speech, and
action ; for that which reigns universally inflows into
every single thing, and leads and rules it . . .

5131^. When the faith of charity is the end, thought
the cause, and discourse the effect, then, if there is
corresi)ondence, faith from charity inflows into the
thought, and this into the discourse . . .

5135". When man begins to think, not, as before,
from his parents and masters, but from himself, he
as it were ruminates the tilings he had previously
learned . . .

5141. When a man is in interior thought from
affection, and withdraws his mind from sensuous things
... he is in rational apperception , . . and is almost
in his spirit. But when a man is in exterior thought,
from causes which come forth in the world, his apper-
ception is from the interior Natural . . .

5165". Without such ... a plane, a man in the body
cannot think at all about the things which are above
sensuous things. Ex. . . The like is tlie case with the
exterior Natural : unless this served interior things as
a plane . . . man could not think at all ; and there-
fore this plane is formed first, namely, from infancy.
5i6S2,Ex.

5168". Therefore, when there is no subordination (of
the exterior Natural), man can have no interior
thought . . ,

5172. There are certain upright Spirits who think
not by meditation ; and thus quickly, and as it were
without premeditation, utter the things which occur to
their thought. They have interior perception, which
is not rendered so visible by meditations and thoughts

as is the case with others. . . Such belong to the pro-
vince of the thymus gland. Des.

5173^. For to think and will is spiritual, and to act
and be moved is natural . . . But that which in the
will and derivative thought is that which produces, is
not alike in its form with the action which is produced;
for the action only represents that which the mind
wills and thinks.

5180^ The modest ones (of these Spirits of the
receptacle and ducts of the chyle) are they who have
desired to know men's thonghts-cogitaia-in order to
allure and bind them to themselves ; for he who knows
the thoughts-co(7«'toto-of another, knows his secret and
interior things, and this causes them to be conjoined
. . . These desire to know only what is good in men . . .
But the impudent (of these Spirits) try to tind out
the thoughts-cog itafa-o^ others in order to pi'otit or to
inflict injury . . . and detain the mind of the other in
the Thing they want to know, by not receding, and by
adjoining also assent from affection, thus drawing out
even the secret thoughts.

5182. Recent Spirits have to be initiated into gyres,
in order that they may . . . speak and think together
with others ... In like manner in the Grand Man . . .
the thought and speech of one must be in accord with
that of others. It is a fundamental thing that the
thought and speech should be in accord with everyone
in a Society in themselves ; otherwise a discordance as
of a disagreeable grating noise is apperceived . . .

^. The second (introduction into gyres) is that

the thought and speech may be in accord ; the third is
that (the Spirits) may agree together as to the thoughts
and affections . . .

5185^. (The Spirits of the pancreatic, hepatic, and
cystic ducts) when in their natural state, think nothing.
To think nothing is to think obscurely of many things
at once, and not distinctly of anything.

5187^. One kind of vexing there consists in forcing
one to speak faster thati he thinks . . . The slow are
thus inaugurated into thinking and speaking more
quickly. D. 1014. 1015. 1030. 1124a.

5189. (The Spirits of the isthmus of the brain are)
such that each one speaks differently from the others,
and yet they all think alike. Ex. D. 3822.

®. The thoughts from the ends are represented

by the fibres from these beginnings (in the lirain).

5222. 'Spirit,' here, = the interior affection and
thought ; tliese are the spirit of man. . . But at this
day by 'the spirit' . . . only the thinking faculty-
coijitativum-is understood, and this without any subject
other than the body . . .

5227. Thought from the Sensuous wliieh is subject
to the intellectual part. Sig. and Ex.

5228. Perception from thought. Sig. and Ex.

5259. The thought of the Celestial of the Spiritual
from the Natural. Sig. and Ex.

. For that which is exterior never thinks from

itself, but from what is interior . . . although while
the interior or higher is thinking in the exterior or
lower, it appears as if (the latter) were thinking from
itself. Ex.

Thought

2i:

Thought

5272. That which the Natural thought from the
Celestial of the Spiritual. Sig. and Ex.

5278. (For) the things of which a man is thinking
are imraeiliately under his view, and the things related
thereto present themselves in order around, even to
those not related which are the most remote, and are
then in forgetfulness ; the things which are opposite
are separated thence and hang downwards, and present
themselves underneath, and equilibrate those which
are above. This ordination is eft'ected through the
good which inflows ; and this is the case with all the
thought of man. That it is so appears from thoughts
in the other life ; for thoughts are sometimes presented
visibly there in the light of Heaven, and then such a
form of their arrangement apjiears.

5287. In the other life, especially in the Heavens,
all thought, and thence all speech, is eft'ected by what
is absta'acted from persons ; and therefore thought and
speech there are universal ; for in proportion as thought
and speech is determined to persons, and to their
qualities in special ; and also to names, and to words,
in tlie same proportion it becomes less universal ; and
also in the same jiroportion it is determined into the
Thing, and there remains ; whereas in proportion as
it is not determined to these things, but to Things
abstractedly from them, in the same proportion it is
determined away from the Thing, and is extended
outside of self, and the view becomes higher, and
consequently more universal. 5434^- 6040'-.

-. This appears manifestly from the thought of

man : in jiroportion as it regards the words of one
who is speaking, it regards not his meaning ; and in
proiiortion as it regards the particulars in the man's
own memory, and remains therein , it does not perceive
the qualities of Things ; and, still more, in proportion
as it regards itself in everything, it contracts tbe
thoughts, and removes itself from the view of a Thing
[as regarded] in the universal. Hence it is that in
proportion as anyone loves himself more than others,
he is less wise in the same proportion.

52S8-. Without this influx (from Heaven) man could
rot think at all : on the ceasing of the influx, every-
thing of thought ceases.

5302, Some suppose . . . that man is man from the
fact that he can think. But man is not man from
this ; but from the fact that he can think what is true
and will what is good, and that at the time he is
thinking what is true and willing what is good he can
view the Divine and receive it perceptibly. In this is
man distinguished from brute animals. . . If a man
thinks what is false, and wills what is evil, it makes
him . . . even worse than a brute animal ; for by these
very faculties he destroys what is human in himself . . .

5337". Thought may be said to proceed when it
becomes speech. . . Thought puts on a different form
when it becomes speech, but still it is the thought
which so proceeds . . .

5342-. Then, because he begins to think from him-
self, and to act according thereto, he can no longer be
kept in charity.

^. Therefore, from that age . . . especially by his

Own thoughts and the derivative conHrniations is lie
imbued with truths.

5383. There are some (of these Spirits of the kidneys
and ureters) who as soon as they approach apperceive
another's thonghta-ciH/itata, etc. . . It is a wonderful
thing in the other life . . . that as soon as any Si)irit
comes to another, and still more when he comes to a
man, he at once knows his thoughts and aff'ections . . .

5386^. (These Spirits of the excretories) have not any
extension of the thoughts . . .

5391-. When my thoughts were led to infants (these
chaste virgins of the subsidiary kidneys) felt . . . in-
ternal joy . . . but when anything was thought of
in which there was nothing heavenly, they became
anxious. Their anxiety comes chiefly from their being
of such a natuie that they keep their thoughts steadily
in one Thing, and do not shake off anxious things by
variety. . . They also keep the mind of another con-
stantly in certain thoughts, whence such things rise up
and show themselves as cohere in a series and . . . from
which the man is to be purified. In this way also
interior things lie in plainer view to the Angels . . .

5428^. Freedom itself . . . consists in . . . thinking
(and willing) nothing from self ; but from Heaven . . .

5477-. It is (spiritual) light which enlightens the
ideas and objects which are from the light of the world,
and causes man to be able to think, conclude, and
reflect. Ex.

5492S. (Thus) angelic thought and speech, relatively
to human thought and speech ... is spiritual, whereas
the latter is natural ; and the former falls into the
latter when it descends ; and the latter is turned into
the former when it ascends. Unless this were so, there
would be no communication whatever of man with
Angels, or of the world with Heaven.

5497. A child . . . cannot think from what is higher
than the exterior Natural ; for he composes his ideas
from sensuous things. But, as he grows up, and from
sensuous things forms conclusions to the causes, he
thus begins to think from the interior Natural . . .

5508. 'To teW-itidicare' — to think and reflect.

5511. If it is said that man thinks nothing from
himself. . . but that if he thinks what is good, it is
through Heaven from the Lord ; and if what is evil,
it is from Hell : this appears hard to him who wants to
think from himself . . . when yet it is most true. 5846.

2. If it is said that . . . the internal man (or

soul) after death appears . . . with a like sensitive and
thinking fucwlty -faculfafe cogUativa, this will seem
foreign to the truth to those who have cherished the
opinion that it is onlj'^ thinking something . . .

5562. They who emerge from vastations, and serve
for uses to which the bones [correspond], have not any
determinate thought, but a general almost indeter-
minate thought, being like those who are called
distraught . . .

5567. He induced a general sphere of ideas of
thought.

5597- 'To ask' = to perceive the thought of another.
. . . For in Heaven there is a communication of all

Thought

•248

Thought

thoughts, so tliat no one need ask anotlier what he is
thinking. 5800.

[A.] 5614-. The interior thought of a man who is in
good apjirehends this, because that thought is in the
internal sense, although ... it does not ajipear that his
interior thought is such ; for his interior thought is
like that of the Angels ; for his spirit is in Society with
them. (Continued under Internal Sense.)

^. As the interior or rational mind of the man

who is in good is in the Spiritual World, and his
exterior or natural mind in the natural world, it cannot
be Init that both minds think, the interior one spirit-
ually, and the exterior one naturally, and that what is
spiritual falls into Avhat is natural, and they act as a
one by correspondence. (Continued under Idea, at
'■)

5639^. When M'hat is spiritual reigns in a man, it
affects and as it were tinges all that he thinks, wills,
and does, and makes the ihoughts-co(/itata-a.nd the
acts from the will partake of what is spiritual, until at
last— as when he passes into the Spiritual World — they
also become spiritual with him.

5695-. For the Angels have no desire to conceal from
others what they are thinking ; for they think nothing
but what is good-iote-towards the neighbour, nor have
they any hidden thought that they wish well to the
neighbour for the sake of themselves.

5732. For in Heaven no one is commanded ; but
thought is comnuinicated to anotlier, and he acts will-
ingly according to it. Communication of thought,
together with desire which wills that something be
done, is influx ; and, on the part of the recipient, is
perception.

5774". Every man when a child thinks . . . from
sensuous things ; as he advances in age, he thinks . . .
from scientifics ; and afterwards, from truths. This is
the way to judgment. Further ex.

5800. 'My lord asked his servants' = the perception
of their thought. Ex.

5855. I (had supposed) that no Spirit could perceive
ray thoughts. (Fully quoted under Swedenborg.)
6214.

5874-. Scientifics are then present, but do not appear ;
for the thought extracts what they contain . . . and
the more interiorly the thought goes, the further it
removes itself from them. . . After the understanding
has been formed, scientifics form the ultimate plane,
in which the man thinks no longer, but above it.

5975. The interior sight is thought ; and, in a Society
there . . . what one is thinking another is thinking ;
thus thought conjoins. Moreover, when anyone thinks
about another, he is presented ; aud in this way also it
conjoins,

5985. A Subject is one in whom are concentrated
the thoughts and speech of a number. (Fully quoted
under SvBJ^CT-Sjnrit, and also at 5989''.)

5986. No one in either Heaven or Hell, thinks, etc.
from himself, but from others, and thus, at last, all
and each from the general influx of life which is from
the Lord. (Continued under SUBJECT-AS[pm7.) Every

Spirit wills that lie thinks and speaks from himself;
but . . . they were told that everything of thought
and of will inflows, because there is only one life . . .
(which) is varied everywhere according to the form of
each subject. Ex.

6004^. When scientifics are thus infilled, then, when
anyone thinks from scientifics, the thought extends
and diffuses itself far and wide, to many Societies in
the Heavens at the same time. Ex.

6007. To be elevated towards interior things is to
think interiorly, and, at last, like a Spirit, and an
Angel ; for the more interiorly thought goes, the more
perfect it is, because it is nearer the influx of tr.ith and
good from the Lord.

6040^. Moreover, in the other life, by thought about
persons those are excited who are thought of ; t'ov all
thought is communicated there.

6159. What reigns universally, reigns also singularly
. . . whatever the dominant aflection is, it is present in
every single thing of the man's thought (and will) ; and,
although it does not always appear to be present in the
thought, still it is in it . . .

6194. I have sometimes thought and spoken without
reflecting that Spirits are present ; but they at once
addressed me, and told me that they did not know it
was not they who were thinking. The nearest Spirits
believed it was themselves altogether ; the more remote
ones less so ; and those still more remote, still less so.

6195. (W^hen these Spirits were present) they so
hindered my thoughts that I could think only con-
fusedly and brokenly. Ex.

6200-. When I have thought about a man (or a city)
. . . that whole man (or city), as they existed in my
thought and att'ection, appeared in a moment with the
Spirits. Ex. (Continued under Spirit, at 6201.)

^. To be elevated from these Spirits, man must

think about eternal life.

6204. The evil which enters into the thought does
not at all injure the man . . . but it does when it enters
the will ... by being kept in the thought . . . 6308^
Ex. and Sig.

6210. (When I have) thought inordinately about
worldly things ... I have noticed that I had relapsed
into what is sensuous ; and that in proportion as the
thought was immersed in these things, I was removed
from consort with the Angels. . . For when such
thoughts occupy the whole mind, they bear the lower
mind downwards, like weights. (Shown by an experi-
ence. )

6226. Few know that thought is sometimes in the
interior, and sometimes in the exterior. Natural. Ex,

e. For the Angels do not think, like man, from

the objects of the world, and of the body ; but from
those of Heaven.

6263. ' I had not thought to see thy faces' (Gen.xlviii.
Il) = that he had not been in hope . . .

6273. That the thought-cogifaic-of ma,ii is posterior
(to will). Ex. For the will causes him to think in one
way rather than in another.

6308. Man does not perceive (this) influx, because his

Thought

249

Thought

thought is kept in freedom by an equilibration between
tliese two influxes.

6309. (Interior and exterior thought a proof of there
ueing an internal and an external man. Ex.)

6310*. When man is in tliis (sensuous) lumen, his
thought is' nearly in the same lumen as is his external
sight, and is almost in the bod}'. Men who are in this
lumen are to be called sensuous, for they do not think
beyond the sensuous things of the body . . .

6315. The man who has been elevated from sensuous
things by the good of faith, is alternately' in sensuous
and in interior lumen . . . When in the state of his
.sensuous life, he is averse to speak and think about
God, etc., and if he does speak and think about them,
he makes them of no account, unless at th;it moment he
is elevated by the Lord . . . This man, when ... in
interior lumen, thinks from what is just and fair ; and,
if in a lumen still more interior, he thinks from spiritual
truth and good,

6317. (These Spirits) were remitted into the state of
thought in which they had been when in tlie body, and
their thought, about Spirits, was communicated to me.
Des.

6319. The influx of the Angels with man is according
to correspondences ; for the Angels think spiritually,
and man perceives it naturally. Examps.

-. That thought is circumstanced quite difi"erently

from speech, is evident from the fact that a man thinks
more things in a moment than he can utter in half an
hour, because he thinks abstractedly from the words of
language.

6321. As they hindered the influx, so did the life of
the thought fluctuate, and finally was as it is with those
who fall into a swoon.

6326. All the operations of the mind are variations of
form . . . and the ideas of thoiight are nothing else ; and
these variations come forth according to the changes of
state of the aflections.

6338-. Unless the thoughts were ordinated universally
and at the same time singularly by the aflections . . .
they could never flow rationally and analytically.

6368. Man's will and thought from the proprium is
nothing but evil and the derivative falsity . . .

6380-. Those of the external Church cannot elevate
the thought higher than to the Divine Natural ; where-
as those of the internal Church elevate [it] above the
Natural to the Internal ; for everyone who is in faith
in the Lord, has an idea of Him according to the faculty
of elevating the thoughts.

6470. That all life is from the Lord, it has been
granted to know from the fact that no Spirit thinks
and speaks from himself, but from others, and these
again from others, and so on . . . (thus) as no one thinks
and speaks from himself, but from others, at last all [do
so] from one, thus from the Lord . . .

6474. How all thoughts are ruled by the Lord, shown
me.

e_ That which inflowed from the Lord so led all

the series of my thoughts into consequents . . . that I
could not possibly wander into other thoughts . . .

6484. He belonged to the subtle evil Spirits, becausi"
he had indulged in thought more than in discourse and
social intercourse. Des.

6564-. (With the evil) the interiors are closed, there
being an entrance solely as it were through chinks here
and there, whence there remains to the man the faculty
of thinking and willing, but contrary to what is true and
good , . .

6571. 'Ye thought evil upon me' (Gen. 1. 20) = that
they intend nothing but evil. (Fully ex. under Intend.)

6598. (The reason one man can understand what is
honest, just, and good better than another) consists in
the elevation of the thought to the things of Heaven ;
by this the thought is withdrawn from external sensuous
things ; for they who think solely from sensuous things
cannot see one whit of what is honest, just, and good ;
and therefore they trust in others . . . whereas they who
are able to think above sensuous things — if the things
in the memory have been ordinated — are, more than
others, in the faculty of understanding and perceiving,
and this according to the degi'ee of the mental view from
within.

6599. How the case is with those who think in what
is sensuous, and with those who think above it ; and
the nature of the influx into these two. Ex.

^. How the case is with thought and its ideas.

Thought diftuses itself into the surrounding Societies
of Spirits and Angels, and the faculty of understanding
and perceiving is according to the extension, that is,
according to the influx thence ; and, moreover, in one
idea of thought there are innumerable things, and still
more in one thoiight compounded of ideas.

6600. It has been manifestly shown me that the
thought of man, and also that of Spirits, and of Angels,
diffuses itself around into a number of Societies in the
Spiritual World ; but the thought of one in a different
way from that of another. (Shown by experience.)
According to the extension of the thoughts and affec-
tions into the Societies, is effected the faculty of
understanding and perceiving with man, Spirit, and
Angel. (See under Extend, at this and the succeeding
references. )

^. The statement that the thought and affection

of man, Spirit, and Angel circumfuse themselves into
Societies, is made according to the appearance ; the
influx of the thoughts and affections being really from
the Societies, and, in fact, through the Angels and
Spirits with the man.

6601. I was kept for some time in a certain affection
and the derivative thought, and it was shown how
many Societies concurred in it: there were five Societies
who . . . said what they were thinking ; and also that
they had apperceived that those thoughts were in me ;
and besides, that they also knew . . . the causes of the
Things which were being thought, and also the ends.
The rest of the Societies ... to which the thought was
extended, were not so manifested : they were more
remote . . .

6603. But the thoughts and affections which pene-
trate into Societies do not there move the Societies to
think and will in special as does the man, Spirit, or

Thought

250

Thought

Augel from whom the thoughts and affections go forth ;
but they enter into the universal sphere of the affection
and derivative thought of those Societies ; so that the
Societies know nothing about it, Ex. . . All thoughts
and affections enter into the spheres of the Societies
witli which they are in agreement ; and hence it is
that there are extensions in every direction in freedom,
like the extensions of rays from objects in the world,
wliich spread freely on every side to the sight of every-
one who stands around, with variety according to the
clearness or dullness of the sight, and the serenity or
obscurity of the atmosphere . . .

[A.] 6604". For the extension of the affections and
thoughts has its limits, and in the last Societies it
vanishes, and goes off as the sight does into the universe.
Within the limits of this general sphere, the thoughts
and affections can be varied, and be sometimes nearer
one Society and sometimes nearer another. When
they are in the midst of one Society, the rest are to
that one in the circumferences . . .

6605. Hence it is that every Spirit and Angel appears
in a form exactly according to the communication of
liis thoughts and affections with the Societies ; in pro-
jiortion as they are in good and truth, they are in a
more beautiful human form ; but if the communication
of the thoughts ami affections is diffused into Societies
not according to the heavenly order, the form is un-
beantiful in the same degi'ee ; and if the communica-
tion is with infernal Societies, the form is ugly and
diabolical . . .

6606. I have observed that when I was speaking with
angelic Spirits, the affections and thoughts appeared
like a stream around, and that the subject of thought
was in the midst, encompassed with that stream, and
that the stream was extended thence in all directions ;
from which it has been mademanifest that the thoiights
and affections extend themselves to Societies in all
directions.

6607. When thoughts with affections diffuse them-
selves, they circulate almost according to the form of
the circumvolutions of the cineritious substances in the
human brain. Des. . . But the forms of Heaven are still
more wonderful . . . and into such a form do the thoughts
of the Angels flow . . .

6609. The thoughts and speech of the Societies within
which was my thought, have been sometimes represented
to me by clouds. Ex.

6612. (Thus) the more exteriorly a man thinks, the
less extension he has ; and the more interiorly, the more
extension. For they who think exteriorly, that is, in
what is sensuous, communicate solely with the grosser
S]iirits ; whereas they who think interiorly, that is,
from what is rational, have communication with Angels.
Des.

6615. When the thought of the Angels falls down
to lower [parts], it appears like a bright white cloud ;
but the thought of the Angels who are in the higher
Heavens, like a flaming light, from which there is a
vibration of resplendence. This bright white cloud and
flaming light are nothing else than the innumerable
things which are in their thought. When these in-

numerable things inflow into the thought of the Spirits
who are beneath, they are presented as only one thing ;
the light and the resplendence inflow into their thought,
and the flaming into their affection, and this flaming
leads their ideas, and joins them together . . .

6621. The thoughts of those who, when reading the
Word, have studied only the art of criticism . . . have
been represented as closed lines . . . and as a texture
thence. When such have been with me, all things which
were being thought and written became confused, the
thought being kept as it were in prison.

6626. With the Angel, Spirit, or man who lives in
charity towards the neighbour and in love to the Lord,
the very smallest things of thought relate to a man.
Ex. (Continued under Idea. )

6655^. Those who are like the Angels, want, if
possible, that their mind should be open, and that what
they are thinking may be manifest to everybody . . .
Whereas they who are in evil are afraid lest anything
which they are thinking and willing should shine
out . . .

6666". Nothing else occupies the thoughts of the
infernals than doing evil.

6669-. ' To tread the clay ' = from evil to think falsity.

6788. Thought about the holy things of the Church,
Sig, and Ex.

6804-. Moreover the Angels never determine their
thoughts to individual persons ; for this would be to
bound the thoughts, and withdraw them from a
universal perception of Things . . . Thence is it that
the things which the Angels speak , . . are far above
human thought, which is not extended to universals,
but is narrowed down to particulars. Examp,

6814. I could speak with (the Spirits of Mercury)
only by a kind of active thought.

, For the thought which is above the imagination

requires for its objects Things abstracted from those
which are material.

6839. That the Lord inflowed into his thought, in
order that he might reflect upon it. Sig. and Ex.

6843. That he should not as yet think about the
Divine from sensuous things. Sig. and Ex. 6844, Ex.

. 'To approach to Jehovah ' = to think about the

Divine,

6844*. For man is not aware . . . that thought is
more and more interior, and also exterior.

6893. Thought itself makes presence ; for he who
is being thought of appears as if present before the
internal sight. In the other life this takes ])lace
actually ; for there, when anyone is intensely thought
of, he is presented. Hence it is that friends meet
there, and also enemies . . .

6901. 'To enter ' = to communicate one's thought to
another.

6915^. For the thought ot the spiritual is within
scientifics, and but little above them.

6921. (The spirits of Mercury) are quicker than others
in thinking, etc.

6943. Thought from the Law Divine. Sig. and Ex.

Thought

251

Thought

e. Thought from the Law Divine, is thought

from truth from the Divine.

69S7. The mouth together with the lips corresponds
to interior speech, which is tliat of the thought. The
thought of man is active and passive ; he has active
thought while speaking, which may be called speaking
thought; Imt passive thought is that which man has
while not speaking . . . and by the mouth of man is
signified the active or speaking thought, thus utter-
ance. As to this active thought, it is to be known
that this thought really is speaking in its own way,
and that by the activity of this speech it excites the
corresponding organs of the body.

^. It appears as if the words of the speech \yere

in the thought, but this is a fallacy, it is only the
meaning of the speech which is there. (Fully quoted
under Speak.)

7094. 'Pharaoh said ' = contrary thought bj- those
who infest.

71 iS. Those who infest, in so far as they can, prevent
the u])right from thinking about the Lord : as soon
as anything of thought about Him occurs to the mind
openly, they at once take it away, as they know how
to do dexterously : but as thought about the Lord,
with those being infested, is nevertheless universal,
thus more interior than to be seen openly — for it inflows
through Heaven — therefore as soon as they are not
infested, thej- come into thought about Him ; for that
which inflows through Heaven, and reigns universally,
reveals itself in all freedom. 7ii9,Sig.

7147-. Infestations take })lace in this way: falsities
and evils from the Hells, and truths and goods from
Heaven . . . are injected into the thoughts ; which
happens because men and Spirits do not think from
themselves ; but-all things inflow.

7158. 'They met Aloses and Aaron ' = thought about
the Divine law and the derivative doctrine. Ex.

7191^. (Thus) everything of thought, and ot the
derivative discourse, inflows through Heaven from the
Lord . . .

72 1 8-. It is to be known that everything of thought
inflows ; but when it is the state of evening and night
with Spirits, their thought is in a compulsory state ;
[for] they are then compelled to think about the
falsities which are being injected . . . But when it is the
state of morning and mid-day with them, their thought
is in a free state ; for they are then free to think about
tl."- things they love, thus about the truths and goods
of faith and charity . . .

7222. 'Moses spake with Jehovah ' = the Law from
the Divine and the derivative thought.

7244. 'Moses said before Jehovah ' = thought about
the Law Divine with those who are in falsities.

7341. 'Pharaoh looked back, and came to his house'
= thought and reflection from falsities. 'To look back'
= thought and reflection. Ex.

7360. (In Mars) the aftection of their speech is repre-
sented in their faces, and its thought in the eyes ; for
the thought and the speech . . . with them make a one :
they regard it as wicked to think one thing and speak
another.

7381-. The ideas of interior thought with man . . .
are terminated in material things, and, where they are
terminated, there they appear to be ; hence he perceives
what he is thinking. Hence it is evident how the case
is with the truth of faith . . . that it falls into the
thought of man, and that it is called the external law.
(Continued under Idea.)

7437. 'Lo, he goes forth to the waters ' = that from
these evils they again think falsities. 'To go forth ' =
thought from evils to falsities. Ex.

-. As to thought from evils to falsities, it is to

be known that they who are in evils, cannot do other-
wise than think from them to falsities. Ex.

^. And so those who are in a state of good cannot

do otherwise than think from good to truths. Ex.

7454^ Believe not, then, that the things man thinks
in secret . . . are hidden ; for they are as manifest in
Heaven as are the things which appear in the light of
mid-day. 111.

7480. The Spirits of Mars relate to . . . what is inter-
mediate between the Intellectual and the Voluntary,
thus to thought from affection ; and the best of them
to the afl'ection of thought. Hence it is that their
faces act as a one with their thought.

7498-. For he who thinks of anyone sets hiui as
present to himself ; and ... in the other life, he of
whom anyone thinks from a longing to speak to him,
is presented . . .

7568. For, in the Spiritual World, all approach is
eff"ected by a determination of the thought.

7693". (A sensuous man) thinks as it were on the
surface, that is, in ultimates or exti'emes ; and is quite
unaware that there exists an interior thought according
to the perception of what is true and good.

8. To look to Heaven is not to think about the

things of Heaven, but to have them as the end . . . for
wherever the love turns, the man's interiors turn ; and
thus also his thought.

7745^ These Spirits withdraw their thoughts from
others ... If anything of their afl'ection were per-
ceived, their thought would be manifest ; for the
thought flows from the aff'ectiou.

7747". For they who are sincere do not even wish to
think anything except what others may know . . .

7802. The reason why (in Jupiter) Spirits speak with
men, is that they think much about Heaven and the
life after death . . . Speaking with Spirits and Angels
was common in this Earth also in ancient times, for a
like reason, namely, that they thought about Heaven
and but little about the world ; but this living com-
munication with Heaven was closed in proportion as
man . . . began to think about the world, and but little
about Heaven . . .

7937. ' Ye shall say ' = thought. E.x.

8067. 'A memorial between the eyes ' = that which
must be perpetually in the understanding, that is, in
the thought.

. The things which man thoroughly believes and

loves are perpetually in his thought and will ; for he
is thinking and willing them although in ideas and

Thought

252

Thought

business about other Things ... for they are present
in his mind among other things which constitute the
quality of his mind ; as is evident from tlie spiritual
sphere which is around a Spirit . . .

[A.] 8124. He who is in charity . . . has charity in
every single tiling which he thinks and speaks . . .

8128''. Thought from perception is internal speech.

8160. 'The sons of Israel lifted up their eyes' = the
Intellectual of the mind, and [also] thought.

8248. It was shown how the thoughts are presented
by the face. Ex.

8343^. That everything of thought and will inflows ;
what is good, Irom Heaven ; and wliat is evil, from
Hell. Refs.

8383^. For when they become Spirits, they are driven
to speak exactly as they think.

8406. 'The sons of Israel said unto them ' = thought
from anxiety.

8516^. (When they act from good) all things they
think and do flow as it were spontaneously ... It
would be quite diflerent if they thought ami acted from
truth ; for then they would think whether they should
act in this way, or not . . .

8565. 'Moses said to them ' = an answer by influx
into the thought . . . For all answer from the Divine is
efl'ected by influx, and that into the thought.

8622-. Genii do not inflow into the thoughts, as
infernal Spirits do . . . but into the affections . . .

8630^. The Spirits and Angels (of Jupiter) relate to
the Imaginative of thought . . .

8701'-. In the other life all are reduced to such a
st:ite . . . that what they will they also think . . . But
h(-re, a man can think . . . differently from what he
wills, to the intent that he may be reformed. 8702*^.

8733. As the Spirits of Jujjiter relate to the Imagina-
tive of thought, they speak little and think much ;
and, when they speak, their speech is cogitative.
(Fully quoted under Speak. )

8746. The internal man is regenerated by thinking
the things which are of faith, and willing them. See
8745-

8834. 'Moses said unto Jehovah ' = the thought of
truth from the Divine. . . It is said the thought of
truth from the Divine, and there is meant the thought
with him who represents truth from the Divine ; (for)
it is the truth with a man which thinks . . .

8865^. Such Spirits and Angels are with a man as
is his universal Regnant . . . All the cheerfulness and
content which a man has, even when he is thinking
about other Things, is thence.

8885. ' Remember' = that which is perpetually in the
thought. . . That which is perpetually in the thought
is that which universally reigns there ; and that uni-
versally reigns with a man which is perpetually in his
thought, even when he is meditating about other
Things. . . The thought of man involves many things
together ; for it is the form of many things which have
entered successively ; the things which come to manifest

perception are then in tlie middle, and are thus in tlie
light of the internal sight, and all other things are
then at the sides round about ; the things which are in
the circuits are in obscurity, and are not manifested,
except when such objects occur as they have been
associated with. The things which are .still more
remote, and which are not in that plane, but verge
downwards, are such things as tiie man has rejected,,
and to which he is averse. Such things are what are
evil and false with the good, and what are good and
true with the evil.

2. In the thought itself of man are the things

which are perpetually there, that is, which universally
reign there, which are his inmost things. From these,
the man regards the things which are not perpetually
there ... as outside of himself . . . from which he can
choose those which agi-ee with the inmost things, and
adjoin them to himself . . .

^. With the evil, thought and will do indeed

inmostly agree . . . but this agreement does not appear
before men ; for from infancy they learn to speak
otherwise than as they think . . . But in the other life
the quality of the interior will and thought appears as
in clear light.

8910-. It is believed that thought is the man ; but
there are two things which constitute the life of man :
the understanding and the will ; and thought pertains
to the understanding . . . Thought without the afiection
which is of love does not make anything of the life
with man ; but thought from the affection . . . from
which it follows that the will is the man himscdf, and
not the thought except in so far as there passes into it
what is from the will. Hence it is that the thing.s
which enter into man's thought, and not through it
into the will, do not render him unclean ; but the
things which enter through the thought into the will.
Ex. 9009^.

■'. For man cannot desist from thinking evil,

but from doing it ; but as soon as he receives evil from
the thought into the will, it . . . enters into liim . . .
Sig.
I 8918. For the thoughts and ideas of thoughts, with
man, are founded upon s[iaces and times, insomuch that
man cannot think without them ; and therefore if you
abstract times and spaces from the thought of man, he
scarcely apperceives anything. But the Angels . . .
think altogether without anj' idea of time and space,
and so fully, that their thoughts exceed the thoughts
of man in intelligence and wisdom by a myriad of
times . . .

8920^. The form of truth Divine, that is, its thought,
etc., in the Third Heaven, so far transcends that in the
Second that it cannot be apprehended in the latter . . .
(And so that) in the Second Heaven transcends that in
the First . . . They who do not know this, believe that
they think and speak in the Heavens no otherwise
than on earth . . . for they do not know . . . that the
thought and speech of those in the Heavens is celestial
and spiritual, but on earth natural, the difference
between which is so great that it cannot be described
in words.

8981^. They who from infancy have thought but

Thought

253

Thought

little about eternal life . . . and yet have lived a good
moral life, and have also believed the truths of doctrine
of their Church . . . can be leformed onlj- by the ad-
junction of spiritual good when they are in combat . . .

8985, 'If the servant by saying shall say '= thought
then Irom ini|ilanted truth.

. For in Heaven they think about a subject

apart from the j)erson ; for when a person also is there
thought of, tlie Society which is in that Thing is
excited, and thus the thought is determined thither,
and is fixed ; for in Heaven where there is thought
there is presence ; and presence would bend to itself
the thoughts of those who are in the Society, and
would thus disturli the influx from the Divine there.
It is otherwise when the}' think abstractedly about' a
Thing ; for then the thought diffusss itself in every
direction according to the heavenly form . . . and this
without the disturbance of any Society ; for it insinu-
ates itself into the general spheres of the Societies,
and then does not toiich or move anyone in a Societ}',
and thus does not tieflect anyone from the freedom of
thinking according to the iniiux from the Divine. In
a word, absti'act thought can pass through the uni-
versal Heaven without stopping anywhere ; whereas
thought determined to a perso;i or a place is fixed and
st(.ri>ped.

9012. 'When a man shall act against his companion
from purpose ' = previous thought from a depraved will.
Ex.

9050'*. 'TJiou shalt love the Lord thy God with all
thy thought,' etc. (Matt.xxii.37). . . 'The thought' =
the things which jjroceed from the life of faith, thus
from the soul, or an enlightened understanding.

9051. Man has an exterior understanding and an
interior undeistanding ; his exterior understanding is
whei'e is his thought which comes to perception ; and
his interior understanding is where is his thought
which does not come to perception, but still it does to
,that of the Angels. Ex.

91 10. When man is in faith, and thence in syiiritual
life, and thinks, then the spiritual man descends, that
is, thinks in the Natural . . .

9127^. Those alone can understand this . . . who can
think above the sensuous things of the body.

9202. When men merely think . . . from a sincere
heart (it is heard in Heaven as a cry).

9213^. In the other life, those who enter another
person's house, and converse together in one room, so
communicate their thoughts-cogitata-to all there, that
they know no otherwise than that it is themselves who
are thinking those things from themselves : whereas if
they stand out of doors, the things thought are indeed
])erceived, but as from another, and not from them-
selves. This happens every day there ; and therefore
those who are of one opinion . . . appear together in
one house . . . and when the same persons dissent, tliey
disappear . . . The reason is that parity of thought
conjoins, and causes presence ; for thought is internal
fiiglit. Sig.

^. And when anyone thinks and speaks from

another, the truths with him are disturlied, and yet he
is not amended . . .

9222^. For (these blasphemies against the Word) lie
hidden behind the ideas of active thought which comes
forth into speech . . .

9278'*. (The cause of a man's liclief that the objects
of the eye and ear produce thoughts. )

9283. 'The name of other gods ye shall not mention
= that we are not to think from the doctrine of what is
false. Ex.

. For man has speaking thought, and thought

not speaking. (Fully quoted under Speak.)

9331. Flying animals and winged insects^such things
as are of the thoughts . . .

9333^. For whatever a man, from his earliest infancy,
thinks, wills, etc. adds itself to his lite, and makes it
• . • 9334--

9396-. (The ancients and most ancients) thought in
the spirit almost abstractedly from the body ; whereas
the men of the present day . . . think in the body almost
abstractedly from the spirit . . .

9407". From the end, which is the love, flows the
thought of man. (Fully cyuoted under Speak.)

^ He who cannot think intellectually, that is,

abstractedly from material things, cannot apprehend
these things.

9550. For afl'ection is the very life or soul of thought.

9572. For the internal man, while in the body, thinks
in the natural, and sets forth his thonghts~cogita(a-in
the Corporeal.

9587. The Lord kc-eiis man in the freedom of think-
ing .. .

9702'*. (Such) believe that the internal man is what
thinks and wills, and the external what speaks and does
. . . But it is to be known that not onlj' does the in-
ternal man think and will, but also the external ; but in
one way when they are conjoined, and in another when
separated. When man thinks intelligently and wills
wisely, he then thinks and wills from the internal man ;
otherwise, not. Ex. . . To think well is to think from
the faith of truth . . . but to think evilly is to think
,from the faith of what is false. N.42.

9730. For he is called a sensuous man who thinks
and desires according to the senses of the body and their
appetites ... He who considers further than this . . .
is said to . . . think interiorly . . . 10236-.

9828. Love, in Heaven, is the end of all the wills ;
and faith is the end of all the thoughts.

e, Yor what is natural . . . is not removed, unless

the intellectual sight can be elevated into the light of
Heaven, and the man thus think almost ab.-tractedly
from natural things : when this is done, spiritual things
. . . enter.

9877. According to this heavenly form flow all the
affections of love, and all the thoughts of laith ; for
according to that form they diffuse tiiemselves into the
angelic Societies, and make a communion. Hence it is
that they who are in the good of love to the Lord,
and in the derivative truths of faith, are in the freest
state of willing and thinking ; whereas they who are
not in this good ... are in a state of slavery ; for they

Thought

254

Thought

will aud think from tlieinselve.s, and not IVoiii the Lord,
fioin whom is that form.

[A.] 9995". Hence man can with so much difficulty
distinguish between thinking and willing ; for he says,
when he wills anything, that he thinks it ; aud, fre-
quently, when he thinks auytliing, that he wills it ;
when yet they are as distinct as are truth and good ; for
the esse of thought is will, and the form of will is
thought . . .

10169. Foi' he who is in love truly conjugial, loves
what the other thinks and wills ; thus loves to think
and also will as the other. 10173.

10182*, When yet the Cogitative of man from his
Voluntary makes all the strength of the body . . .

10215^. Such is the consociation of the Angels with
man, for the reason that everything of his thought
inflows from the Spiritual World, and thus that his
thought, in its first origin, is spiritual, and becomes
natural in the external man by influx.

10225^ The third state is called the state of intel-
ligence, because the man then begins to think from
himself . . .

10229. From himself, man thinks nothing but evil ;
for from himself he does not think about God, nor
about what is good and just towards the neighbour,
except for the sake of self ; nor about Heaven, or
eternal life ; but about the world and the life there.
So long as man is in such a state, he thinks from the
things which are beneath him . . . thus from Hell . . .
And therefore, in order that man may think what is
good, he must think from Heaven, and consequently
must elevate his mind thither, which is effected solely
by means of truths . . .

10237^ But the things which are thought in the
internal man, do not come to manifest perception so
long as man is in the world, because the ideas there are
spiritual.

10265. I'or the Angels in the Inmost Heaven think
immediately from the Lord.

10367*. For what a man wills he also thinks when he
is left to himself.

10381. For the things which I think, I do not think
from myself, but from Spirits by influx.

10454^. For ' voice ' = the interior voice, which is
thought. Ex.

1055 1^ The man whose internal has been opened,
perceives the Word spiritually, but is unaware of this
while he lives (here), because his spiritual thought
inflows into his natural thought in the external man,
and there presents itself to be seen ; but still that
interior thought is the thought which enlightens, and
througli which is eH"ected the influx from the Lord.
Some of the learned, by looking into their thoughts-
cogitata-a.ud by reflections then, have observed that
there is an interior thought with man, which does not
appear. (Continued under Idea.)

10604*. -A-S there is a correspondence between spiritual
thought and natural thought, and as the Angels are
in spiritual thought, the Angels perceive spiritually
that which man perceives naturally, especially when
man thinks from the Word. Examp.

'^. For man, as to his spirit, is in society with

Spirits ; and, as to his interior thought, which is
spiritual, with the Angels of Heaven. Hence, too, it
is, that man has the faculty of thinking.

10614^. As the will is in the thought, and the
thought in the speech.

10638-. They then do not think from tliemselves . . .
but from the Lord . . . These are they who understand
the Word.

10685^. The things introduced by the Lord into the
internal of man, he is not aware of while he lives (here),
because he then thinks in his external or natural man,
and not perceptibly in his internal man until he comes
into the other life.

107098. Cogitative speech. Ex.

107 1 2. It is a familiar thing to them to think re-
motely ft'om the nearest objects, thus not to see them
except f<s in shade ; for such as is the thought of man,
such is his sight ; for it is the interior sight which is
that of the thought which sees in the exterior, and
through it.

10731-. The reason they so think is that they think
from the life of the world, and not from the life of
Heaven ; (for) no one can think from what is unknown
to him.

10736-. It was perceived that he thought solely of
the Father.

H. 2'-. Their thought wanders from one Divine to
another ; and in Heaven no one may think three and
say one, because everyone there speaks from thought ;
for the speech there is cogitative, or thought speak-
ing. . . For in Heaven there is a communication of all
thoughts ...

26. For the Lord inflows immediately into the will of
man, and mediately through his will into his thought-
cof/itare. F.^f. '\ 44.

39^. That which is disposed and provided by the
Lord in (the human internal) does not inflow manifestlj*
into the perception of any Angel, because it is above his
thought.

74-. They who first think fi-om others, and make [thu
things they thus think] a matter of faith, and afterwards
view them from their own understanding, can scarcely
recede from them . . .

79. Those in the higher Heavens cannot think other-
wise of the Divine (than under a human form). They
are carried into this necessity of thinking by the Divine
itself which inflows, and also from the form of Heaven,
according to which their thoughts extend themselves
around ; for all the thought which the Angels have has
extension into Heaven . . .

85. For he who thinks from nature and from its lumen
alone, never thinks otherwise than from such an extense
as is before his eyes ... 170.

878. The most ancients thought from correspondence
itself, like the Angels ; and they therefore spoke with
Angels. 115.

108^. It is different with man (from what it is
with animals) because he thinks from the Spiritual
World . . .

1 14. For the Angels do not think from natural things,

Thought

155

Thought

like man ; aud therefore when man is in the knowledge
of correspondences, he can be together with the Angels
as to the thoughts of his mind . . .

115. Others succeeded (the most ancients) who did
not think from correspondences themselves, but from
the knowledge of corresjiondences . . .

-. Others succeeded who knew correspondences,

but did not think from tlie knowledge of them . . .

130. Those think naturally who look to the world
only, and attribute all things to nature ; and those
think spiritually who look to Heaven, and attribute all
things to the Divine.

166^. This shows how the natural things which are
in the thought of man become spiritual with the Angels
who are with him.

169. The natural man may believe that he would
have no thought if the ideas of time, space, and
material things were taken away ; for upon these is
founded all the thought which man has. But let him
know that the thoughts are limited and confined in
proportion as they partake of time, space, and what is
material ; and that they are not limited, aud are ex-
tended, in proportion as they do not partake of these
things.

196. This may be illustrated by the thoughts of man,
in that there are no spaces to them . . .

^. This is still more the case with the Angels,

because their sight acts as one with their thought ; and
their thought as one with their affection.

199. By this the Angels have M-isdom ; for by it they
have extension of the thoughts. Ex.

203-. There are some who believe that the thoughts
and affections do not actually extend themselves around
them, but that they are within them, because they see
the things which, they think within themselves, and
not as distant ; but they are much mistaken. (Ex. and
shown by experiment.)

®. All thought and affection inflow according to

the communication, and, as all thought and affection
do so, so therefore does everything of life, because every-
thing of the life of man consists in this : that he can
think and be afl'ected . . .

210. The thoughts aud affections, and also the dis-
course, of the Angels of the Inmost Heaven, are never
perceived in the Middle Heaven, because they so far
transcend it. But (sometimes) there appears thence
something flaming in the lower Heavens ; and those
which are in the Middle Heaven appear as what is
lucid in the ultimate Heaven, and sometimes as a cloud.
Des.

236^. He who attends may know that all thought is
from affection . . . and that the ideas of thought are
various forms into which the general affection has-been
distributed ; for no thought or idea whatever is pos-
sible without afteetion : their soul and life are thence.

239. The speech of the Angels is full of wisdom,
because it proceeds from their interior thought, and
their interior thought is wisdom , . . The ideas of their
thought comprehend such things as man cannot appre-
hend . . . "When I was remitted into the natural thought
which is proper to man, I could not recollect what I
had heard (there) ; for there were thousands of things

which were not adapted to the ideas of natural thought,
and thus not expressible, except by variegations of
heavenly light. Moreover the ideas of thought of the
Angels, from which are their words, are modifications
of the light of Heaven . . .

240-. The ideas of thought of the Angels, and the
words of their speech, make a one . . .

. All the things of their thought . . . when pre-
sented to view, appear like a thin wave ... in which
are innumerable things in their order . . . aiid which
enter into the thought of another (when spoken to).

262. The writings in the Heavens flow naturally from
their thoughts themselves. Ex.

266. All the thoughts and aftections of the Angels
flow according to the heavenly form . . .

■*. Moreover, the thoughts of the Angels are not

bounded and confined by ideas from space and time,
like human thoughts . . . Nor are the thoughts of the
Angels brought down to earthly and material things ;
nor are they interrupted by any cares for the necessaries
of life . . .

277. For infants have no internal thought ; for they
do not as yet know what good and evil are, or truth and
falsity, from which is thought.

292. When Spirits come to man they enter into all
his memory, and thence into all his thought : evil
Spirits, into those things of the memory and thought
which are evil ; and good Spirits, into those tilings of
the memory and thought which are good. The Spirits
. . . believe that all things which are of the man's
memory and thought are their own.

298. The Spirits with man . . . never inflow from
their own memory and the derivative thought ; for if
they were to inflow from their own thought, the man
would know no otherwise than that the things which
are theirs were his own. . . Yet in proportion as the
man's affection agrees with that which inflows (through
them), it is received by him in his thought ; for the
interior thought of man is altogether according to his
affection . . . (Thus) as thought is not introduced into
man by Spirits, but only affection . . . man has choice,
and thus can, in thoiight, receive good and reject evil
. . , That which he receives in thought from affection
is appropriated to him ; but that which lie does not
receive in thought from aff"ection is not appropriated
to him.

306^. For all the thought of the Angels is spiritual,
whereas the thought of man is natural. These thoughts
do indeed appear diverse ; but still are one because they
correspond. 307-.

314. In the body, the spiritual mind thinks natur-
ally ; but after it has been loosed from it, it no longer
thinks naturally, but spiritually ; and, when it thinks
spiritually, it thinks things which are incomprehensible
to the natural man.

323. They could jierceive the interiors of my thoughts

355. Only the rational things which are derived from
(the scientifics) serve for thought there. . . For the
things in the natural memory do not come into the
thought there . . .

Thought

256

Thought

[H.J356-. While (here) man thinks both spirituallyaiid
naturally ; but does not apperceive those things which
he thinks spiritually ; but only those which he thinks
naturally. But when he comes into the Spiritual
AVorld, he docs not apperceive the things which he
had thought naturally in the world ; but those which
he had thought spiritually.

433^. Some who are dying . . . think even in their
cold body . . .

434. Man cannot think and will except in a subject
■which is a substance. . . As man cannot see without an
organ ... so with thought, which is internal sight.

4492. The Angels merely communicated their thoughts
-cogitata-viith mine ; and when these are received they
know that the man's spirit may be drawn out of the
body. The communication of their thoughts was elfected
by looking into my face ; for so are communications of
the thoughts effected in Heaven. . . I perceived that
the Angels first inquired what my thought was,
whether it was like that of those who are dying, which
is wont to be about eternal life ; and that they wanted
to keep my mind in that thought. . . Th^ spirit of man
is kept in its last thought . . . until it returns to the
thoughts which are from the reigning aifectioH.

450. Something is felt to be rolled off the face ; and
then spiritual thought is induced. This rolling off
represents that he is coming from natural thought into
spiritual thought.

460^. The human form is in the smallest particulars
of thought which is from heavenly love with the
Angels.

463. All the things of thought and will are inscribed
on the brain ; and therefore on the whole body. Ex.

464". For the man . . . when he had thought from
the external Sensuous, and not at the same time from
the internal Sensuous, or Intellectual, thought naturally
and not spiritually ; but in the other life ... he does
not think naturally but spiritually. To think spirit-
ually is to think intellectually or rationally.

474. The thought makes the man only in so far as it
proceeds from the will.

499. Everyone has exterior and interior thoughts and
intentions. Ex.

2. (Thus) there are two thoughts, one exterior

and the other interior. Ex. . . From creation man is
such that the interior thought acts as one with the
exterior by correspondence ; and it does so with those
who are in good ; but not with those who are in evil.

500. When will and thought are mentioned ... by
thought is meant all that by which the man confirms
his affection ; for the thought is nothing but the form
of the will . . .

503. In the second state after death, the Spirit
thinks from his affection itself ... so that the thought
makes a one with the will, insomuch that it scarcely
appears that he thinks, but that he wills.

504. The man had thought in like manner in the
world, when he had thought within himself; for he did
not then think from the speech of his body ; but only

smo the things [thought of] ; and he saw more things
in a minute than he could utter in half an hour.

508''. No one there is allowed to think one thing and
speak another.

512. They tlien will nothing but evil, and think
nothing but falsity.

532. The thoughts tend according to the intentions
. . . for the thought is the internal sight of man . . .
and wherever it is bent and directed, thither it is
turned, and there it abides. If the internal sight or
thought is turned to the world . . . the thought
becomes worldly; if it is turned to self and self-honour,
it becomes corporeal ; but if to Heaven, it becomes
heavenly . . .

2. It is man's love which . . . determines the

sight of the internal man, that is, the thought, to its
objects . . .

534'''. The thoughts of man which proceed from the
intention or will, are re[)resented there by ways ; and,
moreover, ways are also presented there exactly accord-
ing to the thoughts of the intention : and everyone
walks according to his thoughts which proceed from
the intention. Hence it is tliat . . . the thoughts of
Spirits are known from their ways. 111.

579. Genii do not operate into the thoughts, but into
the affections . . . They take care skilfully lest anything
enter the thought . . .

N. 39. The man whose internal is in the light of
Heaven, and his external in the light of the world,
thinks both spiritually and naturally ; but then his
spiritual thought inflows into his natural thought, and
is perceived there. But the man whose internal is
with his external in the light of the world, does not
think spiritually but materially ; for he thinks from
such things as are in the nature of the world. To
think spiritually is to think of Things themse-lves in
one's self ; to see truths from the light of truth, and to
perceive goods from the love of good ; and also to see
the qualities of Things, and to perceive their atTections
abstractedly from matter ; whereas to think materially,
is to think, see, and perceive those things together
with matter, and in matter ; thus relative!}' grossly
and obscurely.

167. It is a sign that sins are remitted (when we
shun evil thoughts attended with intention).

J. 18. While in the earthly body, man's spiritual
mind thinks naturally. (Continued under Idea.)

36. Man's spirit is formed from his thought also, in
so far as it proceeds from his will. The memory and
the derivative thought are only the court, through
which introduction is effected.

58^. They could inspire him by communications of
the thoughts, known in the Spiritual World, but
unknown in the natural.

73-. Thence inflows all thought about Divine things
and against Divine things ; with Divine things, from
the Heavens ; and against Divine things, from the
Hells.

C. J. 39. There are two states of thought witli man,
external and internal. Man is in the external one

Thought

257

Thought

in the natural world, and in the internal one in the
Spiritual World. These states make a one with the
good, but not with the evil . . .

40. The English derive this interior light from their
freedom of thinking ... T. 807.

L. 18*. This would be to keep the thought in the
Lord, and the will in Hell.

47. The life from the breath of the lungs, which is
properly meant by 'the spirit,' and 'soul,' acts as one
with the thought of man from the understanding.

S. 61-. Such think constantly from the proprium
(when reading the Word).

67®. But still the thoughts of the (celestial and
spii-itual) Angels, and those of men, make a one by
correspondences, as end, cause, and eti'ect . . .

Life 47^. For the man who is in good not only does
well from the will, but also thinks well from the under-
standing . . .

48. But the thought of the understanding derives its
existere from the love of the will, which is the esse of
the thought in the understanding ; for that which
anyone wills from love, he wills ... to think . . .

W. 2. When yet thought is the first effect of life . . .
Yet there is thought more and more interior, and also
more and more exterior. Inmost thought, which is the
perception of ends, is actually the first effect of life.

7. Man can comprehend this in natural thought,
provided he admits into it something of spiritual
light. 8.

II. The thought (in Heaven) proceeds according to
the form of Heaven.

42. Thoughts, etc., are substances and forms . . .
and are not exhalations . . . but are actually and really
the subjects . . .

46. Such think from the eye, and cannot do so from
the understanding. Thought from the eye closes the
understanding ; whereas thought from the understand-
ing opens the eye. Such cannot think anything about
Esse and Existere in itself . . .

66. Man alone is a recipient of the life of the three
degrees (of both worlds). Hence it is that he . . . can
think analytically and rationally . . . 247, Ex.

696. Every man who has understanding can think
above those things which are proper to nature.

70. For they enter into spiritual light, in which the
objects of thought are truths. Ex.

71. The merely natural man thinks about spiritual
and Divine things from space ; but the spiritual man
apart from space. Ex.

72. This is the fundamental thought about God. Ex.
'^. Remit your thought into natural lumen, and

these things will appear paradoxes.

746. When thought does not conjoin itself with the
affection proper to man, time does not apjiear, as in
sleep.

130. When the Angels think interiorly about the
Lord, they do not think about Him otherwise than as
in themselves. Interior thought itself does not cause

VOL. VI.

distance, but exterior thought, which acts as one with
the sight of the eyes. The reason is that exterior
thought is in space, but not interior thought . . .

1472. By clouds are meant spiritual clouds, which
are thoughts. Ex.

163-. And Angels and Spirits think and speak spirit-
ually ; whereas men . . . think and speak naturally ;
and spiritual thought and speech have nothing in
common with natural thought and speech.

202. There is such a difference between the affections
and thoughts, and the derivative speech, of the Angels
of the higher and lower Heavens, that they have
nothing in common ; and communication is effected
solely through correspondences. . . The thoughts of the
Angels do not fall into natural ideas ; for they are
spiritual. . . The thoughts of the Angels of the Third
Heaven are thoughts of ends ; the thoughts of the
Angels of the Middle Heaven are thoughts of causes ;
and the thoughts of the Angels of the First Heaven
are thoughts of effects. It is one thing to think from
ends, and another to think about ends ; it is one thing
to think from causes, and another to think about
causes ; and it is one thing to think from effects, and
another to think about effects. The Angels of the
lower Heavens think about causes and ends ; but the
Angels of the higher Heavens think from causes and
ends ; and to think from these belongs to higher
wisdom ; but to think about these belongs to lower
wisdom. To think from ends is of wisdom ; to think
from causes is of intelligence ; and to think from effects
is of knowledge.

255. Beasts have only the natural degrees, which,
without the higher degi'ees, are in no faculty of think-
ing about any civil, moral, or spiritual Thing. And,
as their natural degrees are not capable of being opened,
and thus elevated into higher light, they cannot think
in successive order, but only in simultaneous order,
which is not thinking, but acting from knowledge
corresponding to their love. And, as they cannot
think analytically, and see lower thought from a
certain higher one, therefore they cannot speak ... A
sensuous man differs from a beast only in this : that
he can fill his memory with scientifics, and think and
speak from them.

257. By means of his natural mind elevated to the
light of Heaven, man can think and even speak with
the Angels ; but the thought and speech of the Angels
then inflow into the natural thought and speech of the
man, and not conversely.

^. Thought is ettected from the spiritual sub-
stances of the natural mind, and not from its natural
substances.

285^. Spirits and Angels appear in the place where
their thought is. Ex.

295. That there is such a difference between the
thoughts of Angels and those of men, has been made
known to me by the following experience. They were
asked to think spiritually on some subject, and after-
wards to tell me what they had thought. They did so ;
but when they wanted to tell it me they could not, and
said that those thint^s could not be uttered in words.

E

Thought

258

Thought

. . . Yet they had seemed to themselves to think in the
spiritual state in the same way as man does in the
natural state. (Thus) the Natural and the Spiritual
differ according to degrees of height, and communicate
solely by correspondences.

[W.] 304. The states (of the fibres and vessels) are
sensations, thoughts, and affections . . .

361. Hence some can think and speak well, but
cannot write well. This is common with the female
sex. Ex.

382. Anyone may observe . . . from his thoughts . . .
that the understanding corresponds to the lungs ; (for)
no one can think unless the breath concurs and accords,
and therefore when he thinks tacitly he breathes tacitly ;
if he thinks deeply he breathes deeply : he draws in
the breath and lets it out, contracts and expands the
lungs, slowly or quickly, eagerly, gently, or intently,
according to the thought, thus according to the influx
of the affection from the love ; and if he holds his
breath entirely he cannot think, except in his spirit
from its respiration, which [thought] is not manifestly
apperceived. 4i2,Ex.

397. After death the will and understanding make a
one. . . It is the same with man when he is thinking
from his spirit, as is the case when he is alone . . .

404. viii. That the third conjunction (of the will and
understanding) is through the affection of seeing truth,
from which is thought. Ex. P. 28^.

. Man is in manifest thought when his spirit

thinks in the body, which is especially the case when
he is in company ; but when he is in the affection of
understanding, and through this comes into the per-
ception of truth, he is in the thought of his spirit,
which is meditation. This does indeed fall into the
thought of the body, but into tacit thought ; for it is
above this thought, and views the things which are of
thought from the memory as beneath itself; for from
these it either concludes, or confirms.

. When love enters the understanding ... it

first produces the aft'eetion of truth ; then the affection
of understanding that which it knows ; and finally the
affection of seeing in the thought of the body that
which it understands ; for thought is nothing else than
internal sight. Thought does indeed come forth first,
because it is of the natural mind ; but thought from
the perception of truth which is from the affection of
truth, comes forth last. This thought is the thought
of wisdom ; whereas the other thought is thought from
the memory through the sight of the natural mind.
405^-

405-'. The ramifications of the bronchia of the lungs
correspond to the perceptions and thoughts from these
affections.

410^. (Thus) the thought which the love acquires
from the affection of seeing that which it knows and
understands, is not of the understanding, but is of the
love. Thoughts, perceptions, and the derivative know-
ledges do indeed inflow from the Spiritual AVorld ; but
still they are not received by the understanding, but
by the love according to its affections in the under-
standing. Ex.

4I2«'\ Moreover, it is evident that thought produces
respiration, and that the affection of love produces
thought ; for thought without affection is exactly like
respiration without the heart. (Thus) the affection of
love conjoins itself with the thought of the under-
standing ... in like manner as the heart does in the
luugs.

413-. The cellular substance of the lungs, which
consists of the bronchia continued down to the minutest
follicles, which are the receptacles of the air in the
respirations, are what the thoughts make a one with by
correspondence.

415. As the thoughts act as one with the respiration
by correspondence, it is evident from the twofold state
of the lungs in respiration, that man is able to think,
and from thought to speak and act, in one way when
in company, and in another when not in company . . .

4 1 7-. Man has a twofold respiration, one of the body
and the other of the spirit ; and therefore a hypocrite
can speak wisely in company from thought from the
memory ; but when not in company, lie does not think
from the memory, but from his spirit, thus from his
love. He also respires in like manner ; for the thought
and the respiration act correspondently. 418.

420. The respirations of the lungs correspond to the
perceptions and thoughts of the understanding.

P. 29. When anyone there thinks of another from
the affection of speaking with him, he is at once present
... In like manner when anyone thinks about another
from the affection of love ... 50. 326.

■'■. Such a circle of love to thoughts, and from

thoughts to love from love, is in all things of the
human mind.

33. The perceptions and thoughts of this love are as
many as are the falsities which favour these evils.

49. Consider whether thought is in time and space.
Suppose thought to go on for ten or twelve hours, may
not this space of time seem but an hour or two ? or
may it not seem to be one or two days ? It appears
according to the state of the affection from which is the
thought. Ex.

74. As beasts have not (rationality and freedom) they
have not thought, but instead of thought, internal
siglit, which makes a one with their external sight by
correspondence.

75-. Through these two faculties, man can think
within himself about the things whicli he perceives
outside himself . . . ; and he can also think above about
the things which he is thinking beneath. For anyone
can say, I have thought this, and I think this . . .
Hence it is evident that man thinks also above his
thought, and sees the latter as beneath himself. This
man has from rationality and freedom ; from rationality
that he can think above ; and from freedom that he
wills from affection so to think ; for, unless he had the
freedom of so thinking, he would not have the will,
and thence neither the thought. ^.

78. That whatever man does from freedom according
to his thought, is appropriated to him as his, and
remains. Gen. art.

Thought

259

Thought

So. Nothing is appropriated to man wliioh he only
thinks, nor even that which he thinks to will, unless
he at the same time wills it to such a degree that,
Avhen opportunity is given, he does it. Ex. and Sig.

e. 'The mouth' = the thought, because the

thought speaks by the mouth. .

. If man thinks and speaks from the affection of

love, he then rendei s himself unclean.

103. That every man has an external and an internal
of thought. Gen. art. 104.

105. The internal of thought is from the life's love
and its affections and the derivative perceptions ; the
€.\ternal of thought is from the things which are in
the memory, and which serve the life's love for con-
firmations, and for means to the end. From infancy
to early manhood, man is in the external of thought
from the affection of knowing which then makes
its internal . . . But afterwards . . . the affections and
derivative perceptions (of his life's love) make the
internal of his thought ; and from the life's love comes
the love of the means, the delights of which, and the
knowledges thence excited from the memory, make the
external of his thought.

106. That the external of man's thought is in itself
«uch as is its internal. Gen. art. 109, Ex. iii.

III. As concupiscences together with astutenesses
make the internal of thought \vith the evil ; and the
delights of concupiscences together with machinations
make the external of thought with them ... 112.

125. The inmost of man is his life's love ; the
ultimates are those things which are in the external of
thought ; and the intermediates are those which are in
the internal of thought . . .

130^^. The state of the thought of man is such that
from the internal of thought he sees a Thing in the
-external of his thought as in a mirror . . . (and there-
fore) he can turn it about . . . and form it until it
appears beautiful to him.

136''. When the first understanding and the first will
have been formed, then the internal of thought regards
these as the externals of its thought . . .

®. But this internal is not the internal of

thought before treated of ; but is the external of
thought . . . The (real) internal of thought cannot be
compelled by any fear ; but it can be compelled by
love . . .

139'-. Fear can never invade the internal of thought ;
this is always in freedom, because it is in its life's love ;
but it can invade the external of thought ; and, when
it invades this, the internal of thought is closed, and
(then) the man can no longer ... be reformed. Ex.

''. The internal of thought with such is full of

concupiscences of every kind.

145. The internal and external of thought . . . act
separately when . . . and they act conjointly when . . .

'-. The concupiscences which had beset tlie internal

of thought are then cast out by the Lord, and in their
place are implanted affections of good : this in the in-
ternal of thought. But as the delights of the concupis-
cences which beset the external of thought, cannot be

cast out at the same time, a combat arises between the
internal and the external of thought. Ex.

'•'. As man is man from the internal of his thooght,

for this is the spirit itself of man, it is evident that
man coni])els himself when he compels the external of
his thought to consent . . .

150. By the internal and external man is meant the
same as by the internal and the external of thought.

". That things seen and heard appear to inflow

into the thought, is a fallacy. Ex.

152^. The spirit is examined in no other way than by
man's attending to his thoughts, especially to the in-
tentions, for the intentions are thoughts from the will.

168^. Exterior illustration is illustration of the
thought from this interior illustration. Ex.

173. Thus from light in its origin there is light in its
derivations, which are perceptions and thoughts about
anything whatever.

193. That all the thoughts of man are from the affec-
tions of his life's love ; and that there are no thoughts,
and none possible, without them. Gen. art. 196, Ex.
198.

194. The interior affections adjoin to themselves con-
sorts which are called perceptions ; and the exterior
affections, consorts which are called thoughts. Ex,

195. Therefore . . . every derivative j^erception and
thought has its own pleasantness. Ex.

196. As it is man's mind which thinks, and thinks
from the delight of his affection, and not his body . . .
it follows that the spirit of man is nothing but affection
and the derivative thought.

198^. And the thought floats on in its delight, like a
ship in a current, to which the captain does not attend.

199. It is evident that these delights rule the man's
thoughts, and that the thoughts are nothing without
them ; but he supposes that they are only thoughts,
when yet the thoughts are nothing but affections com-
posed into forms by his life's love, so as to appear in
light ; for all affection is in heat, and thought in light.
(Continued under Affection. )

224*. In the Spiritual World there is a communication
of the affections and of the derivative thoughts, from
which it is that no one can speak otherwise than as he
thinks.

227. Whatever man thinks, etc. from the will, is
appropriated to him and remains. Ex.

27S. In order that man may examine himself . . .
there has been given to his understanding higher and
lower thought, or interior and external thought, in
order that from the higher or interior thought he may
see what the will is doing in the lower and exterior
thought . , .

279*. That the thoughts are mere changes and varia-
tions of the forms of the organic substances of the mind.
Ex. 8.

281''*. Thence (the will's love) comes into the thoughts
. . . Unless man were permitted to think according to
his will's love . . . that love would remain shut in . . .
But when man is allowed to think the evils of his life's

Thought

260

Thought

love even to inttMition, they are cured by spiritual
means. Ex. 283, Ex.

[P.] 285". Through these two faculties man ... is able
to think and speak . . .

287. That the Divine Providence is in the smallest
particulars of man's thoughts and affections. Ex.

288. That no one can think from himself, but from
the Lord. Ex.

289. That no one in lIi'U thinks from himself, but
from others around him. Ex.

^. No one thinks from himself, but from others ;

nor do those others think from themselves ; but all
think from influx from Heaven, and Heaven from influx
from the Lord. (Shown by experiment.) 290 (Shown
by Swedenborg's own experience).

292. Although all that man thinks and wills . . .
inflows from the Lord, still He is not the cause of man's
thinking evil and falsity. Ex. 294^.

294-. Although everything which man thinks inflows
from others, still the fault is in him who receives it. Ex.

294". How it is that the Lord alone can cause all to
think in such diS'erent ways. Ex.

296^ If evils are in the thought only, the man is not
yet in an infernal Society . . .

^®. The delights of concupiscences, of which man

knows nothing, are emitted in droves and bundles into
the interior thoughts . . . and thence into his exterior
thoughts . . .

311. Such think interiorly, and they believe that
others think so too . . . not knowing that anyone can
think only exteriorly.

312^. One Spirit can infuse his thoughts and affections
into another Spirit, and the latter not be aware that it
is not of his own thought and affection. This is called
there thinking from another, and thinking in another.
Des.

314-. Of thought they say that it is something modi-
fied in the air . . . not knowing that the thoughts are
equally in substances purely organic . . .

321. It is from a law of the Divine Providence that
man should think as of himself . . . but should acknow-
ledge that it is of the Lord. Ex.

^. That he who believes that all things which he

thinks and does are from himself, is not unlike a beast.
Ex.

^. Of those who await influx ... a few sometimes

receive some answer by a living perception in the thought,
or by a tacit speech in it. Ex.

\ But still man thinks as from himself, even if

he does so from Hell, because tlie Lord gives to everyone
that liis thought, from whatever source, appears in him
as his own . . .

^ (Thus) man can think what is evil and false as

from himself, and can also think that this or that is
evil and false ; consequently that it is only an appearance
that it is from himself . . . The Angelic itself is to think
from the Trutli, and this is the Truth : that man does
not think from himself, but that it is given him by the
Lord to think, in all appearance as from himself. Ex.

R. 294. In the Spiritual World, man speaks as he
thinks ; otherwise the sound is harsh . . . But he can
be silent, and thus not divulge his thoughta-cogitafa.
(A conversation there on this subject, with experiments.)
T.iii.

462^. (In this kind of enchantment) they inspired
thought conjoined with affection by means of a breath-
ing-halitum-in the sound of the speech, in consequence
of which the hearer could not think anything from,
himself.

692^. The delight (of the love of self), when it in-
creases, causes the man not to be able to think above-
himself, but below himself. Ex.

875-. The derivations of love are called affections, and
through these are produced perceptions and thus.
thoughts, . . Consequently, thought in its origin is the
affection of that love ; and it may be seen from the
derivations viewed in their order, that the thought is
nothing but the form of the affection ; and this is not
known because thoughts are in light, but affections in
heat ; and therefore we reflect upon the thoughts, but not
upon the affections. . . That thought is nothing but the
form of affection, may be illustrated by speech, in that
this is nothing but the form of sound. Moreover, sound
corresponds to affection, and speech to thought ; and
therefore the affection makes the sound, and the thought
speaks. If sound is taken away from speech, there is
nothing of speech left ; and so if affection is taken away
from thought, there is nothing of thought left.

914. For every man has exterior and interior thought ;
the interior thought is in the light of Heaven, and is
called jjerception ; and the exterior thought is in the
light of the world. . . The delight of love and wisdom
elevates the thought, so that it sees as in light that a
thing is so, although it had not before heard of it.

943"^. Consociation through correspondences causes
Angels and Spirits to be together with men in affections,
but not in thoughts . . . and that which is not in the
thought ... is not known . . . The Lord alone knows-
the thoughts of men.

947^. For in every idea of the lower thought of men
. , . there is something from time and space : it is other-
wise in the idea of their higher thought, in which men
are when they revolve natural, civil, moral, and spiritual
things in interior rational light. You can try this . . .
if you attend to your thoughts ; and you will then be
confirmed that there is a higher and a lower thought ;.
for simple thought cannot view itself, except from a
higher thought ; and unless man had a higher and a
lower thought, he would not be a man, but a brute.

961*. The light of Heaven, from which was their
thought . . .

M. 36. A man is also his own thought ... for he
thinks from his love and according to it . . . from which
it may be seen that love is the esse or essence of man's
life, and that thought is the existere or coming forth of
his life thence ; and therefore speech and action, which
flow forth from the thought, do not flow forth from the
thought, but from the love through the thought. Alter
death a man is not his own thought, but is his own.
affection and derivative thought . . .

Thought

261

Thought

169. That a wife is constantly thinking about the
inclination of the man to her . . . Ex. 293^.

. The atfcction of love, with women, does not

separate itself from the thoughts, as with men.

1 87-. The internal cogitative sense.

233^. In the cloud Hew owls and bats which were
appearances of their thoughts.

269^. That man should think from God, although as
from himself.

326^ (An experiment which showed that the spiritual
man thinks things which are incomprehensible to the
natural man. and which cannot be put into any but
spiritual writing or speech. Fully quoted under Id,ea,
and SpiRiTrAL.)

328'-. To think spiritually is to think apart from time
and space . . .

375-. (Thus) the thoughts . . . are violently imiuisoned
and suffocated ; (and then) such things inflow as are
either contrary to the Church, or imaginary in favour of
it, which causes heat towards harlots . . .

408. To think and conclude from what is interior and
prior, is to do so from ends and causes to effects ;
whereas to think and conclude from what is exterior or
posterior, is to do so from effects to causes and ends.
This progi'ession is contrary to order. Ex.

500'. The light of Heaven inflowing compelled them
to speak as they interiorly thought.

I. S'*. The life of the understanding is the truth of
wisdom, the derivations of which are called thoughts . . ,

12"'. It is believed by many that the perceptions and
thoughts of the mind, being spiritual, inflow naked,
-and not through organized forms. Ex.

14*. Unless the understanding could be perfected
separately . . . man could not think, and, from thought,
speak . . . T.588-.

15^ It is believed that a beast thinks from the under-
standing that which it does ; but not a whit . . . That
man thinks and speaks is solely because his understand-
ing is separable from his will, and can be elevated into
the light of Heaven ; for the understanding thinks ; and
thought speaks. T.335^

T. 77^. All in Hell have the ideas of the thoughts
immersed in the senses of the body, and cannot elevate
their minds above them, Ex.

79^. They concluded that thought is nothing but a
modification of the ether by the light of the sun. Ex.

137®. For the Spiritual World enters into the natural,
and perceives the though ts-av^ito^«-of men there ; but
jiot contrariwise . . .

147-. The minds of all men who deny the holiness of
-the Word and the Divinity of the Lord, think in the
lowest region.

173^. For the heavenly aura, in which the thoughts
of the Angels fly and undulate as sounds do in our air,
resists (such an utterance).

360^. When by themselves they think from Hell,
although they are unaware of it.

371''. The conjunction of thought and speech is not
alternate, but mutual. Ex.

380^ For with every man there is a consociate Spirit ;
for without him man could not think analytically,
rationally, and spiritually. 454. 475.

475. The reason man does not know that he is in the
midst of Spirits ... is that the Spirits , . . think and
speak spiritually ; but the spirit of the man, naturally ;
and spiritual thought and speech can be neither under-
stood nor perceived by a natural man, nor the reverse.
But when man's spirit is in society with Spirits in their
World, he is then in spiritual thought and speech with
them . . .

510. The will is the man himself . . . but the thought
is outside the man, unless it proceeds from his will : if
it does this, the will and thought make a one, and
together make the man.

532. Man examines the intentions of his will when he
examines his thoughts . . .

565. A sensuous man thinks in the extremes.

-. Sensuous men reason sharply and skilfully,

because their thought is near their speech, and almost
in it . . .

574. Hence it is that man can think from the under-
standing, and speak from thought, which beasts cannot
do.

577^. If life were to act alone, and man were not to
co-operate ... he could no more think than a stock.

593^. From a single speech, the Angels perceive the
quality of a man's thought.

603. That there is a lower and a higher region in the
human mind, everyone may see from ... his thoughts ;
for he sees what he thinks ; and therefore he says that
he has thought, or does think, this or that. This would
not be possible unless there were an interior thought
which is called perception, which looks into the lower,
which is called thought.

s. (For) man can in a moment think and conclude

what he cannot express by the lower thought in an
hour.

607. (Thus, men and Spirits) are not conjoined as to
the thoughts, but as to the affections.

658. That thought is imputed to no one, but will.
Gen. art.

659. All the evils to which man inclines . . . inflow
into the thoughts ; in like manner goods with truths
inflow into them from the Lord ; and there they are
balanced . . . (Thus) the thought is the purificatory and
excretory of the evils resident in man from his parents ;
and therefore if the evils which a man thinks were
imputed, reformation and regeneration could not be
effected.

Ad. 924. This turniiig (into the higher mind) is called
thought.

927. No thought is possible unless a change of state
is induced on the substance , . .

947. Thoughts, which are the activities themselves
of the understanding . . .

961. (Thus) all thoughts, and all ideas, which as parts
constitute the thoughts themselves ... are perpetual
affections in forms . . .

Thought

262

Thought

[Ad.]3/ii28. (Howwesliouldguardagainsttliethought
of profane and condemned things. From experience.)

D. 1592. When I was as it were by myself in thought,
the Spirits knew no otherwise tlian tliat they were the
persons who thonght. Ex.

199. On the operation of Spirits and Angels in con-
nection with human thoughts. — Unless the Spirits
through whom the . . . material ideas of man are ruled,
thought together, and unless they were kept in the
same thought as that in which the man is while he
is thinking or speaking, the man could not possibly
think ; but the greatest obscurity would arise from a
crowd of various thoughts with the Spirits . . . But as
to tlie Angels ... it seems that they can think together
with man, because they are in a higher sphere than that
their thoughts could inflow into human minds so as to
distract them . . . For one idea of man's thought may
be composed of almost an indefinite number of the ideas
of the celestial Angels ; and besides, the thoughts of the
Angels are accordant and unanimous, and thus b}'^ no
means distracting . . .

237. That there are myriads of affections and the like
in one human thought. Ex.

254. That myriads of Spirits and Angels concur in
one human thought, all of whom are disposed and
directed by God Messiah. Ex.

315. That the thoughts of man, and his ideas, appear
manifestly in the Heavens, and are manifestly seen to
inflow into man, and to lead him to speak. Ex.

679. The word imagination may serve [to denote]
exterior things ; specvlation, the more interior things ;
and thought, the inmost things.

986. On those who love to find out what others think.
1000. ii32,Des. 1137. 1571.

997. There are Spirits who give utterance to the
thoughts of other Spirits . . .

1 124. The Spirits who only speak could not emulate
those who only think, because all their thought is in
their speech . . .

1124a. There are those who both think and speak ;
but when the speech does not agree with the thought,
that fact is clearly perceived. Des. ii69<^. i486.

.^. For notiiing dissident between the thought

and the speech can be tolerated . . . and therefore the
first thing is to unite them by various methods of
torture.

1205. That sometimes Societies contend about the
thoughts of man . . .

1231. They seem to stand, and think. 1232.

1270. He kept the thoughts of other Spirits bound.
... He could detain my interior thoughts as though
fixed, and bend them.

1307. That evil Spirits can think so that their
thoughts can scarcely come to the perception of man.
Ex. 1308.

. (On man's interior thought.)

1309. But the interior or angelic thought is diff'erent
(from this hidden thought of evil Spirits). Ex.

1482. No Spirit or Angel can think anything which

all the rest who are near cannot understand and perceive.
(Continued under Swedenboug.)

1483. After death (people) think almost as (here) . . .
and all the surrounding Spirits perceive what they are
thinking . . . But the Lord takes care of those who have
been in faith, so that their interiors may not be exposed
to evil Spirits ...

1549. (The Spirits of Mars) constitute that in man
which is called thought.

181 1. (These Spirits) arc seated in the mind, as if
their thought were the interior thought of man ...

1892. One single point of thought, which the man
supposes to be most subtle, contains in itself the
universal Heaven. Ex.

19 10. That the thoughts and deeds ot the man who
is in faith are not his. Ex.

191 1. When I had become accustomed to the fact
that I think nothing from myself, it was as it were a
delight to me ; for I could thus reflect upon the things
which were introduced into my thoughts . . .

1912. But the Spirits who inserted evil thoughts
supposed that so I thought nothing.

1927. (Thus) it is given to the Angels to Know the
interior thoughts of man ; when yet man does not
believe that an Angel knows his rude and most com-
posite thoughts, which even Spirits know, and that
better than the man.

1970. The least of thought and affection affects all
the organic beginnings of the brain, which are prefixed
to the fibrils, namely, the cortical substances ; and
(therefore) it affects all things of the fibres which
originate from those beginnings . . . and thus the whole
body. . . Thus the universal brain, and the whole body,
with so many innumerable varieties, constitute one
single and most subtle movement of our thought,
which we suppose to be of infinite subtlety, but which
nevertheless consists of countless varieties of persuasion
and affection in each least point of thought.

1971. Hence it is evident how rude, obscure, and
most general is everything that we think . . .

2001. On the General which rules the thoughts of
man. — There is a certain General which rules the
thoughts of man, which keeps them within certain
limits, so that they cannot wander beyond them ; nay,
which rules the singular and most singular things of
thought. Ex. 2002. 2004.

2009. On the thought of man : how slow and obscure.
Ex.

. Man can think in a minute what he cannot

express in an hour. Ex.

2010. But tills General, which appears to man so
quick and instantaneous, is in itself so slow that the
Angels of the interior Heaven can think more quickly
and distinctly in one moment than a man can in many
hours, and even that obscurely.

. Yet there is much difference in men as to the

thoughts : with those in whom [the mind] has been
closed, and in whom there is more of memory, there is
proportionately less of thought ; while with those i:i

Thought

263

Thought

whom [the mind] is open, and there is more of the
interior memory, there is proportionately more of
thought, because more things are inserted into it by the
Lord.

2019-. Spirits see the thonghts-cogitc^a-of others . . .

«. The thoughts of men are bound to corporeal

things . . . not so those of a Spirit.

2020. I perceived around me innumerable Spirits who
all contributed something to the thoughts and their
series, which, however, were as usual in a series and
in a connection. I then perceived . . . that it could
not be otherwise than that one should rule all, and
dispose them into a series . . . and that unless there
were One, who is the Lord . . . nothing could ever be
thought . . .

2057. From the interior Heaven they not only saw
my thoughts, but also the things that I was about to
think, or do . . .

2058. It was granted them to look into my thoughts
and affections . . .

2099. That man and Spirits must necessarily think
and speak the things the Lord permits. Ex.

2156. (Thus) man can never think anything which
does not come into clear light after death . . .

2174. That the universals of thought are . . .
diffused into the World of Spirits and into Heaven.
Ex.

221 1. How the representations and thoughts of the
Angels are circumstanced relatively to those of man.
Ex.

2254. That the World of Spirits is like what men
are in their thoughts. Ex.

2322'-. If a single Spirit thinks otherwise than in
order, those who -are near him are disturbed . . .

2329. Whence come all the objects of thoughts. Ex.

2366. They perceive a Spirit as mere thought . . .
But thought, which is internal siglit, cannot exist
without a subject . . . Moreover, thought cannot be
included in place . . . for it wanders to the limits of the
universe . . . 2369.

2371. That the thoughts of Spirits which are only
persuasions are not perceived as those are which have
been cupidities. Ex.

2382. Those who are afar hear and perceive more
exquisitely the things which are thought . . . than
those who are near. Ex. 2528, Ex.

2390. For Angels cannot inflow manifestly into the
thought of man, except through subordinate Sjiirits ;
for such is the thought and speech of the Angels that it
is incomprehensible to man . . .

2524. On the interior thought of Spirits. Gen. art.

29CX3.

2553. It would be contrary to order that the thoughts
of man should inflow into the Heaven of Angels. Ex.

2554. The apparent influx of my thoughts into
Heaven. Ex.

2557. That Spirits perceive very fully the thoughts
of a man [who speaks with them]. 2845. 3351. 3529,
Ex.

27 1 1. This is not to be said in public, lest it should
come into the thought of man.

2731. (Thus) all the thoughts of Angels, and thence
of Spirits, come forth and are produced by the Lord
alone . . .

2735. They supposed that they excited the objects of
thoughts . . . but it was granted to tell them that no-
thing moves the thought unless there is an object. Ex.

2760. (Thus) the internal thoughts of man are now
more lost and corrupt than formerly.

2769. As animals cannot think, they cannot elevate
their minds towards Heaven.

2782. There is no thought in the beginnings, which
are in the head, unless there is a certain cori'espondence
of the purer fibres in the whole body.

2842. Certain evil Spirits denied that they think, etc.
from others . . .

2868. That thought is jjerceived by Spirits like an
exhalation, by which they are led. Ex.

2870. On the sweetness which the Angels experience
in perceiving that they do not think from themselves.

28776, Such is his thought : only a kind of external
cuticle.

2888. These (interior evil Spirits) do nothing except
produce in the interior thought those things which do
not come into the manifest thought of man. Ex.

2896. On the more subtle thought : its ideas. Ex.
2900, Ex.

2951*. I was much surprised that a Spirit should
perceive my thoughts . . .

2966®. Thus there is a kind of chain, of the thoughts
of one into another, which sets out from the Lord
through the Heavens . . .

2998. They must not say anything but what they
think, except from the last necessity.

3076. That sometimes those thought of are present in
a moment.

3081. That one Spirit is led by another into almost
like thoughts as he has himself. Ex.

3134. That Spirits speak those things which others
are thinking interiorly.

3 1 55-. Then the Society from which or with which
he thought was taken away ; and then his interiors
seemed to think, and that in a more innocent way.
The thought which was taken away was placed over my
head, in order that he might receive it there. (Thus)
it was only the Society and its look which made the
thought . . .

3162. So that I began to be afraid to think anything
more.

317 1. In the other life it is the though ts-co^jVo^o-
which are thus punished. Ex.

3178. Whatever comes into the thought and not into
the will, is not sin . . . But if anything comes into the
thought, and into the will . . . this is sin.

3179. They who have thought differently from what
they have acted . . . and have thus exercised their

Thought

264

Thought

thoughts . . . are tormented there by discer[)tion by the
thoughts, so that their interior thoughts combat with
their exterior tacit ones.

[D.] 3230. That the thoughts are brought forth (there).

3233. The thought (of the Spirits of Mercury) was
brought to me in such volumes that the Spirits above
me undulated quickly . . .

3254. On the influx of men's thoughts into Heaven.
Ex.

3332. A Spirit shown that he could not speak (ex-
cept) according to the object presented to him through
my thought. Ex.

3356. That the thoughts and speeches of Angels and
angelic Spirits fall into parables. Ex,

3376. Thus (after the Flood) thought was separated
from the will.

3402. When I was thinking (this Spirit) had such
phantasies that he did not think at all about what I
was thinking . . . But when I thought and spoke, he
excited all the men or Spirits whom I had known ; for
he was not in the idea of my thought, but only in the
idea of those who were remotely adjoined to my ideas
. • • 3403-

3408. There are men who can speak about things of
which they are not thinking. (Fully quoted under
Speak.)

3423. On the metrical thought of Spirits. Ex.

3470-. Thought is internal sight, and cannot exist
without an organ. 3574-

3471. The organics of thought are in the brain, and
thence flow the invisible fibres by which the thoughts
are led forth . . .

35252. (The two angelic Spirits with man) act into
the interiors of his thoughts, which do not come so
much to the man's thought.

3575. Interior thought regards the common good of
society, of the AVorld of Spirits, and of Heaven . . and
therefore all the things of interior thought regard those
things which are of mediate use.

3590. Men ought to think from Heaven, that is, from
the knowledges of faith . . .

3615. Actual evil is also that which man acquires by
thoughts without acts. Ex.

3624. Ou the reflections of thought. (Quoted under
KefleoT.)

3627. When a man thinks of (a thing) the Spirits
think it is really so. Examp. 3857, Ex.

3635. That the inflowing of external things into the
thoughts is a fallacy. Ex. 4604, Ex.

3637. Man sup[iose.s that he thinks by words, when
yet it is by ideas . . .

3638. That there is a more interior thought. Shown,
3640. The interior evil Spirits think as the insane do,

knowing nothing of what they think. Such are the
beginnings of the thoughts of the Spirits of the lower
sphere.

3643. How it is that many may think diversely from
many things. Ex.

3644. It is thought which conjoins, for to thought
there is neither place not distance,

3666. Spirits are greatly moved by the fact that the
objects of man cause him to think about diverse things,
without order . , ,

3714. Whether the law of conscience constrains any-
one [may be known] from the fact that he does not want
to think this or that because it is evil . . .

3820. It is a prerogative of man over beasts that he
can think . . .

3S42. How (the deceitful) inflow into the subtle
thought of man.

3876, Thought excites the aff"ections , . .

4000. It was answered them by thought.

4041. The deceitful actuate their Subjects to speak, by
thought alone, which the Subject follows . , ,

41 13. So long as evil is in the thought only, it does
not recur so much . . .

4129. While the Lord rules the thoughts and speech
of man through Angels, the evil Spirits cannot but
think in like manner . , .

4139a. So also thought, which can range into the
universe, although it is in man's brain . . . and, where
the thought is, the Spirit is supposed to be ; therefore
this is an appearance ; for place cannot be attributed to
thought ; but it is of the organic substance from which
it comes ; but, as thought afl'ects, it is believed that the
spirit itself must be there.

4166. Spirits are in thought. Man can think in a
moment what he cannot utter in hours. In this
thought are Spirits, not in obscure thought, as man is,
but in distinct thought. Des.

4253^. Hence Spirits know no otherwise than that
they are those who think with a man.

4254. Ou the bonds of thought ; of conscience. Ex.

4256. On the speech and thought of the Angels. Ex,

4257, How Spirits excite the thoughts of men ; they
sj)eak as the man thinks, that is, as they speak so the
man thinks . . .

4267. That the thought and speech of the Angels are
only those of ends.

4272^. I could have been in diff'erent thought . , .
and still have been impelled by the same stream (of
influx).

4287. That the thought is the image of the man, Ex.

4295. I thought of eating ; but the Angels thought
of Knowledges . . .

4309. On those who speak otherwise than as they
think.

4310. No attention is paid there to what anyone
speaks ; but to what he thinks. . . There is a cogitative
speech which is perceived, and which affects those who
are present.

4633. With me there is (often) merely a disposition
of the organs of thought, and tlie Spirits have spoken
according to the disposition. So with Subjects : [the
Spirits] merely think, and the Subject speaks according
to the thought ...

Thought

265

Thought

4337. The Spirits who are with a man . . . think no
otherwise than as the man thinks ; but there is thence
a sphere of thought and affection ... in which the rest
ol' the Spirits are . . .

4392. That we are to think from general principles,
and thence view particulars . . .

4396. That those who have been worst in life, but
have thought justly about tlie things which occurred,
receive the truths of faith more easily than those
■who have lived morally, but have thought evil things.
Ex.

4479. A man who has once esteemed adulteries and
such things as nothing, and has thus introduced himself
as to the thought into the company of such (Sirens),
cannot escape being held captive by them to the end of
life ; for they bend the leasts of the thoughts in in-
numerable ways, and make them delightful. 4784, Ex.

4594. As soon as Sirens come to Spirits, they enter
into their thoughts, and keep the thought completely
obs€iSsed. (This they do) from a habit acquired (here).
. . . When they first enter into the thoughts, they
follow^ the thought strongly ; afterwards they lead it.
4596,Examp. 4601, Des.

4627®. This lumen is presented when such things
occur to the thought as have been completely seen,
heard, and felt . . . *.

4731. For the whole thought of one (Spirit) is com-
municated to another ; and the afl'ection of the thought
makes the face.

4748. Charles xii. had an interior thought, Des.
4751, Des.

4818. How the thoughts conjoin. Ex.

4821. Tacit thought, when it is from what is good
and true, is better heard as sonorous speech in Heaven,
than thought speaking aloud.

4845. The thoughts of the Angels are according to
the form of Heaven . . .

4848. For all the thought of man, Spirit, and Angel
takes place according to the form of Heaven, which is
incomprehensible, and known to the Lord alone. The
magi had learned something about this form . . . and
induced on the minds of others whatever they wanted.

4852. On the Sensuous and its thought.

4861. Those become Genii who have spoken little,
tut have loved to think, and that evilly about the
neighbour . . .

4862. Thought is taken away from them, because
(otherwise) they would communicate with Spirits , . .
■who think more . . .

5037. The Swedes think more inwardly in themselves
than other nations, because they are in freedom more
than in the times when they were under an absolute
government . . . (And therefore they are the worst nation
in Europe except the Italians and Ru.-sians. 5043.)

5102^. Spiritual speech is sucli as is the interior
thought of man, the nature of which he himself is
unaware of, being devoid of the words of human speech ;
for man thinks without them. (Continued under
Speak.)

5 122. (The celestial) never think about absent persons ;
but . . . they think from the objects which are before
the sight . . .

5161. (Fred. Gyllenborg) could retard my thoughts . . .

5 191. The more perfect the Angels are, the more per-
fectly they can think . . .

5312. Those in that gulf are all kept in thinking
according to the sight . . .

5462. Those who think only about themselves . . .

5464. Evil Spirits place themselves behind, above and
below, and there inject their thoughts-cogitata. They
turn the thoughts of the other Spirit, thus also of a
man, to himself . . .

2. Others . . . seek for what is of the love of self,

and, when they find it, they infuse their thoughts there,
and lead him wherever they will.

**. Sirens know how to reduce the thoughts of

another down to the Sensuous . . .

5573. He could lead the thoughts of all wherever he
wanted ... He did the same with my thoughts . . .

5574. Those become Genii who inhere in their own
thoughts . . . They can be long in one thought . . .
They at last become such that they think what they
think, whatever another says . . . Thus they are in con-
tinuous thinking against another who speaks differently
from themselves. Such become Genii, and lead any
who are spiritual by their thought . . . for they are in
the love of self more than others, and are affected with
their own thoughts, and love them . . .

5576. Genii flee from one another, because the one
cannot endure the sphere of the other's thought ; for
there is a perpetual collision. Hence they make them-
selves invisible ; for, in the other life, he who does not
think like another is invisible to him.

5577. Few of the English become Geuii, because they
depend upon the authority of others, without their Own
thought . . . Provided they believe that the man is
learned and sincere, and of their own nation, their
thought appears lucid and interior. But many of the
Dutch become Genii, because they think against others
from what is their own, and do not divulge it. In the
Spiritual World tlieir thought appears more obscure and
lower.

^. The thoughts are according to the form of

Heaven.

55S3. When the Angels see any Spirit walking below
them, they at once perceive what he is thinking from
the way in which he is walking . . .

5601. In the Heavens they are admonished by the
external appearances, both without the house and within
it, and on their garments and faces, if they have not
thought well, as if anything of what is evil, lascivious,
or insincere has crept in, and they have not rejected it.
Des.

5608. Plan's natural thought is the plane in which
cease all things of angelic wisdom : it is like the founda-
tion of a house : into this plane fall all things which
the Angels think : hence such as is the plane, such also
is their wisdom.

5610. The thoughts of the Angels are variously

Thought

266

Thought

directed to the quarters . . . but they are not turned to
themselves, but to men . . . and when they are turned
to those things in my thought which are from the
heavenly doctrine, they are in greater clearness than in
any other case.

[D.] 5617. This plane is with an intelligent man
whether he is thinking about such things, or about
other things . . .

5645. Sometimes a man appears in the other life as to
his spirit . . . but this happens with those only who
think inwardly iu themselves more deeply than otliers :
his thought is then withdrawn from the sensuous things
of the body . , . But those who think solely in the
Sensuous, and do not elevate their thoughts above it,
never appear.

5692. They who have exercised deceit . . . are invis-
ible to others, because tliey think ia themselves, and
thus remove the interiors from the body.

577S. The evil Spirits who are at the occiput inflow
the most into the thought of man . . . and indeed into
his interior thought. But those who are at the sides,
at the temples . . . also inflow into the thought, but
into his sensuous and external thought.

5786. For in the other life the thoughts are communi-
cated, and the one leads the other by his thoughts in a
wonderful way : they can deprive him of his thoughts,
and inject their own . . . They can also inject various
things, and compel him to think and will such things
as are quite foreign to him. 5969.

5893. He obtained it by the force of thought.

5900. Those also are serpents who have lived solitaiy
(here), and thus have thought about various things
which happened in the world, and had not divulged their
thoughta-cogiiata-to anyone : those who liad thought
evilly about their country and the neighbour, act like
serpents . . .

5904. On those who can avert the thoughts-co(/itoto
... so that the other cannot remember . , .

5905. Thesightoftheireyes corresponds to thought. . .
5915. He had hatched his dogmas from his thought.
. They love to present and hear such things

cogitatively.

5941. Those become (of the Celestial Kingdom, and
Genii) who do not think about any Thing, but some-
times remain as if they were not thinking ; and, if they
do not reflect upon it, they believe that they are think-
ing nothing . . .

6049. All who have not believed in the Lord . , . and
have not lived according to the precepts of religion, in
the other life think in the JIaterial ; thus they cannot
think spiritually, that is, abstractedly from space, time,
and persons . . . Some who in the world had thought
mucli, like Polhcm and Woltf, because they had not
lived a life of religion, cannot do otherwise than think
in the Material . . .

6069. The Spiritual cannot be in any way thought
naturally . . .

D. Min. 4553®- Therefore they who have thought
nothing but evil about men, cannot do otherwise than
think evils about them (there).

4574. On Spirits who take away the life of thinking
from others. Ex.

4581. They (thus) lead the exteriors of the memory
and thought. Ex.

4643, Tliey had filled their thought with such (impure
ideas).

4651. He took away all the surrounding influx, the
result being no thought.

4667. The thoughts, etc. are only forms so appearing
from the afl'ectious . . .

4715, Inwardly they think evil about all . . .

4726. They induce a torpor on others, so that they
cannot think ; for thought belongs to wakefulness and
makes it.

4754. Their fascination consists in this : that they
inhere in the thought . . .

4761. When these think, there is heard a hissing as
of serpents.

4772. For such things do not take place there by open
speech ; but by . . . thoughts.

4776. With Spirits there is a communication of all
the thoughts ; the art of magic consists especially in
this . . .

E. 96-. The Divine Itself does not fall into the
thought ; and what does not fall into the thought, does
not fall into the faith . . .

107. They who sejjarate charity from faith ... do not
think within themselves, but outside themselves ; (that
is,) solely from the memory . . , and Heaven cannot
inflow into thought which is outside the man.

152^. 'To shut the eyes lest they see evil ' = not to
admit evil into the thought.

177. They who think from Own intelligence think
from the world. Ex.

193. Those things remain in the spirit of man which
he has thought from himself . . . There are two states
of man ; one wlien he thinks from his own spirit, and
the other when he thinks from the memory of his body
. . . ",Ex. and Examp.

229". Everything of life which is in thought, is from
afi"e«tion. Ex. 242®.

248-. Thinking well and thinking evilly about the
Lord and the neighbour. Ex.

282^. It is the like with the thought, which is man's
internal or spiritual sight.

3S8-'. So the sight of the spirit, which is thought from
affection, has extension into the Spiritual World . . .

406*. For the thought of men is natural ; and natural
thought difl'ers from spiritual thought in being bound
to places and persons . . .

517'. There are two states of man's thoughts; one,
when he is in thought about truths from the Lord ; and
the other when he is so from himself. Ex.

538. (Thus) an atmosphere which is as it were aqueous
corresponds to natural thought and perception ; one
which is thinly aqueous, to the spiritual natural thought
and perception in which are the Angels of the Ultimate

Thought

267

Thought

Heaven ; and one which is densely aqueous, verging to
either black or red, to the natural thought in wliich
there is nothing spiritual, (which) exists in the Hells
where falsities reign.

543". See Sensuous, here.

*. By the general opening ot the spiritual man,

man has the faculty of thinking, and of speaking
rationally from thought : this is the general effect of
the influx of Heaven with every man. (Thus) man's
thoughts and affections may be spiritual, natural, or
sensuous ; and spiritual thoughts and affections exist
with those who think from God about God . . . but only
natural thoughts and affections exist with those who do
not think from God about God ; but think only from
themselves or the world ; (that is) who think from
Hell ; for he who does not think from God, thinks from
Hell : no one can think fi-om both at the same time.
Those who deny God . . . think only falsities when they
think about spiritual things . . . and if they think any
truths, whether spiritual, moral, or civil, it is only from
the knowledge of such things as are in the memory . . .
The thought of the sensuous man is what is called
material thought . . .

569^^ One limit of the natural man is the faculty of
]i.novfledge-sciciitiJicum et cogiiitivum ; and the other is
the faculty of mental view and fhou^hi- intuitivxmi et
cogitativum, and the spiritual man inflows into these
limits. Sig.

580. Sensuous thoughts and the derivative reasonings.
Sig. and Ex.

*. That nothing which enters the thought and

not also the will defiles the man. Sig. and Ex. 622^.
867.

^. Man cannot be purified from evils and falsities

unless the unclean things which are in him emerge into
the thought, and are there seen, discriminated, and
rejected.

600*. 'If thy right eye give thee offence, pluck it out'
= that if one should think what is evil it must be re-
jected from the thought.

625^. After death the interior mind is opened, and
when the man becomes an Angel he thinks and speaks
from that mind . . . But in the world man is quite
ignorant of what he thinks in that mind ; for the
thought of that mind then inflows into the natural
mind, and is there limited, bounded, and presented to
be seen and perceived.

654''. For so long as man lives (here) he thinks natur-
ally . . . But his spiritual thought, which is conjoined
with the affection of truth, or of falsity, does not appear
until man has put off" the natural body . . . He then
thinks spiritually . . . This takes place with every man,
whether merely natural or spiritual ; for even witli a
merely natural man the thought after death is spiritual,
but gross, and devoid of the understanding of truth and
the affection of good.

662^. While (here) man does not know the state of
his interior thought and affection, but only the state of
his exterior thought and attection, which falls immedi-
ately into speech. But when he comes into the Spiritual

World, his exterior thought and affection are lulled,
and his interior thought and affection are opened . . .

670. The love draws to its own side . . . the thoughts
of the spirit ; and therefore when such are thinking by
themselves they deny these things. (This is when they
are in their spiritual natural thought. 671'-.)

674^. In the Spiritual World there is a communication
of all the affections and sometimes of the thoughts ; and
within each Society there is a general communication
. . . 675«.

724^5. For the idea of person limits thought and its
extension into Heaven in every direction ; for all
thought which proceeds from the affection of truth goes
through Heaven on all sides, and has no termination
except as light has in shade ; but when person is at the
same time thought of, the idea is terminated where the
person is.

757^. For a man who lives (here) can think about
spiritual things no otherwise than as the Angels and
Spirits with him think ; for spiritual things are above
the natural thought of man, and the things which are
above depend upon influx . . .

763'-^. They believe . . . that they think and reason
spiritually, because they do so acutely and astutely ;
but no one thinks and reasons spiritually except the
man who is in illustration from the Lord. Ex.

781*. When man's thought is not elevated above
(earthly and material things), he thinks materially
about spiritual things ; and material thought, without
spiritual light, derives everything belonging to it from
the loves of the natural man . . .

^. It is a fallacy that cogitative faith saves. Ex.

789'',Ex. 8.

803". Let him learn . . . that lascivious and obscene
thoughts are adulteries.

2. When a man begins to think for himself.

. Man must ... be averse to thoughts with

intention, about evils.

805''. Unless the Lord is approached, no one can
think with the Angels ; because all angelic thought
about God is thought of God Man . . .

832-. It is said the thought nearest the speech,
because man has interior thought and exterior thought ;
he has interior thought when he is alone . . . and
exterior thought when he is with others . . . This
exterior thought is what is meant by the thought
nearest the speech. This thought is excited and
kindled by natural love . . .

^. For there are two memories in man, and thence

two thoughts, with both the evil and the good . . .
Every man thinks from the interior memory when he
is left to liimself and is led by his love : this thought
is the thought of his spirit ; but he thinks from the
exterior memory when speaking before the world.
(Continued under Memory.)

837. Therefore, when man becomes a Spirit, he
thinks . . . from his affection.

. But he who is wise may know his affections

from his thoughts . . . For thought is nothing else
than the affection made visible in various forms by the

Thought

268

Thought

influx of light ; and therefore if you take away the
iilfection, the thought at once perishes . . .

[E. 837]-. The aliections and derivative thoughts
jiour themselves into all things of the body. Ex.

855. But all in the Spiritual Kingdom speak from
thought . . .

865. All man's affection and derivative thought is
not only within him, and makes his life, but is also
without him, and makes the sphere of his life. Hence
it is that Heaven is distinguished into Societies accord-
ing to the varieties of affections and the dei'ivative
thoughts ; and therefore unless the att'ections and the
derivative thoughts are spiritual . . . they cannot be
admitted into any Society of Heaven. Ex.

866^ The will is the man ; but the thought, before
consent which is of the will, is . . . outside of man ;
for the things which inflow into the thought are like
the objects which inflow into the sight . . . 901.

867-. It is unavoidable that man should think what
is false and evil. Ex.

889*. There is not a single thought of a Spirit or a
man which does not communicate w-ith some Society
by his sphere . . . and therefore when the quality of
Spirits is being examined, the direction in which their
thoughts spread out is investigated.

. So the understanding takes the quality of its

thought from the truths which are its objects. Ex.

901^. That thought alone does not make man's life.
Ex.

902^ They said they had become Angels of the Third
Heaven because they had regarded filthy thoughts as
•wicked . . .

920". Therefore, when man thinks from love and its
delight, he thinks from himself and his own life.

954-. When Heaven is open, man thinks no longer
from himself, but from the Lord through Heaven . . .
Man's interior thought, which is the thought of his
spirit, is either from Hell, or from Heaven ; it is from
Hell before evils have been removed, and from Heaven
when they have been removed ; when it is from Hell,
the man sees no otherwise than that nature is God . . .
hut when man thinks from Heaven ... he sees from
the light in Heaven that there is a God, and that God
is one. 955*.

1012. Tlie state of the Church manifested as to all
things of thought. Sig. and Ex.

. ' Air ' = thought, because the respiration, which

is effected by the air, corresponds to the thought. Ex.

^. The reason the last vial was poured into the

air, is that all things of man cease in his thought ; for
such as a man is as to . . . his spiritual, moral, and
civil life, such is he as to his thought. Shown.

1032-. AVhen man thinks in this elevation, he thinks
truth from the Lord, and does good from Him.

1080^. The sight of man's thought, which is called
the understanding, corresponds to the sight of his
eyes . . .

. Active thought, which is of the understanding,

■corresponds to the speech of the mouth . . .

1092^. All the thoughts of man spread themselves

out into the Spiritual World in every direction . . .
hence the thoughts of man cannot but s|iread them-
selves into the Societies ; spiritual thoughts . . . into
the heavenly Societies ; and merely natural thoughts
. . . into the infernal Societies. *,Ex,

1093-. (Thus) the thoughts of man are extensions
into Societies. Ex. . . It is the man's love which deter-
mines his thoughts into the Societies . . .

■ '. Man's love is like fire, and his thoughts are

like the rays of light from it ; if the love is good,
the thoughts are truths ; if evil, the thoughts are
Falsities. The thoughts from a good love . . . tend
towards Heaven ; but the thoughts from an evil love
. . . towards Hell . . .

^. In a word, not the least of thought can come

forth, unless it finds reception in some Society ; not in
the individuals of the Society, but in the aflection of
love in which that Society is ; hence the Angels do not
perceive the influx at all . . .

*. Men and Angels are unaware of their con-
sociation, because the thought of man is natural, and
the thought of an Angel is spiritual ; and these make
one only by correspondences. As man is inaugm-ated
into Societies through his thoughts . . . therefore when
he comes into the Spiritual World, his quality is
Known from the mere extension of his thoughts into
the Societies . . . Man is also reformed by the admis-
sions of his thoughts into the Societies of Heaven, and
is condemned by the immersions of his thoughts into
the Societies of Hell.

1094^. At his birth, man is not in any Society . . .
for he is devoid of thought . . .

1096-. The first and primary thought which opens
Heaven to man is thought about God. Ex. . . But
there is a thought of light, and a thought of love ;
thought of light alone is thought that there is a God,
which appears like acknowledgment, but is not. By
the thought of light, man has presence in Heaven,
but not conjunction with it. Ex. i098",Ex.

^. So thought against God primarily closes

Heaven.

1 100-^. Thought not of light about Divine and
heavenly things. Ex.

1115°. To think of God as a Man has been implanted
in every Spirit. Ex. (And in every man. ^.)

1163^. Thoughts do not turn the interiors of the
mind, except in so far as they derive from the will.

1173^. To inflow into the affection . . . and through
that into the thought ... is first to inspire a soul, and
through it to form all other things.

II75'». AVhy man is led by the Lord by means of
aflections, and not by means of thoughts. Ex,

J. (Post.) 119. The African nation think interiorly.
. . . Europeans think only exteriorly . . .

230. They then can think only in accordance with
their evils.

264. Leibnitz and thought.

D. Love XV. The external and internal thought of
man. Ex.

Thousand

269

Thousand

-. (Here) they had never thought sanely when

by themselves.

*. But all who have loved uses . . . think sanely

in their spirits. Ex.

xvi-'. Thought is nothing by itself. Ex. xviii^.

D. Wis. V. The sight of the understanding is
thought.

6. Their variations of form are thoughts.

vi*. All thought is of the understanding ; and all
speech is of thought. Man cannot think unless the
pulmonary breath concurs and accords ; and therefore
when he thinks tacitly he breathes tacitly ; and so on.

vii. 3. Spirits who, by their strong Persuasive, could
take away all the faculty of thinking . . . and breath-
ing. Ex.

5^ Hence it is that the thoughts of the spiritual are
quite ditferent from the thoughts of the natural. Ex.

X. There is a reciprocal conjunction of affection and
thought. Ex. 2.

. Affection is the life of thought ; and such as is

the affection, such is the thought. Ex.

I. The will by its influx into the understanding
produces . . . finally, thoughts. 5.

5. The correspondence of the variations of the tone
which derive much from the understanding, is with
thought and its variations.

7. The idea that thought makes all the life of man.

xi. They who think only naturally and not at the
same time spiritually . . . cannot think otherwise than
that the Lord and the neighbour are to be loved as to
their persons . . .

De Conj. 55. On those who live modestly and
chastely in the external form, but think lasciviously.
Gen. art.

C. 123. This is so with every man while he is in
general thought ... But (the light disappears) when
he lets the subject come under the view of his lower
thought, and thinks whether it is so or not. Into this
thought there inflows light from man or the world ;
but into the general thought there inflows light from
Heaven : this light constantly inflows into the Intel-
lectual of man, provided he does not let himself down
into his own light . . • There is a general perception of
truth with all . . .

Thousand. Chilias.

R. 287. ' The number of them was . . . thousands
of thousands' (Rev.v. ii) = all in . . . goods. . . For 'a
thousand' is predicated of goods, because it is a smaller
number than 'a myriad,' which is predicated of truths ;
and truths are manifold, but goods are simple. 111.
£.316**. 336^ *,111.

innumerable things, and are
: innumerable things.

E. 336. 'Thousands

predicated of good.

-. The reason 'thousands'

is that ' ten ' = many things . . .

. But when innumerable things which are

infinitely many are to be expressed, it is said 'thou-
sands of thousands. '

". 'A thousand shall fall at thy side' (Ps.xci.7)

=:the destruction of these evils.

". 'A thousand of thousands ministered unto

Him' (Dan. vii. 10) relates to the Divine good.

700^. 'The myriads of the thousands of Israel' (Num.
X. 36) = the implanted truths from good of which is the
Church.

Thousand. Mille.
Thousand, A. Milkni.

A. 2575. 'A thousand of silver' (Gen.xx.i6) = an
infinite abundance of rational truth. . , 'A thousand'
= much, and countless ; here, infinite or infinite
abundance, because predicated of the Lord. -,I11.

^. 'A thousand years' = what is without time,

thus eternity. 111.

^. As a thousand is a definite number, it appears

in the propheticals . . . that a thousand means a thou-
sand, when yet it means many or countless without
any fixed number.

3186. 'Be thou for a thousand of myriads' (Gen.
xxiv.6o) = fructification to infinitj'.

■^. 'A thousand' = much, and also what is

infinite.

3325®. ' Thousands ' = things innumerable, or alltliese
things.

6784-. A thousand flee at the presence of one who is
in truth from good.

8712. 'Princes of thousands' (Ex. xviii. 21) = the
primary things which are in the first degree ; for
' thousand '= many people, or, in the abstract, many
things , . .

87152. Here (Rev.xx.) by 'a thousand' are not
signified a thousand, but much without any number.

m.

8879. 'Showing mercy to thou8ands-wii7(?CHOs' (Ex.
XX. 6) = good and truth for them in perpetuity. 'A
thousand' = for the most part; and, when said of the
Divine mercy, in perpetuity.

9336'^. Thousands and thousands of arcana.

9716^. 'A thousand,' when predicated of the Divine,
= what is infinite.

10620. 'Showing goodness to thousands' (Ex.xxxiv.
7) = to eternity.

H. 137^. A thousand enemies cannot endure one ray
of the light of Heaven.

593. Many thousands enter Heaven and Hell every
day.

W. 182. A thousand times exceeds . . .

R. 842. 'Bound him a thousand years' (Rev.xx.2) =
... no communication with them for a while, or for
sometime. (Fully quoted under Number.) 844. 850.

849. 'They lived and reigned with Christ a thousand
years' (ver.4) = who are already in conjunction with the
Lord, and have been for some time in His Kingdom. . .
'A thousand years'-— for some time. 855.

856. 'When the thousand years have been consum-
mated' (ver.7) = after those who had hitherto been kept
concealed and guarded in the Lower Earth have been
taken up into Heaven by the Lord. Ex.

Thread

270

Thread

M. 415'*. 600 out of a thousand in favour of nature,
and the rest in favour of God . . .

D. 674. On the thousand years. Ex. 5372^.

E. 357^®. 'A thousand vines for a thousand of silver'
{Is.vii.23) = truths from good in abundance (which are)
most highly esteemed, because they are genuine. 'A
thousand' = many things, thus in abundance.

430^. See Number, here.

548^. 'Ten,' 'a hundred,' and 'a thousand' = much,
and all.

652^^. 'Our flocks are thousands' (Ps.cxliv. 13) =
goods.

Thread. See Stamen.

Thread. Filum.

A. 1748. 'From a string to a shoe latchet.' (See
Latchet, here.)

4875. It was made of twisted threads, by which are
signified the determinations of such truth.

7601^. The truth of the Natural is represented as a
contexture of fine threads of flax, which a})pear like
threads of silk ; bright, beautifully transparent, and
soft ... if the truth thus represented is from good ;
but these threads, which are like those of flax, do
not appear transjiarent, bright, or soft, but hard and
brittle, but still white, if the truth so represented is
not from good.

946S*. The significative of tying a scarlet thread as a
reminder.

9897. 'With a thread of hyacintiiine' (Ex.xxviii.28)
= through the celestial love of truth. ( = the truth of
celestial love. 9933.)

10163. (In the Second Earth) they gather from herbs
.such things as tliey sjyin into threads, and they then
lay the threads flat in a double and triple order (and
make a fabric by sticking them together).

10164. They make the threads in this way. Des.

M. 42^. His stockings were of bright linen, with
threads of silver interwoven.

I. 12^ If you squeeze out the juices, the fibres
become dead threads.

T. 504". (The necessity of there being heat in the
fibres of a tree. )

D. 3379- This was represented by the way in which
vanished a long blue thread, broken at intervals.

4735. There was seen a thread with a spider's web,
which stretched up into the interior Heaven . . . 4889.

4S28. They draw a thread from their magic circles,
and direct the threads towards the head of another, and
then fascinate them.

4893. They were seen to be let down as by threads,
as these caterpillars are wont to be from trees.

E. 576*. 'A thread of hyacinthine' (Num.xv.38) =
the recollection of the precepts of Jehovah (by those
who) are in the celestial love of truth.

627'». 'A line of flax' (Ezek.xl.3)- truth.

Thread. Linum.

E. 654'". 'The thread of silks' (Is.xix.9)=spiritua]
truth.

Threats. Minae.
See under Imminent.

A. 4281^. By external means, which were threats,
etc., the Israelites were driven . . .

8542. (In Jupiter) they first admonish, and then use
threats . . .

H. 553. The infernals are forms . . . of threats against
those who do not reverence them.

P. 136. That no one is reformed by threats . . . be-
cause they compel. Gen. art.

B. 117. Total damnation threatened- zm?«,z«.Mi<.

E. 833. Threats of eternal death against those who
do not believe (in 'the beast').

Three. Tres.
Third. Tertius.
Thrice. Ter.
Ternary. Temanus

Tertian. Tertianus.

See under Trine, Tripartite, and Triple.

A. 9. The third (state of regeneration) is a state of
repentance. Ex.

93^. That this state is attained on the third day,
w'hich = the same as 'the seventh.' 111.

482. The ternary number = something holy or in-
violable as to states.

720. The 'third day' is received in the Word for the
seventh, and involves almost the same, on account of
the Lord's resurrection on the third day . . .

900. 'Three,' and 'seven' = ho]y things. . . They also
= what is inviolable, because they are predicated of the
Last Judgment, which was to come on the third or the
seventh day . . . 90i-,Ill.

901^ 'The third part,' like ' three, ' = what is holy.
The like is involved by the third part as by 'three' ;
and also by the third part of the third part, as here, for
three is the third part of the third part of 27.

1709. 'Three' = what is holy. 2109.

1825. 'Three years o\^-trie,nnis' (Gen.xv.9) = all
things of the Church as to times and states ; for 'three,'
in the Word, =a full time of tlie Church, from its origin
to its end, thus all its state ; and therefore the last time
of the Cliurch is signified by 'the third day,' 'the third
week,' 'the third month,* 'the third year, 'and 'the third
age.'

. As the state of the Church is signified by the

ternary number, so also is that of everyone who is a
Church. 111.

2075'*. ' Three ' = almost the same as 'seven.'

2156. 'The three men' (Gen.xviii.) = the Divine
Itself, the Divine Human, and the Holy proceeding;
thus the Lord. 2329'^. *.

2176. 'Three measures of meal of fine flour' (ver.6) =
the Celestial of His love . . . 'Three' := holy things.
2x776.

Three

271

Three

2180"=. 'Three tenths.' 111.

2329\ Such do not diffuse their ideas among Three
. Many, when examined there as to what idea they
had of the one God : whether three Uncreates ; three
Infinites; three Eternals; three Omnipotents ; three
Lords, have been manifestly perceived to have the idea
of three Gods . . .

<=, When the Jews perceive that the ideas of

Christians are divided among Three . . .

. Only those in the faith of cliarity can conjoin

the Three separated in idea.

2405^. 'The third day' (Hos.vi. 2):=the judgment,
or the advent of the Lord ; thus the approach of His
Kingdom.

^. Hence the Lord's resurrection on the third

morning.

2788. 'On the third day' (Gen.xxii.4) = what is
complete, and the beginning of sanctification. . . When
'third' is added, it = the end of that state, and the
beginning at tlie same time of the following state.
Here, because it treats of the Lord's sanctitication, 'the
third day ' = what is complete, and at the same time the
beginning of sauctification ; (for) when the Lord had
fulfilled all things, He rose again on the third day ; for
the things which were done or which were to be done,
by the Lord . . . were in the lepresentatives of the
Church as if already done . . . Hence the ternary
number was reiireseutative, not only in the Ancient
and Jewish Churches, but also among various nations.
4

*. 'The third day' (Hos.vi.2) = the Lord's advent

and resurrection. So Jonah was in the belly of the fish
three days and three nights.

^. 'Three days,' and 'the third day ' = the same ;

as also 'three' and 'the third.' Fully ill.

^. 'A third part,' however, =some ; and what is

not yet complete ; but 'a third' and 'a trine,' what is
complete ; and this, of evil for the evil, and of good for
the good.

2906-'. 'In three years' (Is.xvi. i4) = the end of the
former Church. 'Three' = what is complete, and a
beginning.

3767. 'Three droves ot the flock' (Gen. xxix. 2) = the
holy things of Churches and of doctrinal things.
' Three ' = what is holy.

4010. 'Three days' journey between' (Gen. xxx. 36) =
that their state was completely separated. . . 'Three'
= what is ultimate, and complete, or the end.

4038-. With man there are three things in general :
the Corporeal, the Natural, and the Rational . . .

41 19. 'It was told Laban on the third day' (Gen.
xxxi.22) = the end; for 'the third day' = what is
ultimate, and complete, thus the end, and also the
beginning . . .

4495. 'On the third day' (Gen.xxxiv.25) = what is
continuous even to the end ; for 'the third day' = what
is complete from beginning to end, thus also what is
continuous.

4766-. Is the Church anything where . . . Three are
equally worshipped ? For, although the three are
called one, still the thought . . . makes three . . .

4901. 'In about three months' (Gen.xxxviii.24) = a
new state ; for ' three ' = what is complete, and thence
what is last and at the same time first . . .

5114. 'Three shoots' (Gen. xl. 10) =: derivations even
to the last. ' Three' = what is complete and continuous
even to the end . . . from first to last. 5122.

5122. ' Three' = a whole period and its continuity
from beginning to end. Thus 'the three shoots are
three days' = the state of the rebirth of this Sensuous
from its first to its last. Ex.

5123. 'In three days' (ver.i3) = a new state then;
,for 'three' = what is continuous even to the end, thus
also what is complete; thus 'three days' = a complete
state; consequently, 'after three days' = a new state.

5144. 'Lo three baskets' (ver. 16) = the successives of
the voluntary things; for 'three' = what is complete
and continuous even to the end, thus what is successive.
5152. 5153-

5159. 'It came to pass on the third day' (ver.2o) =
in what is last ; for ' the third day ' = the last of a state ;
for 'the third' = what is complete, thus what is last.
By the last state is meant the time when the prior state
ceases and the new one begins . . .

5335. ' Three ' = what is full.

5457. 'Three days' (Geu.xlii.i7)=:to what is full;
for 'three days' = from beginning to end ; thus what is
full ; for it is a new state which is here described. The
former entire state is signified by 'three days,' and
its last, and thus what is new, by 'on the third day.'
545S.

6073^. That Peter denied the Lord three times = that
(the last state of the Church when there was no longer
any charity) was then complete.

6385'*. 'The third part' (Rev. viii. 9) = something not
yet complete.

6721. 'She hid him three months' (Ex. ii. 2) = what is
full of time in which it did not appear. . . 'Three ' =
what is full, or an entire period from beginning to
end. . . Hence 'from three months'=:a new state.

6904. 'Let us go a way of three days' (Ex.iii.i8) = a
state quite removed from falsities; for 'three days' = a
full state. 2457.

7715. '(Thick darkness) for three days' (Ex.x.22) =
a full state ; (by which) is meant an entire state from
beginning to end . . .

8150. 'Tertian leaders' (Ex.xiv.7) = geuerals under
which are particulars ; for 'three,' from which is derived
' tertian, '= what is complete and entire.

8347. 'They went three days in the wilderness and
found no waters' (Ex.xv.22) = that truths were deficient,
and at last wholly so.

8750. 'In the third month' (Ex. xix.i) = fullness of
state. . . 'Three,' and 'third ' = what is complete.

8790. 'For the third day' (ver. ii) = plenary prepara-
tion. . . For 'the third day' = a full state.

881 1. 'In the third day' (ver. 16) = at the end ot the
purification.

8877. 'Upon the thirds and upon the fourths' (Ex.

Three

272

Three

xx.5) = in a long series and conjunction ; for 'three' =
what is full from beginning to end ; thus that which is
in a long series.

[A.] 9198^ 'Three years and six months' (Liikeiv.
25) = to what is full.

9286. 'Three times in the year' (Ex.xxiii. I4) = a full
state even to the end; for ' three ' = what is full from
beginning to end.

9297. 'Three times in the year' (ver. i7)=what is
complete and continuous.

9407^. The three things in speech.

9488. ' Three ' = what is full.

9556. 'Three reeds of tlie candlestick (on each side of
it)' (Ex. XXV. 32) = what is full as to good and truth.

9557. 'Three almond-shaped bowls' (ver.33) = what is
full as to the scientincs from good.

9565. Three times repeated = everything ; in the
internal sense, plenary conjunction ; for 'three' = what
is plenary.

9718. "The height three cubits' (Ex.xxvii. i) = what
is full as to degrees.

9761. 'Their pillars three, and their bases three'
(ver. 14) = the goods and derivative truths which support
fully ; for ' three ' = what is full.

9825. Why the Spiritual Kingdom is distinguished
into three degrees. . . In order that anything may be
perfect, it must be distinguished into three degrees. . .
There are three Heavens, and consequently three
degrees of goods and truths there. Moreover, each
Heaven is distinguished into three degrees . , . and also
the interiors of man ; and each one of these is also dis-
tinguished into three degrees . . . The reason is that
everywhere there must be end, cause, and effect . . . for
a Thing to be perfect. Hence it is that 'three,' in the
Word, = what is complete from beginning to end. This
is why the garments of holiness were the ephod, the
robe, and the tunic . . .

9864. ' Three ' = perfection.

10114*. 'The third day' = a new state.

10127. The ternary number also = an entire period
from beginning to end, and thence what is full ; but
with this difference, that 'seven' is mentioned where it
treats of holy things; and 'three,' where it treats of
anything whatever. E.20.

10262*. See Six, here.

10624. 'Upon the thirds and upon the fourths' (Ex.
xxxiv.7) = the damnation of falsities and of the deriva-
tive evils. . . 'Three' is predicated of truths, or of
falsities. . . The numbers 'three,' 'six,' and 'twelve'
belong to the spiritual class. . . By 'three 'is also signi-
fied all truth in the complex.

H. 2^. He who thinks three, and says one, is at once
detected.

S. 27"'^. In every Divine work there is a first, a
middle, and a last . . . These three may be called end,
cause, and effect ; also Esse, Fieri, and Existere ... It
is from this that by 'three,' in the Word, is meant
what is complete and perfect, and also all together.
111.

F. 56^. 'The third part' = all.

R. 153. On the third day after the heart has ceased
to beat . . . they enter the Spiritual World. T.138.
245. ' Three ' = all as to truth. 315. 348.

322. 'Three,' and 'six' are said of truths, and =
them.

400. 'The third part' (Rev.viii.7) = all as to truth;
for 'three' =al], full, and altogether ; hence 'a third,"
which is a third part, =the like. E. 506, Ex. and 111.

404. 'The third part' (ver.8) = all. E.512.

405. 'The third part' (ver. 9) = all these. ( = every-
thing. E.513. 514.)

409. 'The third part' (ver. 10) = all things. 410,
E.518. 520.

413. 'The third part' (ver. I2) = all. E.525. 526.
527-

446. 'The third part' (Rev. ix. 1 5) = all. E.572.

453. 'The third part' (ver. i8) = all who are in these
falsities. E.579.

489^. 'i26o'=:the same as 'three and a half.' 491.
E.636.

505. 'Three days and a half (Rev.xi.9) = to the end
and the beginning, that is, to the end of the Church
which still is, and to the beginning of the New one ;
(for) 'three' = what is complete even to the end; and
'a half' = a beginning. The like is signified by 'three
days and a half as by 'a week.' Ex. E. 658, Ex.
R.510. E.664. 761.

-. That ' three ' = what is complete, thus to the

end. 111.

e. 'Seven' is said of holy Things; but 'three,'

of things not holy.

518. 'The third woe' (ver. I4)=:the final lamentation.
E.680.

531-

541.

702.

I lay in bed (ill) three days and a half.
'The third part' (Rev.xii.4) = all. E.718.
'Three unclean Spirits' (Rev.xvi. 13). . . 'Three'
= all; here, therefore, merely. E. 1000.

712. 'Made into three parts' (ver. 19) = completely-
destroyed. ( = to be dissipated. E. 1019.)
875«. The third thing is use. Ex.

". Hence it is that 'three,' in the Word, = what

is complete, and altogether.

901. 'On the east three gates . . .' (Rev.xxi. 13). . »
'Three' = all.

17. Three tiers on the orchestras there.

Ten persons prepared to be in Heaven for three

M.

25.
days.

52. In the Spiritual World the third principle, which
is the Natural, is lacking.

T. 184. (Tricks to show that three are one. and one
three. )

712. The three essentials of the Chuich : God, charity,
and faith. . . Hence it is that there are three things in
man as to his internal ; namely, the soul or mind, the
will, and the understanding. These three are re-
ceptacles of those three universals . . .

Three

273

Thresh

^. So there are three things in man as to his ex-
ternal . . . the body, the heart, and the lungs . . .

713. There are three things opposite to these uni-
versals : the devil, evil, and falsity. Ex.

714^. Take whatever you like, whether animal, plant,
or stone : these three universal?, in some relation, are
inscribed on them.

D. 4442. I was let into the sublime idea that these
Three are one, which idea cannot be described, being
possible only in the other life . . .

E. (f. 'Three,' or 'three times ':= what is complete
to the end.

72^ 'The third part' the most part.

242!". 'The third part' (Zech.xiii.8) = some in the
Church.

285. 'Holy,' named thrice, = what is most holy ; be-
cause 'three,' in the Word, =what is full, complete,
and continuous. 315'".

316^^ 'Three' (Dan.vii.S,24) = what is plenary ; thus
that truths had been completely destroyed.

374-. 'Three' is predicated of truths . . . and it then
= what is full, thus also what is genuine. Hence 'three
measures of barley' (Rev. vi. 6) — the genuine truth of the
Church.

384-. 'The third part,' in tlie Word, = all trvith.

403-". 'Three years' (Luke xiii.7) = a whole period or
time, from beginning to end.

^ £ 1 16 < Where two or three are gathered together . . . '
(Matt.xviii.20). 'Two' is predicated of good, and
'three,' of truth ; consequently, 'two and three,' of all
who are in truths from good.

. 'Three' is predicated of truths, because it = all

truths in the complex.

430-. 'Three' = what is full, and is said of truths.

435^. There are three things which fully constitute
and form every universal essential : the good of love,
the truth from this good, and the derivative good of
life. Rep.

^. There are three senses in the Word because

there are three Heavens.

526^. The three hours ('from the sixth hour to the
ninth hour' when the Lord was crucified) = what is full,
and altogether.

531. As 'woe' is said three times, it = grievous
lamentation ; for 'three ' = what is complete to the end.

532^. That 'three,' in the AYord, =:what is full and
complete, and thence an entire period, greater or less,
from beginning to end. 111. •*.

®. 'Three,' in the Word, is predicated of truths

. . . because 'three' = fulness ; and spiritual fulness is
formed through truths. 111.

^ 'The third part shall be left therein ; yet I

■will lead the third part through the fire . . . and will
prove them' (Zech.xiii.8,9) = that something of truth
would remain, but scarcely any genuine truth. 'The
third part' = the residual truths.

'^ 'The third and fourth generation,' or 'the

sons, the thirds, and the fourths' (Num.xiv.i8 ; Deut.

VOL. VI.

V.9) = all who are in falsities from evil ; 'the third
generation '= those who are in falsities of evil . . . for
'three,' in the opposite sense, = falsities.

655^". 'The third day He shall rise again' (Matt.xx.
19) = the plenary glorification of the Lord's Human.

706''. 'Three days and three nights' (Lukex.3o) = to
the full.

725'. 'Three times in a year' (Ex.xxiii. 17) = con-
stantlj'.

820*^. That Peter was asked three times (Johnxxi.) =
the full time, from the beginning of the Church to its
end . . .

847. 'Three' is predicated of truths, and in the
opposite of falsities.

1224*. There are three Heavens, and three Hells . . .
I have seen three kinds of (infernals) : the fiery, the
black, and the pallid.

Can. Godvi.3. There are three things which follow
in order : love, wisdom, and use.

Trinity i. 7. There are three who bear witness in
Heaven . . . viii.4.

Coro. 17^. From (the fact that the Angels of the three
Heavens dwell in the regions of these three atmospheres)
it may be noticed whence it is that 'three,' in the
Word, = what is complete.

Inv. 49. Three coats of the brain . . , and three coats
around the whole body . . .

53. This Union of Three is not possible otherwise
than as it is in every man : soul, body, and proceeding.
These three make one man.

Thresh. Tritnrare.

Trituration. Trituratio.

Mortar, A. Tritnratorium,

Trituratory. Tiituratorius.

A. 824. By their phantasies they make as it were
mortars, like those used for herbs, and pestles-m-
strumenta trituroMria-, with wliich they triturate and
torture whomsoever they can. 5057. D.2615. De Conj.
109. D.263S.

1763. The speech of certain Spirits terminated in what
is fourfold, as it were to the tone and sound of those
threshing.

7729^. 'Arise and thresh, daughter of Zion' (Micah
iv. 13). Ex. ( = the dissipation of evil with those of the
Church, 'To thresh ' = to dissipate, E.316^^.)

D. 1009, See Pancreas, here.

2617. The like triturations are signified in 2 Sam.
xii.31 , , .

3218. On a trituratory undulation.

E. 405*^. See Thkeshing-sledge, here.

Threshing-floor. Area.

A. 6377*. Tlie good of love is 'the threshing-floor'
(Hos.ix.2) from the grain and the derivative bread
there. £.376^'.

6537. 'They came to the threshing-floor Atad' (Gen.
1. io) = the first state; for 'a threshing-floor' = where

Threshing-sledge

274

Throat

there is the good of truth ; tor there is grain in a
threshing-floor, and by grain is signified the good which
is from truth, and also the truth of good.

H. 489-*. Flower beds.

M. 380*^. The court of his gymnasium.

D. 4150. Not a face, but only the broad area of
one . , .

4155. In safety, or within the area.

E. 374". 'The threshing-floor ' (Matt.iii. 12) = where
the separation is effected.

543^ 'The threshing-floor' (Joel ii. 24) = the doctrine
of the Church.

695^^ 'Upon all the corn floors' (Hos.ix. l) = all things
of the Word and of doctrine from the "Word ; for
'corn,' from which is bread, =all that which spiritually
nourishes, and 'threshing-floor' = where it is collected
together, thus the Word. 'The threshing-floor and
the press shall not feed them ' = that they will not draw
from the Word the goods of charity and of love, thus
not anything which will nourish the soul; for 'the
threshing floor, ' here, = the Word as to the goods of
charity; and 'the press,' as to the goods of love : by
'the press,' here, is meant oil . . .

79921. 'The produce of the threshing-floor' (Deut.xvi.
I3) = all the good of the Church ; the same as 'bread,'
and 'corn.'

Threshing-sledge. Tribula.

E. 405*. Those who are of the external Church are
compared to 'a new threshing-sledge having sharp
teeth' (Is. xli. 15), because a threshing-sledge beats out
wheat, barley, and other grain from the ears, and these
= the goods and truths of the Church ; here, therefore,
that which crushes and breaks up evils and falsities . . .

Threshold. Limen.

A. 34. Therefore they cannot approach the first
threshold of the court of the Heavens. 1820.

1397. He got into a Society which is in the first
threshold of Heaven, but could not breathe.

3833^. Such do not see the first threshold of wisdom.

6405^. Such are in the Lord's Kingdom, but on the
threshold.

6884. The sense of the letter is turned into the spiritual
sense at the first threshold of Heaven.

9435. Moses was admitted no further than to the first
threshold of Heaven . . .

10177^ A holy external without an internal penetrates
only to the first threshold of Heaven, and is there
dissipated.

H. 83. Hence he who is not in the idea of the Divine
from which is Heaven, cannot be elevated to the first
threshold of Heaven , . ,

400^. When such come to the first threshold of the
Ultimate Heaven, they begin to be tortured. 525*.

W. 202. The Angels of the lowest Heaven cannot
ascend to the first threshold of the perfections of the
Angels of the Middle Heaven ; nor these to the first

threshold of the perfections of the Angels of the Highest
Heaven. Ex.

T. 347^. If Truths do not become of the will, they
are only in the threshold to man . . .

E. 650*''. 'The drought in the threshold' (Zeph.ii. 14)
= the total destruction of truth.

Throat. Guthir.

A. 4791. See Tongue, here.

5320^. A sign of the conjunction of interior truth with
exterior truth, is signified by 'a chain upon thy throat'
(Ezek. xvi. 11). E. 242^^.

T. 44. A bird (puts food) into the throats (of her
young).

D. 4035a. They spoke with me as if in the throat or
windpipe.

4357. Hypocrites have no face, but a yawning
throat . . .

4500. Her gTillet-pfw<<ura-was forced asunder . . .

E. 556^. All things which pertain to the mouth, as
the throat, etc. = such things as belong to the perception
and understanding of truth, because they correspond to
them.

659". 'Their throat is an oi>en sepulchre' (Ps.v.9) =
that there is Hell within.

Throne. Thronus.

See SEAT-soZmm.

A. 1042". 'The throne' (Ezek. i.) = Heaven.

2162^ 'The heavens are My throne' (Is.lxvi.i).
'The heavens ' = celestial and spiritual things . . . thus
all things which are of internal worship, and of the
internal sense : these are . . . called 'the Lord's throne.'
9_

3857^. The promise to the disciples that they should
sit on twelve thrones. Ex. 8705^. E.43i«,Ex.

4809^. 'Then shall He sit upon the throne of His
glory' (Matt.xxv.3i) = Judgment ; for 'throne' is pre-
dicated of the Lord's royalty, (which) is Divine truth ;
and from and according to this is Judgment. 5313*.

5044^ 'The throne of David' (Jer.xvii.25) = the
Heaven of the Lord. 5313'*. 10360*.

5313**. 'Seat,' or 'throne,' in the opposite sense, =the
kingdom of what is false. 111.

6524^. 'Thrones'(Rev.iv.4) = thetruths of intelligence
from the good of wisdom.

6832''. ' Throne ' = Heaven ; properly, the Divine truth
proceeding from the Lord which forms Heaven. 111.

7375. They want to climb into the throne of God.

7779. 'Pharaoh's firstborn who sits upon his throne'
(Ex. xi. 5) = the falsified truths of faith which are in the
first place. Ex. . . ' Throne ' = the kingdom of truth ; in
the opposite, the kingdom of falsity.

8215^. 'The thrones cast down' (Dan. vii.9) = falsities.
'His throne ' = Heaven and the Church. E.336'.

8625. 'His hand is against the throne of Jah' (Ex.
xvii. 1 6) = that they want to inflict violence on the Lord's

Throne

275

Throne

Spiritual Kingdom. . . The reason 'tlie throne of Jah'
= the Lord's Spiritual Kingdom, is that 'throne' is
predicated of the Lord's royalty, (which) corresponds to
His Spiritual Kingdom.

9166*. As Heaven is tliC Lord as to Divine truth, it
is said, 'Thou slialt not swear by Heaven, because it is
•God's throne' (Matt. v. 34) ; for 'the throne of God' =
the Divine truth which proceeds from the Lord. 9714'^.

9407^'^'. 'The throne upon which was the appearance
of a Man' (Ezek.i.26; x. i) = the Divine truth from the
Lord's Divine good. ('The throne ' = Heaven ; and 'the
Man upon it' = the Lord Himself. E.595^.)

9408. Hence Heaven is called 'the throne of God,'
because by ... 'a throne' is signified truth Divine from
the Lord as received in the Middle Heaven. H.8^. 24.

94292. 'To sit upon the throne of glory' (Matt.xxv.)
= to judge from the Divine truth which is from Him.

9470'*. Plenary vastation, is signified by 'the thrones
being cast down' (Dan.vii. ).

9509®. By 'the throne' upon which the Lord was seen,
is signified Heaven.

9741''. 'This is the place of My throne . . .' (Ezek.
xliii.7). Here the temple with its court is called 'the
place of the throne of Jehovah . . . because the temple
with its court represented Heaven. 'The throne of
Jehovah ' = the Spiritual Heaven.

9857-. 'He shall sit upon the throne in Truth' (Is.
xvi.5) = the Divine truth proceeding from the Lord, and
thence the Spiritual Kingdom.

99172. 'I saw the Lord sitting upon a throne, high
audliftedup'(Is.vi.i) = Heaven; in special, the Spiritual
Heaven. ( = the Lord as to Divine truth in the higher
Heavens. E.22o\) 285^.

R. 14. 'The seven Spirits who are before His throne'
(Rev. 1.4) = from the universal Heaven, wheie the Lord
is in His Divine truth . . .

. That 'the throne of the Lord' = Heaven. HI.

«. 'I will give to sit with Me in My throne' (Rev.

iii.2i) = in Heaven ; in special, where His Divine truth
reigns. 221. E.253,Ex.

no. 'Where Satan's throne is' (Rev.ii. I3) = their life
in thick darkness. ( = where all falsities reign. E. 134.)

222. 'Even as I sit with My Father in His throne'
(Rev.iii.2i) = as He and the Father are one, and are
Heaven. ( = comparatively as the Divine [good] is
united to the Divine truth in Heaven, E.254. )

229. 'Lo a throne set' (Rev. iv. 2) = Judgment in a
representative form. 'And upon the throne One sitting'
= the Lord. ( = the Lord in respect to the Last Judg-
ment. E.267.)

. That 'a throne' = Judgment also. 111. 233.

239. 'In the midst of the throne, and round about
the throne, four animals' (ver.6) = the Lord's Word from
primes in ultimates, and its guards. Ex. ( = the Lord's
Providence and guard that the interior Heavens be not
approached except by the good of love and of charity,
in order that the lower things, which depend thereon,
may be in order. E.277.)

268. 'In the midst of the throne' (Rev.v.6) = frora the

inmosts and thence in all things of Heaven. ( = in the
whole Heaven. E.313.)

286. 'The voice of the Angels around the throne'
(ver. ii) = the confession and Glorification of the Lord
by the Angels of the lower Heavens. E.335.

380. 'Therefore they are before the throne of God'
(Rev.vii.ig^ = that they are in the Lord's presence.
( = that hence they are conjoined with the Lord. E.477.)

383. 'The Lamb who is in the midst of the throne'
(ver. 1 7) = the Lord as to His Divine Human in the
Inmost Heaven and thus in all things of Heaven.
( = the Lord in the whole Heaven. E.482.)

545. 'He was caught up to God and His throne' (Rev.
xii.5) = the protection of the Doctrine ... by the Lord,
and its guardianship by the Angels of Heaven. . . 'The
throne' = the angelic Heaven. E.728.

575. 'The dragon gave him his throne' (Rev.xiii.2)
= that this heresy prevails through its reception by the
laity. ( = that they strengthen their doctriuals by
reasonings from falsities. E.783. )

6. 'Throne' = government.

617. 'They sang as it were a new song before the
throne' (Rev.xiv.3)=the celebration ... of the Lord
before Him. E.858.

625. 'They are without spot before the throne of God '
(ver. 5) = that they are in truths from good from the
Lord. 'The throne of God ' = the Lord and Heaven.
( = that in the sight of the Angels they are without
falsities from evil. E.867. )

694. 'Poured his vial upon the throne of the beast'
(Rev.xvi. 10) = influx into their faith. . . 'Throne' =
kingdom. . . That 'throne' is said of the government
of evil and falsity. 111. ( = the state of the Church
manifested as to the doctrine of faith. E.988.)

709. ' Throne ' = Heaven, and also Judgment.

808. 'Throne' = Heaven and the Kingdom there, and
also Judgment.

845. 'I saw thrones, and they sat upon them, and
Judgment was given unto them' (Rev.xx.4) = that the
truths of the Word, according to which all are judged,
were opened . . . ( = that Judgment belongs to the
Lord alone. E.2702.)

865. 'I saw a throne white and great, and He that
sat u[ion it' (ver. 11) = the universal Judgment efi'ected
by the Lord . . . from Divine truths and Divine good.
2^

886^. That 'the throne'=Judgment in a representa-
tive form. Refs.

932. 'Going out of the throne of God and of the
Lamb' (Rev.xxii. i) = out of Heaven from the Lord;
for 'the throne ' = the Lord as to Judgment, and as to
government, and as to Heaven.

937. 'The throne of God and of the Lamb shall be
in it' (ver.3) = that the Lord Himself will reign in the
New Church; for 'the throne,' here, = the Kingdom;
and the Lord's Kingdom is where He alone is wor-
shipped.

E. 25. 'Before His throne' ( Rev. i. 4) = presence and
providence. . . 'The throne of God'=.the Divine truth

Throne

27G

Through

]iroceedirig from the Lord ; tlius Heaven, which is the
receptacle.

[E.] 31". It was therefore a custom for a king ... to
sit upon a throne of silver . . .

134. 'Thrones,' in the Word, = Judgment from
Divine truths ; and, in the supreme sense, the Lord's
Spiritual Kingdom, where tlie Divine trutln is received
more than the Divine good. 205*.

208^. 'To come and set everyone his throne at the
door of the gates of Jerusalem' (Jer.i. i5) = to destroy by
falsities the truths which introduce into the Church.

253". 'Throne,' in the Word, when predicated of the
Lord, = in general, Heaven; in special, the Spiritual
Heaven ; and, abstractedly, the Divine trutli proceeding
from the Lord, because this makes Heaven. Hence,
also, 'throne' is predicated of Judgment, because all
Judgment is effected from truths. HI. 289. 687^.

e_ Therefore, in the opposite sense, 'throne' —

Hell as to all falsity. 111.

258. 'A throne,' in the midst of Heaven, (Rev.iv.) =
Judgment.

289. 'Throne,' therefore, here = all tilings of Heaven
and the Church.

297*. As ' throne ' = Heaven, and as 'He who sat
upon the throne' = the Lord as to His Divine in
Heaven, it is said, 'To him that overcometh I will
grant to sit with Me in My throne.'

. 'The throne of God and the Lamb' = Heaven

and the Lord there as to Divine good and as to Divine
truth. 460. ■ ^.

401*. 'His throne as the sun before Me' (Ps.lxxxix.
36) = the Lord's Heaven and Church which are in
celestial good: 'the throne steadfast as the moon to
eternity ' = the Heaven and Church which are in spirit-
ual good, wliich is Divine truth. 594^*.

430^-. Solomon made a throne of ivory with six steps,
and twelve lions standing upon the stejis (i Kings x. 18-
20). Solomon's 'throne' = Judgment, which is effected
by truths from good, and it represented Divine truth
from Divine good; 'the twelve lions' = all the truths
of Heaven and the Church in their power.

444*. 'The throne of the house of Israel' (Jer.xxxiii.
1 7) = the Church where Divine truth reigns.

456. 'Throne,' when predicated of the Lord, =
Heaven and the Church (which are the Lord's King-
dom).

462. 'To stand around the throne' (Rev.vii.ii) =
conjunction with the Lord. Ex.

493. 'Before the throne' (Rev. viii. 3) = conjunction
with Heaven.

684-". 'Throne' (Ps.lxxxix. 4) == Heaven and the
Church.

687. 'To sit upon thrones' (Rev.xi. i6) = to be in the
work of judging ; for ' thrones ' = the Heavens ; and 'to
sit upon thrones' = to judge ; and as the Angels do not
judge, but the Lord alone . . . tliese words = tliat the
higher Heavens are in light and power from the Lord
to separate the evil from the good . . .

1^. 'AH the princes of the sea shall come down

from their thrones' (Ezek.xxvi. i6) = that the Know-
ledges of truth will reign no more with the men of that
Church ; for all the kingdom belongs to the Divine
truth. 'To descend from the thrones' = from the
government. To sit upon ' thrones ' = to be in the
truths of Heaven.

710^^. 'The throne' which he shall have (Ps.cxxxii,
ll) = Heaven.

741^-. 'Throne' (Ps.xciii. 2) = Heaven and the Church
as to the reception of Divine truth.

946. 'The throne of David' (Is.ix.7) = the Lord's
Spiritual Kingdoui.

988-. The reason the doctrine of faith is meant by
'the throne of the beast,' is that 'throne,' in the
supreme sense, = Heaven and the Church as to Divine
truth ; and Divine truth in the Christian Church is
called faith.

1013. 'Throne' (Rev.xvi. I7) = where the Lord is as tO'
Judgment.

1034". Therefore the Heaven, where Divine truth
reigns, is called His 'throne.'

1207. 'They adored God who sitteth upon the
throne' (Rev.xix.4) = the adoration of the Lord, who
has all power in the Heavens and on earth. . . 'The
throne,' where predicated of the Lord, = the universal
Heaven, and also all power there ; and power on earth
cannot be separated.

1209. 'A voice came out of the throne' (ver.5) = the
unanimity of the universal Heaven ; for 'the throne ' =
the whole Heaven, from the fact that the Lord is upon
it ; and the Lord is Heaven itself.

Through. Per.

A. 1395. Who spoke through him.

5796. 'Through me, my lord' (Gen. xliv. 18) = sup-
plication.

P. 162. Man is led by the Lord through Heaven . . .

163^. The human race ... is ^not ruled through.
Heaven, but from it . . .

M. 134*. It is said throirgh others, because neither
have these received anything frona themselves.

T. 153^. God the Father does not operate . . ,
through the Son . . . ^

154-. So tliese leaders do not speak through their
foUowers . . .

3. The heart does not breathe through the lungs.

*. If evil acted through man, he could not be

reformed ; nor could he if good acted through him . . .

^. So man's internal does not act through his

external . . .

. The Lord does not act through man , . . (just

as) the soul does not act through the body . . . And
it is the same with the Divine and the Human in the
Lord . . .

779. The Second advent effected by means of a man.
Ex.

D. 4422. That which is written through me.

Ecc. Hist. 3. The books . . . written by the Lord
through me.

Thro^v do^wn

277

Thumb

Throw down. Frostemere. A.93772. E.204'.

Thrust dow^n. Detrudere.

A. 845. Evils thrust man down to Hell. 1857^
1008. As Heaven is horritied at profanation, he

cannot but be thrust down into Hell. H.456^.

1271. It was an infant who thrust them down.
T. 448. Both are thrust down into Hell, where the
good person suffers hard things . . .

D. 2847. Occurs. 3586. 3859.

Thrust through. Confodere.

A. 290^. Such are called 'thrust through.' 111.

1070'*. 'The thrust through' = those who do not
know what the truths of faith are.

2799*. 'The thrust through of Jehovah' (Is.lxvi. 16)
= those who are vastated.

4503. 'The sons of Jacob came upon the thrust
through' (Gen.xxxiv.27). Ex.

^. 'The thrust through,' in the Word, = truths

and goods extinguished. 111.

6978^. 'The multitude of the thrust through' (Nahum
iii. 3) = that thence are innumerable falsities, and those
who are in falsities.

8408. 'The thrust through' (Ezek.xi.7) = those with
whom good and truth have been extinguished.

8902'*. 'To be thriist through' (Is.xiii.i5) = to perish
from the evil of falsity.

^®. As by 'one killed,' or 'thrust through' is

signified the estinction of good and truth . . . HI.
9262^. ■*. ■ '".

R. 52^ 'The thrust through of Jehovah ' = those who
perish through falsities. E.659--,

E. 281^ 'The thrust through,' in the AVord,=those
with whom truths have been extinguished through
falsities. ( = those with whom the truths and goods of
the Church have been extinguished. 304-'*.)

315*. 'The thrust through of Jehovah' (Jer.xxv.33)
= those with whom all the truths of the Church have
been destroyed through falsities.

". 'The thrust through ' = those with whom all

truth has been extinguished. (Compare ^^. )

355-^. Those are called 'thrust through' who have
perished by falsities. 391^®. 405'*''. 518-^ 537^®. 659^.

376^^ 'The wounded' (Lam.ii. 12) = those who spirit-
Taally perish by the deprivation of truth.

406*^. ' The thrust through' = those with whom truths
lave been extinguished.

589^. 'The killed that are thrust through with the
sword' (Is.xiv. 19) = those who have perished by the
falsities of evil.

652*. 'The thrust through,' in the Word, = those
who perish by falsities ; for the sword, with which they
are thrust through, = falsity destroying trutli.

654^''. 'The thrust through with the sword ' = in the
Word, those who have extinguished truths with them-
-selves by means of falsities. 659'. 811'^.

659^ 'The thrust through with the sword ' = those
who have been condemned to the Hells on account of
falsities.

Thumb. Fo//ex.

A. 7430^ 'Thumb,' and 'finger' = the power of good
through truth. 111.

10062. ' On the thumb of their right hand' (Ex.xxix.
20) = tJie Intellectual thence derived in the Middle
Heaven ; for 'the thumb ' = the power of good through
truth, or truth in its power from good, and the de-
rivative Intellectual. Tlie reason it = in the Middle
Heaven. Ex.

■♦. As 'the thumb,' like the hand, = the power

which is of truth from good, therefore in ancient times
... it was usual to cut off the thumbs and the great
toes of their enemies, by which was represented the
taking away of all power : the primary power of the
hand is in the thumb ; for when it is cut off, the hand
is of no avail for war.

10063. 'And on the great toe of their right foot'
(id.)=:the Intellectual in the Ultimate Heaven.

^- 3453- They confirm such filthy reasonings . . .
by inducing a feeling ... at the same time in the great
toe of the left foot, and by a fiery feeling . . . especially
in the nail of this great toe, (which) = the grossest
natural things. See 3752.

5107. A pain was felt in the great toe of the left
foot ; the reason of which was that this great toe corre-
sponds to those who speak from faith from the Word,
and who are continually disputing about doctrinal
things. These induce a pain in this great toe ; and
therefore this great toe communicates with the genitals,
for these correspond to the Word.

E. 298". 'The thumb' (Ex.xxix. 20) = what is full.

600^^. 'The thumb of the right hand' (id.)=good in
the will; 'the great toe of the right foot'=good in
act. .

Thummim. See under Urim.

Thunder. Tonitru.
Thunder, To. Tonan.

See under Lightning.

A. 1763^ Small Spirits who speak with a sound like
a great multitude, as it were thundering. 5564.
9232,Ex. 9234,Ex. H.244e. D.3241. 3242a.

4326. A thundering muttering heard (from the
Spirits who relate to the general involuntary sense).

7573. 'A'oices' which are those of 'thunders' = the
Divine truths which illustrate and perfect those who
are in Heaven, and terrify and devastate those who are
in Hell ; and, as they devastate the latter, they = the
recession and sepai'ation of their communication with
those who are in good and truth ; for in this way they
are devastated.

. On high mountains, thunders are not heard,

except as a gentle and tacit sound, whereas below they
are heard as a terrible noise ; and so Divine truth is
gentle and mild in Heaven ; but in Hell is terrible.
8823.

Thunder

278

Thunderbolt

[A. 7573]"- That voices which are thunders, = Divine
truths, which illustrate and perfect those in Heaven,
and which terrify and devastate those in Hell. 111.
7592. 8813. 8914.

S. iS'*. 'The voice of Jehovah upon the waters, the
God of glory thundereth' (Ps.xxix.3). . . 'The voice of
Jehovah,' which, here, is 'thunder' = the Divine truth
or the Word in its power.

R. 236. 'Out of the throne . . . thunders' (Rev.iv.5)
= perception from the Lord. 'Thunders,' from their
crash affecting the ears, = perception. 111. (=the under-
standing of Divine truth. E.273.)

^. As James and John represented charity and its

works, and from these comes all the perception of
truth and good, thej' were called 'Boanerges,' that is,
'sons of thunder' (Markiii. 17).

296. 'With a voice of thunder' (Rev.vi. i) = the per-
ception of Divine truth. 'A voice of thunder' is here
mentioned, because by this animal is meant the lion,
by which is signified the Divine truth of the Word as
to power. ( = manifestation from the Inmost Heaven.
E.353,Ex.)

396. 'Thunders' (Rev. viii. 5) = perceptions. ('Thun-
ders and lightnings' = conflicts and disturbances of the
affections and derivative thoughts concerning good and
evil, and truth and falsity. E.498.)

417*. Thunder and lightning were heard and seen
from above ; and an Angel appeared . . .

472. 'Seven thunders uttered their voices' (Rev.x.3)
= that the Lord disclosed, through the universal
Heaven, what was in the little book, (—instruction
from Heaven and percei>tion concerning the last state
of the Church. E.602.)

^. The reason it is said that 'seven thunders

uttered their voices' is that the speech of the Lord
passing down through the Heavens to the lower parts
is heard as thunder ; and because He speaks simultane-
ously through the whole Heaven, thus fully, it is said
'seven thunders'; and therefore also by 'thunder' is
signified instruction and the perception of truth ; here,
also, disclosure and manifestation.

. That a voice from Heaven, when from the

Lord, is heard as thunder. 111.

53 1^ There was heard as it were thunder, and a
voice speaking from Heaven . . .

615. 'As the voice of a great thunder' (Rev.xiv.2)
= the Lord speaking through the New Heaven from
Divine love. ( = a Glorification of the Lord from Hi.s
Celestial Kingdom. E.S55.)

811. 'The voice of mighty thunders' (Rev.xix.6) =
the joy of the Angels of the Highest Heaven. Their
voice or discourse is heard as thunder. ( = a Glorifica-
tion from the goods of love. E. 1216.)

M. 316^. It then thundered, which was a gentle
murmur from the angelic Heaven flowing down and
increasing.

415. I heard as it were thunder rolling . . . which
was a correspondence of the collision of their arguments.

E. 9. 'Sons of thunder' = those who receive the

truths of Heaven from the alfectiou of love. ( = truths
from celestial good. S2i^Ex.)

220^2. 'Lightnings, voices, and thunderings, ' in the
Word, = Divine truths from Heaven.

2732. Thus 'lightnings' and 'thunders,' in the
Word = Divine truth as to enlightenment, and as to
understanding. 111.

40521. 'At the voice of Thy thunder they hasten
away' (Ps.civ.7) = that evils are dispersed through
goods from Heaven.

702. In a restricted sense . . . ' thunders ' = conclu-
sions of falsity from evil.

821^. Thunders, as heard in the Spiritual World,
come forth from the truths which are from celestial
good, when these descend from the higher Heavens
into the lower parts ; the light itself of truth from
good then appears as lightning, and the good itself
as thunder, and the derivative truths as the variations
of the sound . . . The reason good is there heard as
thunder, is that good . . . does not speak, but only
sounds. 1216.

1014. 'There were voices, lightnings, and thunders'
(Rev. xvi. 1 8) = reasonings, darkenings of the under-
standing, and conclusions of falsities from evils. . .
' Thunders ' = the rejection of truth and good.

1216. Therefore the sound of the celestial Angels is
heard as the sound of thunders.

Thunderbolt. Under Lightning-/z//wi?«.

Thyatira. Thyatirae.

R. 124. 'To the Angel of the Church in Thyatira
write' (Rev.ii.i8) = to those and concerning those who
are in faith from charity and thence in good works;
and also to those and concerning those who are in
faith separated from charity, and thence in evil works.
( = tliose of the Church with whom the internal and
external, or the spiritual and natural man, make a.
one. E. 150.) E. 169.

E. 256. A life according to doctrine is what i&
written to the Churches in Thyatira and Sardis.

Thyine. Thymus.

R. 463. They gave them precious things, as . . .
thyine wood for tablets.

774. 'All thyine wood' (Rev.xviii. 12) = natural goods.

^. The reason 'thyine wood ' = natural good, is

that ' wood ' = good ; and thyine wood takes its name
from 'two,' which also = good. The reason it is
natural good, is that wood is not a costly material . . .
( = all good conjoined with truth in the natural man.
For the word 'thyine,' in the Greek, is derived from
'two,' which = this conjunction. That 'thyine wood' =
good conjoined with truth, is evident from what
precedes and follows. . . Thus 'thyine wood ' = good
conjoined with truth in the natural man, which
originates from the above-named goods and truths. . .
But as these = goods and truths profaned . . . 'thyine-
wood' here = such good profaned, which is evil con-
joined with falsity. E.I 145.)

M. 103^. The roof was of noble thyine wood.

Thymus gland

279

Tile

Thymus gland. Glandula thymus.

A. 5172. Such belong to the province of the thymus
gland; for the thymus is a gland which is of especial
service to infants, and at that age is soft. D. 1049.

Tiara, Turban. Tiara.

A. 9827. See yiiiK^-cidaris, here.

9949. 'And head- tires thou shalt make for them'
(Ex. xxviii. 40) = intelligence there ; (for) 'a mitve-cidaris,'
and, in general, a covering for the head, =: intelligence
and wisdom. Hence, also, 'a head-tire'; for the
covering for the head for the sons of Aaron was called
'a head-tire.'

10016, 'Thoa shalt tie the head-tires on (Aaron and
his sons)' (Ex. xxix.9) = intelligence from wisdom; (for)
'head-tireB' = intelligence from wisdom.

R. 341®. They no longer appeared as many, but
as one great one . . . having upon his head a turreted
tiara upon which was a crown.

386^ The Syncretist took a turban from his head,
and laid it upon the table ; but suddenly replaced it,
because he was bald.

M. 9'*. Four men ... in tiaras; one of whom had
been an archbishop, and the other three, bishops. They
had now become Angels.

T. 74. I saw some with turbans, who were unlearned.

*. Those in hats understood . . . but those in

turbans denied . . .

«. For in that world the intelligent are covered

with hats. But those covered with turbans . . . are
bald ; and baldness signifies obesity.

137^^. A man started up from the company on the
left who had a turban on his head, and a hat over
that . . .

D. 60156. By the putting on of garments the com-
munications are varied ; especially with hats and
turbans; but these things are magical.

De Verbo 10^. All who have despised the sense of
the letter of the Word, after death appear bald ; which
is a sign that they are devoid of truths ; and therefore,
lest they be put to shame before others, they cover
their head with a turban.

Tickle. See Titillate.

Tidal. Thideal.

A. 1 66 1. 'Tidal king of Goiim,' etc. (Gen.xiv.i) =
so many kinds of apparent goods and truths.

16856. Hence 'tidal king of Goiim,' or 'of nations,' =

Tie. Under BiND-/z^a^<?,

Tiger. Tigris.

A. 2745. Women who do not love their husbands
but hold them cheap . . . are represented by a tiger of
a dark colour, etc.

86226. Inwardly they were deceitful tigers.
T. 13^. They who believe themselves to be like the
beasts, become . . . tigers as to cruelty-saeOT^iawi.

649. Like one who should flee from a wolf and fall
upon a tiger.

D. 2974. He wanted to suck my blood, as tigers are
wont to do.

5498. Those in the Hell of assassins and poisoners
appear like tigers and panthers . . .

61 lo**. Hence (such) are among tigers, etc.

E. i20o'^ In the Hells are seen tigers, etc.

Coro. 35-. One man is like a sporting calf, another
like a devouring tiger.

Tile. Tegula.

M. 231-. An amphitheatre roofed with black tiles,
seen.

Till. Under Worship.

Timbrel. Under Drum.

Time. Tempus.

See under Space ; and also under CHANGE-'Vias,
Period, and Temporary.

A. 319. Some (are carried to Heaven) after some
lapse of time.

482. All times in the Word = states. 2199. 2788.
3998. 4283-. 4901. E.664.

488^. The Angels ... do not know what time (as
mentioned in the Word) is; for they have no sun and
moon to distinguish times, and therefore do not know
what a day and a year is, but what a state is and its
changes. Therefore, before the Angels, whatever is of
matter, space, and time disajjpears. 111.

6. When the notion of time is removed, there

remains the notion of the state of the Things which
existed at that time.

493. 'Days,' and ' years ' = times and states. . . In
the world there must necessarily be times and measures,
to which numbers are applied, because they are in
the ultiniates of nature.

6x8. The internal sense has no relation to times;
and this is favoured by the Original Language, in
which one and the same word is applicable to any
time whatever . . .

893". 'A day,' and 'a year,' in the internal sense, =
nothing but time; and, as they = time, they = state. 111.

900. The gi-eatest and the least times are commonly
divided in the Word into threes or sevens, and are
called days, weeks, months, years, or ages. 111.

931. 'During all the days of the earth ' = all time.

1 106. They are kept for some time in the Lower
Earth. The times they remain there are longer or
shorter according to . . . When the time of vastation
is over . . .

1 107. In the other life no one can put off his false
principles except by a lapse of time. 1 109. 1 1 1 1^.

12746. With the Angels there is no idea of time.
1376. On time, etc. in the other life. Gen. art.
1382. See Eternity, here. 2654®. H.167. W.76.
1458. There are no times in the other life; but

Time

280

Time

states which are signitied by times. (Continued under
State. )

[A.] 1837. The time and state before the consumma-
tion. Sig. and Ex.

. The last time of the Churcli, which is called

consummation, Sig. 1859, Sig.

. The Lord's Church is compared to the times

of the day . . . and also to the times of the year . . .

1839^ The last time and state of the Church. Sig.

^. The Falsities of the last times. Sig.

1983. Times lasting each an hour (in the other life).

2095. 'At this set time in the following year' (Gen.
xvii.2i) = the state of union then.

21 19^. After a lapse of time (there, such) descend
into Hell. 21 21^.

2212. 'At the set time I will return unto thee' (Gen.
xviii.i4) = the state to come. . . 'The set time' = what
is general of that state which is signified by this time
of life; and this General is that which was to come;
but how it would be, is signified by 'this time of life.'
22i3,Ex. 2625.

2441. The last time, which is called the Last Judg-
ment. Sig. and Ex.

. When it treats of the times and states of the

Church. The times of the day, and also the times of
the year, =tlie successive states of the Church. 2905.

2838. That which is of time in the world is eternal
in Heaven.

2904. The preceding times and states of the Church
as to truths Divine. Sig. and Ex.

2905. The fulness of the states and times of the
Church means their end.

^. That the Lord came into the world in the

fulness of times = the i^ame. Ex.

2906^ 'A year ' = an entire time of the state of the
Church . . . 111.

3056. 'About the time of evening' (Gen.xxiv.ii) =
the state then more obscure.

3057. 'About the time that the drawers (of water)
go out' (id.) = a state of instruction.

3223. All ideas of time and of space, which are of
so much account in the natural man that it cannot
think without them, are of the light of the world.

3356. Even man is not in time in so far as he is
in a state of the affections , . . 3827, Sig.

3404*. Man cannot comprehend . . . what the Divine
was before time . , . and so long as there is in his
thought anything of an idea from time, he must needs
fall into errors . . . But to the Angels, who are not in
the idea of time, but in that of state, it is given to
perceive this most clearly; for the eternal with them
is not that of time, but that of state, without the idea
of time. 8325-.

3469". A considerable lapse of time (necessary for
regeneration).

3786. 'It is not time for the Rocks-pecudes-to be
gathered together' (Gen.xxix.7) = that the goods and
truths . . . could not as yet be collected into one.
' Time ' = state in general.

3827. When man is in a state of love ... he is in
the angelic state, thus is as if not in time, provided
there is no impatience in his affection; for impatience
is a corporeal affection, and in proportion as man is
in it, he is in time.

^. That time appears to be something, is caused

by reflection upon the things which are not of the love,
and which are therefore tedious.

4814. 'It came to pass at that time' (Gen. xxxviii.i)
= the state of the things which follow.

-. For the thoughts of the Angels do not derive

anything from time or space, because they are in
Heaven ; for when they left the world, they left also
the notion of time and space, and put on notions of
states, namely, those of good and truth. Therefore,
when man is reading the Word, and from it thinks
of time and of the things which belong to time, the
Angels with him do not perceive anything of time,
but in place of it the things which are of state: more-
over, they correspond. Even man, in his interior
thought, does not perceive time, but in his exterior
thought, as may be evident from the state of man when
his exterior thought has been lulled, that is, when [he
is aslee}!.

^. Time corresponds to the state of existere, (that

is, to a state of truth). 8325^.

4882. As man is in space and in time, and has
formed the ideas of his thought from them ... it is
difficult for him to apprehend that states of life are
signitied by (these motions). But when the idea from
(space and time) concerning them is put off, there
results the spiritual thing which is signified. For, in
the Spiritual AVorld . . . not anything of space and
time enters the ideas ; but in place of them the things
which belong to states of life . . . ^.

^. That times and spaces (there) are states of

life. Shown from experience.

4901-. That times = states, is because there are no
times in the other life. The progression of the life of
Spirits and Angels does appear as if in time ; but they
have no thought from times . . . The reason is that
the progi'cssions of their life are not distinguished into
ages . . . and because there are no days and years there,
because their Sun . . . never sets. Hence it is that no
notion of time enters their thoughts ; but a notion of
state and its progressions . . .

^. Whereas thought from the interior memory

has not times and spaces adjoined to it; but states . . .

4916. 'It came to pass in the time' (ver.27) = the
following state.

4994. That this good was prior in time, but not in
state. Sig.

5097. For all the times of the day, like all the
times of the j'ear, = various states according to the
variations of the light of Heaven. Ex.

5216^. For in the Spiritual World, and consequently
in the spiritual sense, there is no notion of time, but
in place of it that of state which corresponds.

5253. There are tliree things which perish from the
sense of the letter while it is becoming the internal
sense: tliat which is of time, that which is of space,

Time

281

Time

and that which is of person. The reason is that in
the Spiritual World there is neither time nor space:
these two are proper to nature: and therefor* it is
said of those who die that they pass out of time, and
leave behind all that is of time.

52S4. For haste implies time ; and in the Spiritual
World there is no time ; but state instead. 5605-'.

6100. Separation as to time. Sig. and Ex.

61 10®. In the Spiritual World the alternations are
not distinguished into stated times . . . for in place
of times in tlie natural world there are states in the
S])iritual World.

6443S. For there is need of a space of time (there) in
order that tlie obscurity induced by falsities may 'be
dissipated.

6983. This expression = time, in fact, past time ; and
time, when predicated of the Divine, does not = time,
but eternity.

7381^. For the natural world is distinguished from
the Spiritual World by time and space. The reason
there are time and space in the natural world, and, in
the Spiritual World, state instead of them, is that (here)
the sun, by its apparent revolutions, appears to make
days and years, and to distinguish the days into four
times : night, morning, midday, and evening ; and the
year also into four times : winter, spring, summer, and
autumn . . . Hence come the ideas of time, and of its
variations.

8070. 'Thou shalt keep this statute at the set time
from year to year' (E.x.xiii.io) = that this law of order
should be in this state constantly.

8426^. In the other life, there are alternations of
states, as (here) of times.

8615. For the times of the day from the rising of the
sun to its setting, and to its rising again, =changes of
state which those in the other life undergo. 8687.

8716. 'In all time' (Ex.xviii.22) = in perpetuity.
8728.

8717^. To those who receive His mercy in time . . .
He gives in time ... to be more content . . .

S750-. In the other life all things are measured by
progressions of state and their successive changes from
beginning to end, as in the world by times ; because in
Heaven there are not times, but in place of them states.
The reason is that the Sun . . . remains constantly in
its place . . .

. It is from this that there is a correspondence of

the states there with the times (here) ; namely, of a
state of the good of love with morning ; of a state of
the truth of faith with midday ; and of an obscure state
with evening and night.

10200. In the Heavens, states of love and of light
succeed one another continually, as on earth do morn-
ing, midday, evening, and twilight, and as do spring,
summer, autumn, and winter . . . This is the origin of
the times of the day and of the year ; for the things
which come forth in the world are images of the things
which are in the Heavens ; for the reason that the whole
of the Natural comes forth from the Spiritual, that is,
from the Divine in the Heavens.

10605. For all times = states ; lor the reason that in

Heaven time is not thought of, but only changes of
state as to the affections and the derivative thoughts ;
and the changes of state there are circumstanced as are
the times of the day, which are morning, midday, even-
ing, and night. . . One may wonder tliat there are not
times in Heaven, seeing that they live together as do
men in the world . . . but the reason is that the Sun
there . . . does not make diurnal alternations . . . but is
varied according to the states of love and faith with the
Angels, which produce alternations like the states of
heat, light, and shade every day on Earth. Ex.

10771. (The times in the Fifth Earth relatively to
those on this Earth.)

H. 162. On time in Heaven. Chapter.

. Although all things in Heaven have succession

and progression as in the world, still the Angels have
no idea of time and space, insomuch that they do not
at all know what time and space are.

163. The reason the Angels do not know what time
is, although all things progress with them in succession
as (here), insomuch that there is no difference, is that
ill Heaven there are no years and days, but changes of
state.

164. The reason there are times (here), is that in
appearance the sun advances successively . . . and
makes the times called the seasons . . . and the times
called the times of the day ... It is different with the
Sun of Heaven . . . and hence it is that the Angels
cannot have any idea of time, but of state in its stead.

165. As the Angels have no idea from time . . .
neither have they any idea about time, nor about the
things which are of time . . . They do not know what a
year, month, week, day, etc. are. When the Angels
hear these things from man . . . they perceive states. . .
Hence it is that times, in the Word, = states ; and those
thincfs which are proper to time, such as those named
above, = the spiritual things which correspond to them.
166.

168^. In what ignorance the Angels are about time.
(From experience.)

^. It is known in the world that in Heaven there

is no time . . . for people say of those who die . . . that
ihey pass out of time, by which they mean, out of the
world. Some also know that times, in their origin,
are states, from the fact that they are altogether accord-
ing to the states of the affections in which they are . . .
and therefore the learned inquire what time and space
are ; and they know that time is for the natural man.

L. 4. 'That time' = the Lord's advent. 111.

W. 73. That the Divine is in all time apart from
time. Gen. art.

. Time is measured by days, weeks, etc. . .

Nature derives this measurement from the apparent
revolution of the sun ... In the Spiritual AVorld the
progressions of life appear to be in like manner in time ;
for they live together as do men (here), which would
not be possible without the apjiearance of time. But
time there is not distinguished into times as (here) ; for
their Sun is constantly in the east . . . and therefore
they have no days, weeks, etc.; but in place of these
there are states of life, by which a distinction is made

Time

282

Time

which cannot be called a distinction into times, but
into states. Hence it is that the Angels do not know
what time is, and that, when it is mentioned, they
perceive state in its place ; and when state determines
time, time is only an appearance ; for delight of state
causes time to appear short, and undelight of state
causes time to appear long. From these things it is
evident that time there is nothing but the quality of the
state. It is from this that 'hours,' 'days,' etc., in the
Word, = states, and their progressions in series and
in the complex ; and, when times are predicated of the
Church, ' morning' =its first state (and so on). 104.

[W.] 74. From these things it may be evident that
time makes a one with thought from affection ... In
the Spiritual World, distances in progressions through
space make one with the progressions of times ; for the
ways there are actually shortened according to the
desires . . . Hence comes the saying spaces of time.
Moreover, in cases where thought does not conjoin
itself with the atfection ... as in sleep, time does not
appear.

75. Now as times, which are proper to nature, are,
in the Spiritual World mere states . . . and as in God
these are not progressive, because He is infinite . . .
it follows that the Divine, in all time, is apart from
time.

161. As times (in the natural world) are stated and
constant, they are proper to nature ; for the time of a
day is constantly twenty-four hours ; and the time of
a year is constantly three hundred and sixty-five days
and a quarter. The very states of light and shade, and
of heat and light, which vary them, also return con-
stantly . . . Moreover, the states of the year vary con-
stantly the states of the days. All these states, not
being states of life . . . are also dead . . .

P. 49. See Thought, here.

^. From this it is evident that time is only an

appearance according to the state of the affection from
which is the thought. It is the like with the distance
of space in thought, whether you are walking or travel-
ling about.

R. 476. 'That there should be time no longer' (Rev.
x.6) = that there should not be any state of the Church,
that is, no Church, unless one God is acknowledged,
and that the Lord is He. Ex. 471. ( = that there
shall be no longer any understanding of Divine truth,
and thence any state of the Church ; for 'time,' here, =
the state of man as to the understanding of the Word,
and the derivative state of the Church. E.610. )

^. The reason state is signified by time, is that in

the Spiritual World times are not measured by days,
weeks, etc., but by states, which are progressions of
their life, by which they remember past things. 111.

478^. 'Even to the time of the end' (Dan.xii.9) = even
to this time.

559. 'Knowing that he hath but a little time' (Rev.
xii. 1 2) = because he knows that the New Heaven has
been formed, and that therefore the New Church on earth
is at hand, and that he with his like will then be cast
into Hell. (=because the state has been changed.
E.75S-)

562. 'A time, and times, and half a time' (ver. 14) =
tc the end and the beginning ; thus, while from few the
New Church grows to more even to its appointed state.
( = the state of the increase of the Church even to its
fulness. E.761.)

844. 'He must be loosed for a little time' (Rev.xx.3)
= that those meant by 'the dragon' are then to be loosed
for a short time.

947. 'For the time is at hand' (Rev.xxii. io) = that
this is necessary in order that some may be saved.
' Time ' = state ; here, the state of the Church : that it
is such that this is necessary. 'At hand' does not mean
nearness of time, but of state ; and nearness of state is
necessary. Ex. ^,Ex.

M. 2^. (Time mentioned as existing in the Spiritual
World: halfan-hour.) (Three days and three nights.
9.) (Some hours. 10.) (After an hour. 14.) (For
some time. 47a.)

533^. As the Angels became sad, and thought how
long this was to last, it was said, 'Until a time, and
times, and half a time.' T.848.

T. 31^. (Thus) the world was created by God, not in
time ; but times were introduced by God together with
creation.

D. 33408. Animals have a sphere of times ; for
migrating.

4204. Good Spirits who are in the idea of time are
(thus) distressed. Ex.

4832^*. The Spirits could know this by a mode of
spiritual vision concerning the duration of times, and
the extension of spaces . . .

5624. I asked Spirits what space and what time are j
but they did know at all. They called things spaces
from the variety of sight ; and times from the qualities
of life . . .

D. Min. 4814. To alter the delights is a work of
much time. 4718.

E. 16. 'For the time is at hand' (Rev.i.3) = such an
interior state. Ex.

23. As all times in the Word = states of life, there-
fore, when the Lord is treated of, they = infinite state;
and infinite state, as to time, is eternity.

194. Ignorance of that time, and of the state then.
Sig. and Ex.

^. For the times (in Heaven) are not measurable,

and distinguished into days, and these into hours . . .

283^. 'The time of loves' (Ezek.xvi.8) = the state
when it could be reformed.

295^^. 'The time of Jehovah's good pleasure' (Ps.lxix.
I3) = acceptance from love. 'Time,' when said of men,
= the existing state ; but what is perpetually existing
when said ot Jehovah, thus His love, because this is
perpetual . ".

386^-. 'The time of evil' (Ps.xxxvii. I9) = a state of
temptations.

396. 'That they should rest yet a little time' (Rev.
vi. I i) = some further duration in that state. 'Time' =
state.

Time

283

Timid

514". 'The time of the end' (Dan. xi. 40) = the last
time of the Church, when there is no truth because no
good.

571. But the times (there) although they succeed
each other as times do (here), are distinguished by the
states of life.

^. The reason times = states, is that in the

Spiritual World there are no stated times of the day
. . . nor of the year . . . but instead there are changes
of state as to love and faith ; and from these no notion
is possible of the intervals into which our times are
distinguished ; although times have progression there
as in the natural world. As the Sun ... is continually
in its rising . . , and there are merely changes of state
in Angels and Spirits according to their reception of the
good of love and truth of faith, therefore times corre-
spond to changes of state, and — them. Therefore Angels
and Spirits think without an idea of time, which man
cannot do.

610. That 'time' = state, is because times in the
Spiritual World are determined and distinguished no
otherwise than by particular and general states of life.
The reason is that the Sun there is constantly in the east
. . . Fully ex. and ill.

*. 'A time, and times, and half a time' (Dan.vii.

25) = a full state of vastation. ^.

629I'*. 'My time is as nothing before Thee' (Ps.xxxix.
5) = that the state of one's life is of no avail.

632^. 'Until the times of the nations shall be ful-
filled' (Lukexxi.24)=until evil has been consummated.

633. Times = such states as are designated by the
numbers which determine the times.

636^. By 'ages,' 'years,' etc. are meant only times;
and by times in general and in particular, that is, by
the greater and the lesser times, states are equally
signified.

654^. 'The time of the nations' (Ezek.xxx.3) = the
state of the Church from evils.

747. These are the states from which Angels and
Spirits number their times ; thus which are in the
place of times in the world, which are years, months,
etc.

761. The reason it is said 'a time, and times, and
half a time,' is that 'time,' in the singular, = a state of
good ; 'times,' in the plural, a state of truth, both as
to their implantation ; and 'half a time,' what is holy
of the Church. Ex.

850^''. The Lord's advent is signified by 'the time to
pity her' (Ps.cii. 13).

863^^. 'He hath proclaimed against me an appointed
time' (Lam. i. 1 5) = the last state of the Church. ( =
when all things of the Church both good and true with
that nation have been devastated : this time was when
the Lord came into the world ; and is meant by 'the
fulness of times. ' 922-. )

1 1 30*. The thought of the natural man cannot be
separated from the idea of time ; this inheres from
nature, in which he is. Thus neither can it be separated
from the idea of origin, because origin is to him a be-
ginning in time. The appearance of the sun's progres-

sion has impressed this i<lca on the natural man. But
the thought of the spiritual man is abstiacted from the
idea of time, because it is elevated above nature, and
instead of it there is the idea of state of life ; and
instead of the duration of time there is the state of
thought from aff'ection, which makes life. For the Sun
there does not rise or set . . .

^. Thus it is impossible to think that nature is

from eternity, or that it is in time from itself; but it is
possible to think that God is from eternity, and that
nature together with time is from God. 1131^.

1219^. As are spaces, so are times ; for progressions
through spaces are also progressions through times.
Times also are appearances of states, because the Sun of
Heaven . . . does not make days and years . . . And, as
the times vary according to the states of their affections
and the derivative thoughts — for they are short in the
delights of the atfections, and long in the undelightful
things of them — therefore the Angels cannot have the
idea of time from the appearance ; but the idea of states
from its origin.

Inv. 10. 'The fulness of time ' = consummation, be-
cause ' time ' = the state of the Church. The like is
signified by 'time, and times, and half a time.' Times,
in the world, are spring, summer, and autumn ; and
their fulness is winter. Times as to light are morning,
midday, and evening ; and their fulness is night. This
is meant by the Lord coming 'in the fulness of time,'
or of 'times' ; that is, when there will not be left any
truth of faith and good of charity.

Tim.id. Under Fear.

Tim.nath. Thimnath.

A. 4S55. 'Timnath' (Gen.xxxviii. 12) = a state of
consulting for the Church. This is signified by 'Tim-
nath' also in Judg.xiv. 1-7. The woman whom Samson
took from the daughters of the Philistines = truth from
what is not good, thus truth obscured. Timnath is also
mentioned among the places of inheritance of the tribe
of Dan (Josh, xix.43).

4861*^. 'On the way to Timnath' (ver. i4) = for the
use of the Church ; for ' Timnath' = a state of consulting
for the Church.

Tin. Stannum.

A. 2967^. 'Silver, iron, tin, and lead' from Tarshish
(Ezek.xxvii. 12) = truths in their order down to the
ultimate ones, which are sensuous.

E. 540^ The things of the sense of the letter are
signified by 'brass, tin, iron and lead' (Ezek.xxii. 18),
because by these are signified the goods and truths of the
natural man.

926. There appear (in Heaven) tin, lead, etc.

Tinge. Tingere.

A. 5639-. That which reigns with man, affects and
as it were tinges all he thinks, wills, and does.

E. igs*". 'Dyed with blood' (Rev. xix. 13).

Tinkling. Tinnulus. D.4601. 5835.
Tiras. Thiras. See Gomer.

Tithe

284

To-day

Tithe. Under Ten.

Titillate. Titillare.
Titillation. Titillath.

P. 3'8^. Unclean things which titillate tlie fibres . . .

296^ Like soft threads of silk, which lie loves because
they titillate ; but after death they become . . . prickly
from the titillating things.

M. 210-. The pleasantnesses of the sense of touch are
titillations.

D. 2S97. Worms and little snakes which as it were
crawl and eat, and thus cause a tickling and delight . . .
4466'^.

4851. On a tickling and rubbing of the anus. Ex.

E. 512". The love of self is a love purely corporeal,
which springs from the boiling up and fermentation of
the obsolete parts, and their titillation within the body.

io57«.

Title. Tituhis.
Titular. Titnlaris.

T. 680. These are titles of dignities.

D. 5462. The Swedes almost all affect titular dignities.

Title. Vocaiio.

D. 5605. The title of the Word of the Ancient Church.

Tittle. Under Horn.

To. Ad.

A. 8717. 'To thee' (Ex.xviii.22) = not to him, but
from him. Ex.

Tobacco. See Snuff-box.

To-day. Hodie.
Modern. Hodiernus.

A. 13. Most, at this day, are regenerated only to the
iirst state . . .

232. It is much worse at this day than formerly . . .

1540^ (Quality of men at this day.) 2094-. 2125.
2243'- 2354-. 23573. 25902. 2754. 3573''. 4096^. 4601^.
9993-^ H.2462. D.4548.

2 121. State of the World of Spirits at this day.
D.4479.

2682^. Few are regenerated at this day. 269a-. 2699-.
3153'- 3596. 3761. 5224-.

2727. Few at this day know what genuine conjugial
love is. 2732.

2754. The modern antediluvians. Des.

2763*. The knowledge of correspondences is com-
pletely obliterated at this day.

2838. 'To-day,' in the Word, =what is perpetual and
eternal. 111.

3062. 'To-day' (Gen.xxiv. i2) = from eternity.
3325. 'As to day' (Gen.xxv.3i) = asto time. 3329.
3998. 'Yesterday' = from eternity; 'to-day' = eternity;
and 'to morrow ' = to eternity ; for times in the Word =

states . . . and with the Lord there are no states, but
everything is eternal and infinite.

4197. 'This day' (Gen.xxxi.48)=what is eternal.

4596. 'Unto this day' (Gen.xxxv.2o) = in perpetuity.

4793. Many at this day are possessed by these Spirits.

5168^. At this day there is no charity in the Church.
6269-.

5639-'. At this day scarcely anyone has any charity,
because it is the last time of the Church. 6000-*.

6666^. From such the Hells are at this day immensely
increased, especially from those who are within the
Church.

7090^^. Few are at this day admitted into combats . . .

7140. 'To-day' (Ex. v. 14) = what is perpetual, and
consequently what is perennial.

8052. 'To-day ye shall go out' (Ex.xiii.4) = deliverance
to eternity.

8173. 'Which He will do to-day' (Ex. xiv. 13) = which
[will be] to eternity.

8503. 'Eat this to-day' (Ex.xvi.25) = appropriation to
eternity.

S788. 'To-day and to-morrow' (Ex.xix. io) = now and
afterwards.

9198"''. Stateof the Church at this day. J. 37. R.263''^.
M.8o^. B.8S. T.ii6^ Tr.

9396-. For at this day Heaven is closed.

. Modern men are exterior.

10637. 'What I command thee to-day' (Ex.xxxiv.ll)
= the primary things which are of eternal truth.

H. 559". This is evident from modern Babylon.

F. 38. The modern faith in a universal idea.

M. 152a-, Wisdom extinct at this day.

B. 75''. Hence is the 'great affliction' at this day.
79-

I. 20<^. Modern theology interiorly examined.

T. 101*=. 'To-day have I begotten Thee' (Ps.ii.7). . .
'To-day,' here, does not=from eternity; but in time;
for with Jehovah the future is present. (Compare
E.232. 68412. Can.Trin.iii.i.)

115. The Lord is effecting a redemption also at this
day, which began in 1757 . . .

. At this day is the second advent of the Lord . . .

123-. The ordination of the Heavens and Hells has
lasted from the day of the Last Judgment to the present
time, and is still going on . . .

182. The Lord is at this day efl'ecting a redemption
by making a New Heaven and instaurating a New
Church.

477. All . . . are conjoined as to their interiors either
with Angels or devils ; but at this day either with the
Angels of Michael, or with those of the dragon.

619^. The third sphere is that of the conjunction of
faith and charity . . . but which at this day is abomin-
able . . .

757. That at this day is the last time of the Christian
Church . . . Gen. art.

Toe

285

Tolerate

D. 2623. The direful quality of the human race at
this day. 2801. 2S83. 3711.

4455. Such are they who at this day obsess men.

4498. That interior magic is increased at this day.

4622. At this day the Angels inflow merely into the
exteriors of men.

4661. The vast number of adulterers at this day . . .

4812. Character of the leading men of the Church
and of society at this day. 4909.

4843. Such is the Christian world at this day almost
everywhere. 5855. J.(Post. )233.

E. 342*. A vast number at this day who are merely
sensuous, yet upright.

641^. The case is similar at this day (to what it was
at the end of the Jewish Church).

895. The difference between the ancient and the
modern faith.

902^. The modern faith is that ...

Inv. 21. The universal modern theology is merely
the Divine omnipotence.

23. The students of modern orthodoxy object that . . .

Toe. Under Finger, and Thumb.
Toga. Under Mantle.
Togarraah. Thogarmah.

A. 1 152. 'The sons of Gomer : Askenas, Riphath,
and Togarmah ' (Gen. x. 3) = those who had external
worship, but derived from that which existed with the
nation 'Gomer.' Askenas, Riphath, and Togarmah
were so many nations with whom there was such worship,
by which nations are also signified so many doctrinals,
which were rituals, derived from the external worship
with Gomer. 1153. 1154.

I154-. 'The house of Togarmah' (Ezek.xxvii. 14) had
rites which regarded spiritual (as distinguished from
celestial) things.

^ 'The house of Togarmah' (Ezek.xxxviii.6), in

the opposite sense, = perverted doctrinals.

Together. Under Simultaneous.

Token. Tessera.

A. 4456. For the dowry given to a betrothed virgin
was a token of consent on both sides. 9i84,Sig. 9186.

9212. To receive a token for the goods communicated.
Sig.

. The token, or pledge, here, is sensuous truth.

M. 300. The reason these presents are confirmations,
is that they are tokens of consent on both sides ; and
therefore it is said, wlien anything is consented to on
both sides, Give me a token.

460^. To surrender her virginity is to give a token
that she will love him to eternity.

503. That virginity is . . . the token of conjugial
love. Ex.

T. 664. The idea that to these alone is faith given as
a token of their election.

Tolerate. Under Endure.
Tomb. Bustuiii.

See under Buiiv, and Moxumknt.
T. 137*. Not far from Luther's tomb.

Tone. Tonus.

See under Sound.

A. 2605. Their speech was piping, of one tone.
D.4281. 4507.

4197". Thus one tone does not produce any harmony.

F. 426. You answer like one who sings one tone . . .

R. 692<^. A sensnous man speaks in a lofty tone about
worldly things ... If he is a priest, he speaks about
riod and Divine things from the memory, also in a high
tone.

M. 243. These falsities are like various discordant
tones, which by skilful adaptations and insinuations are
brought into harmony, whence also comes a gratefulness
of this latter.

T. 763. Tlie ear is deafened by one tone . . .

D. Min. 4717*-'. AVlien the simple were removed, the
hypocrite spoke in a different tone. It is chiefly by the
tone of the speech that they seduce.

Tongs. Forceps.

A. 9572. 'Its tongs and its snufif-dishes' (Ex.xxv.38)
= things purificatory and evacuatory in the Natural.
Ex.

D. 2626. Bread cut into squares.

D. 4714. On those who appear like iron fire tongs.
4787. A {ox\i-gaffd- = the knowledge of sensuous

things . . . E. B. had such a fork . . .

5038. One appeared above with a knife and scissors-
cuUto et forcipe ; m ^'^fi$i\^\-knif och sax. Ex. D.Min.

4575-

E. 386''. 'He fabricates the iron with the tongs' (Is.
xliv. I2) = the falsity which he calls truth. ( = to hatch
falsities. 587^.)

Tongue, Language. Lingua.

See under Hebrew language. Speak, and Word.

A. 1 159. 'Everyone according to his tongue' (Gen.x.
5) = accorJing to the opinion of each. . . That 'tongue,'
or ' language, ' = opinion, thus principles and persuasions,
is because such is the correspondence of the tongue with
the intellectual part of man, or with his thought . . .
Such, moreover, is the influx not only of the man's
thoughts into the movements of the tongue in speaking;
but such also is the influx of Heaven [into them].

1178^. 'Tongue' (Ps.cxl. 11) = lying.

1216. 'According to their tongues' (Gen.x.20) =
according to their opinions.

125 1. 'According to their tongues' (ver.3i) = acccord-
ing to their diff"erences as to faith.

1637. Spirits always speak with man in his vernacular ;
which they speak as skilfully as if they had been brought
up in the same language. . . They know no otherwise
than the language in which they speak with a man is
their own. . . The case is the same with other languages

Tongue, Language

286

Tongue, Language

in which the man is skilled ; but beyond these lan-
guages, Spirits cannot utter a syllable of any other
language, unless it is given thcTu to do so immediately
by the Lord. Infants, also, who had deceased before
they had been taught any language, speak in the same
way. The reason is that the language with which
Spirits are familiar is not a languajs of words, hut is a
language of ideas of thought ; which language is the
universal one of all languages . . . 1876. 2472. 5857.
D.2137.

[A.] 2472^. Into this language comes every man im-
mediately after death, because he comes into the interior
memory.

2480. As men after death are in the interior memory,
therefore those who have been proficient in languages
cannot recall a syllable of them . . . But whatever they
have imbibed by means of languages . . . they bring
forth into use, because it has formed their Rational. . .
He who has imbibed falsities by means of languages
. . . and has confirmed himself in them, reasons from
nothing but the falsities ; but he who has imbibed and
confirmed truths, speaks from the truths.

3741^. Thought inflows into the organic forms of the
tongue, and produces speech.

4387-. Understands the meaning the same when he
hears a foreign language.

^. The internal sense coincides with the universal

language.

4791. On the correspondence of the tongue with the
Grand Man. Gen. art. D. 1358.

. The tongue affords entrance to the lungs, and

also to the stomach, and thus represents the entrance-
hall to spiritual and celestial things ; to spiritual, because
it ministers to the lungs ... to celestial, because it
ministers to the stomach, which furnishes nourishment
to the blood and heart. . . Therefore the tongue corre-
sponds in general to the affection of truth, or to those
in the Grand Man who are in the affection of truth, and
are afterwards in the affection of good from truth.
They, therefore, who love the Word, and desire thence
Knowledges of truth and good, belong to this province ;
but with the difference that there are some who belon"
to the tongue itself ; some to the larynx and trachea ;
some to the throat : some to the gums ; and some to the
lips. (From experience.) There are some who corre-
spond to the interiors of the tongue and lips ; and others
to the exteriors. The operation of those who receive
with affection exterior truths only ... I felt in the
exteriors of the tongue.

4795. This is why to the tongue is assigned a double
office . . . For, in so far as it aids in nourishment, it
corresponds to the affection of knowing, understanding,
and being wise as to truths ; and so far as it aids in
speech, it corresponds to the affection of thinking and
producing truths.

4801^. He was continually endeavouring to do violence
to those who were in the province of the tongue.

5075". As man is in company with Angels and Spirits,
he is with them also in the universal language, and
thus in the origins of words. Hence there are imparted
to words many meanings which in the external form

appear not congruous, although in the internal form they
are entirely so. Examps.

5648-. Just as one turns the language of another into
his own ... in an instant. So is the sense of natural
thought turned into spiritual ; for spiritual language or
speech is proper to Angels ; and natural to men. Ex.

60 1 3-. The tongue has been formed to all the sense of
the soluble and fluid parts in liquids. 6057.

6199. When this Spirit spoke with me in my mother
tongue, he believed that he was speaking from his own,
and said that that language was his ; but it was shown
that the language proper to Spirits is quite different ;
and that it is the universal language of all ; and that
the ideas inflow from it into my vernacular . . .

6516^. The writings in the Spiritual World ... are
in accord with their universal language . . .

6985. 'I am heavy in mouth and heavy in tongue'
(Ex.iv. io) = that a voice and speech from the Divine is
neither heard nor perceived. . . ' Tongue ' = speech, be-
cause the tongue is the organ of speech.

6987-. It is from the correspondence of the speech of
thought with that of the mouth, that man, when he
comes among Spirits after death, knows how to sjieak in
the universal language. (Continued under Speak.)

7236^. So from twenty-three letters . . . the words of
all languages can be produced . . . even if there were
thousands of languages.

73596. While they were speaking with me, my tongue
also moved a little. (Ex. under Spkak. ) H.248«.

7784. 'A dog shall not move his tongue' (Ex.xi. 7) =
not the least of condemnation and lamentation.

8628. They who place wisdom in things of mere
memory, as in languages. Des.

10752®. Spirits and Angels can speak with the men
of any language ; for their thought falls into the ideas
of the men, and thus into the words of their speech.

H. 96'^. Those in the Grand Man who are in the mouth
and tongue are in discourse from understanding and
perception.

236. All in the universal Heaven have one language
. . . Language is not learned there, but is implanted in
everyone ; for it flows from their very affection and
thought : the sound of the speech corresponds to their
affection ; and the articulations of the sound, which are
words, corrrespond to the ideas of thought which are
from the affection ; and, as the language corresponds to
these, it also is spiritual ; for it is aft'ection sounding,
and thought speaking.

237. The angelic language has nothing in common
with human languages, except with some words, which
sound from an attection ; but not with the words them-
selves, but with their sound. . . It is impossible for the
Angels to utter a single word of a human language :
this has been tried, but they could not do it ; for they
cannot utter anything except what completely agrees
with their affection. . . The first language of men in our
Earth was in agreement [with the angelic language],
because they had it from Heaven ; and the Hebrew
language is in agreement in some things. See D.Min.
4812.

Tongue, Language

287

Tongue, Language

241. For the vowels do not belong to language . . .

246, The Angels who speak with man do not speak
in their own language, but in tlie language of the man,
and also in the other languages in which the man is
skilled, but not in languages unknown by the man.
The reason is that when the Angels are speaking with a
man they turn themselves to him, and conjoin themselves
with him, and the conjunction of an Angel with a man
causes both to be in like thought ; and, as man's
thought coheres with his memory, and as the speech
flows thence, therefore both are in the same language.
Moreover, an Angel, or Spirit, when he comes to a man,
and by conversion to him is conjoined with him, comes
into all his memory . . . and thus into his languages,
(Continued under Speak.) W.257'^.

255. When Angels and Spirits turn themselves to a
man, they know no otherwise than that the man's lan-
guage is theirs, and that they have no other. The
reason is that they are then in the man's language, and
not in their own . . . But as soon as they turn themselves
away from the man, they are in their own angelic and
spiritual language, and know nothing about the man's
language.

. When I have been in company with the Angels,

and in a like state with them, I, too, have spoken with
them in their language, and have known nothing of
my own . . . But as soon as I was not in company with
them, I was in my own language.

464^. Hence it is that in so far as a man has become
rational througli languages and knowledges, he is
rational after death ; and not at all in the proportion in
which he has been skilled in languages and knowledges.
I have spoken with many who had been believed to be
learned because they were acquainted with ancient
languages, as Hebrew, Greek, and Latin ; and who had
not cultivated their rational faculty by the things
■written in them ; and some of them seemed as simple
as those who had knov.'u nothing of these languages ;
and some stupid ; but still the conceit remained with
them that they were wiser than others.

S. 44^. 'Thummim,' in the angelic language, means
'a shining forth.'

W. 41. Taste is only an affection of the substance
and form of the tongue.

306. As spiritual ideas are apart from space, they do
not fall into any words of natural language.

P. 230. The naming (there) is done in the spiritual
language, which is such that it can give a name to every
Thing ; for each letter means one Thing ; and a number
of letters joined into one word, which makes the name
of a person, involve the entire state of the Thing.

R. 29". For there is a universal language in which
are all Angels and Spirits, and which has nothing in
common with any language of men . . . After death,
■every man comes into this language, for it is implanted
in every man from creation ... It has often been granted
me to hear this language, and also to speak it ; and I
have compared it with the languages in the world, and
have found that it does not make a one with any natural
language in any least thing. It differs from these in
its primitive [principle], which is that each letter of

every v.ord has some meaning, in both speech and
writing. T.I 9-.

282. 'Out of every tribe and tongue' (Rev. v. 9) = that
(those have been redeemed) who in the Church or in any
religion are in truths as to doctrine. 365. E. 330.

'. That ' tongue ' = the doctrine which is of the

Church, and which is of any religion. 111. . . For
'tongue' means that which is spoken, which is the
truth of doctrine.

^. 'Tongues,' in the opposite, = false doctrines.

111.

. The tongue, as an organ, = doctrine ; and as

speech [or language] it = also religion.

«. 'Cool my tongue' (Luke xvi. 24) = the doctrine

by the falsities of which he was tormented.

294^-. Heaven was then seen to be opened, and there
were seen tongues like little flames descending and
flowing into some ; and these then celebrated the Lord's
Divine Human . . .

483. 'Thou must prophesy again upon peoples and
nations and tongues . . .' (Rev.x. ii) = that the quality
of those in faith alone must be further taught. . .
'Tongues' — those who are in these things exteriorly.
('Tongues,' here = the goods of truth, and the confession
of them according to each person's religion. E.625.)

505. 'Tongues' (Rev. xi. 9) = the confession and re-
ception of the.se things. ( = all the truths and falsities
of doctrine. E.657.)

587. 'Tongue' (Rev. xiii. 7) = its doctrine. ( = the
doctrine of the Church, and also confession and religion ;
here, the doctrine of faith. E.803. )

627. 'Tongue' (Rev.xiv.6) = doctrine. ( = contession
from good of heart ; thus those who are in the good of
doctrine. E.872.)

696. 'They gnawed their tongues for distress' (Rev.
xvi. io) = that they could not endure truths. 'To gnaw
their tongues ' = not to be willing to hear truths ; for
' the tongue' =: the confession of truth, becaiise the tongue
servesthought for speech, and, spiritually, for confession.
'To gnaw the tongue ' = to withhold the thought from
hearing truths. . . In the Spiritual AVorld, when anyone
is speaking the truths of faith, the Spirits who cannot
endure to hear them, hold their tongues in their teeth,
and also bite their lips ; and also induce others to press
their tongues and lips with their teeth, and this even
to distress. . . The tongue, as the organ of speech, =
thought and confession ; and also the doctrine of truth.
( = that from aversion they are unwilling to perceive and
know genuine goods and truths. E.990. )

745. 'Tongues' (Rev. xvii. 15) = those who are in con-
fession. ( = those who are in various confessions and
perceptions of good. E.1077.)

961. The Angels spoke ineffable things, the most of
which cannot fall into the words of any natural language ;
but, as I had sometimes been in company with the
Angels in Heaven itself, and was then in a like speech
with them, because in a like state, I could now under,
stand them, and take some things from their discourse
which can be set forth rationally in the words of natural
language.

M. 326^. Every Spirit and Angel, when speaking with

Tongue, Language

288

Tongue, Language

a man, speaks in the man's Own language ; thus speaks
French with a Frenchman ; English with an Englishman ;
Greek with a Greek ; Arabic with an Arabian ; and so
on.

[M. 326]. The difference between the Spiritual and
tlie Natural as to languages. Shown by experiment.

— ■ — . By this experiment ... it was made very
evident, that all in the Spiritual World have the
si>iritual language, which has nothing in common with
any language of the natural world, and that after death
every man conies into that language from himself.
(And also) that the very sound of the spiritual language
differs so much from the sound of a natural language,
tliat a spiritual sound, however loud, could not be heard
at all by a natural man ; nor a natural sound by a
spiritual man.

T. 371®. There is a like mutual reciprocal conjunction
of taste and the tongue.

798-. This place is called Pyris in the spiritual
language.

813^. As a common genius reigns everywhere among
peoples of the same language.

Ad. 3/678. When 1 have spoken with the Angels in
different languages in which I am skilled, they did
not know what language it was, unless I thought
(about it).

D. 1305. If Spirits were to inflow into diverse persons
of different languages, all would perceive in their own
language, or idiom, the meaning of the Spirit who
spoke.

1360. They who hate truth . . . are the contraries ot
those who constitute the province of the tongue . . .

1361. These Spirits (tried) to draw my tongue between
my teeth, so that they might cut it off. . . 1465.
3894. 4574. 4582. 4589- 4728.

2137. That all languages derive their origin from tlie
Speech of Spirits.

2142a. But the angelic language is still more in-
terior . . .

3157. These Spirits said that they were speaking with
me in their own language . . .

3974. On the operation of Spirits into the tongue.
4147. I wanted to gnaw my tongue when they were
thinking against interior things.

4614. On the Spirits who inflict pain on the tongue,
and render it rigid.

4870. In some natural languages also there are such
natural words ; and the most ancient language was no
other than such [speech] of Spirits, which is perfectly
natural. Man's interior ideas are also in that language,
although man is unaware of it ; and hence it is that
after death he speaks that language without instruction.

4931^. Some (of these evil Spirits) learn the spiritual
language, whereby they conjoin themselves with certain
Angels, and thus perpetrate crimes ; but they have not
a spiritual language such as that which those in Heaven
have ; but it is an artificial one ; and they do not speak
in spiritual ideas by means of it, but in natural ideas,
which is altogether forbidden. Some devise for them-

selves another language, and thereby so associate
themselves that others do not perceive what they are
speaking about together.

5561. The Word and other books there in the universal
language. 5604.

5668. Infants there learn to speak the angelic language
within a month.

5787-. The reason men speak not according to the
nature of the Thing, but by various and diverse lan-
guages, is that man is not born into the nature of the
Thing, but into ignorance of all things.

6049. In the other life (those who think in the
Material) speak in the spiritual language, but mixed
with their vernacular language, so that they can be
well distinguished in respect to what nation they are
from. But those who speak spiritually are all in a like
language, and cannot be distinguished.

6090. (Some words of the spiritual language. Quoted
under Speak.) See also 6063.

D. Min. 4568. Antony had an influx into the in-
teriors of the tongue, namely, into the muscular fibres.

4598. On the language of angelic Spirits.

4741. With those who learn languages without any
use, insomuch that they do not thereby cultivate their
Rational, such things are like scales upon scales . . .
which thicken the outer skin, and take away the feeling
from the interior things . . . After death such are re-
jected, because they are of no use.

E. 175^ 'Nations and tongues' (Is.lxvi.i8)=:all who
are in the goods of love and the derivative truths.

331^ 'AH languages' (Dan.vii.i4) = all, of whatever
doctrine or religion.

412^. 'The strife of tongues' (Ps.xxxi. 20) = evils of
falsity and falsities of evil. ( = the falsity of religion
from which they reason against truths. 455^'^.)

33_ 'Their tongue' (Is.iii.8) = thought, because

the tongue utters what man thinks.

427^ 'Tongues' -those who are in life according to
doctrine.

433-". 'The languages of the nations' (Zech.viii.23)
= religious things. 675^^.

^3. 'Their tongue is against Jehovah' (Is.iii.8) =

their doctrine.

455. 'Peoples and tongues' (Rev. vii. 9) = all who are
in falsities from ignorance, and from various religions.
. . . ' Tongues' = their confessions from religion; for
'tongues' mean speech ; and speech = confession and
religion, because the tongue utters and confesses the
things which are of religion.

2 'Tongue' (as distinguished from 'lip,' and

'mouth ') = confession.

^. That ' tongues' = confessions from religion and

according to the dogmas of religion. Fully ill.

^ 'The tongue' (of the rich man) = tlie thirst

and cupidity of perverting the truths which are in
the Word.

^ 'The tongue ' = both the perception of trutb

and the affection of good ; the perception of trutb
from its speaking; and the affection of good from its
power of tasting . . . 584'*-

Tool

289

Tooth

". To lap with the tongue' (Judg.vii.5) = to

eagerly strive for and to pursue from desire.

'". 'The tongue ' = the falsities of religion; and

therefore it is said, 'Their tongue is a sharp sword'
{Ps.lvii.4). ( = crafty reasonings from falsities. 556'-.)

-'-. The apostles and others speaking with new

tongues after the Lord's resurrection (Mark xvi.17;
Acts ii.3,4) signified the confession of the Lord and
of the trutlis of the new Church, 706^^.

^. (Thus) ' tongues ■ = confessions from the truths

of the Church ; and, in the opposite, confessions from
the falsities of any religion.

768-^ 'To elongate the tongue' (Is.lvii.4) = the
delight of teaching and propagating these things.

923^. ' The tongue' of Jehovah = the Divine truth.

990. 'To gnaw their tongiies' = to be unwilling to I
perceive and know genuine goods and truths, because
'the tongue ' = the perception of truth; and 'to gnaw
the tongue ' = to repress it.

. For 'the tongue' has various signitications,

because it is an organ of both speech and taste : as an
organ of speech it=confession, thought, and religion;
and as an organ of taste it = the natural perception of
good and truth, while the smell = the spiritual percep-
tion of them.

D. Wis. X. 4°. The tongue corresponds to wisdom.

Tool. See Graving Tool.

Tooth. £>e/is.

See under Grind (for Grinders), and under Harsh
(for Gnash).

A. 819. With their teeth sticking in the shoulders
of others.

820. A robber gnashed with his teeth. The sound
was (distinctly) heard, yet they have no teeth. 5387''.
D.I 156.

1631^. (Such) exhale a stench of teeth. D.3502.

2184^. 'Teeth whiter than milk' (Gen.xlix. I2) = the
Celestial Spiritual which is in His Natural. (= Justice,
40072.)

4175. This cold is what is meant by 'the gnashing
of teeth.' Ill,

4424^, 'There shall be gnashing of teeth' (Matt.
viii. 12) = their state as to falsities; for 'the teeth,' in
the Word, = the lowest natural things; in the genuine
sense, the truths of them ; and, in the opposite sense,
the falsities. The teeth also correspond to them. And
therefore 'the gnashing of teeth ' = the collision of
falsities with truths. They who are in mere natural
things, and who are in them from the fallacies of the
senses, and who believe nothing which they do not
see by them, are said to be in the gnashing of teeth,
and in the other life appear to themselves to be in it
when they are forming conclusions about the truths of
faith from their fallacies. . . The like is signified by
'the gnashing of teeth,' elsewhere. 111. 9052^.

4533^. Some appear like grates of teeth, 5057^.
10429. D.I 157. 2953.

4630. I perceived his presence from a stench like

the excrementitious stench of teeth. Ex. 5573-
D.3498.

5387*. Instead of a face they had direful grates of
teeth. For the beard and teeth = the lowest natural
things. 5566. 5567«. H.5532. D.3487.

5565. There are Spirits who relate to bones still
harder, as the teeth. Des.

5568. Spirits who gnash with their teeth. They are
from the Hells where are those who have not only led
an evil life, but have also confirmed themselves against
the Divine. They gnash with their teeth when tiiey
speak, which is horrible to hear.

5714^, He caused pain in the interior of the teeth,

5720, Hypocrites with me caused pain in the teeth.

6380. 'He shall be white in the teeth from milk'
(Gen.xlix. I2) = that the Divine Natural is nothing but
the good of truth. . . 'The teeth,' in the genuine
sense, = the Natural; for the things in man which are
hard, as the teeth, bones, and cartilages, correspond
to the truths and goods which are of the lowest Natural.
( = His Divine Natural. 9052"^.)

7643^. 'Their teeth were as the teeth of lions' (Rev.
ix.8) = the external things of the Natural, that is,
sensuous things, or the fallacies there, which causean
appearance of what is good, ( = that sensuous things,
which are the ultimates of the natural life of man,
appear to them to be in power over all things. S. 13".
R.435- E.556.

9049". 'A tooth for a tooth' is said, because by 'a
tooth' is signified the exterior truth of faith.

9052. 'A tooth for a tooth' (Ex.xxi.42) = if (they
should injure) anything in the exterior Intellectual ;
for 'a tooth' = the exterior Intellectual, and thence
natural truth ; for this makes the life of this intellect.
The reason 'the teeth' have this signification, is that
they communicate and thus prepare, like a mill, the
food which is necessary for the nourishment of the
body; here, the food which is necessary for the nourish-
ment of the soul. The food which nourishes the soul
is intelligence and wisdom ; and this is first received,
ground up, and prepared, by means of the Knowledges
of good and truth in' the Natural. . . Hence it is
evident whence it is that 'the teeth ' = the exterior
understanding,

2, That 'the teeth ' = natural truth, which is of

the exterior understanding; and, in the opposite sense,
the falsity which destroys this truth. 111.

9062. 'If he shall knock out the tooth of his man-
servant or the tooth of his maid-servant' (Ex.xxi.27) =
if he shall destroy truth or the affection of it in the
Sensuous. 'A tooth' = the exterior Intellectual, and
thence truth in the Natural ; here, truth in the
ultimate of the Natural, that is, in the Sensuous.

9063. 'He shall let him go free for his tooth' (id,) =
that he can no longer serve the internal man. ' A
tooth ' = what is sensuous.

10283^-. Therefore it is said that the flesh being yet
between their teeth. . . they were smitten (Num.xi.
33); for 'the teeth ' = the corporeal proprium, which
is the lowest of man.

Tooth

290

Top

H. 245^. The speech of hypocrites ... is heard as
the gnashing of teeth, and strikes horror.

566. On the gnashing of teeth. Chapter. (Quoted
under Harsh, at H.575.)

J. sS''. The devils tore those doctrinals from them
with their teeth . . .

R. 386. I heard as it were a gnashing of teeth. Ex.

435. The sensuous things of the understanding (as
distinguished from those of the will) are signified by
'tlie teeth.'

. That 'the teeth ' = the ultimates of man's life,

which are called sensuous things, which, when they
have been separated from the interior things of the
mind, are in mere falsities, and inflict violence on
truths and destroy them. 111.

574^. 'Three ribs between its teeth' (Dan.vii.5) =
appearances and fallacies.

D. 165S. A kind of speech which constricted the
teeth.

1 742-. Thus . . . some things require the action of
t le teeth . . .

3200. The quality of an evil preacher who could
preach with a spurious zeal was signified to me by the
stench of teeth.

3507. Such appear as mere fetid teeth.

4035. They moved my tongue towards a decayed
tooth.

4315. Comedians relate to the teeth; for they were
presented as injured and aching teeth. . . They have
not much life of their own.

4348. Hypocrites . . . infused a pain of the teeth in
the right side of the jaw, and of the flesh of the teeth
there, and in the bones up to the right ear. . . The
influx is into the periostea of the teeth ... A gnashing
of the teeth, and a pain in their roots and periostea
was felt from them. 4351. 4356. 4357. 4361. 4413.
4419. 5103. 5129. 5139. 5148. 5922. D.Min.4648.

4910. The speech of those (in Own intelligence) falls
to the teeth.

5141. On the teeth and bones, and on the correspond-
ence of them. Ex.

5142. Those to whom the teeth correspond are those
who have thought much about the ultimate parts of
the world, and on the earthly particles. . . As they
have sought the delight of their life in the ultimate
things, they correspond to the teeth. They also in-
flowed manifestly into my teeth ; and as I have held
an opinion not in accord with theirs, my teeth were
inwardly corroded by the pressure and consecjuent
pain of this [influx].

5949^. (The Russians) do not inflict any pain on . . .
the teeth, as Christians do.

D. Min. 4802. Those who have tried to induce a
gnashing of my teeth seem to themselves to be in
Hells where are those who have impressed on them-
selves natural falsities, and have confirmed themselves
in them . . . and who, from these, reason about spiritual
things; for there is not any correspondence, but they
clash: hence the grating of the teeth.

E. 403. ' The teeth of a lion ' (Joel i. 6) = the
falsities of this evil ; and, as these destroy all the
truths and goods of the Church, they are called 'the
great grinding teeth of a lion.'

455^''. 'Their teeth are spear and arrows' (Ps.lvii. 4)
= reasonings from external sensuous things, and thus
from fallacies and the falsities of religion, by which
they destroy truths. 'Teeth' = the ultimate things of
man's life, which are external sensuous things; here,
the reasonings from them.

556'-. That ' teeth ' = sensuous things which are the
ultimates of the natural life as to knowledge. Fully ill.

'. 'It had great iron teeth' (Dan. vii. 7) = falsities

from the sensuous man hard against the truths and
goods of the Church.

^. 'To break the teeth of the wicked' (Ps.iii.7) =

to destroy exterior falsities, which are such as are
founded upon the fallacies of the senses, and are
confirmed by them.

^. 'An eye for an eye, and a tooth for a tooth ' =

that in proportion as anyone takes away from another
the understanding of truth and the sense of truth, in
the same proportion they are taken away from him . . .
'A tooth ' = the sense of truth; for 'a tooth ' = truth or
falsity such as is in the sensuous man.

^^. I have escaped with the skin of my teeth

(Job xix.2o) = that although he is driven to think in
the most external things, still he does not think
falsities but truths. Ex.

^. As the teeth correspond to the ultimate things

of the intellectual life, which are called sensuous,
therefore good Spirits and Angels are possessed of
teeth equally with men ; but with them the teeth
correspond to truths in the ultimate Sensuous . . .

650®^ 'The tooth of beasts' (Deut.xxxii.24) = what
is sensuous as to the cupidities of evil.

J. (Post.) 31. The sphere of those who quarrel about
religious things causes a pain in the flesh of the teeth
and jaws.

Top. Vertex.

See 'S.TS.iG'HT-fastigium, and Peak.

A. 5180. Suction on the top of the head.

6437. 'The crown of the head of the Nazarite'
(Gen.xlix.26) — exterior things. «,Ex. E.448^

577'-

H. 118. The Lord does not appear ... in the zenith.

D. 2374. On those who appear almost over the top
of the head.

E. 163^ 'The crown of the head of the chosen of
his brethren' (Gen.xlix.26) = the Spiritual which inflows
into all the truths and goods of that Church.

240'. 'The crown of the head which shall be made
bald' (Is.iii. I7) = the intelligence of which this Church
will be deprived.

295^*. ' The crown of the head of the Nazarite of
his brethren' (Deut.xxxiii. i6) = the intelligence and
knowledge which are of the external man.

324^°. 'To sacrifice upon the tops of the mountains'
(Hos.iv. i3) = worship from the love of self.

Topaz

291

Torment

435^. 'The crown of the head,' in sacrifices (Deut.
xxxiii. 20) = internal truths.

6oi^^ 'The top of Carmel' (Amos i.2)=the truths
of the Church, because in Carmel there were vine-
yards . . .

Ath. 152. The greater part of those who look to the
Father look to the zenith of Heaven, whence there is
no turning.

Topaz. Topaziiis.

A. 9865. 'A topaz,' etc. (Ex.xxviii. 17) = the celestial
love of good; for these stones=the good of celestial
love, from their red and flaming colour; here, celestial
love, because they were in the first row. Ex.

^. It is not known from what word the topaz

is derived : it is probable that it was derived from a
reddish flaming colour ; and hence it is that the like
is said of it as of gold, in Job xxviii. 19.

Tophet. Topheth.

E. 177^. They shall bury in Tophet, because there
is no more a place to bury in' (Jer.xix. ii) = where all
truths and goods have been consumed.

578'*. 'Tophet' (Is.xxx.33) = the Hell where reigns
the direful and fierce love of destroying all the truths
and goods of the Church, especially that where reigns
the fierce cupidity of destroying the goods of innocence.

659-'. See HiNNOM, here. 1083.

Torch. Fax, Facula.
See under LAMP-^amji^as.

A. 1861. 'A torch of fire' (Gen.xv. I7) = the heat of
cupidities. ( = the dire love of self. £.401^".) 539^
701-'*.

2027-. They sometimes shine in the face like little
torches . . . H.553^.

8914. 'All the people saw the voices and the torches'
(Ex.xx. i8) = the perception of Divine truths [which are]
from good. . . 'The torches,' or lightnings = the
splendours which are in truths from the good of love,
which strike and penetrate. £.539'*.

M. 311. Conjugial love from its first heat to its
first torch. Ex. 322.

500^. As it became dark, some of them lighted torches
. . . but, as they approached, the fire of the torches
became dimmer, and was extinguished by the inflowing
light of Heaven.

I. 19". A Spirit rose up with a torch in his right
hand, which he shook before their faces, causing them
to become enemies.

*. A Spirit appeared with a torch in his left

hand, which he shook at the back of their heads,
causing their ideas to become confused.

T. 348'-. The light of faith separated may be com-
paied to that of a firebrand . . . while the light of faith
conjoined may be compared to that of a torch, which,
when waved about, shows each step of the way.

510. As one who sees infernals, with torches in
their hands.

D. 3651. One sees another as little torcheB.

E. 433^^ Occurs.

600^*. The evils which will be dispersed by that
Church are signified by, 'like a furnace among the
wood, and like a torch in a bundle' (Zech.xii.6).

Torment. Crtuiatus.
Torment, To. Cruciare.

See under Anguish, Pexalty, Punishment, and
Torture.

A. 322. Spirits have a most exquisite sense of touch :
hence the pains and torments in Hell.

391. They are delighted in tormenting one another.

695. The life of evil is there turned into direful
torments, which are so great that they cannot be
described ; for the greatest delight of their life consists
in the fact that they can punish, torture, and torment
one another ; and this by arts quite unknown in the
world, by which they know how to induce exquisite
feelings . . . and also direful and horrible phantasies,
besides terrors and horrors, and many like things.
Tlie diabolical crew perceive so much pleasure in this,
that if they could augment the pains and torments to
infinity they would not even then rest satisfied . . .
But the Lord softens the torments. 1322^. 1680. 1969.
20573.

696. Hence everyone brings the penalty and torment
upon himself. . . The Lord never leads into torment ;
but, as the evil Spirit himself rushes into it, the Lord
turns all the torment to good. . . When the infernals
are in some use they are not so much in torment.

697. The torments of the evil Spirits who are with
man are not communicated to him, because he is iu a
state of preparation for eternal life.

699. That I might see the torments of those who are
in Hell ... I have been let down thither. Des.

816®. After (such) have undergone infernal torments
for ages . . . they put off everything human . . .

8246. In process of time (these cruel adulterers) sit in
torment . . . D.2644.

828-. There they remain, covered up in torment.

830. Torments inflicted by serpents.

831''. The torments of Sirens and sorceresses.

949^. Spending their life iu the torment of anxiety.

954. They who have been bloodthirsty are delighted
to torment Spirits . . . until they draw blood.

960^. This penalty is attended with a more intense
torment, because it answers to their more hidden
deceits.

962. This with interior torment.

963. This is done with torment proportioned to the
degree of their cupidity to extricate themselves.

965. Infernal torments are not the gnawings of con-
science . . .

986^. In temptation, he comes into ... a certain
torment as it were infernal. 1820*. 4299. 5036".

I974«. How much the wicked are tormented by mere
envy, when they see the bliss of the good.

Torment

292

Torment

[A.^ 2049''. Are seized with torment when they
approach. 2363. 3425". 4175"- 4299-- 4555--

2116-. Hence their torments in Hell.

2183^. He is in apparent tranquillity here ; but in the
other life he comes into the unrest and torment of Hell.

2716. If anything of the Supreme Divine were
received, he would feel infernal torment.

3398'-. Therefore they who have profaned truth,
continually dwell with that which torments them.

3938®. When they came into Heaven they began . . .
to feel the tilth of their own ail'ections, thus infernal
torment. 4674^. 5057^. 5058^.

4299^^. In proportion as tliey assault these holy
things, in the same proportion they are tormented ;
and , . . they then suppose that it is the Divine which
torments them.

5057. The delight of the Israelites in tormenting
men. D.2615.

5071. Infernal fire is not the torment of conscience
. . . for concupiscences are the s]iiritual tires which . . .
torment in the other life.

. The vital fire with the evil is such that when

they are in the vehemence of concupiscences, they are
in a kind of tire, from which they are in the ardour and
fury of tormenting others.'

5389. Evil Spirits fear these wandering Spirits ; for
they torment them with a certain kind of torture.

5722. When they come into the deep, they are
tormented to such a degree that they cannot but desist
from infesting others.

579S''. When evil Spirits approacli the light of
Heaven they begin to be tormented. This they
attribute to Heaven, consequently to the Lord, when
yet it is they themselves who induce the torment on
themselves ; for evil is tortured when it approaches
good.

5852^. When the evil Spirits who are with man are
in the World of Spirits, they are not in any infernal
torment . . .

61 lo^ Night, in Hell, is their state of torment.

6353"- (In Heaven) they would be tormented by the
evil of their life more than in the deepest Hell. 6571^.
6677-.

6784-. A thousand Hee at the presence of one who is
in truth from good, (otherwise) they are tortured and
tormented.

6832^. This is the tire which torments those in the
Hells ; for when the reins are relaxed to their cupidities,
the one rushes on the other, and they torment one
another iu direful and indescribable ways . . . especially
by magical arts . . . 7280*.

6849'*. Unless the infernals were far removed from
Heaven, they would be direfuUy tormented. Sig.

7042^. At the entrance into Heaven . . . they begin
to be distressed and tormented.

7699. 'That He may take away from me this death'
= that this falsity may not torment. . . The infernals
deprecate this falsity . . . for it causes them an infernal
darkness which torments them.

7768. The reason they shun those of the Spiritual

Church, is that the good and truth which inflow
torment them.

7964^. For in the presence of the good they are
tormented.

8232. The evils and falsities themselves in which
they are (when in Hell) torment them ; but their
torment does not come from the fact that they suffer
because they have done evil ; but from the fact that
they cannot do evil, because this is the delight of their
life ; for when they do evil to others they are punished
and tormented by those to whom they do it.

8265. For at the presence of the Divine they are
distressed, tormented, and as it were lifeless.

8481. The two things which make Hell are evil and
falsity, consequently . . . tliere are two things in Hell
which make the torment there ; and the torment from
falsity is com]iared to 'a worm,' and the torment from
evil to 'fire.' 111.

8700-'. Those who are in Hell and who are tormented
there, impute their torments to the Divine, saying that
the Divine could take them away if it would, because it
is omnipotent . . . But to take them away is impossible,
being contrary to order ; for if they were taken away,
the evil would rise up against the good, would subjugate
the Angels, and would destroy Heaven . . .

8875. When the Lord protects His own in Heaven,
those who are in evil are indignant and angry against
the good, and rush into the sphere where the Diviue
truth and Divine good are, (which) then operates upon .
them, and causes them to feel torments such as are in
Hell. Hence it is that they attribute anger, etc. to the
Divine.

8882. Therefore these (profaners) are sent into the
most frightful Hell of all, where they are direfully
tormented.

8945'*. When those are elevated into Heaven (who
are not yet prepared), they feel a torment almost
infernal . . .

10187. See Anguish, here.

10413^. When it is morning with those in the
Heavens . . . those in the Hells are in a state of
infernal loves, and consequently in their torment ; for
then everyone wants to be the greatest, and to possess
all things which belong to others, whence come hatreds,
fiercenesses, and cruelties, which are what are signified
by the infernal fires.

H. 48. Hypocrites, in a heavenly Society, begin to
be interiorly distressed, to he tormented . . .

54. In Heaven, because their interior life was con-
trary . . . they were tormented as to their voluntary
things . . .

55^. The evil who are outside of Heaven are tor-
mented at His presence.

3546. They torment, with infernal ardour, those who
do not worship them ; and this by turns, the one tlie
other.

391. The Angels restrain them from tormenting one
another beyond the prescribed limits.

400^. As soon as heavenly joy was communicated tc
them, they began to be tormented. Des.

Torment

293

Torment

518"^. When they felt the heat of Heaven, which is
heavenly love, they began to be inwardly tormented.
572. E.86S.

525. From the afflatus of heavenly heat . . . and of
heavenly Light . . . they were seized with such anguish
of heart, that they perceived in themselves infernal
torment instead of heavenly joy.

573. Hence by infernal fire is meant torment such as
is in the Hells ; for the cupidity from this love is that
of hurting others who do not honour them.

574. Why evil Spirits cast themselves into Hell
although there are such torments there.

e_ Then those who will not submit are in their

turn tormented in various ways ; and so continually.
Such torments are the torments of Hell which are
called infernal fire.

578. Genii are more direfuUy tormented than the
rest.

580. The magical arts by which tlie infernals torment
each other. Enum.

581. The reason torments in the Hells are permitted
by the Lord, is that evils cannot be coerced in any
other way . . .

P. 83^. The delight of infernal love is after death
turned into what is undelightful, painful, and direful,
which is meant in the AVord by torment and infernal
fire.

324''. The torment of the evil when admitted into
Heaven. R.eiil M.io^ ^ E.413^.

R- iSS'^"- (In t'l^t cavern) he is miserably tormented
on a bed of damned dust, until the overseer sees signs
of penitence.

427. 'To be tormented five months' (Rev. ix. 5) = to
induce stupor for a short time. ( = to be darkened as
to the understanding, and to be drawn away from
seeing truth. E. 548, Ex.)

428. 'Their torment was as the torment of a scorpion
when he striketh a man' (id. ) = that this is done by
their Persuasive. ( = that the darkening and drawing
away from seeing the truth is caused by the persuasion
by which the mind is infatuated. E.549. )

509. 'These two prophets tormented those who dwell
upon the earth' (Rev.xi.io) = that these two essentials
... go contrary to the two essentials received in the
Church of the Reformed . . . and therefoi'e these two
essentials of the New Church are held in contempt,
dislike, and aversion. ( = anxiety of heart in the
devastated Church on account of tliese. E. 662, Ex.)

636. 'They shall be tormented with fire and brim-
stone before the holy Angels and the Lamb, and
the smoke of their torment ascendeth for ever and
ever' (Rev.xiv. io) = the love of self and of the world
and the derivative cupidities, and, from these, the
conceit of self-intelligence ; and torment in Hell from
these. ( = that their Hell is from the love of evil
and falsity direful according to the falsification and
consequent destruction of Divine good and Divine truth,
thus the Word ; and the dense falsity which encom-
passes them and continually flows forth from their
loves. E.888,889,Ex.)

. For all the torment in Hell is from these three

things.

676^. The goods and truths are taken away from
them by an influx from Heaven ... by which they are
tortured and tormented, like a serpent before a fire, or
thrown on an ant-hill ; and they therefore reject goods
and truths . . . because they have felt as it were infernal
torment from them. Sig.

763. 'To give her torment' (Rev.xviii. 7) = internal
suffering, from being cast down from dominion, and the
mockery attending it : their torment after death is
nothing else. ( = infernal penalty. E. 1119.)

^. These are the retributions and penalties which

are meant in the Word by 'torments in Hell.'

784'^. No one has torment in the World of Spirits ;
but an evil Spirit first comes into torment when, after
preparation, he is in Hell.

864^. 'To be tormented day and night' (Rev.xx. 10)
= to be interiorly infested constantly.

^. For everyone in Hell is tormented by his own

love and its concupiscences ; for these make the life of
everyone there ; and the life is tormented ; and there-
fore there are degrees of torment there according to the
degrees of the love of evil and the derivative falsity.

M. 10^. (Thus) they who are in evils and the
derivative falsities have formed in themselves an efhgy
of Hell, and in Heaven this is tormented by the influx
and the violence of the activity of one opposite into
another . . .

263^. The devil said, Those of us who torment others
because they deny our pre-eminence, sink down ; for
we are allowed to glory, but not to do evil to anyone.

461*. They said. The prohibition and withholding of
our delights in Hell, is what is called the torment of
Hell : it is an interior suffering.

T. 74'*. God separates (Heaven and Hell) by a gulf,
lest Heaven should inflict torment on Hell ; for those
in Hell are tormented in proportion as Heaven inflows.

691^. Therefore when the Lord presents Himself
more present in Heaven, tlie wicked below Heaven
begin to lament, to be tormented, and to become life-
less . . .

D. 189. On the extreme cupidity of evil Genii and
Spirits in vastating and tormenting man.

376. That diabolical Spirits, by their phantasies,
inflict not only upon themselves, but also on men, the
most acute torments and tortures.

2486. That the actual and proper evils of man are
what torment him in the other life. Ex.

2719^. This is why their infernal torments are more
grievous than the infernal penalties of all other sins.

3391. The evil Spirits then began to torment him.
Des. . . But such are kept in a state in which they do
not feel the torment . . . 3392. 3397.

3528^. All the evil Spirits could be easily driven
away, but they would then come into such torments
. . . that they would endure more torments than would
conduce to their amendment.

Torment

294

Torpor

[DJ4127. How the evil are infested and tormented
in the interior sphere.

4203. If they come together, those who are encom-
passed with a sphere of falsity and evil are severely
tormented.

4334. That evil Spirits strive with all their might to
lead others to their own Hell, and thus to torment
themselves . . . for the more that go there, the greater
is the number of those who torment them.

4370. On evil Spirits who desire to torment infants.

4375. That the evil esteem no one as a friend : they
want to torment all. Ex.

4381. How they torment one another in Hell by
phantasies.

4471. In Hell they torment each other in various
ways, according to all their magic.

4494. "When (the woman he had killed) kissed him,
he was tormented with infernal torment.

4580^. They torment each other, by turns, until
tlieir wickedness is subdued, which is not done until
after many ages.

4768. See Charles xii., here.

5096. A devil who was as it were dead with torment.

5223. In Hell . . . they toi'ment each other either by
open force, or by magic arts, or by phantasies.

5830. At any discourse in which was the light of
truth, they were very much tormented . . .

6030-. Such things are taken away there by direful
torments. Des.

D. Min. 4698. During a whole night, while asleep, I
was tormented in Hell, in order that I might know the
nature of the state there ; for they fell upon me, because
they could then torment my spirit ... It was a con-
tinuous torment ; one torment after another. They
are placed upon tables, and miserably torn, and the
cupidity of exercising command is excited, and . . . they
are tormented until it abates ; and so by one devil after
another, as [they are passed] from one place in Hell to
another, u])on the tables. When the desire abates, some
respite is given, so that they can be in some of their
cupidity. Thus is the head of the serpent trodden
down.

E. 411. As soon as they are in the caverns and rocks,
the anguishes and torments they underwent from the
influx of the light of Heaven cease . . . 2.

413'-. They are then (during the Last Judgment) in
terrors, pains, and torments ... As they cannot endure
such an influx and presence of the Divine love, they
begin to tremble, to be in anguish, and to be tormented.
Ex. . . Hence they feel such a trembling, anguish, and
torment that . , . they flee away and cast themselves
into the Hells . . . Sig.

711. 'Pained to be delivered' (Rev. xii. 2) = the resist-
ance of such.

890^. For everyone is in suffering of heart when he is
withheld from his reigning love : this is the general
torment of Hell, from which come forth innumerable
others.

982*. Whatever inflows into what is contrary is turned
into what is contrary ; and if that which inflows . . .
prevails, it is turned into torment ; as for instance
when good inflows into the evil in its power, the evil
come into . . . infernal torment ; and when evil inflows
into the good with power, the good come into anguish,
and also into a certain torment of conscience.

1 133. 'For fear of her torment ' (Fiev.xviii. 10) = dread
on account of infernal penalties. 1 163.

De Conj. 60. On the torment of the infernals from
the influx of conjugial love. Gen. art.

Torpor. Torpor.
Torpid, To become. Torpescere.
A. 1509^. Such induce a like torpor.

4227^. They induce a torpor on the nerves and fibres,
from which break forth very grievous and fatal diseases.

4329-*. I perceived in myself a sluggishness of speaking
with them . . . D.3162.

4804. I was aware of their presence by a torpor and
dulness.

5718. Such induce a torpor (on the brain), whence
come obstructions, from which are the beginnings of
many diseases, and also dulnesses.

5722. They induce such a torpor on the members and
joints that the man cannot raise himself up from his
bed.

57236. The sphere of such with the sick induces a
torpor on the members and joints.

H. 403. In such a life the faculties would become
torpid,

482. All things, l)eing bound up with frost, become
torpid.

555. His mind would become torpid.

W. 363-. In proportion as love recedes from man he
becomes torpid. D.Lovexx'-.

D. 2502. They induce on them a torpor in doing

5542a. Their presence induces a torpor even to the '
extinction of the affection of truth.

Torrent. Torrens.

A. 1 947*. Carried away as with a torrent.

9296". 'Willows of the brook' (Lev,xxiii.4o) = truths
still more exterior, which are of the sensuous things of
the body. E.458''.

E. 518^^ Temptations are therefore signified by
'irruptions of floods and torrents.' 111. 619*

Torrid. Torridus.

A. 1 964-. Having a torrid and dry life.

W. 341. In the torrid zones.

T. 328. Concupiscences may be compared to scorched
and withered grapes.

377^. Like a dried-up fig.

455. Like fire in dry logs.

Tortoise. Testudo.

R. 463. Tortoises seen with two heads which repre-

Torture

295

Touch

sented those of the clergy who completely separate faith
from charity and its good works. Fully des. T.462.
Inv.S'^.

T. 443^. As a tortoise hides its head within its shell.

Torture. Tortura.
Torture, To. Torguere.
Wrenching, A. Torsio.

See under Tuk.ment, and Twist.

A. 4299'-. When Angels look at them, they are
tortured.

5071. By these fires the infernals torture one another
in direful ways.

5389. With a certain kind of torture.

7643^ 'They tortured them five months' (Rev.ix.) =
they vastated them.

H. 400^. If he puts a finger out he is tortured and
tormented.

W. 2636. A spiral twisting itself . . .

R. 691. That love to the Lord tortured them. Sig.
and Ex.

D. 453. That there are Souls who love to be punished
and tortured. Ex.

867. On the torture of Spirits who desire to be high.

1806. This causes great torture.

2643. One loves to torture another, even his greatest
friend.

451 1. Punished by various tortures.

5214. Tliey tormented them with various tortures.

D. Min. 4564. Could not be restrained, except by
tortures.

4658. He racked my body by twisting it ... It was
a peculiar method of wrenching.

De Conj. 97. They become as cold as ice, by which
they are miserably tortured.

Torture, Place of. Camifidna. T.7989.
Total. Under Whole.

Touch. Stringere, Perstritigere.

A. 956. Until shame penetrates him.

1043. The darkness which is touched by the bright-
ness.

-. When the sun touches a cloud.

1524. An intense light which dazzled my eyes.

S813. The splendours which glance upon the internal
sight.

-^ The Divine truth which reproves (or dazzles)

and penetrates. 8914.

H. 482-. As soon as it is touched by the rays of the
light of Heaven, it becomes thick darkness.

T. 569^. A putrid odour touched my nostrils.

D. 3629. It so dazzled my eyes. 4 198'-'.

E. 778". Wrests it by falsities.

865. As soon as the light of Heaven touched their
eyes.

Touch. Tactus.
Touch, To. Tangere.
Tactile. Tact His.

A. 198. 'Ye shall not touch it' (Gen. iii. 3) = that they
should not think about the good and truth of faith as
being from self, nor from what is sensuous and scientific.
202.

322. Spirits have a most exquisite touch . . . and all
the sensations relate to the touch ; for they are only
differences and varieties of touch. 1880. 3528. 10130^.
M.210. D. 1718.

1883. The touch is more exquisite than is possible in
the wakefulness of the body. ^.

. Angels and Spirits have also been touched by

me.

3402. 'He that toucheth this man and his woman
dying he shall die' (Gen.xxvi.ii) = that Divine truth
and good are not to be approached in faith on account
of eternal condemnation if they should be profaned.

4277. 'He touched the hollow of his thigh' (Gen.
xx.xii.25). Ex. 4280. 4305. ( = to destroy the good of
these loves. 43I7-)

4404"^. The sense of touch in general corresponds to
the affection of good.

4622^. Spirits have especially a much more exquisite
sense of touch . . .

5077^ Touch is subject to the will part.

5078'*. He feels (his spiritual body there) with the
touch ; not with the sense of touch which he had
enjoyed (here) ; but with the sense of touch which he
enjoys there, which is that from which his sense of
touch (here) had come forth.

6057. The touch, which is around the universal body,
is formed to the sense of the changes of state in the air,
namely, to the sense of its cold and heat ; and also to
the sense of liquids ; and to the sense of weights.

6402^. See Skix, here.

6911. Which will touch them directly. Sig. . . For
that which touches anyone directly is within him ; but
that which does not touch him directly is without ; for
it strikes him obliquely . . .

7046. 'She made it touch his feet' (Ex.iv.25) = that
the then quality of the Natural was shown; for 'to
make to touch'=to show ; for a thing is shown by the
touch.

87966. 'To take heed not to touch the extremity of
the mountain' (Ex.xix.i2) = that there must be no ex-
tension to the celestial Societies which are in the love
of good . . . 8797.

8797. 'To touch' = to penetrate that far; here, to
infuse themselves. 8798.

9996. The sensuous delight which is the ultimate of
the Voluntary is drawn in through the two senses of
taste and touch.

10023^ In the other life, those who touch one another
communicate to each other the state of their life. If
this is done with the hands, the whole of the life is
communicated. Ex.

Touch

296

Tow

[A.] 10130. 'Everyone that toucheth the altar will
be sanctified' (Ex.xxix.37) = everyone who receives the
Divine of the Lord ; for 'to touch' =commiinication,
transference, and reception. Ex. 10277. E. 391".

". In the other life it is manifest how the interiors

communicate and transfer tliemselves into others by the
touch ; and how the others receive them according to
their love. Ex.

''. That 'to touch' = conimunicatiou, transference,

and reception. 111. 10199.

10283. 'To touch' (as distinguished from 'to pour')
is predicated of dry and corporeal things.

H. 402^. Conjugial delight ... is a purer and more
exquisite delight of touch.

462^. Men are obese and stupid in respect to spiritual
truths in proportion as they indulge the taste, and the
tactile blandishments of the body. (Fully quoted under
Taste.)

W. 41. The subject of the touch is the skin . , . The
very substance and form of the skin causes it to feel the
things applied to it. The sense of touch is not in the
things which are applied, but is in the substance and
form of the skin : that sense is only an affection of the
skin . . .

220". To touch with the hand = to communicate,

365'*. The universal sense, which is touch . . .

P. 296*. With many there remains . . . the lust of
touching. M. 507^.

R. 55. For communication is effected by the touch of
the hands.

566''. He touched the Word : the consequence. T. 209^.

M. 44. The novitiates touched themselves and others.

140*=. That a sphere of lasciviousness pours from the
unchaste, is evident from . . . things being (considered
defiled among the Israelites) by being merely touched
with the hand.

155'*. We have this sense in our palms when we touch
the breasts, etc. of our husbands . . . and also when we
are touched by them.

. Tactile, occurs.

210. That the sense proper to conjugial love is that of
touch. Ex.

396. That (the sphere of innocence) is especially in-
sinuated by the touch. Ex.

*. Hence it is that the Lord touched little

children ; and that He healed the sick by the touch ;
and that those were healed who touched him. D.6094.
E.239'^«.

T. 74*. God also touches man's free will, but never
does violence to it.

80^. (The Satan said) We believe in what we see, and
we love what we touch ; and he then touched his
harlot . . .

More subtle senses succeed, all of which must have
relation to the sensation of touch . . .

4093. On a certain one who touched my hand.

4827. He is not allowed to touch others with his hand
or fingers ; for he almost killed them.

6094. That there is the affection from the thought in
the touch of the hand. Ex.

6110'". That what is purest of touch causes the in-
teriors, which are the seed, to be excited. See *"*.

E. 79. 'To touch with the hand ' = to communicate
and transfer to another what pertains to one's self ; and
also to receive from another. ^,111.

391*. 'To touch' (Is.vi.7) — to communicate.

405'". 'To touch . . .' (Ps.cxliv.5) = to destroy by His
presence.

659^. 'To touch,' in the Word, = to communicate;
and therefore, lest evils and falsities should be com-
municated and thus appropriated, it was forbidden to
touch unclean things . . .

839. Hence the Angels of the Third Heaven know
what a man is ... by the touch of his hand.

D. Wis.iv.4<^. The touch corresponds to perception in
general.

Tow. Stuppa.

A. 1861''. 'The strong shall be for tow' (Is.i.31).
E.504-«.

D. 1796'^. They suppose themselves able to feel with
the touch.

2386. On the sense of touches with Spirits. Ex.

<=. This is the cause of the corporeal touches which

exist solely with those who have recently come (there).

D. 1866. Their face like woody tow.

D. Min. 4551. The phantasy of burning tow. 4552.

Towel. Under Flax.

Tow^er. Turns.
Turreted. Ti/rritus.

See under Watchman.

A. 1272, The antediluvian women wore a hat turreted
in front. D. 3589, Ex.

1304. 'Let us build us a city and a tower' (Gen.xi.4)
= that they invented a doctrine and a worship.

1306. 'A tower' = the worship of self. Ex.

*. The reason the love of self in worship, or the

worship of self, is called 'a tower,' is that 'a city' =
doctrine . . . and the cities in old times were fortified
with towers in which wei-e guards. Moreover there
were towers at the boundaries ; and they were therefore
called 'guard -towers,' and 'watch-towers.' 111.

1308^. They who build Babylonish towers . . .

1 368. ' Watch-towers ' =: phantasies.

1691*'. As mountains and towers = the love of self and
of the world . . . the Lord was led by the devil upon a
high mountain and a pinnacle of the temple.

4599. 'Beyond the tower of Eder' (Gen.xxxv.2i) =
into the interiors of it. Ex.

-. That ' towers ' = interior things. 111.

6. 'Towers,' in the Word, are predicated of

truths; and 'mountains,' of goods.

8738. The so-called saints, in Jupiter, wear a turreted
hat of a dark colour. D.588.

J. 54. The beginning of Babylonish dominion is

Tow^erhill

297

Trade

described by 'the city and the tower whose head was in
heaven.'

56''. The Babylonians have watch-towers built in the
midst of their congregation, from which ithey can ex-
tend their sight into all the neighbouring j tarts.

58®. Some were seen who were building a tower
which reached up into Heaven where the Angels are ;
but this was only a representative of their machina-
tions.

T. 69^ Like one who stands on a lofty tower.
I>-4393- 4506.

121. Such an onslaught of the Hells is m eant by 'the
tower built in the land of Shinar' ... 276.

D. 3734. (Quakerism) represented by akigh, pointed,
tower, of a grey colour . . .

4965. See Last Judgment, here, 4966. 4979.
4979^. For a tower = doctrine.

D. Min. 4601. An immense tower seen.

E. 315^^ 'Towers' (Is.xxx. 25) = doctrines of falsity.
{ = those who are in evils and the derivati ve falsities ;
in special, those who are in the love of do minating by
means of the holy things of the Church. 4a'i^*'. ) ( = the
falsities of doctrine which are from the lovu of self and
of the world . . . for, in tlie Spiritual World, those who
seek to rule by the things of the Church, build towers
for themselves in high places. 405®.)

410^ 'Tower,' and 'wall' (Is.ii. i5) = conlirmed falsi-
ties of doctrine. 514^.

453'". 'To number her towers' (Ps.xlviii. 12) = to
consider the higher or interior truths of tha-t Church.

". 'Towers' (Is. xxxiii. 18) = interior truths.

654^3. 'From the tower of Seveneh to the border of
Cush' (Ezek.xxix. iD) = from primes to ultimates.

918^ 'He built a tower in the midst of it ' (Ls.v.2) =
the interior things into which there is influx, and through
which there is communication with Heaven.

922^. 'And built a tower' (Matt.xxi.33) = 1 he interior
truths from that good, which looked to Heaven.

Towerhill. j.(Post.)284.

Trace, Track. Under Footprint,.

Trachea. See Windpipe.

Tract. Tradus.

A. 366. A course of time. Sig. 409. 468.

567. The region called the tract of the Church.
D.4661. 4775^.

4585. 'A tract of land in coming' (Gen.xxxv.i6) =
what is intermediate.

M. 261. The tract in which are the places of instruc-
tion. "-.

D. 4773. I was led to . . . the tract where are the
Spirits of this Earth.

5322. The two tracts called Babylonia.

Tract. Tract atus.

De Dom. 2. All the articles in the four tracts.

Trade. Negotium.
Trade, To. Negotiare.
Trader. Negotiator.
Trading. N^egotiatio.
See under Buy, and Mkrchandise.

A. 1171*. The Knowledges of such things are 'Sheba,'
and therefore are here called ' tradings "... for without
Knowledges no one can become a man of the Church.
2967^111.

3923^ 'Fairs,' and 'tradings' (Ezek.xxvii. i9) = the
acquisitions of truth and good. 3941'^.

4096^. If such things are told him as relate to his
business in the world ... he perceives it interiorly.

4453. 'Go ye about in trading in the land' (Ger..
xxxiv. 10) = dogmas from what is general ; for 'to trade'
=:to procure Knowledges for one's self, and also to com-
municate them. Ex. and 111. 4481.

4630^. Those who are subtle in their transac-
tions . . .

4756. 'Traders' (Gen.xxxvii.28)= . . . those who
have the Knowledges of good and truth ; for these are
riches and merchandise in the spiritual sense. Hence
'to trade ':= to acquire and to communicate these Know-
ledges.

5527. 'Ye shall go through the laud in trading'
(Gen.xlii.34) = that thus truths will be made fruitful
from good, and will all turn to use and profit ; for 'to
trade' = to procure for one's self the Knowledges of good
and truth, thus the truths of the Church, and to com-
municate them. They who have such things are called
'traders' ; and therefore 'to go through the land in
trading' = to seek diligently for such things wherever
they are.

5573. Dutch Spirits seen who had been traders :
their delight was in the trading itself. Ex. C.J. 48.
T.801. D.3500.

10042'°. 'Traders' (Ezek.xxvii.2i) = those who have
the Knowledges of good and truth, and communicate
them. 10199".

H. 360^. Consequently, the exercises of charity and
the increasing of its life are possible in so far as man is
in business . . .

5. Many of those who had been employed in

trading and commerce . . . are in Heaven ; but fewer of
those who had been in stations of lionour . . . Ex.

528^. In order that man may receive the life of
Heaven, he must by all means live in the world, and in
its offices and business . . .

535. It has been granted to speak with some who had
removed themselves from the business of the world in
oi'der to live piously . . . Most of them had contracted
a sad life, and could not be consociated with the
Angels.

. The life of charity, which is to act justly and

sincerely in every function, business, and work, from a
heavenly origin, is the life which leads to Heaven.

563. It was found that those who (here) had not
looked to uses, could not attend to the business on
hand . . .

Trade

298

Trade

C. J. 48^. Trade is their love as the end, and money
is tlie mediate subservient love ; and this love is
spiiitual. But where money is tlie love as the end,
anil trade the mediate subservient love, the love is
natural, and originates in avarice. The Dutch take
precedence of others in the above-mentioned spiritual
love, which, regarded in itself, is the common good . . .
T.801.

49-. If (they reject these truths) their trading is
taken away . . . and they are led to those with whom
trading flourishes . . .

81. (The Jews) trade in that World as in the former
one, especially in precious stones . . . T.843.

S. 59®. This takes place solely with those who, not
distracted by the business of the world, can see . . .

92. He cannot extricate himself from the falsities (of
the religion of his parents) on account of his business
in the world.

Life. 39-. (Comparison with) a trader. If he has
engaged in trading from the love of it, he imbibes with
pleasure all things which, as means, enter into and com-
pose that love. These also are truths, while trading is
the good thereof.

72. A trader in like manner : if he is in the good of
love towards the neighbour, everything of his trading is
a good work . . .

F. 25. By application to some business, he acquires
the things which relate to his business. This then
becomes his use, with which he is affected. Thus
begins the atfection of use, which produces the affection
of the means, through which he comes to his business,
whii'h is his use. This progression exists with everyone
in the world, because everyone has some business, to
which he proceeds, from the use which is the end,
through the means, to the use itself, which is the
effect. But, as this use, together with its means, is for
life in the world, its affection is natural.

30. There are many who have no internal acknow-
ledgment of truth, and yet have the faith of charity . . .
They have been kept from thinking about truths by
cares and business in the world . . .

P. 109. Such are traders who at heart are insincere
and fraudulent, while they act sincerely for the sake of
gain.

2o8e. If they have been traders, such act as thieves
(there).

2i7'». There are also tradings (in Heaven/ and the
derivative wealth, because there are societies and com-
munities. M.207-.

220«. Trading is such a good when it is loved as the
end, and money is the mediate love ; provided the
trader slums and is averse to frauds and dishonest arts
as sins. But when . . . trading is the mediate love, it
is avarice, which is the root of evils. See Lukexii. 15 ;
and the parable, verses 16 to 21.

2961'*. The ends which are uses are just as many as
are the particulars of one's business and function.

R. 164. 'To trade,' and 'to gain' (Matt.xxv. 16,17)
= to acquire truths and goods. ( = to acquire intel-

ligence by making use of one's faculties. 194*.)
E.I931".

M. 6*. They desired to return . . . some to their
trade . . .

77'^- Asked what was our business there. 79^.

249. The fourth of the internal causes of cold [in
marriage] is a want of determination to some study or
business. Ei.

T. 354^ Man, on account of his business in the
world, cannot procure the Truths of faith, except a
few ; but still, if he approaches the Lord, and wor-
ships Him aJone, he comes into the power of Knowing
all Truths.

422. That charity itself is to act justly and faithfully
in the office, business, and work in which one is . . .
Gen. art.

e. The trader, if he acts from sincerity, and not

from fraud, consults the good of the neighbour with
whom he hag business.

801. That the love of trading, when it is the end, ia
spiritual, is from its use, because it is of service to the
common good, with which the man's own proper good
does indeed cohere, and is more apparent than the
common good, because the man thinks from his natural
man ; but still, when trading is the end, it is also that
love, and everyone is regarded in Heaven according to
the love whicli is the end. . . The Dutch are in this
spiritual love more than others ; whereas the Jews are
in this love inverted, and therefore their love of trading
is merely natural, and has in it nothing from the
common good, but solely from their own individual
good.

D. 658®. Traders (who had been thievish) seen.
2234. That the universe is governed by the Lord

without any trouble.

3506. To trade is not evil in the case of those who
make swords, gunpowder, etc. who may still be good.
Ex.

3513. Ia business the Dutch go in fixed and well-
tried ways-

3519S. Their life of business was represented as a
life of wintry light.

3523. They objected that those who are traders must
not care about such things (as love to the neighbour).
But it was replied that there are rich traders in Heaven
. . . who spoke with them through nie, (and) who have
the common good as their end . . . (See C.J. 49",
above.)

5826. See Dutch, here.

E. 281^, 'He carried it into a land of traffic' (Ezek.
xvii.4) = the derivative primary Knowledges to whicli
he applied knowledges. 'A land of traffic" = the natural
man who has knowledges.

314®. 'd?raders' = those who communicate and teach
Knowledges.

355I-. I'The tradings of Tyre'= . . . spiritual trad-
ings, which are effected through the Knowledges of
truth and good. 51 4-. 717*''.

Tradition

299

Tragic

375^^ 'To trade ' = to procure for one's self and to
communicate to others. 376^^. 750^^.

538^''. 'Tradings,' and 'merchandise' (Ezek.xxvii.)
= the acquisitions and communications of falsities.
( = the acquiring of intelligence through Knowledges.
576'.)

548^. Their 'trading' (Luke xix.) = the acquisition
and procuring of heavenly intelligence. 675^.

654'^. Pathros is called 'the land of their traffic'
(Ezek.xxix.i4) = from the Knowledges which they will
procure for themselves ; for 'to trade " = to acquire and
communicate Knowledges.

''1. 'The land of trading' (Ezek.xvi. 29) = whence

all falsities are procured.

840". That ' trading ' = the acquisition and possession
of Truths. 111.

1044^. 'A trader seeking beautiful pearls' (Matt.xiii.
45) = those who procure for themselves goods and truths,
through which are Heaven and the Church.

D. Love vi*^. The traders who are in the Angel-man
are those who love trading, and wealth for its sake,
and at the same time look to God ; but the traders
who are in tlie Devil-man are those who loTe wealth,
and trading for its sake only. With the latter there is
avarice, which is a root of all evils. . . Such men are
useful in a kingdom ; but [only] wlien they die, when
their wealth passes into the public use of traders. . .
In a word, the acquiring of wealth by trading for the
sake of wealth only, is Jewish trading ; but the acquir-
ing of wealth by trading for the sake of trading, is
Dutch trading. Opulence is not harmful to the latter,
but it is to the former.

C. 167. Charity in the man of business. If he looks
to the Lord and shuns evils as sins, and transacts his
business sincerely, justly, and faithfully, he becomes a
charity. He acts as from his own prudence, and yet
trusts in the Divine Providence. He is therefore not
despondent in misfortune, nor elated with success. He
thinks of the morrow, and yet he does not think of it.
Ex. Even his prudence he ascribes to the Divine Pro-
vidence. He loves business as the principal thing of
his vocation, and money as its instrumental . . . Thus
he loves his work, which in itself is a good of use, and
not the means above it. He does not indeed so dis-
tinguish between them ; but yet they are thus dis-
tinguished when he looks to the Lord and shuns evils
as sins. For he shuns avarice . . . He loves the common
good while loving his own good . . . Not that he gives
to it of his own beyond what is due ; but because the
public good is also the good of his fellow-citizens . . .
whom, from the charity a form of which he is, he
loves.

Tradition. Traditio.

A. 259^. How 'the serpent' destroyed (these lowest
things) with the Jews by traditions, etc.

2722®. By traditions, etc. the Ancients knew what
these things signified.

3727^. The gentiles had these things by traditions.
4926*. 'The waters of the lower fish-pool' = the

traditions by which they made infractions in the
truths of the Word.

C. J. 5. Faith separated . . . from which mere tra-
ditions issue.

I. I. There are three opinions and traditions (about
influx).

E. 403^^ The Jews falsified truths by application to
themselves, which was the source of their traditions.

540®. From the sense of the letter they framed their
false doctrinals, which were traditions.

659^. These dead Knowledges are called in the Word
'traditions.'

717". The last time of the Church was when (with
the Jews) everything of the Church was made to rest
upon the traditions by which they falsified the Word ;
and the truths of the Word become traditions when
there is no life of charity. They become falsities when
faith is separated from charity.

893*. In this man, who was a Jew (there were)
Knowledges of evil and falsity, because they were
traditions.

5 M. 8. Historical faith, which is in itself a tradition
from others.

De Conj. 85. As the Jews had falsified all things
of the Word by their traditions, they are called by
the Lord 'an adulterous generation.'

Tragic. Tragicus.

M. 297. Marriages would thus be turned into tragic
scenes.

T. 148^. Then their comedy becomes what is tragical.

649®. From the transcription of the imputation of
the former Church upon that of the New, tragical
things would arise . . .

Train. Pendula.

D. 1386^. Lifted up like the train of a woman, which
[in Swedish] is called slap.

Trample. Concukare, Proculcare.

See under Tread.

A. 250. 'He shall trample on thy head' (Gen.iii. 15).
. . . 'To trample on-;; cocw/cff re '= depression. 258.

2162^^ When the goods and truths of faith are
perverted by natural lumen, it is described by 'the
feet and hoofs of a beast ... by which foods are
trampled on- ^jTOCwZcan^wr.' 111.

3614*. 'To tread,' and 'trample, in anger' (Is.lxiii.
3) = victories over evils ... 'To trample,' in the Word,
is predicated of evil. T. 1 16. E.922'.

3727^. 'To tread down the streets' (Ezek.xxvi. ii) =
to destroy the Knowledges of truth.

9391^^. Since they disperse the truths still remaining
and scattered ... it is said that ' they trample on the
pieces of silver' (Ps.xxx.4).

1". ' To trample on ' = to cast down.

R. 489. 'The holy city they shall trample on forty-
two months' (Rev. xi. 2) = that it had dispersed all the
truth of the Word until not any remains. ( = that they

Tranquillity

300

Tranquillity-

will destroy all the doctrine of good and truth from
the Word, E.632.)

E. 304-2. 'A nation trodden down' (Is.xviii.2) = those
outside the Church ... 331°.

388*. 'They have trodden down My field' (Jer.xii. 10)
= the vastation of the Church.

5271a, "fo trample on' . . . =to destroy, which is
done by those who are natural and sensuous . . .

632. 'To trample down ' = to completely destroy.

2. Moreover, in the Spiritual World, those who

deny and despise the truths of Heaven and the Church
appear to trample them with the soles of their feet;
and this because the external Sensuous of man corre-
sponds to the soles ... 'To trample' is predicated of
such in the following passages. Fully ill,

659^". 'A carcase trodden on' (Is.xiv. i9) = an in-
fernal Spirit with whom everything is spiritually dead
from the complete destruction of good.

811. 'Jerusalem shall be trampled down' (Luke xxi.
24) = the complete destruction and perversion of the
doctrine of the Church.

1044*. 'Lest they trample on them with their feet'
(Matt.vii.6) = to wholly reject as filth.

Tranquillity. Tranquillitas.
Tranquil. Tranquillus.
Tranquilly. Tranquille.
Tranquillize. Tranquillare.
See under Peace.

A. 59. The Lord gives man food , . . which is states
of tranquillity and peace ... at intervals. Sig.

85^. He thus enjoys . . . also external tranquillity
and delight. Sig.

91. As he becomes celestial . . . tranquillity ensues.
This tranquillity is signified by 'rain,' and 'mist.' . .
This tranquillity which is of peace produces what are
called 'the shrub,' and 'the herb' ... 93.

92. See Peace, here. 1275. 21 83"-. 3696. 6469.
8722.

141^. The Angels are in such a propriura, and at
the same time in the greatest peace and tranquillity.

3552. 'To sit' involves something of tranquillity.

3696. 'He lay in that place ' = the tranquillity of
the state.

. Peace in externals is called tranquillity.

. Every man is in a state of tranqiiillity in the

beginning of his life, or in infancy ; but in proportion
as he advances in life ... he removes himself from that
state, because he gives himself up to worldly cares and
the derivative anxieties . . .

2. So with the new life ... in the beginning he

is in a state of tranquillity ; but, as he passes into the
new life, he passes into an untranquil state. Ex.

4048. A Spirit seen who was in a state of tranquillity.
Des. . . Thej' relate to the longitudinal sinus.

4213. 'They passed the night (together)' = tranquil-
lity . . . For they who liave been conjoined as to good
and truth are in tranquillity, and in peace.

4330^. The further they removed from internal
sensuous things . . . the more tranquil and quiet it
became with them . . . The reason was that when the
external sensuous are in their fallacies . . . they have
what is tranquil; but when such things are taken
away from them . . . they have what is untranquil,

4393. 'Jacob came to Shalem, a city of Shechem' =
the interior truths of faith, which are those of
tranquillity,

^. So long as they are in exterior truths, and

especially when they are coming from exterior into
interior ones, the state is untranquil ; for then there
are combats of temptations. This is here represented
by Jacob, in that after having been in fear and anxiety
on account of Esau, he has now come into a state of
tranquillity.

4394. When man is, in faith and life, in interior
truths, he is in ... a state of tranquillity; and then
looks at exterior things as one who looks from a high
hill upon the sea in tumult.

5173. Spirits, after being troubled, are let into a
tranquil and delightful state.

5221^. There is no tranquillity until the time when
truths from good are replaced in their order.

5963. Perception given that they are in tranquillity.
Sig. and Ex.

6313. Their wise men said, that when the mind is
withdrawn from sensuous things, it comes . . . into a
tranquil state.

6373. See Shiloh, here.

6408. The blessedness of the affections (is felt only)
as a tranquil state arising from contentment of mind.

81 13. The Spirits of Jupiter wish to inspire the
inhabitants of their Earth with tranquillity and delight
of heart.

81 15. The Spirits of our Earth do not love tranquillity
as do those of Jupiter.

8370®, Orderly arrangement is effected in tranquillity,

8455. This is not peace; but is the delight and
tranquillity of cupidities.

M. 6". The mind hereby tranquillises itself.
T. 71^. And [all] became tranquil and serene.

D. 262. Tranquil spheres. Ex.

418. The prior atmosphere acts tranquilly. 1176^.
2089.

3029. All things were in a state of tranquillity.

3030. I spoke with some in that tranquillity,
tranquilly.

3604. Suddenly, all became tranquil.

3605. There was a quietude among the Spirits, as
if they did not know where I was.

4382. They were from Societies where there is
tranquillity ; for I perceived a tranquillity of mind . . .

51058. Such disturb all tranquillity of mind with
others.

5941, This is their [state of] tranquillity.

Transcend

301

Transcribe

5946^ There was a tranquillity there, because they
wore in order.

E. 365*". 'In tranquil quiets' (Is.xxxii.i8) = in the
delights of good and the pleasantnesses of truth.

410. When, the Divine inflows moderately, there is
everywhere a tranquillity and serenity.

■■", 'There was a great calm' (.Mark iv. 39). Ex.

514-^ As tlie Lord is then present in the good of
love, there is eCTected tranquillity of mind.

653^. ' Tranquillity of quiet' (Ezek.xvi.49) = security,
and no anxiety on account of any evil.

Transcend. Transceftdere.

A. 1071. For spiritual and celestial things infinitely
transcend liunian apprehension.

2077-. Love like the Lord's transcends all human
understanding.

2540®. Because they transcend man's a]:)prehension.

2553. Man cannot apprehend any doctrinal which is
purely spiritual and celestial, that is. Divine, because
it infinitely transcends his apprehension, and thus his
faith. 2568^.

3404. The ai)pearances of truth in which the Angels
are, immensely transcend the understanding of man.

3596. As these subjects transcend the apprehension
of the natural man . . .

4026. For goods and truths Divine . . . transcend
and become infinite.

4211^. For man can have no idea whatever of the
Lord's Supreme Divine, because it so transcends his
idea as to utterly perish.

6827. As the inmost or supreme sense of the Word
transcends the human understanding . . .

7268*^. One who utters adaptedly to the understanding
the Divine truth which proceeds from the Lord im-
mediately, and which transcends all understanding.
Sig.

8644^. The Infinite is such that it transcends all
finite understanding . . .

8920^. See Third Heaven, here. H.210.

8922. For truth in a form not accommodated, such
as is in Heaven, transcends the understanding ; and
that which transcends the understanding is not
received.

9349-. I know that this transcends belief.

9877*^. This form transcends all intelligence.

H, 265. The wisdom of the Angels so far transcends
human wisdom that they cannot be compared ; and
that which transcends appears as if it were not any-
thing. 267-.

W. 37^. Divine love cannot transcend these laws.

156. I know that these things transcend the ideas
of thoughts which are in natural light; but they do
not transcend those which are in spiritual light . . .
and they do not quite transcend them even in natural
light . . .

179. For the love and wisdom of the higher Angels
. . . transcends the perception (of the lower ones).

221-. Both (the Lord's) Humans are Divine, and
therefore infinitely transcend the finite humans of
Angels and men.

368-. So much of the understanding as transcends,
that is, which is not of the love ... is an appearance.

425-. They who believe that spiritual or theological
things transcend the understanding . . . P. 149.

T. 76-. By death men pass from one world into the
other.

D. 3482-. Indefinitely transcend organic forms.

3483"-. Geometricians suppose that nothing can tran-
scend (their science).

3484. A notion of forms which transcend geometrical
ones.
6101-. That theological things do not transcend . . .

E. 828^ (Their writing) contains arcana which
transcend the understanding of the (lower) Angels.

899". 'But passes from death into life' (John v. 24) =
resurrection and life in Heaven.

1028-. He who oversteps one commandment . . . does
not fear to overstep all the rest, although he may not
actually overstep them. Ex.

107 1-. As (this) cannot but transcend the apprehen-
sion.

J. (Post.) 245. The delights ot Heaven infinitely
transcend . . .

D. Love iv'-. With men this Truth appears to
transcend . . . yet it does not so transcend human
understanding but that it may be seen as through a
lattice ... It does not transcend my own, which is au
illustrated rational one.

D. Wis. vii. 5^. The thouglits of the spiritual, and
also their affections . . . transcend natural ideas, and
do not fall into them except in some measure into the
interior rational sight . . .

Transcribe. Tra7i scribe re.

Transcription. Tt-anscriptio.

A. 9336'. Believing that the life of Hell can be
transcribed into that of Heaven , . . 10749. H.527-.

N. 239. Infernal love cannot be transcribed into
heavenly love.

M. 173^. Something of the husband is constantly
being transcribed into the wife, and is inscribed on
her.

1 93-. Woman M'as created from man by a transcrip-
tion of his wisdom . . .

293^. Are transcribed into the deliciousnesses in our
bosoms.

353. That love (of himself) has been transcribed into
the wife.

525. That the transcription of the good of one into
another is impossible. Ex. *. (Compare B.i 11.)

526. Imputation, if it means such a transcription,
is a silly word. Ex.

T. 471. This life cannot be transcribed into any
'nan, except together with love and wisdom.

Transfer, Translate

302

Transfer, Translate

[T.] 640^. Add only . . . transcription, and you will
be a vicarious pope.

649^. Beware of the transcription of the imputation
of the former Church into that of the New.

D. 50716. Thus has good, or evil, transcribed itself
into the body.

Transfer, Translate. Tra^isferre.
Transfer, Translation. Trans latio.

A. 319. One who was translated immediately into
Heaven.

4096. The Church has been transferred to the
gentiles.

959-. By transferences of ideas.

1379. The translations of Spirits are nothing but
changes of state. 1463.

1380. Spirits can be translated on high by phantasies.
1392. Desire to transfer their happiness into others.
1735. Pure mercy wants to transfer all it has into

human beings.

3353. Then is the end of the Church and its transfer
to others.

3431. 'He removed thence' (Gen.xxvi.22) = to things
still lower. Ex.

41 10^. They know it is well with them, whithersoever
they are transferred by the Lord.

6125^. For the Intellectual transfers the things of
the light of Heaven into those which are of the lumen
of nature.

6546. That the Church was transferred tliither. Sig.

6914. That truths and goods were to be taken away
from them, and transferred to those of the Spiritual
Church. Sig. 7770^

9256^. Hence the Church was transferred from the
Jewish people to the Gentiles ; and also the present
Church is now being transferred to the gentiles. 111.
9325^-

9442. How the translations to other Earths as to my
spirit, were effected. 9579®.

H. 411. Certain Spirits.. . . as to their interiors, were
translated into Heaven . . .

4136. When I wanted to transfer all my delight into
another, a more interior and fuller delight continually
inflowed.

582^. They call death a mere translation . . .

587*. These Hells have been transferred into the
western quarter.

594-. Some (of these means) relate to the transfer-
ence of some from one Hell into another.

S. 103^. The translators (of the Enunciations).

P. 307^. Man is transferred by the Lord from one
Society of Hell (or of Heaven) into another, according
to his life.

R. 802', The transfer of the Holy Spirit from man
to man (an invention). . . How can the Lord's Divine
power be transferred into you 1

M. 223. This conjugial sphere is . , . transferred into
the male sex. Ex. 393.

5256. If the good of one were transferred into anyone
who is in evil, it would be as if a lamb were thrown
before a wolf.

T. 137^. Luther has been translated among the
happy . . .

797^ Melancthon has been translated more interiorly
into the south . . .

D. 704. Translation from one Society into another.
Ex. A.2131.

1950. Many who had laboured in the translation
of the Holy Scripture were with me. Their effect
upon me.

195 1. They hallucinate in the translation of the
Holy Scripture.

2040. The translators of Moses and the Prophets
understood much less . . .

2540. On the translation of men into the other life.

4087. To be moved from place to place — which is
translation and progression — is an appearance . . .

4945. The other city was translated . . . The trans-
lation advanced in a circuit, and it appeared as if a
cloud were being translated.

5738<*. Heats injected ... by transfers ; for in the
other life, such things can be transferred to others.

E. 79. See Touch, here.

-. Spiritual power is ... to will to transfer to

another what belongs to one's self. . . The communica-
tion and transfer of it are signified by 'to touch with
the hand.' (Thus there is signified) that the Lord
communicated and transferred into John life from
Himself.

411^". To be removed out of its place (Job xiv. i8) =
to perish.

700-^. The transference of the ark represented the
progress of the Church in man. ^^

726^. Unless the Lord had come . . . the Heavens of
this Earth would have been transferred elsewhere.

730**. Aaron's laying on his hands . . . represented
communication and transfer.

1065. That the Lord's power ... is transferred to
the (pope), and from him to those under him. Sig. and
Ex.

J. (Post.) III. This exploration was seen as a sudden
and instantaneous translation to various quarters.

D. Wis. vii. 3«. Otherwise no transfer (into the
body) is effected.

xii. 5^. Spiritual atmospheres created for the transfer
of heat and light to the Angels.

Can. Holy Spirit iv. 5. The Holy meant by 'the
Holy Spirit' is not transferred from man into man ;
but from the Lord through man into man.

7. A clergyman ... is to be inaugurated by the pro-
mise of the Holy Spirit, and by the representation of
its transfer.

Transfiguration

303

Transflux

Transfiguration. Transfignratio. Coro.43e.

Transfigure. Transformare.
Transfiguration. Transformatio..

A. 32<^. That it is the Lord from whom i;3 all love,
■was represented by . . . 'the sun,' when He tvas trans-
figured.

1530. (The word manifested used instead of 'trans-
figured.')

2576^^. The Holy itself of His Divine Human was
'the vesture which appeared as the light' . . . when He
was transfigured.

2758. The transformations of insects a representative
of the Lord's Kingdom.

3212^. What the Lord's form then was, appeared (at
the transfiguration). . . This was His Divine Human.
4692". 51106. 5385-. 5922^.

4677^. When the Lord was transfigured . . . the
Divine good appeared as the sun, and the Divine truth
was presented by the vestments which appeared as the
light (Matt.xvii.2). 5319.

6752^. As Moses represented the Lord as to the
historical Word, and Elijah as to the prophetical,
therefore, when the Lord was transfigured, 'Moses and
Elijah were seen speaking with Him.' No others could
speak with the Lord, when His Divine appeared in
the world, tlian those who represented the Word ; for
speech with the Lord is through the Word. E. 1070^.

L. 35®. The quality of His glorified Human was
shown to Peter, James, and John when He was trans-
figured before them . . .

S. 48. That the Word in its glory was represented
by the Lord when he was transfigured. Ex.

98. His quality as the Word in ultimates He showed
to the disciples when He was transfigured.

R. 246. In this transfiguration the Lord caused Him-
self to be seen as the Word; and therefore 'a cloud'
overshadowed them, and a voice was heard out of the
cloud, that He is the Son of God. A voice out of the
cloud is a voice out of the Word.

T. 8. Such is the transformation ot natural faith
into spiritual faith.

104*^. The state of glorification is also a state of
union : He was in this state when He was transfigured
. . . and also when He did miracles.

687^. An image of regeneration is presented in the
wonderful transformation of caterpillars into chrysalises
and butterflies, and of other insects which are distin-
guished with wings. D.3472.

7776. That the apostles did not see the Lord in the
glorified Human before His resurrection with the eyes
of the body, but in spirit, is evident from His trans-
figuration ... for it is said that 'they were heavy with
sleep' (Luke ix. 32).

E. 405-^ When He was transfigured, He appeared in
Divine truth from Divine good. Ex.

594^. In this transfiguration the Lord represented
Divine truth, which is the Word. Ex.

82 1^ The reason the Lord took Peter, James, and
John when He was transfigured. Ex. . . For, when He
was transfigured before them, He represented Divine
truth, which is the Word.

1070^. When the Lord was transfigured. He repre-
sented the Word ; 'His face that shone as the Sun'
represented its Divine good ; and 'His garments which
were white as the light,' and 'as white as snow,' its
Divine truth.

Ath. 146. It was His Human Avhich was trans-
figured, and seen in glory; and this was 'the Son of
God.'

De Conj. 125. The Conjugial is represented in . . .
the transformation of caterpillars into . . . flying
things . . .

Transflux. Under Flow through.

Transform. Under Transfigure.

Transfuse. Transfundere.

I. 11^ The horrible fallacy that God has transfused
and transcribed Himself into men. T.470''.

Coro. 38. The phantasy that God has transfused His
Divinity into men.

Transgress. Praevarkare.
Transgression. Praevarkatio.
Transgressor. Praevarkator.

A. 3542^. 'Transgressions' (Lam.i.i4) = falsities.

4165. 'What is my trespass ? what is my sin ?' (Gen.
xxxi.36) = that it was not of evil.

4992-. When a husband is conjoined from lust only,
he believes himself to have transgressed . . .

6. When one is in (what is spiritual) he knows

that he transgresses if he benefits a friend who is evil.

6563. 'Forgive . . . the transgression of thy brethren,
and their sin' (Gen. l.i7) = supplication and repentance.
. . . Mention is made of both transgression and sin on
account of the marriage of truth and good in the Word ;
for 'transgression' = evil contrary to truth, which is
lesser; and 'sin' = evil contrary to good, which is
greater. 111.

9156. 'Upon every word of transgression' (Ex.xxii.9)
= whatever injury and whatever loss; for 'transgres-
sion'= everything that is contrary to the truth of faith,
thus that which injures and extinguislies it, conse-
quently whatever injury or loss there is of it.

. In the Word, evils are now called 'sins,' now

'iniquities,' and now 'transgressions' . . . Those are
called 'transgressions' which take place contrary to
the truths of faith . . . These, and 'iniquities' issue
from a perverted understanding. 111.

**. As 'transgressions' are things which are con-
trary to the truths of faith, they are also ' transgressions-
transgressiones,' and 'revolts-defectiones.' 111.

. That 'transgression' = evil contrary to the

truths of faith, is manifestly evident from these words.

9309. 'He will not bear your transgression' (Ex.
xxiii.2i) = because these things oppose truths from
good; for 'transgression' = the things which are con-

Transgression

304

Translucent

trary to the truths of faith ; thus which are opposed to
truths from good, which are the truths of faith.

[A.] 10218-. Therefore to luimljer the sons of Israel
was a transgression such as there is with those who
chaim to themselves the truths of faith and the goods
of love, and the ordination and disposition of them.

10420. For all corruption and deviation from duty

in worship, is a receseiou and turning away from the
Divine.

1 062 1. 'Bearing iniquity, transgression, and sin'
(Ex.xxxiv.7) = the removal of evil and its falsity so
that they do not ap^jeai'.

L. 15. 'He was numbered witli tlie transgressors . . .
and made intercession for the transgressors' (Is.liii.
12).

B. 113. For he who transgresses against one com-
mandment, transgresses against all. Ex. T.523.

D. 3445. When one is in anguish on account of
transgressions against things which are not true and
good . . .

E. 365-^^ 'He was pierced for our transgressions ..."
(Is. liii.5). . . These words describe the temptations
wliich the Lord imderwent in the world in order that
He might subjugate the Hells, and reduce all things
. . . into order.

405''^. Occurs.

412'". 'When the transgressors have come to the
tuir (Dau.viii.23) = wheu tliere are no longer trutli and
good, but falsity and evil.

624?". 'To consummate the transgression and to seal
up sins' (Dan. ix. 24) = when all in the Church are in
falsities of doctrine and in evils as to life.

654^^^. 'Devastation to them because they have trans-
gressed against Me' (Hos.vii.i3) = the deprivation of
all truth on account of their falling away.

710^^. 'The name of a transgressor was given thee
from the womb' (Is.xlviii.8) = a turning back fi-om
truths from the first time when one could be re-
formed.

768^. 'Children of transgression, and seed of false-
hood' (Is.lvii.4) = falsities springing from these prior
falsities.

7S0''. 'Transgressions which have been multiplied'
(Jer.v.6) = falsifications of truth.

781I8. See Sin, her<^.

Transgression. Transgressio.

A. 9156^. See TRAN.sGHEss-^)?'aet'arica?*e, here.

Transit, Transition. Under Pass

THROUGH.

Transitory. Transitorius. M.289.

Translate. Under Transfer.

Translator. Under Interpret, and
Transfer.

Translucent. Transluceiis.
Translucence. Translucentia.
Translilicid. Transluddus.
Shine through. Trans la cere.

A. 5248, This good by its translucence confers re-
splendence.

9407. 'The work of a sapphire ' = what is translucid
(in the sense of the letter) from internal truths . . .
thus when the Divine truth . . . shines through it.

-. In order to present some idea of this trans-
lucence (of the sense of the letter) . . .

■*. These senses shine through the literal sense.

. The sen.se of the letter was not then attended

to except in so far as the wisdom hidden in it shone
through from it.

^ A precious stone = the truth which is trans-
lucent from the Divine.

^. Divine truths translucent in the ultimate of

order. Sig.

®. Truth which is translucent from internal

truths. Sig.

1^ The reason all things of the Word are trans-
lucent from the Lord. Ex.

9408. The translucence of the angelic Heaven. Sig.
and Ex.

S. 58. The reason the Word is translucent with
these. Ex. T.231'-.

R, 911. That all the Divine truth of the Word in
the sense of the letter with the men of this Churcli is
translucent from the Divine trutli in the spiritual
sense. Sig. and Ex.

M. 56^. Divided by a translucid waU.

E. 595^. Its translucence in Divine truth natural.

Transmigrate. Transmigrare.
Transmigration. Transmigratio.

A. 8850^. They thus transmigrate from the world
into Heaven. H.312''. 1.3^.

T. 1 60-. After death all these transmigrate into this
(Spiritual) World.

D. 2542. Man would at once have transmigrated into
Heaven.

4232. My approach to other Societies appeared like a
transmigration . . .

E. 403^^. 'The transmigration of Judah' (Jer.xxiv.5).
659. Instead of 'death,' the Angels perceive the

transmigration of man from one world into the other.

Transmit. Transmittere.
Transmission. Transmissio.

A. 1392. Happinesses are communicated there by a
real transmission.

6388'-. They do not transmit the influx of happiness
to others.

8039''. Transmission through the midst of condemna-
tion. Sig.

H. 466'^. Their interior memory transmits the rays of
lieht into the exterior.

Transmontane

305

Transparent

W. 245. The forms . . . transmit j^piiitiial light . . .

D. 4457^. They transmitted them ... to other
Spirits.

E. 1 164*. The Lord can transmit anyone into heavenly
Societies . . -.

Transmontane. TransDiontanus. D.5648.

Transmute . Transmutare.

Transmutation. Trausmutatio.

A. 2588^. They are transmuted into a certain interior
sight.

3957^. Tiiis life cannot be transmuted in a moment
into another.

5648". The natural sense is at once transmuted into
this spiritual sense.

7743a. Who transmute the life of their-thoughts and
affections into almost no life.

H. 527-. To transmute this life into the opposite is
to destroy the spirit.

L. 35. He did not transmute this human nature from
the mother into the Divine essence.

P. 338^. They wished that their infernal delight
should be transmuted into heavenly.

T. 650^. I have often observed this transmutation
(of apparent into genuine trutlis) in the Spiritual
AVorld.

Transparent. Diaphanus.

W. 245-. These transparent forms are opened accord-
ing to degrees.

255. As these degrees are transparent, man can be
elevated as to the understanding into the light of
Heaven . . .

T. 34'*. Compared to the infiu.K of light into a tran-
sparent object.

216. Like a transparent object.

360'. The Natural of man thus becomes as it were
transparent.

459^^. Natural charity, if spiritual within, appears
before the Angels transparent like a diamond . . .

Transparent. Pellucidus.
Transparency. Pellucefitia.

A. 2336. As truths become transparent from good . . .
it is said, ' of gold as it were transparent glass. '

6071^. This Scientific then becomes as it were a
transparent vessel, in which truths shining through-
transparentia. cause the vessel not to be seen otherwise
than as one general truth.

10600. The transparency of the Divine internal of
the Word, of the Church, and of worship, through their
external. Tr.

H. 489^. All tilings . . . derive from that light that
they are transparent ; and in this transparency they
behold innumerable variegations of light.

. The walls of their houses also are transparent,

and in them appear as it were fluent forms which are

VOL. VI.

reiiresentative of heavenly things . . . becauj^e such a
transparency corresponds to an understanding en-
lightened by the Lord.

R. 231". They derive their transparency from the
spiritual sense of the ultimates in Heaven.

875'^. The whole temple was a form of light from the
transparency of the roof and walls.

912. 'Like pure glass ' = transparent from the Divine
wisdom.

917. 'Pure gold as it were transparent glass' = iu the
form of the good of love inflowing together with light
out of Heaven.

D. 2349. When the Natural is thus compliant, it is
compared to something transparent . . . transmitting
all spiritual light . . .

2634-. When natural Truths are illuminated by
spiritual ones, they become as it were transparent . . .

E. 275. The transparency of Divine truth in ulti-
mates from the influx of Divine truth united to Divine
good in primes. Sig. and Ex.

Transparent. Transparens.
Transparency. Transparentia.
Shine through. Transparere.

A. 1043'*. He would wonder that rays of light could
ever shine through . . .

6222-. They appear, as it were by transparency, as
to their quality.

8243^. By means of the face, the mind as it were
shines through.

H. 356. Their interiors were seen as if transparent
from light.

S. 42. Such is the Word in the sense of the letter,
from its transparency. Sig.

M. 264. Through which fire . . . shone duskily.

273"-. The internal afl"ections shine through.

382. From the transparency of this is the dawn and
crimson of her life.

E. 1059^ Not from any transparency ; but from a
transpiration.

Transpiration. Transpiratio.

D. Min. 4677. When delight fails, the transpiration
also fails, and part of the body suffers.

E. 889^. Falsities from evils continually breathe
through.

1059^ See TRANSPAEENT-<rans2wrc"s, here.

1191^. Everyone perceives it from a transpiration of
the uses . . .

1 1 98-. Dogs . . . from the transpiration of their
master's aff"ection, know as it were his will.

Transplant. Transplantare.

Transplantation. Transplatitatio.

M. 466"-. Its transplantation from one generation
into another.

D. 2715. Thus transplanted into jjosterity.

Transport

306

Treasure

Transport. Transportare.
A. 1453^- Occurs. 0.56638.

D. 354. Spirits seem to be transported from one
place to another. Ex,

415. Spirits know- how to transport their evil into
another . . . Ex.

E. 403^*. Those who (were) carried away into the
land of the Chaldeans. 81 1^^.

Transubstantiation. Transubstantiatio.
Transubstantiality. Transubstantialitas.

R. 751". The Lutherans nearly accede to transub-
stantiation.

D. 3960. Scholastic terms, such as transubstantiality.

Transverse. Transversus.
Transversely. Transversaliter.
D. 1696. Transversely to the axis,

3750. Transverse about the mouth.

3790. He turned away transversely-f/j traiisversum.

Trap. Tendicuia.

A. 9348", 'A trap,' etc. = the destruction of the
.siiiritual life, and thus perdition. 111.

Trappings, With. Phakratus.

M. 76-. Horses variously harnessed and caparisoned,
seen.

103-. Chariots drawn by cobs . . . witli tine trap-
pings.

E. 364^. Horses of various colours, and with various
trappings, appear there.

Travail. Under '^Y..K&.-parere, and Labour-
parturire.

Traveller. Viator.

.See under Sojourn.

A. 3148. Travellers used to wash their feet on enter-
int' anv house. 111. and Ex.

D. 2862. On traveller Spirits whom other Spirits flee
from.

Tray. Scutellum. M.^^. i6.

Treacherous. See Perfidious.

Tread. CaUare.

See Trample.

A. 952. He wanted to be trodden under foot by
others, which he called Christian patience.

1296", 'To tread the mire' (Nahumiii. 14) = falsities.
( = from evil to think falsity. 6669*.)

5117''. The signification of 'treading grapes.' £.376^

9272*. See Must, and Olive, here.

9755^ 'To tread the sea with horses' (Hab.iii. i5) = to
instruct the natural man.

10019^. 'To tread upon serpents and scorpions' (Luke
X. i9) = to destroy evils, and the falsities of evil.

R. 652. 'The wine-press was trodden without the
city' (Rev. xiv. 20) = exploration effected from the Divine
truths of the Word. ( = the bringing forth of falsity
from evil out of Hell. E.922.)

829. 'He treadeth the wine-press of the fury and
anger of God Almighty' (Re v. xix. 15) = that the Lord
endured alone all the evils of the Church, and all the
violence offered to the "U'ord. , . 'To tread the press of
this wine ' = to endure them, to fight against them, and
to condemn them ; and thus to deliver the Angels and
men from infestation by them.

T. 333". When the thought advances no further, they
appear to tread , . . and not to make progress.

E. 632", 'To tread upon the lion, adder, serpents,
and scorpions' = not only to destroy the evils and falsi-
ties which are meant by these, but also not to be harmed
by them. 111,

922. 'To tread the wine-press '=to bring forth truth
from good ; in the opposite, to bring forth falsity from
evil. =,111.

Treasure. Cimelium.

Treasury. Cimeliarchium.

R. 962. At one side there was a treasury , . . which
contained resplendent garments. B. 120. T. 188.

^^ The Angel guard came from the treasury, and

brought . . . resplendent garments . . .

M. 77*'. Follow me to our treasury. We followed,
and he showed us the writings of the Most Ancients . . .

443^. The chambers are resplendent, being filled as it
were with treasures of many precious things.

466. The Conjugial, which is the treasure of the
Christian life, ■ -. 512-.

T. 379^ It is not only a treasure-/7i€sa«»vf.j-in their
heart, but also a precious thing in their mouth.

701-. Like a closed house full of treasures and
treasuries.

D. 5999- The places or treasuries for the interior
libraries appeared more and more lucid . . ,

^. To the left also there are libraries in trea

suries . . .

Treasure. Thesaurus.
Treasurer. Thesaurarius.
Treasury. Thcsaurarmm.

A. 368. 'Treasures' (Jer.xvii.3) = the spiritual riches
of faith, or the things which are of the doctrine ot
faith, ( = all the truths and goods of the Church,
10227'',)

1327'', 'Treastires,' etc.=the Knowledges of faith.

3048^ 'They carry their treasures upon the back of
camels' (Is.xxx,6) = the Knowledges which are in theii
Natural,

5S86'. 'Thou shalt have treasure in Heaven' (Luke
xviii.22) = the goods and truths which he will then
receive from the Lord.

666 1 2, See Storehouse, here.

Treasures

307

Treat, To

10227^ 'I will pluuder their treasures' (Is.x. i3) = to
destroy the truths of intelligence.

*. 'Treasures of darkuess' (Is.xlv. 3) = such things

as are of heavenly iutelliwence. E.20S''.

8 'Treasures' (Jer.xlviii.7) = the doetrinals and

Knowledges of the Church.

10406^ 'Treasures' (Jer. 1.37) = the Knowledges of
truth and good. ( = the falsities of their doctrine.
E.52-.) (= all things of doctrine. E.355I'.)

759. The treasures accumulated by the Babylonians.
Sig. 784.

T. 527". Like those who gather jewels into their
treasuries . . .

D. 2500^. Made friends of cooks and treasurers.
4428. They have the phantasy that they see immense

treasures of gold . . .

5294. See Last Judgment, here. 5320. 5415.
5418.

E. 131'*. 'Treasures' = Knowledges. 576^ 654^^
'^*. 700^^.

193''. 'Lay not up for yourselves treasures upon
earth . . . but in Heaven '(Matt. vi. 19,20). 'Treasures'
= the Knowledges of truth and good. To 'lay them up
in Heaven ' = in the spiritual man.

236*. 'Gold and silver in thy treasures' (Ezek.xxviii.
4,5)=:the Knowledges of good, and the Knowledges of
truth.

275". 'He giveth the deeps for storehouses' (Ps.
xxxiii. 7) = sensuous scientifics, which are the most
general and ultimate things of the natural man, and in
which are at tlie same time more interior truths. Hence
they are called 'storehouses.'

419^^ Reformation through the Divine truth from
Him is signified by, 'He bringeth forth the wind out of
His treasuries' (Ps.cxxxv.7). ( = spiritual things in the
Word from Heaven. 644^^.)

622^ 'Fill their belly with Thy treasure' (Ps.xvii. 14)
= with the truth of the Word.

714^''. Spiritual treasures, which are the Knowledges
of truth and good from the Word. Sig.

840^". 'The treasure hid in a field' (Matt. xiii. 44) = the
Divine truth which is in the Word [as contained] in the
Church. 863.

Treasures. Gaza.

Treasury. Gazophylarium.

J. 61''. See Last Judgment, here. D.5295. 5412.
5652.

M. 3''. Heavenlyjoyssupposedtoconsist in the richest
treasures. 7.

"j^. There are (indeed) in the Heavens the richest
treasures ...

T. 245". Like treasures with the king of Persia . . .

701^ See TREASUKE-cimfi^ufm, here.

Coro. 21. The doctrine ofredemption is like a treasury
of all the spiritual riches or dogmas of the New Church.

Treasury. Aerarium.

T. 430. Paid out of the public treasury.

Treat, To. Tractare.

D. 2438. (Such) arc treated severely.

3299. Another cohort treated him cruelly . . .

3358. Whom they treat in many cruel ways. 341 1.

3657*^. They treated David as he treated the gentiles.

3680^. They are miserably treated.

3684. He is treated by others like a dog.

3851. As the dragon was being badly treated by them.

4596". They treat others miserably without any
mercy.

4684. When anyone supposes himself greater than
others ... he is treated severely in the other life. Des.

E. 627^'. The Lord permitted the Jews to treat Him
exactly as they were treating the Divine truth . . .
655"-

Treat of. Under Act.
Treatise. Traiisactio.

See Pass through, and Hv^Kon-tradatus.

W. 4. In the treatises on the Divine Providence,
and on Life. P. 163.

1 30-. In the treatises on the Omnipresence, Omni-
science, and Omnipotence of the Lord.

P. i^. In the treatise called Angelic Wisdom con-
cerning the Divine Love and the Divine Wisdom.
2. 4^. etc.

294^ At the end of this treatise . . .

M. 48. Within the bounds of this treatise.

61. In the following treatise, or paragraph.

T. 138^. This treatise (ou the Holy Spirit) must be
distributed into articles. 509^.

266. After this treatise on the Holy Scripture.

341®. In the foregoing treatise on the Divine Omni-
potence.

509. After the treatises on Faith, on Charity, and ou
Free Will ...

654°. May be seen from the treatises in the chapter
on Faith.

Treaty-breaker. Foedifragus. T.316.

Tree. Arbor.
Arboreal. Arboreus.

See Grove and Plantation ; and also Olive, Vine,
Fig, Palm, Cedar, etc.

A. 9. The third is a state of repentance, in which
man, from the internal man . . . produces goods, such
as the works of charity, but which are as yet inanimate,

I because he supposes them to be from himself. These

I are called ... 'the tree of fruit.' 29.

I 55^. At last, when faith has been conjoined \vith
I love, it becomes 'a tree' (Matt.xiii.32); and then 'the

birds' . . . which are truths, make their nests in its

'branches,' which = scientitics.

' 56^ As the spiritual man is here treated of. Ins
I spiritual foods ... are described by 'the herb yielding

Tree

308

Tree

seed,' and 'tlie tree in which is fruit,' whicli, in general,
are called 'the tree producing seed.'

[A.] 57. 'The tree in which is fruit' = the good of
faith ; and 'fruit" is what the Lord gives to the celestial
man ; but 'seed from which is fruit' is what He gives to
the spiritual man ; and therefore it is said, 'the tree
producing seed shall be to you for food.'

59. In time of combat . . . the Lord gives him food
which is compared to . . . 'the tree in which is fruit,'
wliich is [states] of tranquillity and peace, with their
delights and happinesses.

77. 'Trees pleasant to the sight' (Gen.ii.9) = per-
ceptions of truth; and 'trees good for food ' = percep-
tions of good. Love is signified by 'the tree of lives' ;
laith, by 'the tree of knowledge.' 102.

102. 'The tree of lives ' = love and the derivative
faith ; 'the tree of the knowledge of good and evir =
faith which is from what is sensuous, that is, memory-
k n owl edge-.stv'c w /ia. 105.

103. The reason 'trees' here = perceptions, is that
the celestial man is treated of

105. As the will is 'the midst of the garden' where
is the tree of lives, and as man has no will, but
cupidity, therefore 'the tree of lives' = the mercy of
the Lord, from whom are all love and faith, conse-
quently all 'life.'

125. 'To eat of every tree' (ver. i6) = to know-)ios*e
et .scirc-irom j^erception what good and truth are ; for
'a tree ' = perception.

126. 'Bnt of the tree of the knowledge of good and
evil, thou shalt not eat of it ; for in the day that thou
eatest thereof dying thou wilt die' (ver. 17). The pre-
ceding words and these = that it is allowable to acquire
knowledge of what is true and good by all perception
from the Lord ; but not from self and the world, tliat
is, to search into the mysteries of faith by means of
.sensuous and scientific things," whereby what is celestial
of faith dies.

1306. 'The trees of Eden' (Ezek.xxxi.i6) = scientifics
and Knowledges from the Word. ( = the knowledges
of the Knowledges of faith. 2049^.) ( = perce2)tions.
258815.)

198. 'The fruit of the tree of the garden' (Gen.iii.
2,3) = the good and truth revealed to them from the
Most Ancient Church ; 'the fruit of the tree wliich is
in the midst of the garden, of which they might not
eat, ' = the gooil and truth of faith, which they were
not to learn from themselves. 'Not to touch it ' = that
tliey were not to think about the good and truth of
laith from themselves, or from what is sensuous and

* f^cientific things, or scientifics, in the Writings, are thino's
wlich are exclusively in the natural memoi-y. They may be
either true or false, general or particular, spiritual or natural.
Anything, however spiritual and Divine in itself it may be, can
be made into a mere scientific by being inserted and retained in
the natural memory exclusively ; for in this case it is oidy l-nmrn,
and is neither lived nor spiritually seen.

Note, also, that the word knowledge (which means much the
same as scientific), in this Concordance, when printed with a small
initial k, stands for the Latin word scientia; whereas when Knov:-
kdye has a capital K, it stands for the Latin word cognitio.

scientific. That they would thereby ' die ' = that thus
faith, or all wisdom and intelligence, would perish.

199. 'The fruit of the tree of which they might eat'
(Gen.iii. 2) = the good and truth of faith revealed to
them from the Most Ancient Church, or, the Know-
ledges of faith. (For) it is 'the fruit of the tree of the
garden' of which it is said they might eat ; and not
'of every tree of the garden,' as said before, where the
celestial man, or the Most Ancient Church, is treated
of. 'The tree of the garden,' there, = perception, which
is that of good and truth.

200. The reason the tree of knowledge is here said
to be 'in the midst of the garden' ; whereas before the
tree of lives is said to be (there), is that 'the midst of
the garden ' = what is inmost; and the inmost of the
celestial man . . . was the tree of lives — which = love
and the derivative faith — whereas the inmost of this
. . . celestial spiritual man was faith . . . These people
did not know truth from good . . . but they knew good
from truth, that is, they knew the things of love from
those which belong to the Knowledges of faith ; and
with the most of them there was scarcely anything but
the knowing.

202. The Most Ancient Church . . . was such that
they not only could not eat of the tree of knowledge,
that is, learn what is of faith from sensuous and
scientific things, but it was not allowable for them
even to touch that tree, that is, to think about any-
thing belonging to faith from sensuous and scientific
things, lest they should fall down from celestial to
spiritual life, and so on downward. Such also is the
life of the celestial Angels. Ex.

204. That 'their eyes would be opened if they ate of
the fruit of the tree ' = that if, from what is sensuous
and scientific, that is, from themselves, they searched
into the things of faith, they would plainly see that the
case was not so . . .

218. 'The midst of the tree of the garden,' in which
they hid themselves, (ver. 8) = natural good. . . 'The
tree ' = perception ; but, as there was little of percep-
tion, it is said 'tree,' in the singular, as if onlj' one
tree were left.

298. That he should not 'put forth his hand and
take of the tree of lives' (ver.22) = that he must not be
instructed in the mysteries of faith, for thus he could
never be saved to eternity, which is 'to live for ever.'

306. 'To keep the way of the tree of lives' (ver. 24)
= that he might not profiine holy things.
368'-. 'Trees' (Joel i. 12) = Knowledges.

776'-. 'Tree of fruit' (Ps.cxlviii.9) = the celestial man,

■'. 'Trees of Jehovah and cedars of Lebanon'

(Ps.civ. 16) = the spiritual man.

795*. 'Trees of the field' (Is.lv. 12) = faith thence.

885. AVhen man is called 'a tree' ; 'fruit' = the good
of charity ; and 'leaf the derivative faith. 920.

1069. 'The trees of the garden ' = the perceptions of
the Celestial Church. 1443.

1361^ Each tree signified some stated thing.
1622. Paradisiacal gardens of every kind of tree.

Tree

309

Tree

2125. There appeared a tree, which was perceived as
if it were a tree of knowledge, into which a great viper
was seen to rise up, (which) represented the state of
the men of the Church such as they are at this day :
that in place of love and charity they are in deadly
hatreds . . . D.3992. 3993.

2163. 'Lie down under the tree' (Gen.xviii.4) = at
the perception of His state in which He was.

. That ' trees ' = perceptions, came from this: that

the celestial man was com pared to Paradise ; and hence
the perceptions of heavenly things with him were com-
pared to the trees there.

2186. 'He stood before them under the tree' (ver.8)
= perception thence . . . = that the Lord drew near to
Divine perception. Ex.

2187^ 'The tree of life' (Rev.ii.7) = the Celestial
itself ; and, in the supreme sense, tlie Lord Himself,
because all the Celestial, that is, all love and charity,
are from Him. Thus 'to eat of the tree of life' is the
same as to eat the Lord ; and (this) is to be endowed
with love and charity, thus with the things which are
of celestial or heavenly life.

2296. Infants seen in gardens not so much composed
of trees . . .

2388". Such a man is like a tree on which are leaves
and no fruit.

25SS". Serpents of the tree of knowledge. Des.
4802-*.

2722-. 'Trees,' in general, = perceptions. ^.

®. But when predicated of the Spiritual Church,

' trees '= Knowledges, for the reason that the man of
the Spiritual Church has no other perceptions than
those which come through Knowledges from doctrine or
from the Word ; for these become of his belief, thus of
his conscience from which is his perception.

2831^. 'A tangled tree' (Ezek.xx.28) = the things
which are not dictated by the Word, but by man's
Own Scientific.

2972. 'Every tree that was in the field' (Gen.xxiii.
I7) = the interior Knowledges of the Church; for 'a
tree ' = perceptions when the Celestial Church is treated
of ; and Knowledges when the Spiritual Church is
treated of ; here, interior Knowledges, because it is
said ... 'in the field' ; and it then follows 'that was
in all the border thereof,' by which is signified exterior
Knowledges. 2973.

3427^. If love to the Lord be compared to the tree
of life in Eden, charity and its works are the fruits
therefrom, and faith and all things of faith are only
the leaves.

3477- The broad way was bordered with trees and
flowers . . . but snakes were hidden in them . . .

3518*. (Man's spiritual development compared to that
of a tree.) 51 152, Ex.

4013^. 'Trees,' in general, = perceptions and Know-
ledges ; perceptions, when predicated of the celestial
man, and Knowledges when of the spiritual. Hence
Hrees,' in special, = goods and truths; for these are of
perceptions and Knowledges. Some species of trees =

interior goods and truths, which are of the spiritual
man, as olives aud vines ; aad some = exterior goods
and truths, which are of the natural man, as the
poplar, the hazel, and the plane. Aud as each tree in
ancient times signified some particular kind of good and
truth, their worship in groves was according to the
species of the trees.

4447-. 'The trees,' which were in Eden = their per-
ception.

4528. Gardens there with trees and flowers of so
many genera and species that those on Earth are few
in comparison.

4552-^ In the Ancient Church all trees of every kind
signified something spiritual or celestial. Enum.

4581". 'Under every green tree' (Is.lvii.5) = from the
faith of all falsities. ( = what is perceptive of falsity
from a pei'verted understanding. 9156^.) 10137".

45S8. As the tree falls so it lies. 7i86<^. 8991'-'.
P.277a. D.2804. D.Min.4645,Ex.

5051. (A dream of four trees of various sizes whicli
represented a husband, a wife, and their two children.)
D.2611.

5115-. Such is the representative likeness between a
fruit-bearing tree and a man who is being regenerated,
insomuch that there may be learned from a tree how
the case is with regeneration, provided something is
previously known about spiritual good and truth.

5622. The fruits of useful trees = good works . . .

. Terebinth nuts are of a less noble tree.

-. The almond is a more noble tree. The tree

itself = the perception of interior truth whicli is from
good ; its blossom, the interior truth which is from
good ; and its fruit, the derivative good of life.

6502^ ' Trees ' = perceptions and Knowledges of gooil
and truth. Refs.

6832. All little trees or shnibs-arhmailac-of every
kind = scientifics ; but the \a,rger trees-arboreta, Know-
ledges and perceptions.

7093^. Memory-triith-fe/'itm scientificum-\s signified
by 'the branch of a dense tree' (Lev.xxiii.40). 8369.

7553". 'The trees which were burnt up' (Rev.vii.6)
= the Knowledges of truth destroyed by the evil of
cupidities.

7584. '(The hail) brake every tree of the field' (Ex.
ix. 25) = that (that falsity) destroyed all the Knowledges
of good and truth of the Church. 'A tree' = perceii-
tions of good and truth ; and also Knowledges of good
and truth.

7643^. 'Tree' (Rev.ix.4) = the Knowledges of good
and truth. ( = the perception of truth from good.
9936^.)

7647. '(The locust) shall eat every tree that groweth
for you out of the field' (Ex. x. 5) = the consequent
consumption of all the Knowledges possessed by them
from the Church. . . 'A tree' = perceptions, and also
Knowledges, of truth and good. 7690. 7692.

7966^. This is represented (there) as a tree with
leaves and fruits. The leaves are truths ; the fiuits

Tree

310

Tree

are the goods of truth ; the seeds ai"e the goods them-
selves from which are all the rest.

[A.] 8326. For when a tree is ])lanted it grows into
branches, leaves, and fruits, and from the seeds of the
fruits it grows into new trees, and so on. The like
is the case with regeneration . . . and therefore, in the
Word, man is compared to 'a tree' ; and a regenerated
man to 'a garden' ; the truths of faith, with him, to
'leaves'; the goods of charity to 'fruits'; and 'the
seeds' from which are new trees=the truths which
are from good, or, what is the same, the faith which
is from charity.

8369. 'The fruit of a tree of honour' (Lev.xxiii.40)
= celestial good. See 9296®. E.458^.

8891^. By the two trees (in Gen.ii.) (the Angels
perceive) the two faculties of the man who has been
created anew, namely, the will of good by ' the tree of
life,' and the understanding of truth by 'the tree of
knowledge' ; and that he was forbidden to eat of the
latter tree was because the regenerate man . . . ought
no longer to be led by means of the understanding of
truth, but by means of the will of good ; otherwise
that which is new of his life perishes. . . Consequently
... by the eating of the tree of knowledge (by Adam
and Eve) is meant the fall of that Church from good to
trnth, consequently from love to the Lord and towards
the neighbour to faith without these loves, and this
through reasoning from their Own Intellectual, which
reasoning is ' the serpent. '

901 1^ For 'trees' = perceptions of good and truth,
and also Knowledges of them. 9212".

9509^. 'The tree of lives ' = the good of love which
is from the Lord, thus the Lord; and it is 'kept'
(Ge" '"'^-24) by the fact that He is not approached save
tli.ottgh the good of love. Ex.

9553". 'The tree' (of which Nebuchadnezzar dreamed,
Dan.iv.), and its height = the growth of the religiosity
which is signified by 'Babel' . . . ( = a celestial Church.
E.ejO^". ) 1029**. iioo^

9942*. The eating of the tree of knowledge = the
fall of that Church by their reasoning from scientitics
about Divine things.

10185". The correspondence of trees etc. with the
human form. Ex.

105 14. (Temples in the Third Earth made of living
trees of vast size.) Des. D.i68i,Ex.

105176. For trees and wood = goods.

10644. The reason 'groves' — doctrinals, is that
' trees' = perceptions and Knowledges of good and
truth ; perce[ptions witli those who are in the Celestial
Kingdom ; and Knowledges with those in the Spiritual
Kingdom ; and each species of tree a species of per-
ception and Knowledge. Hence it is that 'paradises,'
and ' gardens ' = celestial (or heavenly) intelligence and
wisdom; and 'forests,' the knowledge of the natural
man.

-. The reason 'trees,' according to their species,

= such things, derives its cause from the representatives
!n the other life ; for such things appear there according
50 the wisdom and intelligence of the Angels.

8. That the Ancient Church held worship in

groves and gardens under trees according to their
significations. Refs.

10770. Trees appeared (in the Fifth Earth) with
fruits like pomegranates.

10834. (In the Sixth Earth, on account of the
shortness of the year) the trees bear fruit continually.
Ex.

H. III. Trees, according to their species, correspond
to perceptions and Knovvledges of good and truth, from
which are intelligence and wisdom ; and therefore the
Ancients . . . held their holy worship in groves; and
hence it is that 'trees' are so frequently mentioned in
the Word; and Heaven, the Church, and man are
compared to them ; as to a vine, an olive, a cedar, and
others.

176. The trees in the gardens of Heaven are planted
in most beautiful order. Des. . . And there are
species of trees and flowers there which are never
seen and are not possible in the world. And on the
trees there are fruits according to the good of love in
which the intelligent ones are. They see such things,
because . . . fruit-bearing trees, etc. correspond to
intelligence and wisdom.

489'*. See Garden, here.

J. 46^. 'The tree of knowledge' (in Gen. ) = the
Scientific which destroyed that Church.

S. 66. A tree with its trunk, branches, leaves, and
fruits stands upon its roots, and from the soil, through
its root, it draws forth a grosser sap for its trunk,
branches, and leaves ; a purer one for the flesh of
its fruits; and a purest one for the seeds within the
fruits. E.1084'*.

96a. The Word is like a garden ... in the midst
of which are trees of life . . . but around it are trees
of the forest. The man who is in Divine truths from
doctrine, is in the midst where are the trees of life
. . . but the man who is in truths not from doctrine,
but from the sense of the letter alone, is in the circuit,
and sees only the forest things.

97-. 'The way of the tree of life' (Gen.iii.24) =
entrance to the Lord, which men have by means of
the Word.

Life 46. The faith of an evil man ... is like a
tree which is luxuriant in leaves, but gives no fruit,
which the gardener cuts down. Moreover, 'a tree' =
man; the leaves and blossoms, his truths of faith ; and
the fruits, his good of love.

F. 16. These things may be illitstrated by comparison
with a tree. In its first origin, a tree is a seed, in
which is the conatus to produce fruit. This conatus,
when excited by heat, produces tirst a root, and from
this a stem with branches and leaves, and finally
fruits . . . This is the application : the tree is man ; the
conatus of producing means is, in man, from the will
in the understanding ; the stem with its branches and
leaves, are, in man, the instrumental means, and are
called the truths of faith ; the fruits, which in the
tree are the ultimate eff'ects of the conatus of fruit-
bearing, in man are uses: in these his will comes
i'oTth-exisfif .

Tree

311

Tree

17. It is therefore a fallacy that faith produces good
as a tree does fruit. The tree is not faith ; but the
tree is man. R.417^.

31. The man is then like a tree which bears fruit,
and {:uts seeds in the fruit, from which come new
trees, and at last a garden.

32^. Tliis takes place as with a tree, which does not
receive the vegetative life until the heat from the
sun inflows, and conjoins itself with light.

W. 346^. The perfect subjects of the vegetable
kingdom are trees of fruit ; the less perfect are trees
of wine, and shrubs . . .

P. 3*. (The Divine love and wisdom as seen in a
tree.)

107. Heavenly love with its affections, perceptions,
etc. compared to a noble tree. Ex.

241. The end of that Church is described by the
eating from the tree of knowledge.

*=. By 'the tree of life' is meant the Lord as to

His Divine Providence ; and by 'the tree of knowledge'
is meant man as to his Own prudence. 31 3-.

275. The Knowledge of evil after the fall is meant
by the eating from the tree of the knowledge of good
and evil.

297-. The light of winter flowing into cold trees.

313'-. By the eating from the tree of knowledge is
signified the appropriation of good and truth, as if
these were not from the Lord, but from man ; and, as
good and truth are the Divine things themselves with
man . . . therefore, if man claims these as his own, he
must believe that he is ' as God "...

332^. There is a correspondence of the life of man
with the vegetation of a tree. . . Man's infancy is like
the tender shoot of a tree sprouting from the seed
out of the ground ; his childhood and youth are like
that shoot growing into a stem with its little branches ;
the natural truths with which everyone is first imbued
are like tlie leaves with which the branches are covered
. . . the things connected with the initiation of man
into the marriage of good and truth . . . are like the
blossoms which the tree produces in the spring time ;
spiritual truths are the petals of these flowers; the
earliest productions of the spiritual marriage are like
the beginnings of the fruit ; spiritual goods, which are
the goods of charity are like the fruit . . . the pro-
creations of wisdom from love are like the seeds, by
which procreations the man becomes like a garden.
Man is atso described in the Word by 'a tree'; and
his w'sdom from love, by 'a garden.'

^. Man is indeed a bad tree from the seed ; but

still there may be a grafting or a budding with shoots
taken from the tree of life, whereby the sap drawn
from the old root is turned into sap making good fruit.

. The vegetation and regeneration of trees.

R. 89. 'I will give to eat of the tree of life' (Rev.
ii.7) = the appropriation of the good of love and of
charity from the Lord. 'The tree of life' = the Lord
as to the good of love , . . for nothing else is signified
by 'the tree of life' in the garden of Eden. ( = that
he shall be infilled with the good of love and the

derivative heavenly joy. E. 109.) ( = to appropriate
heavenly life. £.617'^)

-. 'A tree' is mentioned in many places: and

by it is meant a man of the Church ; and, in the
universal sense, the Church itself; and by its 'fruit,'
the good of life. The reason is that the Lord is the
tree of life, from whom is all good in the man of the
Church, and in the Church.

122. (Those in good without truths) appear like
trees stripped of their leaves, on which hang dry
apples left from autumn.

343. 'That the wind should not blow ... on any
tree' (Rev.vii.2) = the influ.x into the lower parts
where the good were conjoined with the evil, withheld
by the Lord. (=that the good be not injured . . .
with whom there is any perception. E. 419,420. )

400. 'The third part of the trees was burnt up'
(Rev.viii. 7) = that all the affection and perception of
truth, which make the man of the Church, perished.
. . . By 'a tree' is signified man; and, as man is man
from the affection which is of the will, and from the
pei'ception which is of the understanding, therefore
these also are signified by 'a tree.' There is also a
correspondence between a man and a tree ; and there-
fore in Heaven there appear paradises of trees, which
correspond to the affections and derivative perceptions
of the Angels : and in some places in Hell also there
are trees, which bear had fruits, according to the
correspondence with the concupiscences and the de-
rivative thoughts of those who are there. (=thatthe
perceptions and the Knowledges of truth and good
perished through cupidities originating from evil loves.
E.506.)

". That 'trees' in general=meu as to their

affections and the derivative perceptions. 111.

426. 'That they should not hurt . . . any tree'
(Rev.ix.4) = the Divine Providence of the Lord that
they should not be able to take away . . , anj^ aftV-ction
and perception of truth and good . . . ( = that they
should do no harm to any Knowledges of truth and
good in the "Word. E.545.)

875^. A garden seen, in which were olive-trees,
vines, fig-trees, laurels, and palm-trees, set in order
according to the correspondence.

933. 'In the midst of the street of it and of the
river, on this side and on that, was the tree of life,
bearing twelve fruits' (Rev.xxii.2) = that in the
inmosts of the Truths of doctrine and of the derivative
life in the Church, is the Lord in His Divine love,
from whom flow forth all the goods which man does
apparently as from himself. . . 'The tree of life'=the
Lord as to the Divine love

936. For by all the parts
corresponding things in man.
signified the sensuous and natural truths of man ; by
the leaves, his rational truths ; by the flowers, the
'aTst-primiiiva-i.i)iTitnal truths in the Rational ; by
the fruits, the goods of love and of charity ; and by
the seeds, the last and the first things of man.

-, With those who are in the goods of love and

at the same time in the truths of wisdom, there appear

of a tree are signified
. By the branches are

Tree

312

Tree

fruit-bearing trees, luxuriant with beautiful leaves ;
but with those who are in the truths of some wisdom,
and who speak from reason, and are not in the goods
of love, there appear trees full of leaves, but without
fruits: whereas with those with whom there are
neither goods nor truths of wisdom, there do not
appear trees, except those stripped of tlieir leaves, as in
the time of winter. A man not rational is notliing else
than such a tree.

[R.] 951. 'That their Power may be in the tree of life'
(ver. i4) = to the end that they may be in the Lord,
and the Lord in them, through love, that is, for the
Lord's sake. . . For the Lord as to the Divine love is
signified by 'the tree of life'; and by 'Power in that
tree' is signified Power from the Lord because tliey are
in the Lord and the Lord in them.

M. 13. The (visitors) replied, We see only one tree,
(with) fruits as of gold, leaves as of silver edged with
emeralds, and beneath the tree little children with their
nurses. The Angel said, in an inspired voice, This tree
is in the midst of the garden, and is called by us the
tree of our Heaven, and by some the tree of life. . .
Their eyes were opened, and they saw trees full of fruits
of fine fiavour, entwined with tendrilled vines, the tops
of whicli trees, together with their fiuit, inclined
towards the tree of life in the midst. These trees were
set in a continuous series, which went outwards and
advanced in endless rings or gyres, as of a peri)etual
spiral. It was a perfect arboreal spiral, in which
species followed species continuously, according to the
nobleness of the fruits. The beginning of the gyration
was at a considerable distance from the tree in the
midst, and the intervening space sparkled witli a beam
of light, which caused the trees of the gyre to shine
with a graduated resplendence from the first to the last.
The first trees were the most excellent of all, being
luxuriant with the choicest fruits, and were called
paradisiacal trees, being such as are never seen, because
they are not possible, on earth . . . After these came
trees of oil ; after tliese, trees of wine ; after these, trees
of fragrance ; and lastly trees of wood, useful for fabrics.
Here and there, in this arboreal spiral, there were
seats formed of the young shoots of the trees behind . . .
In this perpetual arboreal ring there were gates
which opened into parterres of fiowers . . . (Continued
under Gakden.)

42'^. From the beds of fiowers there rose olive-trees,
and trees full of oranges.

77'^. He said, These twigs are from a tree native or
proper to our Heaven, the sap of whicli is fragrant
with balsam. . . The twigs turned into shining brass,
and their tips into gold, a sign that we had been with
a nation of the Copper Age.

135. The third subject of discussion was, What is
signified by the tree of life; what by the tree of the
knowledge of good and evil ; and what by the eating
from them?. . . Those from the east said, A tree = a
man, and its fruit the good of life; hence, by 'the
tree of life' is signified a man who lives from God, or
God living in a man ; and, as love and wisdom, and
charity and faitii, or good and truth, make the life
of God in man, these are signified by 'the tree of life,'

and, derivatively, the eternal life of man. The like
is signified by 'the tree of life' in Rev.ii.7; xxii.2, 14.

^. By 'the tree of the knowledge of good and

evil' is signified a man who believes that he lives from
himself, and not from God ; thus that love and wisdom,
charity and faith, tliat is, good and truth, are, in
man, of him, and not of God ; and he believes this
because he thinks and wills, and speaks and acts, in
all likeness and appearance as from himself ...

^. By eating from these trees is signified recep-
tion and appropriation ; by eating from the tree of
life, the reception of eternal life ; and by eating from
the tree of the knowledge of good and evil, the reception
of condemnation. . . The love of self is the possessor
of this tree ; and the men who are in the conceit of
Own intelligence from this love are these trees.

■*. They made this conclusion: That by 'the

tree of life,' and by 'the tree of the knowledge of
good and evil' ; and by 'eating' from them, is signified
that life for man is God in him, and that he then has
Heaven and eternal life ; and that death for man is
the persuasion and belief that life for man is not God,
but himself, whence he has Hell and eternal death.

316-. The avenue by which I entered was formed
of fruit trees coimected together by their branches,
which made on each side a continuous arboreal
Avail.

353". Therefore a wife continuall}' draws to herself
her husband's conceit of Own intelligence, and ex-
tinguishes it with him . . . This has been provided
by the Lord, lest the conceit of Own intelligence should
so far infatuate the man, as to lead him to believe
that he has unelerstanding and wisdom from himself
. . . and should thus want to eat of the tree of the
knowledge of good and evil . . .

•*. To eat of the tree of life, spiritually, is to

understand and be wise from the Lord ; and to eat of
the tree of the knowledge of good and evil, spiritually,
is to understand and be wise from one's self.

354-. At that moment there appeared a tree near
the way, and they were told. It is the tree of the
knowledge of good and evil ; beware lest you eat of
it. Yet all three, infatuated with Own intelligence,
burned to eat of it . . .

444^. Thus man himself is the origin of evil ; not
that this origin was implanted in him from creation ;
but that he, by turning from God to himself, implanted
it in himself. This origin of evil was . . . when the
seri)ent said. 'In the day ye eat of the tree of the
knowledge of good and evil, ye shall be as God.'
And then, because they turned themselves away from
God, and turned themselves to themselves, as to a
god, they made in themselves the origin of evil. To
eat of that tree = to believe that one knows what is
good and evil, and is wise, from one's self, and not
from God.

I. 13''. A man who is affected with the love of
wisdom, is like the garden in Eden, in which are two
trees, one of life, and the other of the knowledge of
good and evil. The (former tree) is the reception of
love and wisdom from God ; and the (latter tree) is
the reception of them from himself . . .

Tree

313

Tree

T. 74*. To these is given . . . the fruit of the tree of
life for food. But the rest gather round the tree of the
knowledge of good and evil . . .

351''. Every tree, bush, slirub, etc. is fasciculated into
series. Ex.

, 361-. This state of man may be compared to . . . fruit-
bearing trees, and the gardens in which they are.

374^. This may be illustrated by comparison with a
tree. Man himself, in all that belongs to bim, is like
a tree. In the seed of the tree there lies concealed as
it were the end, intention, and purpose to produce
fruits : in these the seed corresponds to the will . . .
Tlien the seed . . . shoots up from the earth, clothes
its"lf with branches, branclilets, and leaves ... in these
the tree corresponds to the understanding . . . Finally,
it bears blossoms, and yields fruits : in these the tree
cnrresponds to good works ; and it is evident that they
are essentially of the seed, formally of the branchlets
and leaves, and actually of the wood of the tree.

466. That two trees were placed in Eden . . . signifies
that free will in spiritual things was given to man. Gen.
art. 4S9SEX.

-'. 'The tree of life' = the Lord in man, and man

in thf Lord ; 'the tree of the knowledge of good and
evir = man not in the Lord, but in his proprium, as is
he who believes that he does all things from himself,
even what is good ; and eating from this tree^the
appropriation of what is evil.

468. That 'a tree' = man. 111.

504^. A tree cannot receive anything . . . through its
roots, unless it grows warm in each of its fibres ; nor
can the elements rise up through the root, unless its
several fibres give out heat . . .

520-. By 'the tree of life' is described the looking of
that Cluirch to the Lord who was to come ; and by 'the
tree of the knowledge of good and evil,' its looking to
self, and not to the Lord. . . These trees are in every
man. and their being said to be placed in a garden, =
man's free will in turning to the Lord, or in turning
from Him.

537-. Such are like trees which bear good fruit, but
only a tew ; and they are also like trees which bear
noble fruit, but small.

584. There is a correspondence of the regeneration of
man with all things in the vegetable kingdom, and
therefore, in the Word, man is described by 'a tree' ;
his truth, by 'the seed '; and his good, by 'the fruit.'

'. That an evil tree can be as it were generated

anew, and afterwards bear good fruit and good seed, is
evident from graftings . . .

585. In trees, etc. there are not two sexes ... all are
masculine. Ex.

^ The root is a kind of heart ; from this it emits

sap, like blood, and so makes as it were a body provided
with limbs . . . The leaves are for lungs ; for as the
heart without the lungs does not produce motion and
sensation ... so without leaves the root does not make
a tree or shrub vegetate. The blossoms . . . are means
ibr straining the sap, which is its blood, and of separat-
ing its grosser from its purer parts, and, for the influx

of these, for forming in their bosom a new little stem,
through which the strained sap may inflow, and so com-
mence and successively form the fruit, which may be
compared to a testicle, in which the seeds are perfected.
The vegetative soul, which reigns inmostly in every
particle of the sap — that is, its prolific essence — is from
the heat of the Spiritual World . . .

586. A tree cannot grow into a tree in one day . . ,

600. Compared to a beautiful tree transplanted into
filthy ground . . .

663. The Angels said, 'The tree of the knowledge of
good and evil' = the belief that intelligence and wisdom
are from man; and 'the tree of life' — that (they) are
from God . . .

767*. I doubt not (that every twig and branch of a
tree has a tendency to turn to the sun).

Ad. 8S0 ct seq. A dissertation on trees. 1005, c< scq.
1012.

3/5644. Tlie wood of the cedar is taken for the tree
of knowledge, which was in Paradise.

D. 396. A comparison of the nature (of man) with
trees and fruits.

3428. This they suppose to be 'the tree of know-
ledge' . . .

3760. 'The tree of knowledge' = the interior scientifies
which deceived the Most Ancient Church.

3992. On the modern tree of knowledge.

5944. On the tree of knowledge. (Shown by examps. )

D. Min. 4739. Such are like the excrescences on trees.

E. 109-. The reason 'the tree of life ' = the good of
love and the derivative heavenly joy, is that 'trees' =
such things as are with man in his interiors . . . 'boughs'
and 'leaves,' those which are of the Knowledges of
truth and good; and 'fruits,' the goods of life them-
selves. This signification of trees originates in the
Spiritual World ; for trees of every kind are seen there
in correspondence with the interiors of the Angels and
Spirits . . . beautiful and fruit-bearing trees correspond
to the interiors of those who are in the good of love and
the derivative wisdom ; trees less (so) to those wlio are
in the good of faith ; trees bearing leaves only, without
fruits, to those who are only in the Knowledges of
truth ; and foul trees, with noxious fruits, to those who
are in Knowledges and evil of life. But with those who
are not in Knowledges and who are in evil of life, no
trees appear.

^. Hence it is that 'trees' are so often mentioned

in the Word . . . MIL

. 'The tree of knowledge ' = the delight of Know-
ledges apart from any other use than to be accounted
learned . . .

131-''. 'The tree of life' (Gen.iii.) = celestial love,
which is love to the Lord. ( = the Divine which is from
the Lord in the higher Heavens, which is the good of
love and of charity, and the derivative heavenly joy.
277=*.)

212^. 'Every tree that bringeth not forth good fruit
is hewn down, and cast into the fire' (Matt.vii. 19) =
those who are in I'aith and no charity.

Tree

3U

Tree

[E]. 239-0. 'Trees' = Knowledges. 326". 372^ 388^-.

304"*^. 'Trees in the forest' (Is.xliv.23) = the Know-
ledges of truth.

391--'. ' Trees ' = Knowledges and perceptions of truth
and good, and this according to the species of the trees.
503'-

403''. 'The trees of the field,' in general, = the Know-
ledges of good and truth. 365-'^. ( = perceptions of good
and Knowledges of truth. 458''.) ( = the Knowledges of
truth of the Church. 654^''.)

15_ ' Trees' = Knowledges of truth and good.

405^", 'Every tree' (Is.xliv.23) = the Cognitive and
Scientific in the natural man.

411-''. 'Every green tree ' = every falsity which occurs.
For 'a tree' = Knowledges and perceptions, here, those
of what is false.

420-. That 'a tree,' in general, = perception and
Knowledge, is derived from the fact that 'a garden' =
intelligence, and all intelligence is according to Know-
ledges and the perception of them. Hence it is that
each species of trees = something of knowledge and in-
telligence.

. As 'a tree,' in general, = perception and Know-
ledge, it therefore also = the interiors which are of the
mind with man, and also the whole man ; for a man
is such as are the interiors of his mind ; and these are
such as is the perception from Knowledges.

430^. 'The tree of life' (Rev.xxii.) = the perception
from the Lord of truth from good.

481-. 'He shall be like a tree planted by the waters
. . .' (Jer.xvii.7). A man who suffers himself to be led
by the Lord is compared to 'a tree,' and to its growth
and fructification, because 'a tree,' in the Word, = the
Knowledge and perception of truth and good, conse-
quently a man in whom these are. 'A tree planted b}''
tlie waters' = a man with whom there are truths from
the Lord. (The rest of the passage ex.) 518'".

5S1-. 'To eat of the tree of knowledge ' = to reason
from sensuous scieutifics about Divine things. ( = to
appropriate the knowledge of natural things ; by means
of which it is not allowable to enter into the celestial
and spiritual things which are of Heaven and the
Church ; consequently not to enter from the natural
man into the spiritual one ; which is the inverted way,
and therefore does not lead to wisdom, but destroys it.
Fully ex. E.6i7^6.)

629*. 'Many trees on the bank of the river, on this
side and on that' (Ezek.xlvii.7) = the Knowledges of
truth and good, and also perceptions.

638^. ' Trees, 'in general, = perceptions and Knowledges.

. There are three trees wliich principally = the

Church : the olive, the vine, and the fig. Ex.

^ For, in the Inmost Heaven, their paradises and

forests consist of olive groves and fig-trees ; in the
Second Heaven, of vineyards, and many kinds of fruit-
bearing trees ; and the same in the Ultimate Heaven,
except that the trees there are not so noble.

^*. (Jotham's parable of the trees.) Ex.

650*". 'A tree' = a man of the Church ; in sjjecial, a
mind imbued with Knowledges.

654^^. 'All the trees of Eden in the garden of God' =
perceptions of truth from celestial good, whence is
wisdom.

. 'Trees' = perceptions, where the celestial man

is treated of ; and Knowledges, where the spiritual man
is treated of.

. 'The trees of Eden' = the Knowledges of good

from the Word . . .

734^ For trees in gardens = perceptions and Know-
ledges of truth.

739®. For the two trees placed in the midst of the
garden = perception from the Lord and perception from
the world, which (latter) is in itself only Knowledge
and knowledge.

^. Tlie men of the Most Ancient Church were by

no means forbidden to acquire Knowledges of good and
evil from Heaven ... or from the world . . . But they
were forbidden to view these Knowledges by the posterior
way . . . which is done when conclusions are drawn from
them respecting heavenly things . . . Such did those
men become when they began to love worldly things
more than heavenly ones, and to glory in their own
wisdom ; from this their posterity became sensixous, and
then their Sensuous ('the serpent') seduced them. . .
This, therefore, is what is signified by 'the tree of the
knowledge of good and evil' of which they were for-
bidden to eat. ^. C.204.

^. That they were permitted to acquire Know-
ledges from the world, and to view them by the prior
way, is signified by, 'Out of the ground Jehovah God
made to grow every tree that is pleasant to the sight ami
good for food ' ; for 'trees' = Knowledges and perceptions.

. Knowledges of good and evil from the Lord,

from which is wisdom ; and Knowledges of good and evil
from the world, from which is knowledge, were repre-
sented by 'the tree of lives,' and by 'the tree of the
knowledge of good and evil,' in the midst of the garden.

828<^. A tree = perception.

942". When a man has been admitted into Heaven
... he is like a tree growing from its seed. His first
budding forth is from enlightenment; his blossoming
before the fruit is from the affection of truth ; the
putting forth of the fruit thence is from the artection of
good ; the multiplication of itself again into trees is
from the affection of being fruitful.

988''. Families would then be like fruit-bearing trees
of various species, from which would come as many
gardens . . . This is said because trees = the men of the
Church.

1084®. A tree corresponds to man ; the tree, to man
himself ; the wood, to his good ; the leaves, to his
truths ; and the fruits, to his uses.

1 100^. 'A tree from a grain of mustard seed'^a man
of the Church, and also a Church, beginning from a
very little spiritual good through truth.

Coro. 27. The reason the two trees were placed in
the garden . . . was that 'the tree of life' = the Lord, in
whom and from whom is the life of heavenly love and
of wisdom, which, in itself, is eternal life ; and ' the
tree of the knowledge of good and evil ' = man, in whom
is the life of infernal love, and the derivative insanity

Tremble

315

Tremulous, To be

in the things of the Church, which life, regarded in
itself, is eternal death. That it was allowahle to eat of
every tree of the garden exce]>t the tree of knowledge =
free will in spiritual things . . .

-. (This signification of 'a garden") is from the

correspondence of a tree with man. For a tree, like
man, is conceived from seed ; it is pushed out of the
womb of the earth as man is from that of liis mother ;
in like manner does it grow on high, and propagate
itself into branches as into members ; in like manner
does it clothe itself with leaves, and adorn itself with
blossoms, as a man does with natural and spiritual
truths ; and it also in like manner produces fruits, as a
man does the goods of use. Hence it is that man is^o
frei[uentl3' likened to a tree in the AVord, and, deriva-
tively, the Church to a garden. 111.

'. In some of the gardens in Heaven are seen

trees of life in the middle parts, and trees of the know-
ledge of good and evil at the boundaries, as a sign that
they are in free will in spiritual things.

29. By this 'tree' (of which they ate, Gen.iii.) is sig-
nified the natural man separated from the spiritiial . . .

-. ISo one can ascend into . . . the spiritual mind,

uidess he eats of the trees of life in the garden of God.
Ex.

'. (Otherwise) man does what is a mere image of

good, within which there is evil, because there is merit ;
and this is to eat of the trees of the knowledge of good
and evil . . . Moreover, those eat of (these) trees who
love themselves and the world above all things ; and
those eat of the trees of life who love God above all
things, and the neighbour as themselves. Those also
eat of the trees of knowledge . . . who hatch canons for
the Church from their Own intelligence, and afterwards
confirm them by the Word ; and those eat of the trees
of life who procure canons for the Church through the
Word, and afterwards confirm them by intelligence.
Those, again, eat of the trees of knowledge . . . who
teach truths from the Word, and live evilly ; and those
eat of the trees of life who live well, and teach from the
Word. Universally, all those eat of the trees of know-
ledge . . . who deny the Divinity of the Lord and the
holiness of the Word, because the Lord is the tree of life,
and the Word, from whom the Church is 'a garden in
Eden on the east."

Tremble. Tremulaj-e.

Tremble, or Shake. Tremhcere, Con-

fn'>/iisct'?-e, Iiitremiscere.

Tremor, or Trembling. Tremor.

Tremulously. Tremiscenter.

A. 3219. Some spirits fell on me . . . striking a tremor
in my nerves and bones . . . D.2550.

5502. 'They trembled -imiremMer?n?<-a man to his
brother' (Gen. xlii. 28) = general terror. Ex.

8312. 'They trembled-co7ti!remwe?-mU ' (Ex.xv.i4)=:
terror.

8S16, See Alarm, here.

— ". They who are in good do indeed tremble-coTi-
tremiscuiit-a,t the presence of the Divine ; but it is the
holy tremor which precedes reception . . .

8822. 'The whole mountain tremhled-tremiscebat-
exceedingly' (Ex.xix.i8) = the commotion of Heaven.

8917. A tremor such as there is when Divine truths
are being received. Sig.

R. 56. A holy fear which is sometimes conjoined with
a holy tremor of the interiors of the mind . . . super-
venes, when life from the Lord enters . . .

D. 1934. Evil Spirits possessed the joints of my whole
body with a tremor . . .

3206. Sirens moved my hair and scalp tremulously.

3586. Some of those who supposed they could do all
things . . < began to trem.ble-treniulare-gross]j ... At
the presence of a little one they staggered and trembled.

3767. The influx of the (Spirits who actuate the
Quakers) formerly threw them manifestly into a tremor
... (It is not so great now. J.(Post.)58.)

4094. A certain celebrated Roman . . . then began to
be moved with a kind of holy tremor . . .

4806^. For a trembling seized all the bodies (of the
Moravian Spirits), which terrified them.

E. 282®. 'Fearfulness and trembling are come upon
me' (Ps.lv.5) = the distress (felt in temptation).

304^^. The Church is said 'to shake and tvemble-coib-
treinuisse' (Ps.xviii.6,7) when it is perverted by the
falsification of truths. 400^.

355^'. The Church devasted is signified by 'the whole
land tvembled-contremuif ' (.Jer.viii. 16).

400". When, in place of love to the Lord, there reigns
the love of self . . . the mountains are said 'to tremble-
contremiscere' (Nahum.i.5). 405''''.

406-. That all the Knowledges . . . are then disturbed
is signified by 'the islands shall tvemble-contremiscenr
. . . (Ezek.xxvi. 15).

413". They then experience such tremor . . . that they
flee . . . 4 14, Sig.

594'^. 'The earth tvemhled-contreriiuit' (Judg.v.4) =
the state of the Church then wholly changed.

601^. The vehement power of Divine truth and the
consequent terror is described by 'the heavens and the
earth shall tremble-codremiscent' (Joeliii.i6).

650^1. 'The fishes . . . the bird . . . the wild beast . . .
and every creeping thing . . . and every man . . . shall
tremble- contremiscent-hehre Me' (E2ek.xxxviii.2o) =
that all things of man, as to the things of the Church
with him, will be changed.

677^ That the holy tremor which seizes upon, agitates,
and convulses the interiors of the head, when the Divine
inflows, is called 'fear,' etc. 111.

Tremulous, To be. Micare.
Beating, A. Mkatio.

A. 939I-. 'Brass glittering as though burnished' =
good resplendent from the light of Heaven.

D. Love xx^. Their heart then throbs.
D. "Wis. iii. 5. This life is not from the beating of the
heart alone.

Trench. Under Ditch.
Trespass. See Transgress.

Trial

316

Tribe

Trial. Under Temptation.

Triangular. Triangularis.
Triangle. Triangulum.

A. 9717-. Triitlis and right things are presented as
linear and triangular.

R. 905. What is triangular = what is right, in the
nltimate descree.

D. 750. A triangle is thus formed.

1250. On Spirits within a triangular space.

4357. The head of a serpent, triangular in form, seen.

Triarchy. Triarchia. T.171.

Tribe. Tribus.

See Keubex, etc.

A. 1246. So the sons of Jacob, when multiplied, con-
stitute tribes.

1462-. 'The corner stone of the tribes.' Ex. 5044'*.

1463-. 'Tribes' = the things which are of faith.

19252. 'The twelve tribes' =all things which are of
faith, thus the Lord, from whom is faith and all things
of it. 2089^. 2760, Pref.

19846. 'The tribes of the earth' (Matt.xxiv.3o) = all
things of faith. ( = all the truths of the Church.
10604-'.)

21 18. The dispersion of the ten tribes. 3858-"'.
D.1463.

3272-". 'The twelve tribes' = all things of the Church.

3448^. As the twelve tribes of Israel represented the
Loi'd's heavenly Kingdom ; and the tribes, and also
' twelve, ' = all things of faith in one complex, that is, all
the truths of the Kingdom, therefore they are called 'the
army of Jehovah.' 111.

3703^''. The laws of marriages, that they should be
contracted within the tribe and the family ; and also
the laws of inheritances, that they should not pass from
tribe to tribe, originated . . . from the celestial and
spiritual marriage . . . H.3786.

^^ As the Israelitish people represented the Lord's

Kingdom . . . and thus heavenly order, it was com-
manded that they should be distinguished according to
tribes, and according to families, and according to the
houses of their fathers (Num.xxvi.) ; and also that
according to this order they should measure out the
camp . . , and should likewise journey according to the
same order (Num. ii. 2, 34).

3858. The twelve tribes . . . involve so many universal
divisions of faith and love . . . each tribe involving some
distinct universal ... In general, the twelve tribes
signified all things of the doctrine of truth and good . . .
for these, that is, truth and good, constitute the Lord's
Kingdom . . . Fully ill.

^. Thus 'the twelve tribes ' = all things of the

Church, which are truths and goods.

^ As 'the twelve tribes ' = all things of the Lord's

Kingdom, they represented it in their encampments and
journeyings. Ex.

^'*. The reason all things of laith and love are

called 'tribes,' is that the same word in the Original
Language means also 'a sceptre,' and 'a staff.*' . . Hence
the name 'tribe' involves that goods and truths have in
them all power from the Lord.

3862^. The various orders in which the twelve tribes
are named in the Word. . . This order is according to
the state of the subject.

3863. The twelve tribes = all things of truth and good,
or of faith and love, thus all things of the Church ; and
each tribe, some universal ; thus the twelve tribes, the
twelve universals, which comprehend and include in
them all things whatever which belong to the Church ;
and, in the universal sense, to the Loi-d's Kingdom.
The universal which Eeuben signifies, is faith. Ex.

3913. For the twelve sons of Jacob = the twelve general
or cardinal things liy means of which man is initiated
into what is spiritual and celestial, while he is being
regenerated. For, when man is being regenerated . . .
he is led by the Lord through many states. The general
states are what are designated by these twelve sons, and
afterwards by the twelve tribes ; for which reason 'the
twelve tribes ' = all things of faith and love ; for generals
involve all the particulars and singulars which have
relation to them. 3926.

3928^. For the representations of the sons of Jacob and
of the tribes are in accordance with the order in which
they are mentioned. 6337.

4060''. 'Then shall all the tribes of the earth mourn'
(Matt.xxiv.3o) = that all who are in the good of love and
truth of faith will be in suffering. 9807^ ( = lack of all
truth of laith and good of love. S. 14-.) ( = all the
truths and goods of the Churcli no more. E. 304""'. )

4236^. That the (twelve) tribes = all goods and truths
in the complex. Refs.

4333^- (-A- final Judgment also took place) when the
representative of a Church among the posterity of Jacob
was destroyed, which took place when the ten tribes
were carried away into perpetual captivity, and dispersed
among the nations . . .

4592^^ By the tribes of Israel, here, (Rev.vii.) are
signified those who are in goods and truths, and hence
in the Lord's Kingdom. ( = all who are of that Church.
S.ii.)

5044^. For 'the tribes ' = all things of truth in one
complex. Refs.

6283. Therefore (Manasseh and Ephraim) were made
tribes, and with the rest constituted the twelve tribes,
when the tribe of Levi was not counted because it was
made into the priesthood . . .

6328. In Gen.xlix. it treats of the truths of faith and
the goods of love, which the twelve tribes represent and
signify.

6335. The twelve tribes of Israel represented, in
general, all truths and goods in one complex, tlius all
the truths and goods which proceed from the Lord,
consequently, which are in Heaven, and from whicli is
Heaven ; and, as all things in general are represented,
so is each thing in special.

6397. (Dan) shall judge his people as one of 'the tribes
of Israel' (Gen.xlix. i6)= . . . that this truth is also

Tribe

317

Tribe

among the general truths which the tribes of Israel
represent.

. For by the tribes of Israel are represented all

truths in general.

6446. 'All these are the twelve tribes of Israel' (ver.
28) = all truths and goods in the complex.

6640"^. As the twelve tribes represented the Lord's
Kingdom and all things therein . , . the twelve precious
stones were set in gold in their proper order, one stone
for each tribe.

• 7833. All the tribes of Israel = all the truths of good
and the goods of faith and of charity in one complex ;
and eacli tribe, one kind of good or of truth. Refs.

7836-. For the Societies of Heaven were represented
liy the consociations of the sons of Israel according to
tribes, families, and houses. Ex. 8469^.

9338^. By 'the twelve tribes' were signified all goods
and truths in general and in particular. Refs. ( = all
truths and goods in the complex. 9389-.) ( = the goods
and truths of Heaven and the Church in the whole
complex. 9863^.) ( = a]l things of Divine good and
truth in the Heavens, consequently, Heaven with all
the Societies there, and this variously according to the
order in whicli they are named in t}ie Word. 9905^. )
(=all things of the Church in general and in special.
N.I-.)

S. 11^. Each tribe (Rev. vii.) = something specific of
the Church.

R. 27. 'All the tribes of the earth shall mourn' (Rev.
i. 7) = when there are no longer any goods and truths in
the Church. ( = that the falsities of the Church will
oppose , . . for 'tribes,' in the oppo.site sense, = all
falsities and evils in the complex . . . 'All the tribes of
the eaith' = the whole Church; and 'their mourning
over Him '= that tl^ere will be no longer any truths and
goods, because falsities and evils will reign and will
oppose. E. 39. )

282. 'Out of every tribe and tongue, etc' (Rev.v.9) =
that those have been redeemed by the Lord, who, in the
Church, or in any religion, are in truths as to doctrine
and in goods as to life. 'Tribe' =the Church as to
religion. ('Out of every tribe ' = from all who are in
any kind of truth and good. E.330.)

348. All who acknowledge the Lord as the God of
Heaven and earth, and are in truths of doctrine from
the good of love from Him through the Word . . , are
signified by 'the 144,000 out of the twelve tribes of
Israel,' because by the twelve tribes of Israel is signified
the Church from those who are in good and truth from
the Lord, and who acknowledge Him as the God of
Heaven and earth.

-. As the twelve tribes = all truths of doctrine

from the good of love from the Lord, they therefore =
also all things of the Church, on which account the
twelve tribes of Israel represented the Church.

*. As the twelve tribes = the Lord's Church as to

all its truths and goods, the number twelve became a
nutnber of the Church . . .

349. 'Sealed out of every tribe of Israel' (Rev.vii.4) =
the Lord's Heaven and Church from them. 'Tribe' =
icligion as to the good of life . . . E.430.

. The twelve tribes of Israel represented the

Church as to the heavenly marriage ; and each tribe,
some universal truth of good, or good of truth, in it.
But what each tribe signified . . . could not be revealed
hitherto, lest by a wrongly connected explanation the
holiness which lies hidden in them when conjoined into
a one should be profaned ; for they have a signification
according to the conjunction. Enum.

^. That 'tribes' = religion, and the twelve tribes

the Church as to all things of it, is because 'tribe,' and
'sceptre,' in the Hebrew language, are one word; and
'sceptre' is Kingdom ; and the Lord's Kingdom is
Heaven and the Church.

350. The tribe named first (in any series) is the all in
the rest . . ,

352^. All the tribes of Israel are here distinguished
into four classes, as in the Urim and Thummim, and in
their encampment ; and each class contains three tribes,
for the reason that the three cohere as a one, like love,
wisdom, and use . . . E.435-.

360. The tribe which is named first in the class = some
love . . . the tribe named next, something of wisdom
. . . and the tribe named last, some use or effect from
that love and wisdom.

363^. Those who make the first class of the tx'ibes are
those who correspond to the forehead . . . those who
make the second are those who coi'respond to the eyes
and nose ; the third, are those who correspond to the
ears and cheeks ; and the fourth, are those who corre-
spond to the mouth and tongue.

^ Those who are meant by 'the twelve tribes of

Israel' (as distinguished from the great multitude) aie
those who constitute the Lord's internal Church . . .
and therefore 'the twelve tribes of Israel ' = the higher
Heavens.

365. 'Every nation and tribe' (ver.9) = those who are
in religion from good ; ' nations ' = those who are in
good ; and 'tribe' religion. ( = all who are in good as
to life according to the doctrinal things of their religion.
Tribes, here, =the doctrinal things of religion which
such believe to be truths and goods. E.454.)

505. 'They of the peoples, and tribes, and tongues,
and nations, shall see' (Rev. xi. 9) = all from the Reformed
who have been and will be in falsities of doctrine and
derivatively in evils of life from faith alone. 'Tribes'
= the falsities and evils of the Church. ( = with all who
are in falsities and evils of religion, of doctrine, and of
life. 'Peoples and tribes ' = those who are in falsities of
doctrine and of religion. . . By 'tribes,' in the Word,
are meant all who are in truths or falsities of doctrine ;
for by 'tribes' are signified all the truths and fdsities of
doctrine. E.657.)

587. 'There was given Him Power over every tribe,
and tongue, and nation' (Rev.xiii.7) = dominifiii overall
things of the Church, both those of its doctrine, and
those of its life. ' Tribe ' = the Church as to its truths
and goods ; and, in the opposite sense, as to its falsities
and evils. ( = domination over all the truths and goods
of the Church, and over the doctrine of faith and of
love. 'Tribe' = the truths and goods of the Church in
general. E.803.)

Tribe

318

Tribulation

[R.] 627. 'Unto every nation, and tribe, and tongue,
and people' (Rev.xiv.6) = to all who are in goods i'roiu
religion, and in truths from doctrine. ' Tribe ' = the
Church as to religion. ( = to all who are in the goods
and derivative truths of life and of doctrine. ' Tribe' =
those who are in truths from good. E.872. )

862-. The tribes (of Israel) = the Church as to all its
truths and goods.

900. 'Names written upon them which are those of
the twelve tribes of the sons of Israel' (Rev.xxi. 12) =
the Divine truths and goods of the Church in these
Knowledges.

panions' (Ezek.xxxvii. i6) = the Lord's Spiritual King-
dom ; 'Joseph,' as to good; and 'the tribes of Israel
his companions,' as to truth.

Tribulation. Trilmlatio.

See under Affliction.

A. 3488-. 'Then shall they deliver you into tribula-
tion, and shall kill you' (Matt. xxiv.9) = that good and
j truth will perish ; fir.st, liy 'tribulation,' that is, by
perversion . . .

E. 39^. 'Tribes' are often mentioned in the Word . . .
and by them are meant all who are in truths fi'om good.
111.

430^. 'The tribes of Israel' (from which were 'the
sealed ') = those who are in truths from good, thus all,
wherever on the earth they may he, who constitute the
Lord's Church. Ex. For where are those tribes now ?

17_

*. As each tribe = some essential thing of the

Church . . .

431. That the twelve tribes = all things of the Church ;
and each tribe, some universal and essential thing of the
Church. Fully ex. and ill.

■ ". Two arcana concerning the tw^elve tribes : i.

That their arrangements in order represented those of
the angelic Societies ; whence it is that they represented
all things of the Church ... 2. That the representation
of Heaven and the Church is according to the order in
which they are mentioned ; and the first name, or
tribe, is the index by which are determined the things
which follow, consequently the things of Heaven and
the Church, with variety. Fully ex. and ill.

433"*. For eleven of the tribes had been scattered,
and had become gentiles . . .

438. For the twelve tribes, taken together, repre-
sented Heaven and the Church; and thence they =
them in the Word ; and each tribe represented and
thence signifies some universal thing of the Church
which makes Heaven and the Church.

-. The first three tribes mean those received into

the Third Heaven . . . the next three tribes mean
those received into the Second Heaven . . . the next
three tribes mean those received into the First Heaven
. . . and the last three tribes mean the reception of all
these into the three Heavens by the Lord.

573*^. The tribes were called 'armies,' because the
twelve tribes, taken together, represented all the truths
and goods of the Church ; and each tribe, some
universal essential of it.

687''. 'To judge the twelve tribes of Israel' (Matt.
xix.28) = to judge all according to the truths of their
Church.

727". For the twelve tribes, and, in special, their
princes, =the truths of the Church in the whole
complex.

1145^. 'Joseph, and the tribes of Israel his com-

E. 474. 'These are they who have come out of great
tribulation' (Rev. vii. 14):= that they are those who
have been in temptations.

«. Temptations ... in the Word, are called

'afflictions,' 'tribulations,' and 'vastations.'

Tribunal. Tribunal. M. 2312.

Tribune. Tnbunus. T.i4ie. Coro.40^

Tribute. Tributum.

A. 6394. 'He shall be a servant unto tribute' (Gen.
xlix. I5) = that he may have merit. Ex. and 111.

6659. 'Princes of tributes' (Ex.i. ii) = the falsities
which would compel them to serve. . . 'Tributes' =
servitudes. 6852'=.

T. 317. 'Thou shalt not .steal' . . . extends to
fraudulent practices in paying contributions and taxes.

430. The public dues of charity are especially con-
tributions and taxes . . . They Avho are spiritual pay
these . . . from good will, because they are collected
for the preservation of their country, and for its pro-
tection and that of the Church, also for the
administration of government . . . Therefore they to
whom their country and also the Church are their
neighbour, pay them with a spontaneous will, and
regard it as iniquitous to deceive and to prevent their
collection. But they to whom their country and the
Church are not the neighbour, pay theui with a
reluctant will, and at every opportunity defraud . . .
C.i87,Ex.

E. 131*. 'His young men shall be for tribute' (Is.
xxxi.8) = that the truth shall be subservient to
falsities.

5131^. 'To give tribute and toll' (Matt.xvii.25) = to
be subject and to serve ; and therefore tributes were
imposed on foreigners . . . 820^

Trick. Fabrica. £.978^.

Trick. Tcdnia. D.1486.

Triental. Trietital.

E- Zli*- 'Embraced the dust of the earth in a
measure [of three fingers]' (Is. xl. 12). Ex. 629^".

Trifles. Nugae.

A. 259*^. By sensuous things, traditions, and trifles,

25SS'. Reject them among things of naught.

T. 90. Thus till the Church with ravings and trifles.

Trinity

319

Trinity

Trinity. Trinitas.
Trine. Trinum.
Trinal. Trinus.
See under Father, etc.

A. 2149. 'Three men ' = the Divine Itself, the Divine
Human, and the proceeding Holy . . . for there is a
Trine, and this Trine is a one ... as is evident from
(the three men being addressed here in the singular).
111. 2245.

2156. 'My Lord' = the Trine in one; namely, the
Divine Itself, the Divine Human, and the proceeding
Holy.

^. There are none who separate this Trine whicli

is in One except those who say that they acknowledge
one Supreme Being, the Creator of the universe . . .

2218. The Lord's ^^erception from the Divine then,
was first concerning the Divine Trine . . .

2329^ They who are truly men of the Church . . .
know and acknowledge a Trine ; but still they humble
themselves before the Lord, and adore Him alone,
because they know that there is no access to the Divine
Itself, called 'the Father,' except through the Son ;
and that all the Holy . . . proceeds from Him.

2447®. But the internal sense teaches . . . that this
Trine is in the Lord. 111. 2663^.

3061. That in the Lord there is a Trine : the Divine
Itself, the Divine Human, and the Holy which proceeds,
and these are a one. Refs.

. That all the Trine in the Lord is Jehovah.

Eefs.

3241^. The celestial perceive that {this Trine) is not
three, but one ; but the spiritual remain in the idea of
three, yet want to think that they are One.

3704*^. They who have been born within the Church
are (there) taught that the whole Trine is in the Lord.

'^. That the whole Trine is in the Lord, is known

in the Christian world ; but still, in the other life, the
Lord is little thought of . . .

4766'-. If this Divine truth, that the Lord's Human
is Divine, is not received, it necessarily follows that a
Trine is to be adored, and not one ... Is the Church
anything where a Trine is adored . . . that is, where
three are worshipped equally ?

^. But if the Lord alone, in whom is the perfect

Trine, is adored . . . then there is the Christian Church.
111.

51106. The perfect Trine in the Lord. Ex. 6993, Ex.
7005, Ex.

7086. For in the Lord is the Trinity.

9303*. The ideas of the Angels concerning the Trine,
etc. differ altogether from those of the men of the
Church, because the ideas of (the former) are founded
upon One, whereas those of (the latter) are founded
upon three. The Angels think that there is one God,
and He the Lord, and that the Human is the Divine
Itself in a form, and that the Holy which proceeds
from Him is the Holy Spirit ; thus that there is a
Trine, but still a One. (This ex. by the Trine which
■exists in an Angel.)

9866. 'One row' = a trine therein, as a one. Ex.

. The three Heavens are a one in ultimates . . .

This originates from the Divine itself, in which tliere
is a Trine ; namely, the Divine Itself, the Divine
Human, and the Divine which proceeds, and these are
a one. This Divine Trine and One itself is the Lord,

10617. As the Divine of the Lord is a Trine, namely,
the Divine Itself, called 'the Father' ; the Divine
Human, called 'the Son' ; and the proceeding Divine,
called 'the Holy Spirit,' it is therefore said here,
'Jehovah, Jehovah, God.' Ex.

10736. When they explore the idea of their thought,
it is presented as a Trine not continuous, but discrete,
Ex.

-. The preacher presented this trinal one as

invisible.

10738-. Such an idea concerning what is trine and at
the same time one agrees with the angelic idea about
the Lord. Ex.

10822. The idea of three in one Person is held when
we think that the Father is in the Lord, and that the
Holy Spirit proceeds from the Lord. This Trine in the
Loi'd is then the Divine Itself, called 'the Father' ; the
Divine Human, called 'the Son' ; and the proceeding
Divine, called 'the Holy Spirit.'

1 083 1. That the Trine is in the Lord, namely, the
Divine Itself, the Divine Human, and the proceeding
Divine, is an arcanum from Heaven, and is for those
who will be in the Holy Jerusalem. E.224.

N. 306. That the Trine is in the Lord. (Refs. to
passages. )

L. 46'-. The reason the Lord said they were to baptize
'into the name of the Father, and of the Sou, and of
the Holy Spirit,' is that the Trine, or Trinity, is in
the Lord ; for it is the Divine called 'the Father.' the
Divine Human called 'the Son,' and the proceeding
Divine called 'the Holy Spirit,' Ex. W. 146.

^. That the Trine is in the Lord may be illus-
trated by comparison with an Angel ; for he has sou!
and body, and also proceeding : that which proceeds
from him is himself otttside of him.

55 That the doctrine of the Athanasian faith agrees
with the truth, provided only that by a Trinity of
Persons is meant a Trinity of Person, which is in the
Lord. Gen. art. R.gei".

. The reason Christians have acknowledged

three Divine Persons, and thus as it were three Gods,
was that there is a Trine in the Lord, and one is called
'the Father,' the second, 'the Son,' and the third 'the
Holy Spirit'; and this Trine is mentioned in the Word
in a distinct and separate manner, as are also the soul
and body and that which proceeds from them, which
yet are one. Ex.

57. The Trinity of Pei-son is as follows : That the
Divine of the Lord is the Father, the Divine Human
the Son, and the proceeding Divine the Holy Spirit.
When this Trinity is understood, then man can think
of one God, and can also say One God. Otherwise he
cannot but think of three Gods, (as) was seen by
Athanasius, and therefore the following words were

Trinity

320

Trinity

inserted ... As we are compelled by the Christian
verity to acknowledge every person by himself to be
God and Lord ; so are we forbidden by the Catholic
religion to say there are three Gods or three Lords ;
(wliich amounts to this : that we must think of three
Gods, but must say there is only one.) T. 172^.
E. 1103^. 1 107*.

S. 28. Consequently, in every complete Thing there
is a trine, which is called tirst, middle, and last ; also
end, cause, and effect ; and also esse, fieri, and existerc.

e. (Thus) in the ultimate, which is the trine, is

the whole, because in it the prior things are together.

F. 35. It is a universal of faith that God is one in
Person and in Essence, in whom is the Trinity, and
that the Lord is that God. R.67. B.116. T.2.

W. 190. All things which come forth in the world,
of which trinal dimension is predicated, or which are
called composite, consist of discrete degrees. Examps.

209. In every Thing of which anything can be
predicated there is a trine, wdiich is called end, cause,
and effect, and these three are related together accord-
ing to degrees of height.

P. 1 23-. That there is a Trine in one God can be
comprehended in the same way as is comprehended
the soul and body in an Angel or a man, and the
proceeding of life from them ; and, as this Trine exists
solely in the Lord, it follows that conjunction must be
with Him.

R. 294-. They who had confirmed themselves in a
Trinity of Persons . . . could not say One God. T. iii.

623. The beginning of the Christian Heaven, which
acknowledges one God in whom is the Trinity, and
that the Lord is He. Sig. and Ex.

. 'God and the Lamb ' = the Lord as to the

Divine Itself a quo, and as to the Divine Human, and
also as to the proceeding Divine ; thus the one God in
whom is the Trinity.

820. In the spiritual sense of the "Word it ai)pears
. . . that the Lord Himself is the one God, in whom is
the Trinity ; thus the only God of Heaven and earth.

875''. That nothing exists complete and perfect unless
it is a trine, is taught also by geometry. Ex.

961®. The Angels perceived in my thought the
common ideas about a Trinity of Persons in unity,
and their unity in Trinity. (Fully quoted under

SWEDENBORG. )

962I2. From the deliberations in this Council we
have clearly seen . . . that in our Lord Jesus Christ
is the Divine Trinity, which is, the Divine a qito
called 'the Father,' the Divine Human called 'the
Son,' and the proceeding Divine called 'the Holy
Spirit.' Thus there is One God in the Church.

M. 246. (The angelic priest) spoke to them about
the Divine Trinity : that it is in Jesus Christ, in
whom dwelleth all the fulness of the Godhead bodily.

82^. That there is one God, in whom is the Divine
Trinity, and that He is the Lord Jesus Christ, demon-
strated. B.43. 117''. T.3.

B. 3. The three creeds which teach a Trinity.

32. That there is a Divine Trinity. 111.

39. That the dogmas of that tlieology appear to be
erroneous, after the idea of a Trinity of Persons and
thence of three Gods has been rejected ; and the idea
of one God, in whom is the Divine Trinity, has been
received in its place. Ex.

T. 4*^. When human reason is convinced from the
Word and the derivative light, that there is a Divine
Trinity, and that this is in the Lord God the Saviour
Jesus Christ ; like the soul, body, and proceeding in
man.

23<'. The man who worships one God, in whom is the
Divine Trinity, and who is thus one Person, becomes
more and more alive, and an Angel man.

io8"^. Henceforth all piety which is determined to
a divided Trinity, and not to a conjoined one (is
rejected).

138. All in holy orders who have cherished any just
idea about the Lord our Saviour, on their entrance into
the Spiritual World . . . are first instructed about the
Divine Trinity . . .

163. On the Divine Trinity. Chapter.

. It is necessary to treat of the Divine Trinity,

which is known in the Christian world, and yet is
unknown — for by this alone can a just idea of God be
obtained. Ex.

164. That there is a Divine Trinity, which is the
Father, the Son, and the Holy Spirit. 111.

165. There is no other way (to understand these
passages concerning the Trinity) than to go to tlie
Loi'd God the Saviour, and read the Word under His
auspices . . . and then the man will be enlightened
. . . But if you do not go to the Lord, though you
read the Word a thousand times, and see therein a
Divine Trinity, and Unity also, you will never under-
stand but that there are three Divine Persons . . . thus
three Gods.

166-169. The Father, Son, and Holy Spirit are the
three essentials of the one God, which make one, as
the soul, body, and operation in man. Ex. . . The
soul of the Saviour was from Jehovah the Father . . .
the Son whom Mary brought forth is the body of that
Divine soul . . . and the operations constitute the third
essential . . . That the three essentials, Father, Son,
and Holy Spirit, are one in the Lord, like the soul,
body, and operation in man, is very evident from the
Lord's words. 111. . . When it is understood that the
Divine of the Father which makes the Soul, and the
Divine of the Son which makes the Body, and the
Divine of the Holy Spirit, or the proceeding Divine,
which makes the Operation, are the three essentials of
the one God, it falls within the understanding. . . But
if these three Divine essentials are called Persons, and
to each is attributed His own property ; as imjiutation
to the Father, mediation to the Son, and operation to
the Holy Spirit, the Divine essence becomes divided. . .
Who, then, cannot have a perception of the Trinity
in the Lord from the trinity in every man? Ex. . .
Human reason is at this day hound in relation to the
Divine Trinity . . . when yet the Divine Trinity in the

Trinity

321

Trinity

minds of tlie men of the Cluncli ouglit to shine like a
lamp ; since God, in His Trinity, and in the Unity of
it, is the all in all the sanctities of Heaven and the
Church.

170. That before the world was created there was
not this Trinity ; but that after the world was created,
when God became incarnate, it was provided and
made; and, then, in the Lord God the Redeemer and
Saviour Jesus Christ. Ex. Can. Holy Spirit i. 6.

. Tlie Divine Trinity as recognised in the

Christian Church at this day. Ex. . . This is a Trinity
of three (Jods, and therefore no Divine Trinity. But
the Trinity . . . which was made after God became
incarnate ... is a Divine Trinity, because it is of
one God.

2. That this Divine Trinity is in the Lord . . .

is because the three essentials of one God, which make
one essence, are in Him. That in Him is all the
fulness of the Godhead. HI.

171. The Trinity which the present Christian Church
has embraced, stated. This Trinity can be conceived
of only as a triarchy. (By comparisons.)

172. That a Trinity of Divine Persons from eternity
... in the ideas of thought is a Trinity of Gods ; and
that this cannot be abolished by the oral confession
of one God. Gen. art.

. That no other Trinity than a Trinity of Gods

was understood by those at the Nicene Council (is
evident from the Athanasian Creed). And that . . .
no other than a Trinity of Gods is understood in the
Christian world, is the consequence. Ex. . . But if
they had said that the Father has the Divine essence,
the Son the Divine essence, and the Holy Spirit the
Divine essence, yet that there are not three Divine
essences, but that the essence is one and indivisible,
then this mystery would be explicable ; that is to say
when by the Father is understood the Divine a quo;
by the Son the Divine Human thence ; and by the
Holy Spirit the proceeding Divine ... Or if by the
Divine of the Father the like is understood as by the
soul in man, by the Divine Human the like as by the
body of that soul, and by the Holy Spirit the like
as by the operation which proceeds from both . . .

173^ In Heaven no one can say Trinity of Persons
each of whom is by Himself God . . .

174. That a Trinity of Persons was unknown in
the Apostolic Church; but was first broached by the
Nicene Council ; and from that was introduced into
the Roman Catholic Church ; and from this into the
Churches which were separated from it. Gen. art.

177. That from the Nicene and Athanasian Trinity
a faith arose which had perverted the whole Christian
Church. Gen. art. 179.

184. That a Trinity of Gods is fixed in the minds
of Christians, although from shame they deny it. Ex.

e. Yet the Divine Trinity is like a pearl of

great price ; but, when divided into Persons, it is like
the pearl divided into three parts.

185*. A tablet (in the temple of the boreal Spirits)
with the inscription: The Divine Trinity, Father,
Son, and Holy Spirit, who are one God essentially, but
three personally.

. The priest then began a sermon on the Divine

Trinity . . ,

451. All charity which is not conjoined with faith
in one God, in whom is the Divine Trinity, is spurious
. . . And so is the charity of many other heresies, such
as that of those who deny the Trinity, and therefore
approach God the Father only, or the Holy Spirit
only, or both, leaving out God the Saviour.

D. 4442. On a sublime idea of the Lord. . . I was
let into the sublime idea that (the Divine, the Human,
and the Holy of the Lord) are one, which idea cannot
be described, being possible only in the other life . . .
The Divine was for the celestial; the Human for the
rest who are beneath, also Divine, but ajiplicable to
them ; the proceeding Holy was all the derivative
sphere.

5241. The Angels told (the Mohammedans) that in
Heaven . . . the Trine which is called the Father, Son,
and Holy Spirit is in one Person, namely, in the
Lord ; and that in Him there is a Trine as there is
in an Angel . . . the esse of life, which is the inmost
and in the world is called the soul from the father;
the existere of life, which appears in the human form ;
and the derivative proceeding, which is the sphere of
affection or love by which the Angel is perceived by
others at a distance. From this an idea may be had
about the Trine in the Lord — the inmost which is the
esse of life is what is called the Father ; the existere of
life is the Human called the Son ; and the proceeding
is what is called the Holy Spirit. 5513a"- 5600-.
J.(Post.)89.

D. Min. 4623. The most arcane mysteries have their
idea remaining after death ; for instance, the Trinity.
Christians can have no other idea than that of three
Gods . . . and it is therefore a matter of the greatest
labour to bring back the ideas of Christians to one
God, namely, to the Lord, in whom is the whole
perfect Trine.

E. 859^. That only those in truths from good . . .
could acknowledge at heart that the Lord is the only
God, and that the Trinity is in Him.

956-. (Thus) those who are of the Church where
the Word is, if they shun evils as sins, see, from the
light of Heaven in which they then are . . . the Trine
in the Lord.

1025**. In the celestial sense, this commandment
involves that the Lord alone is to be acknowledged,
and the Trine in Him ; namely, the Divine Itself from
eternity which is meant by 'the Father'; the Divine
Human born in time, which is meant by 'the Son of
God ' ; and the Divine which proceeds from both,
which is meant by 'the Holy Spirit.'

1082^. This trine, namely, end, cause, and effect,
exists from creation in each Heaven.

1083". As there is a trine, one within another, in
every particular of the Word, and this trine is like
that of effect, cause, and end, it follows that there
are three senses in the Word.

1097-. Thought about God the Creator, the Redeemer,
and the Enlightener, opens Heaven; for this is the
Trine of the one and true God.

Trinity

322

Trinity

[E. iog7p. Thought about God as a Man, in whom is
the Divine Trine, namely, that called the Father,
Son, and Holy Spirit, alone opens Heaven.

1 102. As to the doctrine of the Trinity which was
written by Athanasius . . . This doctrine leaves a clear
idea that there are . . . three unanimous Gods, but
an obscure idea that there is one God. Ex. 1 103, Ex.
iio6^

1106^. There is a Trinity in God, and also a Unity.
Ex. . . The Unity in which there is a Trinity, or the
one God in whom there is a Trine, does not exist in
the Divine called the Father, nor in the Divine called
the Holy Spirit, but in the Lord alone. In the Lord
alone there is a Trine, namely, the Divine called the
Father, the Divine Human called the Son, and the
l)roceeding Divine called the Holy Spirit ; and this
Trine is One because it is of one Person, and may be
called a Triune. In what follows, the agreement with
this of all things of the Athanasian doctrine will be
seen. iio7-,Ex. Ath.80. no. 166.

1109^. It was of the Divine Providence that every-
thing of the Athanasian doctrine respecting the Trinity
and respecting the Lord, is the Truth . . . when, in-
stead of three Persons, there is understood one Person
in whom is the Trinity . . . For, at that time, unless
they had received a Trinity of Persons, they would
liave become either Arians or Socinians. Ex.

nil-. That there is in the Lord a Trine — the Divine
Itself called the Father, the Divine Human called the
Son, and the proceeding Divine called the Holy Spirit
^shown from the Word, from the Divine essence, and
from Heaven.

*. One Divine by itself is not possible; there

must be a Trine. This Trine is esse, existcre, and
procedere. Ex.

■*. The Divine Trine ... in Heaven, is as follows.

The Divine called the Father, and the Divine Human
called the Son, apj^ear before the Angels as a Sun;
and the derivative proceeding Divine, as light united
to heat; the light is Divine truth, and the heat
Divine good. Thus the Divine called the Father is
the Divine Usse; the Divine Human called the Son
is the Divine Existere from that Esse ; and the Divine
called the Holy Spirit is the Divine Procedere from
the Divine Existere and from the Divine Esse. This
Trine is the Lord in Heaven. His Divine love is
M'hat appears there as a Sun.

1 1 123. What Trine had God before the Lord assumed
the Human? . . . God, then, was in like manner a
Man, and had a Divine, a Divine Human, and a
proceeding Divine ; that is, a Divine Esse, a Divine
Existere, and a Divine Procedere . . . but the Divine
Human was not then Divine down to ultimates. Ex.

Ath. 14. There is therefore a Trinity, or Trine, or
Triune, in the Lord : the Divine itself . . . the Divine
Human . . . and the proceeding Divine. 35.

169. If you think that the substance or essence is
wliat is called Person, there necessarily results one
Person and the Trine in that ; thus Unity in Trinity
and Trinity in Unity.

De Just. 61. On the Trinity of Persons from the
Athanasian Creed, before Calvin.

Can. Holy Spirit i. 10. Enlightened reason, by
means of Holy Scripture, perceives . . . that there is
a Trinity of Person, which is a Trinity of God ;
but not a Trinity of Persons, because this is a Trinity
of Gods.

Part v. On the Divine Trinity,

1. The idea of the common people about the Divine
Trinity, is that God the Father sits on high, with
His Son at His right hand, and they send the Holy
Spirit to men.

2. The idea of the clergy about the Trinity, is that
there are three Persons, each of whom is God and
Lord, and that the three have one and the same
essence.

3. The idea ot the wise among the clergy, is that
there are three communicable properties and qualities,
and that the incommi;nicable ones are meant by the
three Persons.

5. From a Trinity of Persons there inevitably follows
a Trinity of Gods.

6. If God is one, a Trinity of God is necessary, and
thus a Trinity of Person. 7.

i. That there is a Divine Trinity; namely. Father,
Son, and Holy Spirit. Chapter.

3. The Trinity of God could not be known except
from revelation. Ex.

4. The Trinity of God did not exist actually until
the Son of God . . . had been born ; and not before
was there a Unity in Trinity, and a Trinity in Unity.

5. The salvation of the human race dejiends upon
the Trinity of God, which is at the same time the
Unity.

6. By a Trinity of God which is at the same time
a Unity is meant the Divine Trinity in one Person.

7. The Lord . . . taught that there is a Divine
Trinity. 111.

ii. I. The Divine Trinity . . . cannot possibly be
comprehended by anyone, except as the soul, body,
and proceeding operation with man ; consequently,
except the Divine Itself called the Father is the soul ;
the Human called the Son is the body of the soul ;
and the Holy Sjiirit is the proceeding operation.

3. Therefore he who Knows the union of the soul
and the body, and the derivative operation. Knows
the Trinity and at the same time the Unity of God,
in a kind of shadow. (Fully ex.)

iii. That before the world was created there was
no Trinity of God. Chapter.

36. From this it follows that a Trinity from eternity
was not a real Trinity, but an ideal one ; and still
more so a Trinity of Persons. 5, Ex.

iv. That the Trinity of God was made after the
world was created ; and, actually, in the fulness of
time ; and, then, in God Incarnate . . .

V. That the Trinity of Persons in the Divinity is
from the Nicene Council, and was thence in the
Catholic Church, and after it: it is therefore to be
called the Nicene Trinity. But that the Trinity of

Trinity

323

Tripartite

Ood in one Person, the Lord God the Saviour, is from
Christ Himself, and was thence in the Apostolic Church ;
and it is therefore to be called the Christian Trinity.
And that this Trinity of God is the Trinity of the
New Church. Chapter.

4. From these three Creeds it is evident that two
Trinities have been handed down : one which existed
before the world was created ... in the Nicene and
Athanasian Creeds, and one which existed after it,
in the Apostolic Creed . . .

5. Tliese two Trinities differ as much from each
other as do the evening and the morning . . .

6. That the Divine Trinity is in the Lord God the
Saviour Jesus Christ is taught by Himself. 111.

viii. That the confirmation of a Trinity of Persons,
each of whom is God from eternity . . . has falsified
the whole Word. Chapter.

Coro. 17. It is known that for anything to be
perfect there must be a trine in just order, one under
another, and an intercedent communication, and that
this trine must make a one . . . Such a trine is man
(consisting of head, body, and feet). Every kingdom
imitates a man in this respect (consisting of king,
otBcials, and country people). In like manner in the
Church, a primus infuJatus, leaders of the parish,
and flamens under them.

-. As every perfect thing must be a trine, in

order that it may be a one [and] be held together in
coherence, therefore each world . . . consists of three
atmospheres . . .

39. As every Church is trinal, celestial, spiritual,
and natural . . .

49. It was the Lord our Saviour who appeared to
Abraham in His Divine Trinity, which was represented
by the three Angels; for the Lord said, 'Abraham
rejoiced to see My day ..." Further ex.

Inv. 53. When the Divine Trinity is believed to be
divided into three Persons, how can the metaphysical
term Essence make one out of the three? when the
properties of each Person are diverse . . .

Q. iii. Was there not always a Trinity in the Divine
nature, to be understood in this manner : namely,
Divine Love, Divine Wisdom, and the Quickening
Spirit, or Holy Proceeding? Answer. The Divine
Trinity in one Person is to be understood as soul,
body, and proceeding operation, which together con-
stitute one essence, for the one is from the other,
consequently the one belongs to the other. There is
a similar Trinity in every individual man, which
together constitutes one person, namely, the soul,
body, and proceeding operation. But in man this
trinity is finite . . . whereas in the Lord the Trinity
is infinite, and thus Divine, for the Lord is life itself
even with respect to His Human.

vii. May not the Trinity be properl}' said to be one
and the same Lord under three characters, distinctions
of office, or relations towards man; namely, as Creator,
Redeemer, and Sanctifier . . . ? Answer. The most
holy Trinity in one Person is to be apprehended as
the Divine Esse, the Divine Human, and the Divine

Proceeding, and thus as soul, body, and the operation
thence proceeding ... As productions from these,
follow in their order, creation, redemption, and
regeneration ; for creation is the attribute of the
Divine Esse ; redemption is the attribute of the Divine
Human from the Divine Esse; and regeneration is the
attribute of the Holy Spirit . . .

Tripartite. Tripartitus.

Tripartition. Tripartitio.

A. 9992. The tripartition of Heaven.

9993^. Each Kingdom in the Heavens is tripartite.
Ex.

H. 29. Hence, from the necessity of order, Heaven
is tripartite.

D. 5549. This external, also, is tripartite. Ex.
Tripersonate. Trhanpersonatus. T.1332.
Triple. Triplex.

Triplicate. Triplkatus.
Triplication. Triplkatio.

Triplicity. TripHcitas.
Triplicate, To. Triplkare.

A. 4154- The goods and truths of the internal man
are of triple degree . . . (Those) of the external man are
also of triple degree.

10217*. The triplication of the number six involves
the end.

H. 586. Most of the Hells are triplicate.

W. 190^. Compaginations and conglobations in triple
order.

203''. In a triplicate ratio. P. 34".

212. In a triplicate series.

235. The triple ascent of the degrees of height.

245. Forms in a triple order, or of three degrees.

R. 247. The triplication involves all the Holy in
Himself alone.

416. The triplication makes the superlative. Ex.
610. Triplication completes.
M. 484. On triplicate adultery.

T. 147. A duplicity and a triplicity in every created
thing. Ex.

E. 847. That all these things may be signified to the
full, the number is triplicated ; and by the triplication
the number 666 arises. For by 'what is triplicate' is
signified completeness and fulness from beginning to

end.

Tripod. Tripos. T.i7e. 1652.

Trismegistus. Trismegistus. D.6083.

Triturate. Under Thresh.

Triune. Triunus.

L. 19. The Triune God can then be thought of from
the understanding, and not before.

Troj an

324

Trough

R. 490«. A Tiiiial or Triune God is not one God when
tlie Trinal and Triune is in three Persons ; but He in
whom the Trinal and Triune is in one Person, He is the
One God.

T. 135. They replied, We think ot three Gods from
our idea about tlie Triune God.

163. The Triune God has thus been treated ol.

627. Faith, imputation, and the merit of Christ, in
the present Church, may be called a Triune ; for if one
of the three were taken away, modern theology would
become nothing.

E. 1106"'. See Trinity, here. Ath. 14.

Trojan. Trojanus.

A. 2762^. The Trojan horse signified a contrivance
from their understanding for destroying walls. W.H.4.

Troop. Turma.

A. 3268''. 'The travelling companies of Dedanites'
(Is.x.xi. i3) = those who are in Knowledges.

3934. ' A troop cometh ' (Gen . xxx. 1 1 ) = in the supreme
sense, Omnipotence and Omniscience ; in the internal
sense, the good of faith ; in the external, works. For
'a troop,' here, is a multitude ; and, when a multitude
is predicated of the Lord's Divine, it is an infinite
multitude, which is nothing but Omni^^otence and
Omniscience . . . That 'a troop' = the good of faith, is
from correspondence ; for the good of cliarity corresponds
to the Lord's Divine Omnii>otence, and the truth of
faith to His Omniscience. That 'a troop' = works, is
because these correspond to the good of faith ; for the
good of faith produces works.

6405. 'A troop shall ravage him' (Gen.xlix. 19) = that
works without judgment will drive away from the truth.
Ex.

R. 352. See Gad, here. £.435^*.

M. 2^. I saw two troops from the north, two from the
west, and two from the south . . . There were six troops,
or companies-co/ior^es.

326. They divided themselves into little bands.
T. 1 59-. I saw four troops of Spirits . . .
160". Spirits like the troops of an army seen on that
way.

280. I saw walks . . . and youths who had gathered
there in troops, so many companies-CMisor^ia.

510. When he sees infernal troops.

680-. In armies — regiments, battalions, and com-
panies.

D. Min. 4705. A troop ascended from behind,

E. 193^ 'The troop spreading itself without' (Hos.
vii. i) = evil casting out good.

242^". 'The troop of camels' (Is.lx.6) = all who are in
the Knowledges of truth and good. 324^.
419^^. Occurs.

Trouble. Mohstia.

Troutolesome. Mokstns.

See under Distuke.

A. 1393. Sad and troublesome things are there re-
moved in an instant. Ex.

15096. Their sphere injected an irksomeness in doing
or thinking serious things. D.2502.

4096'-. Let him try whether this is troublesome to
him, or not.

8670. All the trouble which befell them in the way
(Ex.xviii.8) = labour in temptations ; for 'trouble' =
labour, because it is predicated of temptations.

R. 509. They are looked upon with contempt, dislike^
and aversion. Sig.

696. 'They gnawed their tongues for trouble' (Rev.
xvi.io)=that they could not endure truths. By
'trouble' is not meant trouble from falsities ; for these
do not cause them any trouble ; but trouble from truths
is meant. E.990.

697. ' And blasphemed the God of Heaven for their
troubles and for their sores' (ver. ii)=:that they could
not acknowledge the Lord alone to be the God of Heaven
and earth, on account of the resistance from interior
falsities and evils ... By 'troubles' are signified the
troubles of acknowledging this ; thus resistance from
interior falsities ; for that which resists is troublesome.
'Troubles' are predicated of falsities. E.992.

D. 1468. In these thin waters they suffer troubles.
. . . It is a trouble like that of the veil. . . But those
who confirm Truths suffer no trouble when let in there
. . . but others perceived something very troublesome ;
who also said that they were now delivered from the
trouble, and that the trouble was diminishing. 1469.

1744. There is at the same time insinuated into him
a dislike for doing anything real.

1745^. He at once confessed a most troublesome un-
easiness.

2504. Such men cause the greatest trouble to those
who labour in the commonwealth. Des.

2505. So that I was kept doing my work with much
irksomeness. Ex.

2681. They said they were in such trouble that they
could not live.

277 1-. (Cause) the greatest trouble and uuhappiness
to them.

2774. Associations formed (here), when the minds are
unlike, are very troublesome.

2871. Instead of sweetness, they perceive tedium, and
irksomeness.

2966. These also were indignant, or affected with
disgust.

3 1 10. This (separation) takes place with great annoy,
ance.

3624. Reflections of thought which create much
trouble.

3714. Sirens aff'ected me with great annoyance.

Trough. Aqualiculuin. A.23103. 3095 (below).

Trough. Canalis.

A. 939. Like the vapour from hogs scraped in a trough.
D. 1292, 1294.

True Christian Religion

325

Trumpet

3095. ' She emptied her pitcher into the trough ' (Gen.
xxiv.20)=tlie separation of the affection of truth which
was being initiated into Divine good. . . 'A trough-
canalis seu aqxaliciiluvi' = the good of truth ; for the
■water in the trough = truth ; and the trough itself, the
same as wood, namely, good.

4016. 'He set the rods ... in the gutters' (Gen.xxx.
38) = further preparation. . . 'The glitters ' = the good of
truth in the Natural. 4030.

6777. 'They filled the troughs' (Ex.ii.i6) = enriched
the doctrine of charity. . . The reason 'a tvovtgh-canali-
culus seu aqualis' = th.e doctrine of charity, is that it is
a wooden trough-canalis, into which water is drawn
from a well for Hecks to drink.

D. 1017. On those who constitute the province of the
duct of the hepatic gall.

3619. Filthy water was seen to flow out of a certain
gutter.

True Christian Religion. Vera Chris-

tiafia Religio.
B. I. The AVork called The True Christian Religion
referred to. 16. 42. 44. 73- '^■l^- 35 1- 362^. 485-
791. Coro. 18. 21. 22. 28. 39. Inv. II. 32. 39. 43.

Truly. Reverus. A.6032-. ^.

Trumpet. Buccina.
Trumpeter. Buccinator.
See under Instrument, and SocND-cZaMgrere.

A. 424. 'Trumpeters' (Rev.xviii.22) = the goods of
faith.

3969". 'To sound with the trumpet' is a spiritual
expression.

4592^". 'To sound with the trumpet-ittccina ct tuba'
(Hos.v.8) = to announce that the Intellectual of the
Church ('Ephraim') has been desolated.

8802. The trumpet, which was a wind instrument with
a loud sound, corresponded to the affection of celestial
good. (See JOBEL, here.)

8815. 'The voice of a trumpet exceeding loud' (Ex.
xix.i6) = the celestial state Avhicli was around ; for 'the
voice,' or 'sound,' of 'a trumpet' = the truth of celestial
good; ' voice ' = truth ; and 'trumpet,' celestial good.

. Truth Divine itself in Heaven is signified by

'voices' and 'lightnings' ; but heavenly or angelic truth
adjoined to the Divine, which is below or around, is
signified by 'the voice of a trumpet.' 111. 8823.

8915. 'The voice of a trumpet' (Ex.xx. i8) = Divine
truths from good through Heaven ; for 'the voice of a
trumpet' = the state of the angelic Heaven which is
around the Divine ; and also the truth Divine thence.

6, 'The voice of a trumpet-iw^ae seu h^cceinae'

(Jilatt.xxiv.3i) = tiuth Divine through Heaven in an
internal form, and its evangelization. H. i-.

H. I (m). That 'a trumpet-<i6Jia.scii?mt;ci/ia' = Divine
truth in Heaven, and revealed from Heaven. Refs.

R. 276. Trumpets and drums corresponded to celestial
goods and truths.

792. 'The voice,'or 'sound,' of 'pipers and trumpeters'

(Rev.xviii.22) has relation to celestial affections. Ex.

(=the affection of celestial truth and good. .)

E.I 185.

E. 2736. 'The voice of a trumpet' = Divine truth as to
revelation,

357. 'He shall sound with the trumpet' (Zech.ix. 14)
= a manifest perception of good.

41 7^^ 'A day of the trumpet and ot sounding' (Zeph.
i. 1 6) = spiritual combat, whic'n is against falsities and
evils.

448^^ 'Sound with the trumpet' (Ps.ixxxi.2) =
worship.

449''. 'To sound the trumpet' (.Jcr.vi.i) = combat
against that Church from the truths which are from
good.

502^. 'The sound of the trumpet' = Divine truth mak-
ing glad the heart. 111.

^. 'To sound with the trumpet' (Zech.ix. i4) = to

disperse by means of Divine truth.

^^. As the evil, where gathered together in the

Spiritual World, are, by the influx of Divine good and
Divine truth, deprived of the truths and goods which
they have simulated in externals, and are let into the
evils and falsities which they have cherished within,
and are thus separated from the good and cast into the
Hells ; and as, when this is done, there is heard by
those at a distance as it were tvanv^eis-bucciaae et tnhae
-sounding, it was therefore commanded among the sons
of Israel that they should sound with the trunipets-
tuhi-s-iov battle. 111.

654-^. Convocation to the Church by the Lord, is
signified by, 'In that day a great trumpet shall be
sounded' (Is.xxvii. 13). 741^".

681. 'Tz'umpet-<«/;« c< Ji2(cci»«' = Divine truth to be
revealed, or which has been revealed.

700^6. The sounding of the ti-umpets by the priests
(at Jericho) = the preaching of Divine truth from Divine
good. SeeA.8815-.

Trumpet. Tuba.

See under TKUMPEX-ftrtccMia.

A. 4060^. 'He shall send forth His Angels with a
trumpet and a gi'eat voice' (Matt.xxiv.3i) = clioice liy
the influx of holy good and of holy truth from the Lord
through the Angels. . . 'A trumpet,' and 'a great voice,'
= evangelization. E.418^.

C. J. 28. (At the Last Judgment) the Lord was seen
in a white cloud with Angels, and a sound was heard
thence as of trumpets, which was a sign representative
of the protection of the Angels of Heaven by the Lord,
and of the gathering together of the good from every
direction.

R. 37. 'I heard behind me a great voice as of a
trumpet' (Rev.i. 10) = manifest perception of Divine truth
revealed from Heaven. . . It was heard as a trumpet,
because, when the Divine truth descends from Heaven,
it is sometimes so heard by the Angels of the Ultimate
Heaven, and is then manifestly perceived. E.55.

226. 'A voice as of a trumpet speaking with me*
(Rev.iv.l) = Divine influx . . . and manifest perception.

Trunk

326

Trust

( = what is clear and manifest ; for 'a trumpet ' = Divine
truth manifested and revealed from Heaven. This voice
vvas heard 'as a trumpet speaking,' because it was clearly
and manifestly perceived by the Angels. E.262.)

[R. ] 391. 'There were given nnto them seven trumpets'
(Rev.viii.2) = the exploration and disclosure of the state
of the Church and of the derivative life of those who are
in faitli alone. By 'trumpets' is here signified the same
as by 'sounding,' because they sounded with them ; and
by 'to sound trumpets' is signified to call together upon
solemn occasions, which were various ; here, to explore
and disclose the quality of those who are in faith alone,
and thus the quality of those who are of the Church of
the Reformed at this day. (=influx from them, and
the consequent changes of state, and separations. Ex.
E.4892.) R..397. 416. 443. E.500.

M. 2. I saw an Angel . . . who had a trumpet in his
hand and at his mouth, which he sounded towards the
north, the west, and the south. (The effect.)

10. The Angel said, I will sound the trumpet, and
hither will come those who have been most renowned
for wisdom . . .

42. There was heard from Heaven a voice as of a
trumpet, saying . . .

T. 665. One of the elect took a trumpet, and sounded
it towards the south, the north, the east, and the west.
(The effect.)

E. 55. The reason 'a trumpet-<«&a seu buccina^ =
Divine truth to be revealed from Heaven, is that some-
times Divine truth is so heard when it flows down from
the Lord through the Heavens with man ; for it is
increased in the descent. HI. 130''.

502. 'To sound with the trumpet' = influx of Divine
truth from Heaven, because when Divine truth flows
down from Heaven, it is sometimes heard as the sound
of a trumpet-62<ccmae, and as the clang of a trumpet ;
and to those who stand below there appear as it were
Angels having trumpets.

^. That ' to sound with trumpets-te&/s et buccinis'

= the revelation of Divine truth, and the manifestation
of it. ni. (And the consequent changes in the state of
the Church. e. 531.)

5 M. 19. The trumpets seen in the hands and at the
mouths of the Angels, were representations of their
speech among themselves from inspiration.

Trunk. Under Stock.

Trunk. Rostrum.

D. 5896. He was seen to be cast down by the trunk
of an elephant.

Trust. Fidiicia.
Trust, To. Fidere.

Trustworthy. Fidus.

A. 29S2-. It is said that the faith itself which saves,
is trust ; but this trust is never possible except in the
good of life. Without the good of life there is no recep-
tion ; and where there is no reception there is no trust,
except at some times a certain apparent trust, in suffer-
ings . . , But with those in evil of life, when the crisis

is past, that fallacious trust completely vanishes ; for
there is a triist even with the evil. But whoever wants
to know the quality of his trust, let liim explore in
himself the aflections, and ends, and also the practices
of his life,

3451^. For when with such there is confidence or triist
in the Lord, which they call faitli itself, they are then
in the affection of love to the Lord, consequently in
good as to the life.

3868". Few know that faith is trust and confidence ;
and still fewer know that trust or confidence is from
charity, and is not possible with anyone who has not
lived the life of charity.

4352^. See Confidence, here. 4500. 7762. 9241.

4532. (Lot there of those who trust in themselves
alone.)

5660'. He is in peace, for he trusts in the Lord.

6015-. 'To confide in the shadow of Egypt' = to trust
in scientifics . . .

6097". The Lord keeps the man in hope and trust,
which are the forces of combat from witliin, whereby the
man resists.

6578. 'He spake upon their heart' = tniBt . . . that
nothing of evil should befall them. Ex.

^. For trust is of the will, through good ; for

genuine trust is possible only with those who are in the
good of charity ; and genuine hope is possible only with
those who are in the good of faith.

6598. Such therefore trust in others, and speak much
from the memory.

7395. That truth Divine is to be trusted in. Sig.

8 1 85-. Those who trust in themselves and in their own
wisdom in spiritual things. Tr.

8240. ' They believed ' = faith and trust . . . for he who
has faith has trust also. Trust is of love through faith ;
consequently, trust in the Lord is possible only with
those who are in love to the Lord and towards the
neighbour, because with others there is no faith.

8478'-. Those have care for the morrow . . . who do
not trust in the Divine, but in themselves. Des.

^ It is quite different with those who trust in the

Divine ; these, although they have care for the morrow,
still have it not ; for they do not think of the morrow
with solicitude, still less with anxiety : they are of
unruffled mind whether they enjoy the things they
desire, or not, neither do they grieve at loss ; they are
content with their lot ; if they become rich they do not
set their heart on riches ; if they are exalted to honours,
they do not regard themselves as more worthy than
others ; if they become poor they are not made sad ; if
they are low in rank they are not dejected in mind ; they
know that with those who trust in the Divine, all things
I'oUow on to a happy state in eternity ; and that the
things which befall them in time are conducive to that.
(Continued under Provide.)

8480^. Those who trust in the Lord continually receive
what is good from Him ; for whatever happens to them,
whether it appears prosperous or not, is still good, for
it conduces as a means to their eternal happiness.

Truth

327

Truth

Whereas those who trust in themselves, continually
induce evil on themselves ; for whatever happens to
them, even although it appears prosperous and happy,
is still evil, and thence conduces as a means to their
eternal unhappiness. Sig.

87 1 7^ They who trust in their Own prudence.

8783^. They who trust in their Own intelligence.

10300'''. To trust in himself, and not in the Divine,
Sig.

F. 36. To believe in the Lord is to have trust that He
saves ; and, as no one can have trust but he who lives
well . . . R.67^

P. 179. There is given them trust that the Lord
disposes their lot . . .

R. 886. 'These words are true and trustworthy' (Rev.
xxi.5) = that they ought to be believed. 952.

949". By faith in Him is meant trust that He saves ;
and this trust exists with those who approach Him
immediately, and shun evils as sins. With others it is
not possible.

T. 344. The Esse of the faith of the New Church
is . . . 2. Trust that he who lives well and believes
rightly, will be saved by Him.

439. The trust in our Own power in the Things of
salvation.

440. These are not in the trust of reward from merit.
514"-. The trust that he is in Abraham's bosom.
7276. Love is not love without trust.

D. 1370. On the penalty of vastation ot those who
. . . trust in themselves. 1402. 1414.

2563. He who trusts in the Lord, unconsciously obtains
all things necessary.

2764. On the sphere of persuasion (acquired by) those
who tnist in themselves.

6014. Faith (then) becomes trust.

E. 627^^. 'Thou art my trust' (Job xxxi. 24) = that he
had not confided in himself by believing that there is
anything good from himself.

654^-. Trust in the scientifics of the sensuous man.
Sig.

710". 'Thou dost give me trust from mj' mother's
breasts' (Ps.xxii.9) = that he has been afterwards led
and spiritually educated.

781^ It is a fallacy that the trust which is called saving
faith, accepted without understanding, is spiritual trust.
Ex.

805^^ Thus the trust and confidence of that faith . . .
is an empty sound. Ex.

8io^ By trust and confidence is meant trust and con-
fidence in the Lord, that of pure mercy He will teach
man the way, and lead him to Heaven.

Truth. Veriitn, Veritas*
True. Verus.

See all through Good, especially, and also Affection
OF Good, Celestial Truth, Divine Teuth, External

* Veritas is distinguished by a capital T.

Truth, Good of Truth, Intellectual Thuth, In-
ternal Truth, Natural Truth, Rational Truth,
Scientific Truth, Sensuous Truth, Spiritual
Truth, and Truth of Good.

See also under Appearance, Doctrine, Faith,
Falsify, Falsity, Heavenly Marriage, Judge,
Power, and Verify.

See also under Blood, Breadth, Garment, God,
Iron, King, Lame, Leaf, Light, Male, Multitude.
People, Rock, Seed, Silver, Son, Stone, Thirst
Water, Way, and Wine.

A. 22. ' Morning ' = every state of Truth.

40^. Those who will teach the natural man about the
Truths of faith. Sig.

556. 'Birds of the heavens ' = truths, or intellectual
things.

57. ' The herb yielding seed ' = all truth which regards
use.

1 10. ' Bdellium and onyx ' = the truth of love, and the
truth of faith from love.

112. There is never any truth except from faith, thus
from the Lord.

129®. He should confirm spiritual and celestial Truths
by natural Truths, in terms familiar to the learned
world.

215. Then the least scruple prevails over a thousand
Truths.

393. Dictated not ivhaf was true ; but that it was
true.

511. They preferred delectation from truths to delight
from uses.

548. The laws of that Kingdom are eternal Truths.
1728. 1775^-

597^. The general principles of the Most Ancient
Church were heavenly and eternal Truths. Examps.

654. When charity is present . . . then acknowledg-
ment is present, which is the Truth of faith.

724. No truth is holy unless it comes from good. Ex.

794^. Nothing is of more importance to man than to
know what is true. Ex.

847. Fluctuations betAveen truth and falsity. Sig.
and Ex.

863. The second state, when the truths of faith
appeared to him. Sig. and Ex.

874^. Although what a man thinks be most true, yet
so long as it is from what is his Own, it is indeed, in
itself, the truth of faith, but it has not the good of
faith in it. All truth, in order to be the truth of faith,
must have in it the good of faith from the Lord . . .

875^. So long as falsities superabound, the truths of
faith, however inseminated, cannot take root. Ex.

880. All the truth of faith is rooted by the good of
faith . . .

896. On the removal of falsities, the light of the
truths of faith. Sig. and Ex.

. To know Truths, to acknowledge Truths, and

to have faith in Truths, are three very different things.
Ex.

Truth

328

Truth

[A. ] 963. The (punishment of the) veil is for those who,
although they see the Truth, do not want to acknow-
ledge it.

986^ For man is born again and receives conscience by
means of truths of faith ; and therefore the Spirits with
man are not permitted to excite falsities.

1077. Conscience is formed through truths of faith.
Ex. . . Thus unless there are truths of faith, which the
man hears, acknowledges, and believes, he can never
liave a true conscience ; for it is through truths of faith,
the Lord operating in charity, that man is regenerated
. . . Thus truths of faith are the means by which man
may . . . live according to the things which faith
teaches. Ex.

1321. That none had truth of doctrine. Sig. and Ex.

. When the worship of self succeeds . . . not only

is all truth perverted, but it is abolished, and at last
falsity is acknowledged as truth . . . For all the light of
Truth is from the Lord. Ex.

1458. Knowledges - cogiiitiones - are celestial and
spiritual Truths, which are so many radiations of light
in Heaven.

1469. 'Sarai,' as a wife, = truth adjoined to celestial
things. Ex. 1489.

. The Celestial has truth in it : the one is in-
separable from the other. Ex.

. Scientifics and Knowledges . . . are not truths,

or Truths, but are only recipient vessels. Ex.

1470. That truth from a celestial origin is delightful.
Sig. and Ex.

1495. The progression is from scientifics to rational
truths ; then to intellectual truths ; and finally to
celestial truths. . . If progression is made from scientifics
and rational truths to celestial truths without intellectual
truths as media, the Celestial is violated. Ex.

1496. Regarded in itself, the truth learned from child-
hood is nothing but a vessel . . . Truth has no life from
itself. . . The Celestial is love and charity; all truth
is thence, (therefore) it is nothing but a kind of vessel ;
and so are truths themselves plainly presented in the
other life ; truths there are never regarded from truths,
but from the life which is in them ... it is from this
tliat truths become celestial, and are called celestial
truths. Hence may be evident what intellectual truth
is. Scientific truth* is one thing; rational truth is
another ; and intellectual truth is another ; they succeed
one another. Scientific truth is of knowledge ; rational
truth is scientific truth confirmed by reason ; intellectual
truth is conjoined with an internal perception that it
is so.

1685. Truth-t)cr«m-is the first thing in combat ; for
combat is from truth ; for from truth it is known what
falsity and evil are ; and therefore there are no such
combats until the man has been imbued with the know-
ledges and Knowledges of truth and good.

1707^. But by spiritual things, or truths, the Lord
inflows with every man.

1723. ' King '= truth.

1 728-. For Truths condemn everyone to Hell.

* That is, truth in the external memory exclusively.

1802^. They are instructed (there) only in general
Truths ; and, when they receive tliese, there are in-
definite things which they perceive.

1 803'-. ' Gravel ' = truth.

1813'-. It is a truth of faith, that is, the Truth itself,
that the Lord fights (in man).

1832^. These are apparent truths . . . and, as they are
not real truths, there is no correspondence ; yet the Loid
leaves them entire with the man. Ex.

i86i^ ' Branch ' = Truth.

1911^. True because the Lord has said so. 2568*.
25882.

1928. Truths-i7era-from scientifics are said to obtain
life when they associate themselves with the truths intd
which inflows the Celestial of love : the very life ol
truth is thence. There are conjunctions of . . . Truths
like those of the Societies in Heaven, to which they also
correspond. . . The Truths which have not been con-
joined according to the form of the heavenly Societies,
have not yet obtained life.

^. The truths of faith never have any life unless

the man lives in charity. Ex.

1936^. Therefore truths stripped of fallacies and
appearances are rejected by the first Rational.

1950^. Truth-'yerHWi-separated from good ( ' Ishmael').
Des. 195 1-.

1958. 'Kadesh' = truth, and contentions about truths.

2015^". For government from truths alone would con-
demn everyone to Hell.

2046, The celestial love which continually inflows from
the Lord, cannot be received except in truths ; and
therefore man is reformed and regenerated through the
Knowledges of truth . . . conscience itself is formed
through the truths of faith.

2049. Gentiles can be in truths, but not in truths ot
faith. (Their truths enum.) But the truths of faith are
all doctriijal things abo"ut eternal life, the Lord's
Kingdom, and the Loi-d. These cannot be known to
them, because they have not the AVord. . . When they
live in charity, they live in truths, for all truths are of
charity . . . They who live in these truths readily imbibe
the triiths of faith . . . because the truths of faith are
the interior truths of charity.

*. (Thus) the truths of faith can never be acknow-
ledged as truths . . . unless they are implanted in
charity. Ex.

2053. No pure intellectual truth, that is, truth
Divine, is possible with man ; but tl;e truths of faith
which are in man are ajipearances of truth, to which
fallacies of the senses adjoin themselves, and to these
the falsities which are of the cupidities of the love of
self and of the world : such are the truths with man. . .
But still the Lord conjoins Himself with man in these
impure things . . . and thus forms conscience. The
truths of conscience are various, being according to
everyone's religion. Ex. N.21*'.

2063^. When man is being regenerated ... he pro-
ceeds to conjunction with the Lord through truth, that
is, through the truths of faith ; for no one can be

Truth

329

Truth

regenerated except through Knowledges of faith, which
are truths. The Lord comes to meet these through
good, that is, through charity, and introduces this
into the . . . truths of faith ; for all truths are vessels
recipient of good ; and therefore the more genuine the
truths are, and the more they are multiplied, the more
abundantly can good accept them as vessels, reduce
them to order, and at last manifest itself; so that at
last the truths do not appear, except in so far as good
shines through them. In this waj', truth becomes the
Celestial Spiritual. Tr.

2069. Truths-rera-from conjoined truths and goods.
Sig. and Ex. . . They are all truths of the Internal
Church, or interior truths of faith.

2078. The spiritual are made rational from truth ;
the celestial, from good.

2088-. The celestial . . . did not perceive good from
truth, but from the affection of good. 2144.
^ But charity is implanted through truth.

2089. For the spiritual, by the truths which appear
to them as truths, receive charity from the Lord, and,
through this, conscience.

2129^. {'Eryiths-veritates-comha.tmg, heard as a grat-
ing noise.)

21466. The truths of faith are not holy unless they
are from love and charity.

2189^. The life of charity ... is continually gi'owing
by means of truths ; therefore the more truth there is
insinuated, the more is the life of charity perfected ;
aud therefore charity is circumstanced with man
according to the quality and the quantity of the truth.

2219*. Those in the love of self . . . abominate all
the truths of faith ; for these are the laws of order
themselves in the Lord's Kingdom.

2227. ' Numerous' is predicated of truth.
^. Spiritual good is truth,

2234. 'Way' is predicated of truths, because truths
lead to good, and proceed from good.

2235. 'Judgment' is predicated of truth. 111.

2261. It may be supposed that a man cannot but be
saved if the truths are full of good. But . . . there are
very few truths with man : and if there ai-e any they
have no life unless there is good in them ; and if there
are goods in them, he is saved, but of mercy ; for the
truths with man are very few ; and the good in them
has its qualitj' according to the truths and the man's
life. Ex.

^. The worst men . . . can learn the truths of

faith, and confirm them . . . but still, with them, those
truths are dead. The life of truth ... is solely from
the Lord . . . and no one can have part in this who
despises others, etc.

^ But the case with the truths of faith is that

man is regenerated by their means ; for they are the
veriest recipient vessels of good. Such, therefore, as
are the truths, and such as are the goods in the truths,
and such as is their conjunction . . . such is the state
of blessedness after death.

2268"^. It may be said even of the Angels that they

as it were dwell in man's truths . . . when he lives in
love and charity . . .

2269^ Evils cannot be insinuated into truths . . .

2272. Temptations exist not only that man may be
confirmed in truths, but also that truths may be more
closely conjoined with goods ; for the man then fights
for truths against falsities.

2280^. These (both within and without the Church)
although not in the truths of faith, being in good, are
in the faculty of receiving the truths of faith in the
other life. Ex. 2284^.

2333. ' Way '= truth.

2335. He wished to judge from truth. Sig. & Ex.

. 'Street' = truth. 2336,111.

2341. Truth-wrwm-has no communication with fal-
sity. Sig.

2343^. Truth-i;cnt??i-can inflow from no other source
than the Lord ; and it cannot be inseminated except
in the good which is from Him.

2348. 'Old men ' = confirmed truths. . . 'Boys pla^'-
ing in the streets ' = recent truths.

6. 'A little one ' = the truths which are first

born.

2353^. As all the light of truth is from good. 2425^.

2372. To teach truth is the same as to teach what
good is ; for all truth looks to good.

2374. To inflict violence on truth. Sig. and Ex.

2383*. If instructed in truths, they would not only
falsify them, but would also defile them with evils.
Tr.

2385. They could see no truth which would lead to
good. Sig. and Ex.

2388-. The truths of faith are the very receiving
vessels of good ; and they receive good in proportion
as the man recedes from evil. (Continued under
Good.)

-: . A man can know truth . . . and even be i^er-

suaded that it is truth ; but still this truth does not
live so long as he is in a life of evil. Ex.

2403. The quality of those who are in the truth ut
faith, and not in the good of life. Ex.

241 1 . ' Wife ' = the truth of faith.

2410^. The Church beginning to think aud act from
truth. Sig.

2429^. For anyone to have truth in himself, he must
not only know it, but also acknowdedge, and have faith
in it ; and he then first has truth, because it then
affects him, and remains. Ex.

2434^. Man calls truth whatever favours (his) good.

2439-. That truths which in themselves are truths,
are with one more true, with another less true, and
with some not true at all, and even false, may be
evident from almost all things which in themselves are
truths ; for they are varied according to the affections
of the man with whom they are. Examp.

e. Thus there is much of truth with those in the

affection of good, and less of truth with those in the
aflPection of truth.

Truth

330

Truth

[ A. ] 2447. (Punishments and condemnations) from the
laws of order as to truth, because they separate them-
selves from good. Sig. and Ex.

2449. That all truths were separated from them.
Sig. and Ex.

2454. That truth averted itself from good, and
looked to doctrinal things. Sig. and Ex. ^,Ex.

^. For when doctrine is separated from life, then,

as good is devastated . . . truth also is devasted, that
is, becomes a pillar of salt.

2503. As, with the Lord, all truth was from a
celestial origin . . .

2516^. As the Lord is Doctrine itself, He is called
'the Truth,' etc. 253i^Ex.

2520'-. Without an idea from worldly things, man
cannot think at all ; and therefore if truths were
propounded nakedly from a Divine origin they would
never be received, but would transcend all his appre-
hension. Examps.

2524". For the truth of the Rational is procured by
knowledges and Knowledges . . . Hence there adhere
to its truths many fallacies from the senses, which
cause the truths not to he truths ; but still, when the
Divine good inflows into them, and conceives them,
they appear as truths, and are acknowledged as truths,
although they are nothing but appearances of trath,
(Continued under Good.)

2531". When (this Divine) inflows into man's
Rational, it is received according to the truths therein,
thus variously . . . The more genuine the truths are,
the more perfectly is the Divine received.

". In the Word of the Lord there are truths

themselves ; in its literal sense truths which have been
accommodated to the apprehension of those who are in
external worship ; and in its internal sense truths ac-
(ommoilated to those who are internal men . . . Hence
it is evident how important it is that interior truths be
known and received. These truths may indeed be
known, but never received, except by those who are
in love or in faith in the Lord. Ex.

2554. Although Divine good is united as by marriage
solely to Divine truth, it inflows into lower truths, and
conjoins itself with them, but not as by marriage ; for
it inflows into rational truths, which are only appear-
ances of trxith, and conjoins itself with them ; it inflows
even into scientific and sensuous truths, which are
scarcely anything but fallacies, and conjoins itself
with them. Unless it did so, no man could possibly
be saved.

2557". As man is hereditarily in all evil and falsity,
if truths were to inflow (from within) he would adul-
terate and falsify them, and therefore it has been
provided that nothing of truth shall inflow through
the internal of man, but only through his external.

2567^. For truths, regarded in themselves, are more
fully servants than their goods are. Sig.

2571'. For when a man has becoine spiritual and
celestial, he no longer thinks from truths, but from
good.

2572^. As the Angels are in love to the Lord and in
mutual love, they are also in all truth. Ex.

2588^. (Thus it is according to order) to enter from
truths into rational and scientific things ; but (contrary
to order) to enter from scientific and rational things
into truths. . . From which it is evident how import-
ant it is that truths be known and believed ; for man
is enlightened by truths, and is blinded by falsities.
Ex.

2669^. The truth of faith does not make the Church,
but it introduces.

2682-. Persuasive light induces belief of falsity
through truths, and a belief of truth through fal-
sities. . . The light of truth cannot inflow into what
is persuasive from proprium.

2682^. To those not being regenerated it makes no
difference whether they know truth, or do not know it ;
and also whether what they do know is truth or not,
provided they can palm off something for truth. But
those being regenerated think much about doctrine and
life . . . and therefore if truth is deficient with them
. . . they suffer at heart. 2689.

2686^. In the other life, truths separated from goods
appear as darts.

2689. A state of the desolation of truth, and also of
removal from truths, with those who are becoming
spiritual. Tr. 2694.

*. The afiection of evil and the thought of truth

never conjoin themselves ; where they appear to do so
. . , there is the thought of truth without the aff'ection
of it ; and therefore with them truth is not truth, but
only something of sound . . . The worst can know such
truth, sometimes better than others. With some, too,
there is a persuasion of truth, of such a nature that
no one can know but that it is genuine. Ex. . . This
truth is such as is the principle with everyone ;
stronger as the love of self or of the world is stronger :
it does indeed attach itself to evil, birt does not conjoin
itself with it, and it is therefore extirpated in the other
life. Whereas with those who are in a life of good,
real truth has its soil and its heart, and it has its
life from the Lord.

2697. For the man of the Spiritual Church seems to
be regenerated through the truths of faith. . . But no
one can ever be regenerated through truth, unless there
is good with the truth ; for truth without good has no
life ; and therefore there is no new life through truth
separated from good.

269S. They who are in internal sufi"ering . . . from
the privation of truth, are elevated and sustained
solely through truth. . . With those in the affection
of good, the good with them desires good as a hungry
man does bread ; but with those in the affection of
truth, the good with them desires truth as a thirsty
man does water.

2704. Instruction in spiritual things, that is, in
truths. Sig. and Ex.

2708^. Truth devastated by scientifics and the
derivative reasonings. Sig.

2709. The man of the Spiritual Church defends him-
self by triiths, and debates about truths. Tr.

Truth

331

Truth

2710. The man of the Spiritual Church knows truth
only fiom doctrine.

27 1 5^ For the spiritual man does not know what is
true from any perception, as the celestial do, but
from instruction . . . and when he superadds anything
from himself and from thought, then for the most part
the Sensuous and its fallacies, and the Rational and
its appearances, prevail, and cause him to be scarcely
able to acknowledge any pure truth, such as the
celestial acknowledge. Nevertheless, in these quasi
truths the Lord implants good, even if the truths are
fallacious, or are appearances of truth ; but the good
is thus made obscure, being qualified by the truths
with which it is conjoined. Ex.

^. For the celestial are in real truth . . . and

can see from it indefinite things which belong to that
truth.

2718. By truth [here] is meant no other truth than
such as (the man of the Spiritual Church) believes to
be truth, although, in itself, it be not truth.

^. They who are in the affection of truth,

cogitate, search out, and discuss whether this or that
is truth . . . and, when they are confirmed that it is
truth . . , they cogitate, search out, ami discuss what it
is. Examps.

2733^. In the other life the Truth does not admit
of reasonings . . .

2760-. He is called 'Tvae-Verus' (Rev.xix. 11) from
truth.

2769<^. That truth condemns, and good saves. Refs.

2781. 'Wild-ass' = truth separated from good.

2799-^. Combating truth is represented by sharp-
pointed things . . . but truth with good is rounded
and gentle.

2803. For the conception and birth of truth are from
good. Sig. and Ex.

2826^ 'Tmth-ventas' (Jos.xxiv.i4) = is predicated of
the truth of faith.

^. 'The law of Truth' (Mal.ii.6) = the truth of

this good.

2832. For tlie more anyone consults natural scientifics
... as to the truths of faith, the more he loses the
light of truth, and, with the light, the life also of
truth. Sig. and Ex.

*. That there is no truth but what is from good.

Eefs.

285 1^ 'Gladness' is predicated of truth ; 'joy' of
good.

2861. Man is made spiritual through truths of faith
conjoined with good of life. The gentiles . . . although
in the good of charity, are not truly spiritual until
they have been instructed in the truths of faith.

2863-. That there are truths among the gentiles.
Enum.

^. These and many other truths are among the

gentiles, and conjoin themselves with the good which they
have from the Lord, from the conjunction of which they
are in a state to receive still more tniths, because one
truth acknowledges another, and they easily consoeiate,
for there is a connection of Truths, and a relationship

between them. Hence those who have been in good in
the world, easily receive the truths of faith in the other
life. Tr.

2875. Good of life ... is insinuated by an internal
way . . . but truth of doctrine by an external way, into
the memory, whence it is called forth by the Lord in
His own time . . . and is conjoined with the affection
of good.

2904-. The truth which is not from Him is not truth.
111.

Night as to the truths of faith. Sig. and Ex.

2908.
2910.
2909.
2921''

2930='
of good.

'Kirjath-arba' = the Church as to truth.
The Lord is called 'Master' as to truth.
'Judgment' is predicated of truths ; 'justice'

■*. ' Soul thirsting for drink ' = a longing for truth.

2937. Redemption through truth. Sig. and Ex.
2954-

2954-. The understanding ot good is what is prin-
cipally called truth, and indeed the truth of faith.

2967^ 'Silver, iron, tin, and lead'=truth8 in their
order down to the ultimate ones, which are sensuous.

3024". That evil and truth are not to be conjoined ;
for thence comes profanation. Sig. 3033, Ex.

3033^. In this way, truth is deprived of all the essence
of truth.

3040®. For genuine truth comes successively, and is
substituted in place of former things which were not
truths in themselves, but only means leading to genuine
truth.

3049. For truth, in itself, is good, because from good :
truth is the form of good ; that is, when good is formed
so as to be intellectually perceived, it is called truth.

3057*. There inflows through the Rational as it were
a dictate that this is true, and that is not true ; but in
this way — that it is true because it is in agreement with
the disposition of the general things ; and that it is not
true because it is in disagreement : there is no other
influx as to truths.

3058^. Those who desire to know truths (merely) to
know them. Sig.

3066^. No one is ever instructed through truths, but
through affections of truth. Ex.

3068. For every scientific is a vessel of truth, and
every truth is a vessel of good. 3079. 3083.

3074. How truth appears through scientifics, and is
elevated by them out of the natural man into the
rational. Tr.

3077. For truth is not truth unless it has life, and its
life is affection.

3079. Receptions of truth. Sig. and Ex.

*. 'Empty vessels' = Knowledges in which there

is no truth ; and truths in which there is no good.

3084. (Scientific, truth, and good, the same as the
Natural, the Spiritual, and the Celestial.)

e_ Then truths are elevated out of the natural man

into the rational. 3085-.

Truth

332

Truth

[A.] 3090. The reciprocity of truth wlu-n it is to be
conjoined with good. Sig. and Ex. . . On the part of
good there is will, and on the part of truth, consent.

3094*^. The first enlightenment of truth by good, and
of good through truth. Tr.

3096. 'A fountain' is mentioned when purer and
higher truth is treated of; 'a well,' when truth not so
pure, and lower. . . Natural truth is lower truth.

3098. For illustration (or enlightenment) is through
truths, and according to truths.

. The first initiation of truth into good is here

treated of.

2. But truth itself inflows . . . by an external way

into the Natural ; the rise of truth is tlience . . . but
the conjunction of good and truth is ... in the Rational,
and therefore truth is called forth . . . from the natural
sphere into the spiritual one ; for the truth which is to
be conjoined with good is spiritual. Tr. (Continued
under Good, at 3101.)

3102-. The case is this : Every truth which is elevated
out of the natural man, that is, out of the scientifics,
that is, the Knowledges and doctrinals (there) into the
rational man . . . has first to be acknowledged as to
whether it agrees with the good there; if so, it is re-
ceived ; if not, it is rejected. There are many apparent
truths in one company, but only those are conjoined
which acknowledge the good there.

3104^. 'Weight' is predicated of good ; 'measure,' of
truth. 111.

3105. ' Bracelets ' = truth.

311 1-. The truth which is to be initiated and conjoined
with good derives its origin from no other source (than
innocence and charity). . . Within the Church, those
who have not something of innocence and charity, how-
ever much they may know truth . . . never acknowledge
it at heart. And outside the Church . . . none receive
it in the other life than those who are in innocence and
live in mutual charity ; for innocence and charity make
the soil in which the seeds of truth can take root and
grow.

31 16. In these three verses it treats of the exploration
of the truth which is to be initiated into and thus con-
joined with good, and this as to what origin it comes
from ; for everything depends upon the origin. Ex.

3 1 21. '(Who hath not forsaken) His Truth from my
lord' (Gen.xxiv.27) = the influx of charity from the
Divine; for ' Truth ' = charity. In the proper sense,
' Truth ' = the same as 'faith' ; and in the Hebrew 'faith'
is expressed by some such word, so that what is called
'Truth' in the Old Testament is called 'faith' in the
New . . . Hence it is evident that Truth, or faith,
in the internal sense, is the same as charity . . . or,
what is the same, that all truth, in the internal sense,
is good. (Continued under Good.) 3I22,Ex. 3157.
4254-

3122. See Mekcy, here.

. For the celestial never thought about the things

of faith, or of truth. Ex.

3i25«. In these two verses it has treated of the percep-
tion of the quality and source of truth ; and at the same
time of joy on account of it.

3128*. For all good inflows by an internal way into
the Rational, and through it down into the sensuous
Scientific . . . and by illustration there causes truths to
be seen ; and the truths are called forth thence, and put
oft' their natural form, and are conjoined with good in
the Rational, and at the same time make the man
rational, and at last spiritual. Tr. (Further ex. under
Enlighten.)

313 1. The desire of the affection of good towards the
truth which was to be initiated into truth Divine. Sig.
and Ex.

^ For all truth in its first infancy is not truth,

but is that which is apparent of truth ; but in process
of time it puts oft" the appearance, and puts on the
essence, of truth. Exanip.

-^. Thus the fallacies and appearances, which,

in the time of ignorance, are the truths, are dissipated.

3145. Without freedom there is never any production
of truth in the natural man, nor any calling forth there-
from into the rational, and conjunction with good
there. . . Unless truth is learned from aff'ection, thus
in freedom, it is not implanted. 3146.

3158^. (Thus) the truth of faith never becomes man's
until it has been received by the will, that is, initiated
and conjoined with the good there.

3161-. When truths have been conjoined with good,
they are no longer of knowledge, but of life ; for the
man then no longer learns from truths how to live, but
he lives from them, and thus truths are appropriated to
him, and become of the will.

3167. The Church is called 'mother' from truth.

3175. Man is never born into any truth, not even
into natui'al truth, as that he should not steal, etc.;
still less is he born into any spiritual truth, as that
there is a God, etc.

2. (Thus) man must learn all truth, and this by

an external way . . . and (have it) implanted in his
memory. But so long as truth is there only, it is only
knowledge. In order that truth may imbue the man,
it must be called forth thence, and be conveyed more
towards the interiors. (Continued under Good. )

•*. But truth cannot be separated from the natural

man . . . without difficulty ; for ... so long as the
fallacies, cupidities, and persuasions are there, and
adjoin themselves to truth, the natural man detains
truth with himself. Sig. . . The reason is that he places
truth in doubt, and reasons about it. But as soon as
the cupidities, etc. are being separated by tlie Lord, and
the man begins, from good, to be averse to reasonings
against truth, and to laugh at doubts, then truth is in
a state to de^^art from the Natural, and to be elevated
into the Rational, and to put on the state of good, for
then truth becomes of good, and has life. Examps.

^. These truths can never be believed, unless the

man is in good. Good is that which apprehends ; for
through good the Lord inftows with wisdom.

3186. Goods are not fructified, and truths are not
multiplied, with man, until there is the conjunction of
truth and good in his Rational . . .

3190. When truth is elevated out of the Natural into

Truth

333

Truth

the Rational, it is taken out of the sphere of worldly into
that of heavenly light. Ex.

3203'^. All truth, in its first age, is of knowledge, but
as it advances it becomes of life. E.x.

'\ The man then no longer acts from truth, but

from good. Ex.

3207. Appearances of truth. Sig. and Ex.

-. Good itself is boly, because it is the Divine

which proceeds from the Lord, and it inflows through a
higher way or door into man ; but truth, in so far as its
origin is concerned, is not holy, because it inflows by a
lower way or door, and at first is of the natural man ;
but when it is elevated thence towards the rational man,
it is purified by degrees ; and, at the first siglit of the
affection of good, it is separated from scientitics, and
puts on the appeai-ances of truth, and thus comes near
to good. . . (But after conjunction with good,) truth
no longer looks at good from appearances, but it is
looked at from good apart from them.

^ But neither with man nor Angel are any truths

ever pure, that is, without appearances ; all and each
are appearances of truth ; but still they are accepted by
the Lord as truths, if good is in them. To the Lord alone
belong pure truths. (Continued under Appearaxce. )

^ It is an appearance that man is reformed and

regenerated through the truth of faith ; it is through
the good of faith . . .

. It is also an appearance that truth gives to

perceive what good is, because it teaches ; it is good
which gives to truth to perceive ; for good is the soul,
or life, of truth. (Continued under Good. )

3209^. The truth (in the Lord) which was to be ele-
vated out of the Natural, was not Divine, until it was
conjoined with the Divine good of the Rational. 32 lo'^

3210. The sanctuary of truth in the Divine Hi;man.
Sig. and Ex.

3236. The husband represents good, because it is in
the first place ; and the wife, truth, because it is in the
second place.

^. The spiritual truth adjoined to that good is

what is called the truth of faith . . . But in order that
it may be the truth of faith, or faith, to the spiritual
man, it must come from the new understanding . . .

3240. The good the celestial have is of love to the
Lord, and the truth is of love towards the neighbour ;
but tlie good the spiritual have is of charity towards
the neighbour, and the truth is of faith, in so far as it
is doctrine concerning charity.

. In each Kingdom . . . there are those who are

more in good, and those who are more in truth ; and
hence come the derivations of good, and the deriva-
tions of truth. The derivations of good in the Spiritual
Kingdom are represented by 'the sons of Jokshan,' and
the derivations of truth there, by 'the sons of Midian.'
111.

3241-. In the Lord's Kingdom there are innumerable
varieties as to goods and truths. Ex.

^. Thoseof the Spiritual Church . . . acknowledge

as truths the things they have learned, and are therefore
continually in dispute about them, and reason whether
it is so, and each person calls that truth which is of his
Church ; from this come so many differences.

3242. With those who are in the truth of faith the
case is this. . . They who are in the truth of faith, that
is, who profess faith, and call it essential, because they
have so learned, and yet are in the good of life , . . are
in the Lord's Spiritual Kingdom, (and are here repre-
sented by 'Midian'). 111.

^ ' Midian ' = those in the truth of simple good.

3246'-. For the celestial, because they are from the
marriage itself of good and truth, have good and tlie
derivative truth ; and therefore they never search out
what is true, but perceive it from good ; nor have they
any further discourse about truth than to say that it is
so, according to Matt. v. 37. But the spiritual, because
they are from a compact not so conjugial, do not know
what is true from any perception, but they call that
truth which has been told them to be truth by their
parents and teachers ; and therefore with them there is
not the marriage of good and truth ; but still the truth
which they thus believe is adopted by the Lord for truth
when they are in the good of life. Hence it is that the
spiritual are here called 'the sous of the concubines.'

3263-. The Lord's Spiritual Church . . . exists also
with those who have not the Word, and who are there-
fore quite ignorant of the Lord, and consequently do
not know any truths of faith ; for all truths of faith
regard the Lord . . . for there are many among them
who know from rational lumen that there is one God ;
that He created all things ; and that He jireserves all
things ; also that all that is good is from Him ; conse-
quently all that is true ; and that likeness to Him
makes man blessed ; and who, moreover, live according
to their religiosity', in love to that God, and in charity
towards the neighbour . . . (Continued under Good.)

3267"^. The Lord's Spiritual Church is spread through
the whole world, and everywhere varies as to things of
belief, or the truths of faith . . . The Spiritual Kingdom
in the Heavens is also such. Ex.

'-. He who is in charity, that is, lives in good,

receives from the Lord such truths as agree with his
good ; and the gentiles receive such as can be bent in
the other life into truths of faith. (Continued under
Good.)

3268". Those not in truth, because not in good. Sig.

''. 'Kedar' = those in simple truth.

3271. For the gentiles have no truths of faith, but
have rational and natural truth ; and these truths are
called 'castles' when the truths of faith are called
'cities.'

3289. The struggle as to the priority of good and truth.
(See under Good here, and in many subsequent extracts.)

3295. That at first truth shall be superior to the good
of truth. Sig. and Ex. . . The good of truth is good
which comes forth from truth, and in its first coming
forth it is truth ; but it is called good, because it appears
as good. (Continued under Good.) Examp. 3296,
Sig. and Ex.

3298. With good, and truth, the case is the same as
with offspring, in that they are conceived, are in the
womb, are born, and afterwards grow to maturity. Sig.
3308.

Truth

334

Truth

[A.] 3299. That both the good and the truth of the
Natural are conceived together. ('Twins'). Ex.

3301^ For the state of the celestial man is that he is
in good, and from good knows all truths, and never
thinks and speaks from truths about good, and still less
from scientifics. Moreover, celestial men are such that
before they put off that state, they are in a Natural so
strong as to truth that they can combat with the Hells ;
for it is truth that combats, and never good, as the
Hells cannot make even a distant approach to good.
(Sig. by the Nazaeite. )

''. That truth is represented by 'white,' and good

by 'red.' Ex.

3309. 'Hunting' = truths themselves ; but trxxths
wliich are of the natural man from which are goods.

3310-. 'A stony place ' = truth which has no root in

'. So with spiritual truths, which are called doc-
trinals, and are still more interior precepts ; for doetrinals
are the interior truths which belong to the natural man.
. . . Doctrinal truths are founded upon scientific truths
. . . and scientific truths are founded upon sensuous
truths. Sig. and Ex.

3318^. These vessels in the rational, and in the natural
man, are what are called truths, (which) in themselves
are nothing but perceptions of the variations of the form
of those vessels, and of the changes of state according to
which the variations come forth, which take place in
the most subtle substances, in ways inexpressible. Good
itself, which has life from the Lord ... is what inflows
and disposes. Further ex.

3321. Man's Rational receives truths before his
Natural. Ex.

-. For the internal man can see truths, and also

will them ; but the external refuses assent. Ex. . .
There are also cupidities . . . and the things which
favour them he calls truths.

3322^. To have dominion over truths is said when they
are subordinated to good ; before this they are called
'enemies.' Ex.

3357. (Appearances of truth fully ex. here, and in
many closely following extracts, under Appearance.)

3385^. Everyone is permitted to believe truths as
he apprehends them ; otherwise there would be no
reception, because no acknowledgment.

3388. It here treats of those who are in doetrinals
of faith, and who have no perception of truth from
good, but only a conscience of truth from having
been so taught. With such the first of confirmation
of truth is that it is called Divine . . . But still what
is stated must be adapted to their apprehension. Ex,

3390. That when the Divine good had been there
for some time, truth was received. Sig.

3398^. The profanation of truth. Sig. and Ex.

3402. Trwth-verum-is here mentioned in the first
place, and good in the second, because it treats of
those who are in the Spiritual Church, who can
adulterate and even profane truth, but not good.

3404. Interior truths which are from the Lord
appearing to the Rational. Sig. and Ex.

3409. ' Service ' = all that which is beneath, which
is subordinate, and which obeys; thus truth, because
this is from good, and ministers to good.

3412. That those in the knowledge of Knowledges
did not want to know interior truths. Sig. and Ex.

3413. That those who are not in life, but in doctrine,
obliterate interior truths by earthly loves. Sig. and Ex.

3415. That they could not endure interior truths
because of the Divine in them. Sig. and Ex.

3416. That the Lord left interior truths. Sig. and Ex.

3417. That the Lord disposed truths, so that they
might be adapted to the apprehension and genius of
those who are not so much in life, but in the doetrinals
of faith. Sig. and Ex.

3419. That the Lord opened those truths which
were with the Ancients. Sig. and Ex.

3420. That those who were in the mere knowledge
of Knowledges denied these truths. Sig. and Ex.

3431. [Passage] to still lower or more exterior truths
. . . which are those that appear in the literal sense.
Sig. and Ex. 3432, Sig. and Ex.

3433. 'He called the name (of this well) Rehoboth'
r=tlie quality thence as to truth. . . ' Rehoboth ' =
truths, because it means 'breadths,' which = truths.

3434. Increments of truth thence. Sig. and Ex.
3436-. He who is in simple good, and believes the

Word simply, according to its literal sense, is gifted
with the faculty of perceiving truths when he is
instructed in the other life; and in the meantime the
few truths which are with him are vivified by charity
and innocence ; and, when these are in them, then
the falsities which had infused themselves . . . are
not hurtful, for they are adjoined to good . . . But the
case is different with those not in the good of life . . .

3451^ In this case he is not in truth as to doctrine,
but still he is in truth as to life.

3459. Such are in the good of truth ; for they draw
from the Word nothing but what is of faith, thus
what is of truth, and scarcely see what is of good,
thus what is of life. Ex.

^. 'Covenant' is predicated of good; and 'oath,'

of truth.

3464. That in the doetrinals were interior truths.
Sig. and Ex.

3465. The conjunction ot confirmed truth by
doetrinals. Sig. and Ex.

. It is called the conjunction of confirmed truth,

when interior truths conjoin themselves with exterior
truths, which are doetrinals from the literal sense.

3470^. (Meanwhile) there are at first adjoined to
the man truths from another source than genuine
truth itself, which are such that they do not adhere,
but only serve as means of introducing genuine truths ;
and, when these have been introduced, the truths not
genuine are separated. Ex. *.

3471*. For when truths are introduced into natural
good, they at first cause suffering, because they weigh
on the conscience, and induce anxieties ; for there are

Truth

335

Truth

concupiscences present against which spiritual truth
combats. Sig.

3508. The endeavour of the affection of good to
procure truth. Sig. and Ex. . . For it is according to
order that regeneration should be accomplished through
truth, that is, through the Knowledges of good and
truth ; for without them the Natural cannot be
enlightened . . . The vessels which receive good and
truth from the Rational are the truths themselves of
the Natural, which are nothing else than scientitics.
Knowledges, and doctrinals.

3512. For truths are introduced into the Natural
by what is pleasing to it ; and those not so introduced
do not inhere, and so are not conjoined with tlie
Rational by correspondence. Moreover, truths, like
all other scientifics, have their place in the memory
of the natural man according to the delights which
introduced them. Ex.

3521^. That truth from domestic good is not
appropriated. See 3540.

3538"^. When the Rational acts from . . . good through
. . . truth, the rational mind is called one house . . .
Good is sigiiitied by the husband, and truth by the
wife; for, when there is one house, good is the all
therein, and truth, being of good, is also good.

3540. 'Skirts' = external truths.

''. That companions are not to be defrauded of

external truths, which are the doctrinals and rituals
according to which they live. Sig.

3542. That disjoining truth should not appear.
Sig. and Ex.

, 'Smoothness' is predicated of truth.

3548. A state of perception from the presence of
this truth (which) in the external form appears like
good and the truth of good. Sig. and Ex.

3550. For the truth appertaining to man before
he is regenerated is believed to be good itself. They
who have perception know that it is not good ; but
truth under the form of good. But they who have
not perception know no otherwise than that it is
good.

3556. The Providence is that good and the derivative
truths are so disposed in order with man while he is
being regenerated, that they should outwardly appear
as if they were genuine good and the derivative
genuine truths, when yet they are . . . domestic good
and the derivative truths; serving only for the re-
generating of man, thus for introducing goods and
truths of a grosser nature.

3563. 'Voice' is predicated of truth.

. All the power and faculty of truth is from

good, although it appears to be from truth.

. It is according to order for good, which is

of the will, to be within ; and for truth, which is of
the understanding, to be without.

3570'*. The truths there are circumstanced as are
the fibres in the body; for truths are formed from
good.

*'. The goods which are of life (this soul) applies

to itself . . . and from them forms truths for itself.

3576^. That so long as truth is being conjoined with
good, good is, in appearance, made to take a lower
place; but that it will be in the prior place; and then
there will be a conjunction of the Rational with the
good of the Natural, and through it with the truth ;
and thus truth will come to be of good. Sig.

3577. As from good ground out of which is truth.
Sig. and Ex.

3581. That the truths of the Church, which are
called spiritual truths; and the truths of good, which
are spiritual goods, and are called truths only relatively,
for the goods of charity are such truths, [will then be
possessed by the regenerate man]. Sig.

. 'To serve' is predicated of truths.

3582. Concerning the apparent dominion of truth
over good, at first. Refs.

3583. The Church is called 'mother' from truth and
its aflfection.

3584. That . . , falsities shall separate themselves
from truths ; and that truths shall adjoin themselves
to all other truths. Sig. and Ex.

3586. The first conjunction is with truth. Sig.

3587®. When reformation has been accomplished by
the ministry of truth, (the good of the Natural) has
the dominion. Tr.

3593. In the state before I'cgeneration, truths appar-
ently have the dominion ; but in the state after
regeneration, truths give place, and good receives the
dominion. Refs.

3599". For where there is good there must be truth
for it to be anything; all that which is of thought,
even with infants, is of truth . . ,

3603^. In man's third age ... he begins to think
about use, and then . . . the order is inverted, so that
truth is no longer put so much in the first place.

. But in his fourth age, which is the age of

his regeneration, he loves the Word and doctrinals
from the Word, that is, truth, for the sake of the
good of life . . . and thus good comes to be in the
prior place.

3607. The inversion and privation of the life of
truth from itself. Sig. and Ex.

-. Thus the privation of the life of truth from

itself is not the extinction of truth, but its vivificatiou ;
for when truth appears to itself to have life from itself,
it then has no life, except such life as is in itself not
life ; but when it is deprived of this, it is gifted with
real life, namely, through good from the Lord. 3610.

^. This appears manifestly from those in the

other life: with those who are in truth alone, the
ideas appear closed, so that the things of Heaven
cannot inflow . . .

3610. The case with respect to the life of truth is
this: When they who are in truth, or in the affection
of truth, do not live according to the truth which the}'
know . . . there is some delight from the love of self
or the love of the world which has adjoined itself to
the affection of truth, and which appears as good, when
yet it is not good, except as regards the use that
truths mav thus be introduced and learned . . . When

Truth

336

Truth

truth is in this state ... it is said to have life from
itself, which is not life ; (for) there is no life in the
love of self and of the world.

[A.] 3614. 'Wrath' is predic? ted of truth; 'anger,' of
good.

3659-. For all truth whatever has good in it; for
truth is not truth unless it is from good ; it is from
this that it is called truth.

3665-. The truths which man learns as a little child
are altogether external and corporeal ; for he cannot
as yet apprehend interior truths. Those truths are
nothing but Knowledges of such things as inmostly
contain Divine things. . . Such Knowledges can admit
interior truths more and more . . . whereas Knowledges
which do not contain what is Divine . . . reject interior
truths. Sig. and Ex.

3669-. Good which is from truth is inverse to good
from which is truth : in good which is from truth are
those who are being regenerated ; whereas the same
come into good from which is truth when they are
regenerate.

3676-. External truth . . . is nothing but Knowledges;
for these are the truths which are first of all imbibed,
and are also accounted as truths by those who are in
the beginning of regeneration. But Knowledges are
not in themselves truths, but are so from the Divine
things which are in them ; and when these shine forth,
they then first become truths. In the meantime they
are like general vessels, by means of which and in
which truths can be received.

3680. For all truths are Knowledges of good: the
truths which are not from good, or which do not
regard good as the end, are not truths. But in so
far as they regard doctrine, they are called Knowledges
of truth.

36S7. The conjunction of natural good with truth
from a Divine origin. Sig. and Ex.

3690. Life is said to be more remote when it is in
external truths, and we live according to them, as
in infancy. Sig. and Ex.

3699^. (Jacob's ladder) = the communication of the
truth which is in the lowest place with the truth
which is in the highest. Ex.

3701^. These confirmatory things (the regenerating
man) acknowledges as truths ; and they are the truths
of his new understanding which flow from the goods
of his new will. . . He then sees that the truths of
his infancy had been relatively inverted . . . and thus
that by the truths of his infancy and childhood the
Angels of God had ascended . . . and afterwards, by
the truths of his adult age, they descend . . .

3703. 'Father' = good, because it is good from which
all things are; and it is truth through which they
all come into existence . . . Thus good is like a father,
and truth is like a mother. Ex.

3704''. For truth is to good as a son to his father;
for truth is from good.

3708. 'The north' = truth as yet in obscurity; 'the
south ' — truth in the light.

3720. 'House of God' is jjredicated of good; 'temple,'
of truth.

". They who place merit in truths, in that they

have believed themselves to know truths better than
others, and yet have lived evilly, appear to them-
selves to cut stones.

3726. Truth-rej'wm-is the ultimate of order. Ex.
3727,Ex.

'*. Knowledges and truths are no more abstract

Things, (that is) abstracted from the purest substances
of the interior man, than sight is abstracted from the
eye. Ex.

3727. Man's thought, speech, and action . . . are
nothing but truths from good. Ex.

3728. Good is higher or interior ; and truth is lower
or exterior.

3759. The birth ot the four sons of Jacob by Leah,
in the supreme sense, = the ascent from external truth
to internal good ; and, in the representative sense, the
state of the Church, which is such that it does not
acknowledge and receive the internal truths which are
in the Word, but the external truths ; and therefore
it ascends according to this order: it first has the
truth which is said to be of faith ; next, practice
according to this truth ; afterwards charity therefrom ;
and, lastly, celestial love. These four degrees are
signified by Reuben, Simeon, Levi, and Judah. 3860^.

3762. Elevation to the truths of love. Sig. and E5:.

3778-. The truths which appear as truths to the
gentiles. Dei".

3798-. For everyone, from the love in which he is,
sees the things which are of that love ; and what he
sees he calls truths. Ex.

3800. Love towards interior truths. Sig. and Ex.

3804. Acknowledgment through interior truths.
Sig. and Ex.

3812^ ' Bones '=truth, or falsit}' ; 'tlesh' = good, or
evil. 111.

38198. For truths without affection are not truths,
because devoid of life.

3820. That affections of external truth are weak as
to the understanding. Sig. and Ex.

-. Those in external truths, and those in internal

truths, discriminated by examples.

e_ (This shows) how weak in understanding are

those who are in external truths only ; and that internal
truths are what give them essence and form, and also
qualify the good with them. Nevertheless, they who
are in external truths, and at the same time in simple
good ... in the other life receive internal truths, and
the derivative wisdom; for they are in the state and
faculty of reception from simple good.

3824. Internal truths are said to be conjoined with
the Natural, when they are learned, acknowledged,
and believed. In the Natural of man, or in its
memory, there are truths both internal and external ;
they are there as doctrinal scientifies ; but they are
not coujoined until the man is affected with them for
the sake of use in the life ... for then good is coupled

Truth

337

Truth

with them, whereby they are conjoined with the
Rational, and nonsequently with the internal man.
By this way there is an influx of lite into them from
the Lord.

3825^. By this first conjunction, man is in a state
for receiving internal or spiritual triiths, which are
the means of conjunction of the Natural with the
Rational, or of the external man with the internal. Sig.

3843. (It may be believed) that there is conjunction
with truths (both) external and internal when a man
has them in the memory ; but there is no conjunction
until he lives according to them. Ex.

3S49-. The reason truths appear animated although
there is no good of charity, is from the affections of the
love of self and of the world.

^. The truths which are first learned can only be

introduced by the most external affections ; genuine
affections come in time ; but not until the man acts
from good.

3851. Internal truth loved more than external truth.
Sig. and Ex.

3852. Tliat is called holy study by which internal
truths are conjoined with good ; for all internal truths
regard tlie Lord, and are conjoined by love to Him.

3857. 'Rachel barren ' = that interior truths were not
received. Ex.

. The reason interior truths were not received, is

that interior truths are such as transcend man's belief,
for they do not fall into his ideas, and thej^ are not
according to external appearances, or the fallacies of the
senses. For example : it is an interior truth that there
arc no times and spaces in the other life, but states
instead . . .

•*. As exterior truths are the first truths which

man learns, it is provided by the Lord that through
them he may be introduced into interior truths. Sig.
and Ex. ^.

3863^^. That it is better not to know and apprehend
the truths of faith, than to know and apprehend them
and still live a life of evil. Sig.

^1. To know the truths of faith and not to receive

them ; and also to know and receive them. Sig.

3869^. So also the truth of faith first becomes the
truth of faith in knowledge ; then the truth of faith in
will ; and finally the truth of faith in act, thus charity.
Sig. (by Reuben, Simeon, and Levi).

3870. It here treats of the progress of the regeneration
of man from the external to the internal, that is, from
the truth of faith to the good of charity ; the truth
which is of faith is external, and the good which is of
charity is internal. In order that the truth of faith
may live, it must be introduced into the will ... for
truth does not live from knowing, but from willing. . .
Unless there be such a progress of faith, truth does not
become tmth, but becomes something separated from
life, sometimes what is confirmative of falsity, and
sometimes what is persuasive, thus a something filthy ;
for it couples itself with the man's evil affection . . .
that is, with his Own will, which is contrary to charity.
Sig.

3S77-. Charity contains in itself the willing of truth ;

VOL. VI.

and by this it contains in itself the understanding of
truth.

3895-. The Persuasive of truth. Ex.

3905, That interior truth was not yet acknowledged.
Sig. and Ex.

®. The truths of faith which are not learned for

the sake of doing, but only for the sake of knowing,
adjoin themselves to affections of evil and falsity ; and
therefore they are not of faith with him who has learned
them, but are interiorly contrary to faith.

3906. Indignation that (interior truth) was not
acknowledged as external truth was. Sig. and Ex. . .
The case with those being regenerated is that they
learn to know what internal truth is, but do not at first
acknowledge it with such faith as to live according to
it ; for the internal truths have not been conjoined with
spiritual affection, which cannot inflow until external
truths have been adapted to correspondence with internal
ones. Examp. 3907. 3909.

3923^. 'A lion,' from its strength, = the tnith of the
Church ; for truth is what fights and conquers.

3926. The second general truth. Sig. and Ex.

3930. That no other external truths were acknow-
ledged. Sig. and Ex.

3933. The acknowledgment of external truth. Sig.
and Ex.

3937. The acknowledgment of the second general
truth. Sig. and Ex.

3951. It treats here of the conjunction of good with
truth, and of trvith with good ; thus it treats of the
good which is appropriated to man ; for good is not good
with man until it has been conjoined with truth.

3952*. The truths of the external man are the scientifics
and doctrinals which he has first imbibed thi'ough his
parents, then through teachers, then through books, and
at last by his own study.

3959. The reception and acknowledgment of truth.
Sig. and Ex.

3969". This conjunction (of the internal and external
man) cannot exist until the external man has received
and acknowledged the general truths which are signified
by the ten sons of Jacob by Leah and the handmaids ;
and until the good of the natural man has been conjoined
with the truths there. 3971. 3993^.

3974. The truth which [man has] at first is not truth,
but appears as truth ; but still it serves as the means of
introducing gem^ine truths and goods . . . and when
(these) have been introduced by it, it is dismissed, and
the genuine ones are retained. Sig.

3986^. Even with the man who is within the Church
there are few genuine truths ; and still fewer with the
man outside the Church . . . but still they who are in
the good of life are saved. Ex.

*. Thegood of love to God, and the good of charitj-

towards the neighbour, however various may be tlie
truths and the affections of truth, are still receptive of
genuine truth and good. Ex. . . It is otherwise with
those who are in the love of self aud of the world.

°. 'Laban' = such good as is not genuine, because

Truth

338

Truth

genuine truths have not been implanted in it, but is
still such that they can be conjoined with it.

[A.] 3993''- 'White-a?&Mm' = truth. 4007^111,

. For truth without good has man's merit in it,

because when anyone does what is good, not from the
good of truth, he always wants to be recompensed . . .
whereas when he does truth from good, that truth is
then enlightened by light from the Lord. (Thus)
' spotted ' = truth with which falsity is mingled; and
' speckled ' = good with which evil is mingled. Ex.

**. In man there is no pure good, with which evil

is not mingled ; nor pure truth, with which falsity is
not mingled. Ex. . . There are evils with which goods
cannot be mingled, and there are evils with which they
can be mingled ; and it is the same with falsities.
Examps.

3995'-. When man is being regenerated, the truth
which is of faith apparently precedes, and the good
which is of charitj' apparently follows ; but when man
has been regenerated, the good . . . manifestly precedes,
and the truth . . . manifestly follows. Refs. For when
man is being regenerated, he does what is good from the
truth he has learned . . . but still it is the good within
which operates this. For good inflows from the Lord
by an internal way ; and truth by an external way . . .
and the truth which enters by the latter way is adopted
by the good which is within, and is conjoined with it,
and this until the man has been regenerated. A change
then takes place, and truth is done from good. Hence
it is evident what the good of truth is ; and what the
truth of good.

4007*. The truth of faith is not with those who believe
that they have faith from themselves, and are wise from
themselves ; but with those who believe that they have
it from the Lord, Ex.

4009. That [the truths and goods which were separated]
were given to sensuous truths. Sig. and Ex.

4015. A putting in order by the interior power of
truth. Sig. and Ex.

4090. 'A pillar' = a holy boundary, and thus the
ultimate of order, and therefore truth.
4094. ' Nativity ' = truth.

4099^. Unless the Spirits who are in worldly things
are removed, truths are dissipated. . . When worldly
and heavenly things are in concord, truths are multi-
plied in the Natural ; but when they are in discord,
truths are diminished, and even consumed. Sig. and Ex.

4104. The elevation of Truths and their affections, and
their orderly arrangement in generals. Sig. and Ex.

^. Truths and their affections are elevated when

the things of eternal life and of the Lord's Kingdom are
set before those of the bodilj;^ life. Ex. The contrary
happens when (the latter are set before the former)
Truths being then either suffocated, rejected, or per-
verted.

*. The orderly arrangement of Truths in generals.

Ex.

4105. 'Acquisition' = truth . . . because it means
cattle in general, by which truths are signified in special,
when by 'flocks' are signified goods.

41 1 1. A change as to truth of the state signified by
Laban. Sig. and Ex. (And as to good. 4112. )

4123. That there was an ardour for conjunction with
the Holy of truth. Sig.

4137. 'Gladness and songs' are predicated of truths,

4149. That the truth was not his [Laban's], and that
his truth would not subsist in his [Jacob's] good. Sig.
and Ex, 4151. 4153.

2. The case is this : Every spiritual good has its

own truths ; for where that good is, there are truths.
Regarded in itself, good is one, but it is made various
through truths ; for truths may be compared to the
fibres which compose an organ of the body : the organ
takes form according to the form of the fibres ... It is
thus that good ... is never the same with one person
as with another ; and therefore the truth of one can
never subsist in the good of another. For all the truths
with everyone who is in good communicate with one
another, and make a certain form, and therefore the
truth of one cannot be transferred into another ; but
when it is transferred, it passes into the form of him
who receives it, and puts on another aspect.

4157. The truths which are signified by 'the teraphim '
were not scientifics, but were in them.

4161. Interior truths are said to be among unclean
things, when they are among scientifics which do not
yet correspond. Sig.

4175. 'Day'=a state of faith or of truth ; 'night,' a
state of no faith or of no truth.

4190. Such truth as the gentiles have, and the worship
from it. Sig. and Ex.

. For the gentiles have such external truths as

Christians have ; as that the Deity is to be worshipped ;
that we must not steal, etc. ; thus such truths as those
of the decalogue. . . Thus the Lord imparts to them the
faculty of receiving interior truths, which they also do
receive in the other life,

4197, The confirmation of good through truth. Sig.
and Ex.

^ One truth does not confirm good, but many

truths. Sig. and Ex.

4200^. That the affections of genuine truth are to
remain within the Church ; and are not to be defiled
with truths not genuine. Sig.

4205. As truths are what good inflows into, truths are
what limit the influx of good. Sig. (For) the truths
with a man, of whatever character they may be, enter
into his memory by means of affection. (Continued
under Affection of Good.) This good inflows from
the Lord, but is not fixed except in truths ; for in truths
good is welcomed, since they are in accord. (Thus) such
as the truths are, such is the reception of good. The
truths with the gentiles who have lived in mutual
charity, are such that the good inflowing from the Lord
can be welcomed in them also . . .

4215. The acknowledgement of these Truths, and of
the affections of the same. Sig. and Ex.

4234. What is successive of truth, that it might be
conjoined with spiritual and celestial good. Sig. and Ex.

4236^ 'A plain ' = the truth which is of doctrine.

Truth

339

Truth

4241. The truths from which is good, are those which
mail imbues before regeneration ; but the truths which
are from good are those which he imbues after regenera-
tion ; for after regeneration truths proceed from good,
for he then perceives and knows from good that they are
true. Sig.

4243^ The case is this : truth cannot be implanted in
good except !)y media, such as have been treated of in
the preceding chapter , . . and in this chapter is described
the process of conjunction, and thus the inversion of
state, in that order which is followed when truth is
being subordinated to good. (Continued under Good.)
Those also (are in this good) wlio have conscience, that
is, who no longer reason whether a thing is true, but do
it because it is true, thus who have imbued that [truth]
in faith and life.

4245". Those (who put the truths of faith in the first
place, and the good of charity in the second ; and who
thus think much about doctrinal things, and not about
the goods of charity) can never know . . . that the truth
which is of faith must be subordinated to the good which
is of charity. . . If a man were to think from the goods
of charity, he would then plainly see that the truths
which are of faith are in the second place ; and he would
then also see the truths themselves as in light ; for the
good of charity is like a flame which affords light, and
thus enlightens everything which the man had before
supposed to be true ; and he would also perceive how
falsities had intermingled themselves, and had put on
an appearance as if they were truths.

4247. That good is continually inflowing, so as to
ajipropriate truths to itself. Sig. and Ex.

-. The Divine good cannot be applied to any other

vessels than genuine truths ; for they correspond to each
other. (Continued under Good.)

•. Heretofore, truth had been in the understand-
ing, but now it is in the will ; and when it is in the
will, it is in the man. Ex.

^. The appropriation of truth by good (is as

follows) : First of all the truths which are of faith are
insinuated through the hearing or the sight, and are
then stored up in the memory ; from which they are
successively elevated into the thought, and at last inflow
into the will ; and, when they are in this, they proceed
thence through the thought into act ; and if they cannot
proceed into act, they are in endeavour, which is
internal act. . . But still it is good which produces this
circle. Ex.

4248®. Temptations are what unite truths to good. Tr.

4255. That he had little of truth while being initiated
into Knowledges, but afterwards had many truths and
Is. Sig. and Ex.

4274. Temptation as to truth. (See Temptation,
here.)

4278. That truth had not yet the power to conjoin
itself altogether with good. Sig. and Ex.

4301. The state of truth in good. Sig. and Ex.

4302. That truths were not yet disposed into such an
order that all, together with good, might enter into
celestial spiritual good. Sig. and Ex.

'^. As to the order in which truths must be that

they may enter into good (it may be said) that all truths,
like goods, both as to generals, and as to particulars,
even the most minute, have been disposed into such an
order in Heaven, that one regards another in such a form
as the members, organs, and viscera of the human body,
or their uses, have mutual regard to one another. Ex. . .
In a word, the order of Heaven is the disposition of tlie
truths which are of faith in the goods which are of
charity, and the disposition of these goods in the good
which is of love to the Lord.

*. That (on this account) it is better to be in

simple good, though in the denial of truth. Sig.

4303. 'Nerves' (or 'sinews') = truths. 111.

4335*. Truths-rera^(without any end of use) being
without their aftection from good, appear indeed as
truths in the external form ; but as there is no internal
in them, they are phantasms ; and, if there is an evil
internal, they are employed to confirm the evil, and
thus, by application to evil, they become falsities. Sig.
and 111.

4336. The acquisition of interior truths. Tr.

4337. In the preceding chapters ... it has treated of
the acquisition of truth in the Natural, which acquisition
is made in order that it may be conjoined with good ;
for all truth is for the sake of this end. 'Jacol)' = that
truth; and ' Esau ' = the good with which the truth is
to be conjoined. Before the conjunction, truth appears
to be in the first place ; but after it, good is actually in
the first place. Refs.

2. Jacob, here, represents the good of truth;

but, regarded in itself, the good of truth is only truth ;
for so long as truth is in the memory only, it is called
truth ; but when in the will and thence in act, it is
called the good of truth ; for to do truth is notliing
else.

^. Neither can truth be conjoined with the good

which inflows through the internal man . . . until the
truth is truth in will and act, that is, the good of
truth. Ex.

4341^. The good itself which is to be conjoined with
truth, is not tempted, but the truth ; and truth is not
tempted by good, but by the falsities and evils, and by
the fallacies and illusions, and their affection, which
adhere to truths in the Natural. Ex.

4342. The disposition of external truths under their
own aff"ection. Sig. and Ex.

". External truths are those which are called

sensuous truths, that is, those which inflow immediately
from the world through the senses of the body. But
interior truths . . . are those which are more interiorh^
in the Natural, more closely under the view of the
Rational, and to which fallacies and their illusions do
not so strongly adhere as they do to sensuous truths.
For the more interiorly truths go, the more are they
purified from worldly and earthly things.

4347^ Thus good cannot be conjoined with truths
, . . unless the man humbles and submits himself.
Humiliation and submission are predicated of truths,
because truths inflow through the external man . . .
and what inflows through the external man is attended
with fallacies . . .

Truth

340

Truth

[A.] 4352"-. For the truths of faith regarded without
love are only words without life ; hut through love, and
thus through conjunction with the good of love, they
receive life.

4353-. Truth s-rera-are successively conjoined more
and more interiorly with good. Ex.

4358^. For good cannot have being without what it
calls truths ; nor can truths without what they call
good. They conjoin themselves of themselves ; but
such as is the good, such are the truths it conjoins with
itself. It is good which acknowledges them, and
couples itself as a husband with a wife. . . That good
acknowledges its own truth, and truth its own good,
and that they are conjoined. Refs.

4364^. When, therefore, man has been led in freedom
to good, truths are then accepted and implanted, and
he begins to be affected by them . . . Examps.

4368"-. When, therefore, man is affected by truth, it
is not from truth, but from the good which inflows into
the truth. Ex.

4377. Truths-i'«?-a-which have not j^et obtained life
Divine. Sig. and Ex.

". In (the infancy of regeneration) the truths in

the man indeed have life, but not yet spiritual life. It
is only general truths, without particulars and singulars,
with which good is then conjoined.

4383. For this reason no other general truths are
conjoined with good in the man who is being regener-
ated, than such as can have particular truths placed in
them, and singular ones in these.

4393. [Arrival at] the interior truths of faith which
are those of tran([uillity. Sig. and Ex.

'^. Interior truths are in (the tranquillity of

]ieaee) ; that is, those who are in interior truths in
faith and life. But so long as they are in exterior
'rulhs, and especially when they are coming from
exterior into interior ones, the state is one of intran-
(juillity, for then there are combats of temptations. Sig.

4402''. For truth is that of which power is predicated ;
for good acts through truth when it exerts power.
Therefore, where power from truth is treated of in the
Word, the Lord is called 'El' and 'Elohim' ; or 'God.'

4409. As the sight of the eye cori'esponds to intel-
lectual sight, it also corresponds to truths ; for all
things which are of the understanding relate to truth,
and also to good. Ex. 44io,Ex.

4416. They who have known truths, and have also
confirmed them with themselves, and yet have lived a
life of evil, appear in a snowy light, but cold . . . and
when they approach those who are in the light of
Heaven, their light is altogether darkened . . . For
their truths had been those of persuasive faith . . . and
it had been inditi'erent to them what the truth was,
provided it was received.

- — ■-. Hence it is that the evil cannot possibly
receive truth ; but only the good. Ex.

44236. The state of those who are in this thick cloud,
is that they cannot possibly see what the truth of faith
is, and still less what the good of faith is. This is the
state of a vastated Cluirch. Ex.

4425. That the posterity of Jacob extinguished all
the truth of'doctrine which was of the Ancient Church.
Tr. (Thus all interior truths. Kx. 4429.) 4430.
4433. Ex.

4434. Hence adulterations of good are meant by
'adulteries' ; and falsifications of truth by 'whoredoms.'
111.

4448. Interior truth, in its essence, is nothing else
than the good of charity. Sig. and Ex.

". But the Ancient Church . . . could not attain

to charity, except through the truth of faith, of which
they had no perception, and they therefore began to
investigate respecting truth, as to whether it was so.

4479. For the truths of the Church, when collected
into one and acknowledged, are called doctrinals.

44876. Celestial truth is truth which has become of
the life ; and spiritual truth is truth which is of
doctrine. Sig. and Ex.

4504. That they had defiled the truth of faith
('Dinah'). Sig. and Ex.

45266. For truths make all of man's understanding.
Ex.

453S-. For the Lord's glorification proceeded from
truth to the good of truth, and finally to good . . .
For it pleased the Lord to make His Human Divine in
the same order as that in which He makes man new. . ,
When the Lord makes man new, He first instructs him
in the truths of faith ; for without the truths of faith
man does not know what the Lord is, what Heaven is,
and what Hell is, etc. (Continued under Good.)

4551. Before man by regeneration . . . comes to good,
and does truth from good, he has a great many falsities
mixed with truths. Ex. . . These remain with the man
until he has been regenerated, that is, until he acts
from good ; and then good reduces into order the truths
he has imbibed up to this time . . . and, when this is
done, falsities are separated from the truths, and are
removed. Tr.

4552-. For truths in the regenerate man are in the
inmost of his Natural near to good, which is like a
little sun there. The truths which depend on these
are distant from them according to the degrees of their
relationship to good. Fallacious truths are at the outer
circumferences ; and falsities are rejected to the outer-
most ones. The latter remain with man to eternity,
but are in this order when the man sutlers himself to
be led by the Lord ; (otherwise) they are in the opposite
order. Ex.

4574^. The truths which arc from good are said to be
forms of good, because they are nothing else than goods
formed. He who conceives of truths in any other way
. , . does not know what truths are : truths do indeed
appear as if separated from good, and thus as a form by
themselves, but only to those who are not in good.
Ex. by an examp.

*. Hence it is evident what truths are when

they are forms of good ; and what when separated from
good ; for when not from good, they are from some evil,
and are its forms, however they may counterfeit forms
of good.

Truth

341

Truth

^. 'Company', 'congregation,' and 'multitude,'

are predicated of truths.

4575, Truths-rer«-from the Divine marriage. Sig.
and Ex.

45772. 'The Spirit of Truth' = the Divine truth
proceeding.

4586. The temptations of interior truth. Sig. and
Ex.

458S. For, when interior triiths are born, it is the
Natural which receives them into its bosom, since it
enables them to come forth. Sig. and Ex.

4599-. 'The tower in the midst of the vineyard ' =
the interior things of truth. 111.

4638-. 'Who took their lamps ' = spiritual things in
which is what is celestial, or truths in which there is
good. . . 'Five were wise, and five were foolish' =a
part of them in truths in wliicli there was good ; and a
part of them in truths in which there was ncrgood. . .
'They that were foolish . . . took no oil' = that they
had not the good of charit}' in their truths.

". Those who are in truth in which there is no

good, in the other life, more than others make merit of
all they have done which appears as good. Sig.

4663^. For evil does not accord with truth, but the
one rejects the other ; and if those who are in evil
speak truths, they speak them from the lips, and not
from the heart, and thus (the evil and the truths) are
still far apart.

4677. 'Colours' = the qualities of tniths, thus its
appearances.

4686^. The standing corn in a field = the truth in the
Church.

4690. The descer:dants of .Jacob did not know
anything about faith . . . but about Truth ; for Truth
was to them the same as faith is to Christians, and in
the Hebrew the same word is used for both. But the
Jewish Church understood by Truth the precepts of the
decalogue, and also the laws, judgments, testimonies,
and statutes, which were handed down iiy Moses.
They did not know the interior things of Truth, nor
did they want to know them. 4765.

4692^. It is the supreme among truths . . . that the
Human of the Lord is Divine.

47 12^. By every coming of the Lord is meant when
truth from the Word inflows into the thought.

4715. He who teaches faith, and not charity . . . has
nothing to dictate whether this or that ... is true.
But if he teaches charity, he then has good, and this is
to him a dictate, and guides him ; for all truth is from
good and treats of good ; or, what is the same, the all
of faith is from charity, and treats of it.

4717. That they had fallen away from the general
truth of the Churcli, Sig. and Ex.

— . Those are said to fall away from the general
truth of the Church who acknowledge the Lord, but
not His Human as Divine ; and al«o those who acknow-
ledge iaitli as essential, but not charity. Each is a
general truth of the Church ; and when a man recedes
from it, he falls away from general truth ; and whoever
does this, soon falls away !rom ]iarticular truths. Ex.

4736-. 'A pit in tlic wilderness' = the falsities in
wliich there is no truth, because no good . . . For whei>
faitli is believed to save without works, truth can indeed
exist, but still it is not truth witli him, because it does
not look to gooil, and is not from good. This truth is
not alive, because it has in it a principle of falsity ;
consequently, with anyone who has such truth, the
truth is but falsity from the principle which rules in it.
The principle is like :i soul from which all the othtr
things have life. On the other hand, there are falsities
which are accepted as truths, when tliere is good in
them . . .

4741®. For it is the part of a wise man . . . first to
see that a thing is true, and then to confirm it. In
fact, to see what is true is to see from the light of
Heaven . . . but to see what is false as true, is to see
from a fatuotts light, which is from Hell.

4744. That there was then nothing true. Sig. and
Ex.

e_ por truths to them are not truths, because

without good.

4748*. That [they carried] their own interior truths
from their own srientifics to tlie scientifics which are
signified by 'Egypt.' Sig. and Ex.

. Interior truths are conclusions from exteri>jr

truths, or from scientifics. Ex.

4769. The truths of the external man froni which are
delights of life, are truths Divine such as those of the
literal sense . . . from which truths are the doctrinals
of a genuine Church. Sig.

. Such select from the Word those truths only

which agree with the delights of their life, that is,
which favour the loves of self and of the world ; and all
other truths thej' bring into conformity by interpreta-
tions, and hence present falsities as appearances of
truth. '\

4776. The veriest truth of the Church, is that love
to the Lord and love towards the neighbour are the
primary things. Cupidities extinguish this truth. Ex.

-. That no one can receive the truths of faith — that

is, become imbued with them and appropriate them to
himself — but he who is in a life of charity, has been
made manifest to me from those in Heaven. Ex.

— -^. They who are in love towards the neighbour
can receive all the truths of faith, and can imbue them
and appropriate them to themselves. . . But those who
are in the love of self can never receive the truths of
faith (except) for the sake of self-honour and gain ;
thus they can never imbue them and appropriate them
to themselves ; but the things wliich they imbue and
appropriate are negations of truth. Ex.

4788. That those in some truth of simple good
consulted scientifics. Sig. and Ex.

■ '■'. Those who are in good are in the attection of

doing what is good for the sake of good, and without
recompense trom others ; for it is recompense to them
to be permitted to do what is good, since in so doin'^
they perceive joy ; but those who are in truth are in
the alfection of doing what is good, not for its own
sake, but because it is so commanded, and for the most
part they think of recompense : their joy is from tliis,
and also from glorying. Thus those who do good from

Truth

342

Truth

good, do it from internal affection ; whereas those wlio
do good from truth, do it from some external affection.
Hence , . . the former are internal men (and are called
celestial) ; and the latter are external (and are called
spiritual). (The former) cannot 'sell' or remove the
Divine truth . . . because they perceive truth from
good, and therefore neither the fallacies of the senses,
nor scientifics, lead them away ; whereas (the latter)
can 'sell' or remove it, because they do not perceive
truth from good, but only know it from doctrine and
teachers ; and if they consult scientifics, they suffer
themselves to be easily led away by fallacies, for they
have no nward dictate. Sig.

[A.] 4791^. The operation of those who receive with
affection exterior truths onl^^ without rejecting interior
ones, I felt into the exteriors only of the tongue.

4802. There are Spirits who, although they are evil,
still in some measure admit the light of Heaven and
receive the truths of faith ; so that they have some
perception of truth. They also eagerly receive truths,
not for the end of living according to them, but that
they may glory in seeming more intelligent and sharp-
siglited than others ; for the Intellectual of man is
such that it can receive truths ; but still truths are not
api)ropriated to any but those who live according to
them. Unless man's Intellectual were such, he could
not 1m? reformed.

-. In the other life (such) abuse their faculty of

understanding truths to acquire dominion ; for they
know that liy means of truth they have communication
with some Societies of Heaven, and consequently that
they can be with the evil, and exercise power ; for
truths in the other life have power with them ; but
because their life is evil, they are in Hell. I have
spoken with two such . . . who wondered at being in
Hell, when yet they had persuasively believed the
truths of faith. But they were told that the light with
tluin by which they understood truths, was a light like
that of winter . . . and that as their end in understand-
ing truths had been self, therefore when the sphere of
their ends exalts itself towards the interior Heavens
... it is rejected ; and that for this reason they were
in Hell. . . When such reason from the life, thej' speak
against truths.

4809". 'The holy Angels' — the truths which are
from the Lord's Divine good. Ex.

4816. 'Man-rz>'=truth (or falsity). Ex.

4835^ For truth, that it may be truth which has
life and produces fruit . . . cannot be conjoined with
any other than its own and kindred good. Sig.

4843. Hence 'a daughter-in-law,' being the wife of
a son now become a husband, =the truth of the Church
conjoined with good. . . But in the Spiritual Church
the husband is called 'man-f/r, ' and = trtith; and the
wife is called ' womam-mulier,' and=good.

4844'-'. 'A widow ' = the truth of the Church without
its good. Ex. and ill. ( = the truth of the Church
without good, that is, those who are in truth without
good, and still desire to be in good, consequently who
love to be led by good; and 'a husband ' = the good
which should lead. ^)

*. For the doctrinals of charity teach what

good is: and the doctrinals of faith what truth is;
and to teach truth without good is to walk as one
who is blind ; since good is what teaches and leads,
and truth is what is taught and led. There is as
great a difference between these two doctrinals as
between light and darkness; and unless the darkness
be enlightened by the light, that is, unless truth be
enlightened by good, or faith by charity, there is
nothing but darkness ; and hence it is that no one
knows from mental view whether truth is truth, and
consequently not from perception, but only from
doctrine imbibed in childhood and confirmed in adult
age ; and hence, too, it is, that Churches ditfer so
widely that what one calls truth, another calls falsity,
and tliat they are never in agreement.

^•'. (Such) ' widows ' = those who are not in truth,

because not in good ; for wherever there is no good,
there is also no truth, however truth maj- appear with
them lil^ truth. But it is like a shell without a
kernel. 111.

4859. Internal truths could not appear to the .Jews
otherwise than as a harlot. Sig. 4868, Ex.

4861. What is intermediate to the truths of the
Church and to falsities. Sig. and Ex. . . As external
truths, which are of the sense of the letter . . . are
enlightened by internal truths, that is, by those which
are of the internal sense, they present falsities with
those who are in evil.

4884. For nothing but truths makes intelligence; for
those who are in truths from good are in intelligence.
Ex.

-. TrvLth-verii.m-with man, is not the truth of

intelligence, until it is led by means of good ; • . . For
truth has not life from itself, but from good, and it
has life from good when the man lives according to
trttth; for it then infuses itself into the man's will,
and from his will into his actions, thus into the whole
man. The truth which a man only knows or
apprehends, remains outside of his will, and thus
outside of his life . . . But when a man wills truth,
it is then on the threshold of his life; and when from
willing lie does it, then truth is in the whole man ;
and when he does it frequently, it recurs not only
from habit, but also from afl'ection, and thus from
freedom. Ex.

4903. For no one can see from the external alone,
whether a thing is false or true, but only from the
internal. Ex.

4904. Good is produced when truth passes through
the understanding into the will, and from the will
into act. For the seed is the truth of faith, and
conception is reception, and reception is effected when
truth which is of the understanding, passes into good
which is of the will . . . and when it is in the will, it
is in its womb, and is then first produced ; and when
man is in good in act, that is, when he produces good
from the will, and thus from delight and freedom, it
goes forth from the womb or is born, which is also
meant by being reborn or regenerated.

491 1. (Such) cannot see truth from any other source
than self: when it is attributed to themselves, they
admit it. Examps.

Truth

343

Truth

4973. Scientifics are truths of the natural mind . . .
The interior corresponding truths in the Natural are
applications to uses ; and the interior goods there ai'e
uses.

4984. It might be thought that when good appropri-
ates truth to itself, it is truth such as is the truth of
faith that it appropriates; but it is the good of truth;
truths wliich are not of use do indeed approach, but
do not enter. All uses from truths are goods of truth.
The truths which are not of use are separated ; and
some are retained, and some are rejected : those which
are retained are those which introduce to good more
or less remote, and are uses themselves : those which
are rejected are those which do not introduce, nor
apply themselves. In their beginning, all uses are
tritths of doctrine, but in their progression they
l>ecome goods ; and they become goods when the man
acts according to those truths. Action itself thus
gives quality to truths ; for all action descends from
the will ; and the will itself makes that become good
which previously was truth. Hence it is evident that
truth in the will is no longer the truth of faith, but
the good of faith ; and that the truth of faith makes
no one happy, but the good of faith ; for this affects
the very essence of man's life, namely, his will, and
gives to it interior delight or blessedness : and in the
other life happiness, which is called heavenly joy.

49S8. (The two origins of truth. See Natitkal
Good, here.)

5006. That truth not spiritual ap[died itself to the
ultimate of spiritual truth. Sig. and Ex. See 500S.

500S*. For example: It is an ultimate truth to the
s[iiritual man, that all Divine truths can be confirmed
from the literal sense of the AVord, and also, with
those who are enlightened, by rational or intellectual
things. This ultimate and general truth is ac-
knowledged by the natural man also, but he believes
simply that everything is truth which can be confirmed
from the Word, and especially that which he has
himself confirmed from it. In this therefore they
concur: that all Divine truth can be confirmed; but
this general truth is viewed differently by them.
Further ex.

. Confirmed falsity appears more true than truth

itself, because the fallacies of the senses accede . . .

5CXD9. That thus truth natural spiritual had not
truth by which to defend itself. Sig. and Ex. 5022, Ex.

5010. The separation brought about by ultimate
truth being no longer acknowledged. Sig. and Ex.

5022. That (the merely natural man) retained
ultimate truth. Sig. and Ex. . . For when ultimate
truth is taken away from the spiritual man, he no
longer has anything by which to defend himself against
those merely natural, and then injury is done him ;
for whatever the spiritual man then speaks, merely
natural men say that they do not perceive, and also
that it is not so ; and if an internal or spiritual thing
is but mentioned, tliey either ridicule it or call it
mystical; and therefore all conjunction between them
is broken, and then the spiritual man suffers hard
things. Sig. 5028,Sig. 5036"', Ex.

5037^ 'Youths' = the truths of faith.

5044. Truth-?!er2(m-governing in a state of tempta-
tions. Sig. and Ex. (Continued under Temptation.)
Other truths also are at such times called to mind ;
but they do not govern their interiors. Sometimes
the truth which governs is not presented visibly before
the understanding; but lies hidden in obscurity, yet
still governing ; for the Divine of the Lord inflows
into it, and thus keeps the interiors of the mind in
it ; and therefore when it comes into light, the person
who is in temptation receives consolation and is
delivered. It is not this truth itself, but the affection
of it, by which the Lord governs those who are in
temptations; for the Divine inflows only into those
things which are of the affection. The truth which
is implanted and inrooted in a man's interiors is
implanted by affection . . . and this truth ... is re-
called by affection ; and when this truth is so recalled,
it presents the affection conjoined with it, which is
the man's reciprocal affection.

^. 'A prince' = a primary truth. 111.

5047. That He Himself governed truth. Sig. and Ex.

5077*. All truths, which are said to be of faith,
pertain to the intellectual part ; and all goods, which
are of love and charity, are of the voluntary part.
Consequently it belongs to the intellectual part to
believe, acknowledge, know, and see truth, and also
good, but to the voluntary part to be affected with
and love it; and what man is affected with and loves,
is good. But how the Intellectual inflows into the
Voluntary, when truth passes into good ; and how the
Voluntary inflows into the Intellectual, when it acta
it . . . will be told in what follows.

°. For everything which is drunk has relation

to truth, and therefore to the intellectual part.

5096. For they who have confirmed themselves in
falsity are no longer in any freedom of choosing and
accepting truth ; and they who have much confirmed
themselves, are not even in the freedom of seeing, still
less in that of acknowledging and believing, truth;
for they are in the persuasion that falsity is truth,
and truth falsity. Sig. and Ex.

-. But they who are not in confirmed falsity,

that is, in the persuasion of falsity, easily admit
truths, and see and choose them, and are affected
with them ... They are in so much freedom that they
can, in view and thought, expatiate as it were through
the whole Heaven to innumerable truths. But no one
can be in this freedom unless he is in good; for from
good he is in Heaven ; and from good in Heaven truths
are apparent.

5113-. See Spiritual Chukch, here. 6240". 6418*.
6427. 6500. 664x6. 6647-. 6904'^. 6945-. 6959-. 69688.
7233. 7474- 7836. 7838. 7935- 7957- 7966". 7975-
S643. 8648. 8707. 8721. 8731^. 8805^
8928. 8974-.

Celestial Church, here. 5733. 8647.
E.I 54-. 739«.

up by the

8042. 8625-.
88062. 8809"-'.

5113^. See
9404-. 9942''

Lord

the

Truth-wra-stored
interior man. Sig.

5117. For in the re-birth, all truth tends to con-

Truth

344

Truth

junction with good; before this, truth does not receive
liJe, and consequently is not made fruitful. This is
represented in the fruits of trees when they are
ripening. Ex.

[A.] 5120®. When the interiors are full of hypocrisy,
deceit, hatred, etc. the truth of faith is solely in the
external man . , . and to cultivate and become imbued
with the good of faith causes truths to be conjoined
with good in the interior man, in which case even
fallacies are accepted as truths. Sig.

5128-. If a man . . . does not suffer himself to be
enlightened, but entirely rejects truths, and without
reason obstinately defends falsities, it is a sign that
he is a sensuous man.

'. They who are in the persuasion of falsity . . .

cannot see anything at all of truth . , . truths are
to them as things of naught, and they also i;jdieule
them.

®. When sensuous things are subject to the

Rational . . . they no longer stand in the way of truths
being acknowledged and seen. Ex. . . Hereby the man
is in a state of seeing and acknowledging truths in
their full extent. But when the Rational is subject
to sensuous things, the contrary comes to pass. Ex.

5149. ' Birds' = intellectual things, and also thoughts,
and consequently the things thence derived; namely,
in the genuine sense, truths of every kind ; and in
the opposite sense falsities. 111.

5199. Spiritual beauty is the affection of interior
truth . . . because truth is the form of good. Good
itself which is from the Divine in Heaven is that
from which the Angels have life ; but the form of
their life is through the truths which are from that
good. Yet beauty is not produced by the truth of
faith, but by the affection itself within the truths of
faith, which is from good. Ex.

5207". When the sphere of falsity is near, as is the
ease at lirst in all regeneration, then truths seem to
be exterminated; but they are [really] stored away
in the interior, and are there infilled with good, and
are successively let back. Sig. (by Pharaoh's dream of
the seven kine, etc.) 5208, Ex.

5210. Spiritual sleep is when truths are in obscurity ;
and spiritual waking is when truths are in clearness.

5212. Lowest truths, or tlie truths of the exterior
Natural, are called scientitics, because they are in
man's natural or external memory, and because they
partake for the most part of the light of the world,
and thence can be presented and represented before
others by forms of words, or by ideas formed into
words by means of such things as are of the world
and its light. But the things which are in the
interior memory are not called scientifics, but truths,
in so far as they partake of the light of Heaven, nor
can they be understood except by that light, or ex-
pressed, except by forms of words, or ideas formed
into words by means of such things as are of Heaven
and its light.

5219. For where truths are not, there is obscurity,
since the light of Heaven inflows only into truths . . .
Hence the truths with Angels and Spirits, and also

with men, are subsidiary lights ; but they have their
light from the Divine truth through the good in the
truths ; for unless truths are from good, that is, unless
they have good in them, they cannot receive any light
from the Divine. (Continued under Good.)

5237. The truth that might serve primarily for the
interpretation ... of the Word. Sig. and Ex.

5270. 'Seven years of famine' =a failing and
apparent privation of truth. Ex.

-. One who cannot be reformed, believes that

when he has learned truths and stored them u[) in
the memory, this is sufficient ; but he is much mistaken.
The truths he has acquired must be . . . conjoined with
good ; and this cannot be done so long as the evils of
the love of self and of the world remain in the natural
man. These loves were the first introdui:ers, but witli
them the truths cannot j^ossibly be conjoined ; and
therefore in order that conjunction may be effected,
the truths introduced and retained by those loves must
first be exterminated, (tliat is) drawn within so as
not to appear. Ex. . . The state when man is seemingly
deprived of truths is called 'desolation,' and is also
compared to 'evening.'

5276^. See Ki}0^y-coynoscere, here.

5278. The removal of truth and the apparent priva-
tion of it in both Naturals. Sig. and Ex. 5280.

5280^. For man to be regenerated he must first be
reformed, and this is done by means of the truths of
faith ; for he has to learn from the Word and from
doctrine therefrom, what good is. The Knowledges
of good from the Word, or from doctrine therefrom, are
called the truths of faith, since all the truths of faitli
spring from good, and flow to good; for they look to
good as the end.

■*. Most are introduced into this state (of re-
formation); yet few are regenerated; for most. . .
learn the truths of faith . . . for the sake of reputation
and honour, and also for gain ; and when the truths
of faith have been introduced by these loves, the man
cannot be regenerated until the loves have been re-
moved. The man is (therefore) let into a state of
temptation . . . and because the combat is concerning
truths and goods, the truths which had previously
been instilled are exterminated, as it were, by the
falsities injected by the evil Spirits . . . And then, as
the man suffers himself to be regenerated, tlie light of
truth from good is instilled by the Lord, through an
internal way, into the Natural, into which light the
truths are let 1)ack in order. This is the case with
the man who is being regenerated. Further ex.

5323-. The royalty is the law, which in itself is
the truth of a kingdom, according to which its subjects
are to live.

5339. The first states when truths are multiplied in
series. Sig. and Ex. . . In regard to the series, the
case is this: AVith the man who is being reformed,
general truths are first insinuated, tlien the particulars
of the generals, and finally the leasts of the particulars
. . . With the regenerate, these series are according
to the ordinations of the Societies in the Heavens . . .

Truth

345

Truth

5340. Tlie preservation of the trath adjoined to good
which is multiplied during the first times. Sig. and Ex.

-. As few know what truth adjoined to good is

. . . something shall be said about it. Truth-verum-
is conjoined with good when man finds delight in doing
what is good to the neighbour for the sake of truth
and good . . . Whrn man is in this aflection, the truths
which he hears, or reads, or thinks, are conjoined with
good, as is usually perceptible . . .

5342. That truths adjoined to good are stored up in
the interiors of the natural mind, and are there pre-
served for use in after life, es})eeially in temptations.
Sig. and Ex.

. For 'the seven years of plenty ' = the truths

multiplied at first; 'the corn put in the eities' = that
those truths adjoined to good are stored up in man's
interiors ; and 'the seven years of famine' and the
sustenance then = a state of regeneration by truths
adjoined to good, stored up in the interiors. Fully ex.

5343. For all truths joined to good are arranged in
series ; and the series is such that in the midst or inmost
of each one there is truth joined to good, and round
about it are the truths proper and suitable thereto, and
so on in order to the outermost . . . The series them-
selves, too, are similarly arranged in relation to one
another, but are varied according to the changes of
state. That there are such arrangements of truth joined
to good, is presented to the very sight in the other life.
. . . These arrangements originate from those of the
angelic Societies ; for . . . so are the series of truths
joined to good arranged in the regenerate. Sig.

5345. The multiplying of truth from good. Sig. and
Ex. . . For truth in the interiors is never multiplied
from any other source than good. The multiplying of
truth which is not from good, is not the multiplying of
truth, because it is not truth, however much it may
appear to be so in the external form. It is a sort of
image with no life in it, and, being dead, it does not
approach truth ; for truth, to be truth in man, must
live from good, that is, through good from the Lord ;
and, when it so lives, multiplying may be predicated
of it.

'^. That the multiplying of truth is solely from

good, may be evident from this : that nothing can be
multiplied except from something similar to a marriage ;
and truth cannot enter into marriage with anything but
good . . .

5346. Tiiat the truth in which is the Celestial from
the Divine is without limit. Sig. and Ex.

5355. What the multiplication of truth from good is :
"When man is in gooil, that is, in love towards the
neighbour, he is also in the love of truth . . . for good
is in truth as the soul in its body. As, therefore, good
multiplies truth, so it pi-opagates itself ; and if it is the
good of genuine charity, it propagates itself in truth,
and by truth, indefinitely ; for there is no limit to good
or to truth. . . In the Church at this day there is rarely
any multiplication of truth, because there is no good of
genuine charity. It is believed to be sufficient to know
the dogmas . . . and to confirm them . . . But one who
is in the good of genuine charitj', and hence in the affec-
tion of truth, is not content with this ; but wants to be

enlightened from the Word as to what truth is, and to
see the truth before he confirms it. He sees it, too,
from good, because the apperception of truth is from
good ; for the Lord is in good, and gives the appercep-
tion. AVhen a man receives truth in this way, it
increases indefinitely. Ex.

5376. How the case is with the privation of truth in
the Natural : The man who is born within the Church,
lear:is, from infancy, what the truth of faith is . . . But
when he grows uj), he begins either to confirm or deny
the truths of faith he has learued ; for he then looks at
those truths with his Own sight, an<l tlius causes them
to be either appropriated or rejected ; for nothing can
be appropriated to anyone, which is not acknowledged
from his Own sight, that is, which he does not know
from himself, and not from somebody else, to be so.
Therefore the truths he had absorbed from childhood
could not enter any further into his life than the first
entrance . . . With those who the Lord foresees will
suffer themselves to be regenerated, those truths are
exceedingly multiplied, for they are in the affection of
knowing truths ; liut when they come nearer to the
ver}' act of regeneration, they are as it were deprived of
those truths, for they are drawn inward, and then tlie
man appears to be in desolation : nevertheless tliose
truths are successively let back into the Natural, and
are there conjoined with good, while the man is being
regenerated. But with those who the Lord foresees will
not suffer themselves to be regenerated, truths are in-
deed usually multiplied, for they are in the affection of
knowing such things for the sake of repxitation, honour,
and gain ; yet when they advance in years, and submit
those truths to their own sight, they either do m>t
believe them, or deny tkem, or turn them into falsities :
thus with them truths are not withdrawn inward, but
ai-ecast forth, although they still remain in the memory
lor the sake of ends in the world, though without lite.
This state also is called 'desolaaon,' and is (really such).
Tr. and ill.

5385. 'The kidneys' = the things of truth; and 'the
heart,' the things o*' good ; because the kidneys purify
the serum, and the heart the blood itself.

5396a. (In Gen.xlii. )it treats of the influx and con-
junction of the Celestial of the Spiritual with the truths
of faith which are of the Church in the Natural. 5400^.
5574-

5397. It first treats of the endeavour to appropriate
these truths, by means of the scientifics of the Church
without a medium, with truth from the Divine ; but in
vain.

5402. A disposition to jirocure truths by means of
scientifics. Sig. and Ex. . . Tlie doctrinals of the Church
. . . are nothing but scientifics, before one has seen from
the Word whether they are true, and has thus made
them his own. There are two ways of procuring the
truths which are of faith : by means of doctrinals, and
by means of the Word. When a man procures them by
doctrinals only, he then has faith in those who have
drawn them from the Word, and he confirms them in
himself as truths because others have said so . . . But
when he procures tlieni from the Word, and confirms
them in himself as truths, from the Word, he believes

Truth

346

Truth

tlicni because they are from the Divine . . . Everyone
within the Church first procures the truths of faith from
doctrinals, and also nuist so procure them, because he
lias not yet sufficient strength of judgment to enable
him to see them from the Word for himself; hnt theii
those truths are nothing to him but scientifics. But
whea he is able to view them from his own judgment,
if he then does not consult the Word in order to see
from it whether they are truths, they remain with him
as mere scientifics ; whereas if he then consults the
Word from the att'ection and end of knowing truths, he
then, when he has found tliem, procures for himself the
things of faith from the genuine fountain, and they are
appiopriated to Him by the Divine. 5405. 5432, Sig.
and fully ex.

[A.] 5409. The teu sons of Jacob . . . =the truths of
the external Church : and his two sons by Pi,achel = the
truths of the internal Church.

541 1. Truth- rerwwi- from the Divine ( ' Joseph ') cannot
have communication with truths in general in the
Natural ('the ten sons'), mthout the medium ('Ben-
jamin') which is called the Spiritual of the Celestial.
Sig. and Ex. 5419. 5422.

5422^ (For) when internal truths are viewed by ex-
ternal truths without conjunction by the medium, the
internal truths appear quite 'strange' to the external
truths, and sometimes even opposite ; when in fact the
opposition is not in the internal, but in the external
truths ; for without conjunction by the medium these
cannot view the former except from the light of the
■world separated from the light of Heaven. Sig. 5427.
5428,examps. 5430.

5432. It here treats of the truths of the Church, that
they are to be appropriated to the Natural, and that
they cannot be appropriated to it except by influx from
the Celestial of the Spiritual through the medium.
5435, Sig. and Ex. 5505.

5433". Those who learn truths not for the sake of
truth and life, but for the sake of gain, cannot but think
in themselves that the truths of the Church are not
truths. Sig. and Ex. 5439.

. But when a man is in the att'ection of truth for

the sake of truth, that is, for the sake of the Lord's
Kingdom, where the Divine truth is, thus for the sake
of the Lord Himself, he is then among the Angels ; nor
does he despise gain . . .

5433®. 'To cover the naked with a garment' = to in-
struct in truths those who desire them.

^. All ugliness is from want of truths ; and all

beauty is from truths.

5434. That although with such, truths are not truths,
still they are in themselves truths. Sig. and Ex. 5436.
5437-

5440. For when truths are being conjoined through
good, they put on as it were brotherhood among them-
selves. Sig. and Ex. 5441. 5442.

5449. For the truths of the Church, in whomsoever
they are, witliout conjunction through good with the
interior man, have as the end nothing but gain ; but
when they have been conjoined through good with the

interior man, they have as the end good and truth
itself.

5464. Those who are in the truths of the Church only
for the sake of gain, can, equally with others, declare
how the case is with truths : that, for instance, triiths
are not appropriated to anyone unless they are conjoined
with the interior man ; and that they cannot be conjoined
therewith except through good . . . These and the like
things they sometimes see equally as well as others, and
sometimes, in appearance, more clearly ; but this is only
when they are speaking about them to others ; but when
(by themselves) they see the contrary ; and yet though
they see the contrary, and at heart deny truths, they
can still persuade others that the case is so, and even
that they themselves are in truth. The cupidity of
gain, honour, and reputation for their own sake adopts
all means of persuading, and none more readily than
such tilings as in themselves are truths ; for tiiese have
in them a hidden power to attract minds. Everyone,
not a fool, is endowed with the faculty of understanding
whether things are truths, to the end that by means of
the intellectual part he may be reformed . . . But when
he has gone into perverted ways, and has entirely re-
jected the things which are of the faith of the Church,
then, although he has the same faculty of understanding
truths, he no longer wants to understand them, but
turns away as soon as he hears them.

5465. That in this way truths will have life. Sig.
and Ex.

5477. That from the natural light in which these
truths are, it is not believed that all things are apparent
in spiritual light. Sig. and Ex.

-. All the truths of faith which man acquires from

infancy are apprehended by means of such objects and
derivative ideas as are from the light of the world ; thus
all are apprehended naturally.

5478. That the truths of the Church are apprehended
by those who are in good . . . quite differently from what
the}' are by those who are not in good, seems like a
paradox, but still is the truth. For truths are spiritually
apprehended by those who are in good, because they are
in spiritual light ; but they are naturally apprehended
by those who are not in good, because they are in natural
light. Hence truths have truths continually conjoined
with them by those who are in good ; but they have
very many fallacies, and also falsities, conjoined with
them by those who are not in good. The reason is that
with tliose who are in good, truths extend themselves
into Heaven ; whereas with those who are not in good,
truths do not extend themselves into Heaven. Hence
with those who are in good, trxiths are full ; whereas
with those who are not in good they are almost empty.
This fulness and emptiness are not apparent to man
so long as he lives in the world, but they are to the
Angels. Did man but know how much of Heaven there
is in truths conjoined with good, he would feel entirely
differently about faith.

54S1. For the Celestial of the Spiritual, or truth from
the Divine, inflows into the truths which are in the
Natural. Sig. and Ex.

5489"-'. But with the regenerate, the scientifics which

Truth

347

Truth

arc tr.iths of the Church, have adjoined to them such
things as are of love towards the neighbour and of love
to God, thus genuine goods. These are stored up by the
Lord in the truths of the Cliurch with all who are being
regenerated ; and therefore when the Lord insinuates
into them a zeal for good, those truths come forth in
their order ; and when He insinuates a zeal for truth,
that good is present, and animates it.

5490. That [good] would support the truths which
they had. Sig. and Ex.

5492. That truths were gathered into scientifics. Sig.
and Ex.

5510". There are two things in the Natural : scientilics,
and the truths of the Churcli. It has been shown that
the Celestial of the Spiritual . . . arranged scientifics in
order in the Natural ; and now the truths of the Church
. . . are treated of. Scientifics must be arranged in order
in the Natural before the truths of the Church, because
the latter are apitrehended from the former . . . Man is
not aware that every truth of the Church, which is
called a truth of faith, is founded upon his scientifics,
and that he apprehends it, keeps it in the memory, and
calls it out of the memory, l>y means of ideas formed
from the scientifics with him.

^. In the other life ... it appears with what

shades, or with what rays of light, men have held the
truth of the doctrine of the Church. With some that
triith appears among falsities ; with some among jests,
and scandals ; with some among the fallacies of the
senses ; with some among apparent truths ; and so on.
If the man has been in good . . . then from that good,
as from flame from Heaven, truths are illumined ; and
the fallacies of the senses in which they are, are beauti-
fully irradiated ; and, when innocence is insinuated by
tlie Lord, those fallacies ap})ear like truths.

5527. That in this way truths will be made fruitful
from good, and will all turn to use and profit. Sig. and
Ex. 5529.

-. For he who is in good is in the faculty of clearly

seeing the truths which flow from general [truths], and
this in a continual series. From experience.

«. But the truths which are made fruitftil by good,

do not remain truths ; btit are committed to life, and
then become i;ses.

5530. The orderly arraiigements of truths bestowed
freely. Sig. and Ex. 5531, Ex.

5563-. Truths, being determined according to the form
of Heaven, flow as it were spontaneously, freely, gently,
and softly.

^. (Such) have skulls like ebony, through which

no rays of light, which are truths, penetrate.

5566. Fixed stars = truths.
5579. "Wlien truths failed. Sig. and Ex.
558o<^. Hnw it is that truths are from scientifics. Sig.
and Ex.

561S. The choice things of the Churcli in the truths
of faith. Sig. and Ex.

5620. For eveiy truth, and especially every truth of
good, has its delight. 111.

5623. Truth- iTD/m- received . . . according to the

capacities. Sig. and Ex. . . The capacities of receiving
truths are altogether according to good. (Continued
under Good. )

5624. That by means of the truth given freely in the
exterior Natural they were to submit themselves as far
as possible. Sig. and Ex.

5626. For when the truth of faith passes into the will
it becomes the good of faith ; for the truth then passes
into the man's life, and (is then) regarded not as some-
thing to be known, but as something to be done ; con-
sequently it changes its essence, and becomes actual.

5632. That the Church, before tliese things are done,
will be deprived of its truths. Sig. and Ex.

5639. The apperception that there was a spiritual
medium with the truths. Sig. and Ex.

. For the truths represented by Jacob's ten sons

were now to be conjoined with the truth from the Divine
which is Joseph. 5641. 5645,Ex. 5648. 5698.

5649. That as the truth in the exterior Natural appears
to be given freely, they (supposed) that they would be
subjected (to the Internal, and would thus lose their
freedom, and all the delight of life). Sig. and Ex. 5650.
5651. 5657. 566o,Ex. 5661.

5651. Tlie truths signified by Jacob's sons are in the
interior Natural.

5658. Truths-rc?'a-accordingto the state of each. Sig.
and Ex.

5662. The internal sense here treats of a change of
state : that they no longer procure truths, and through
them good, by their own power ; but are gifted with
them from the Lord. 5663. 5664.

5664a. Tliat it will seem as truth procured by them.
Sig. and Ex.

". It is known in the Church that truth is given

by the Lord . . . but still it appears as if the truths of
faith were procured by man ; for he is profoundly
ignorant that they flow in, because he does not perceive
it ; for his interiors are closed.

^. But it is one thing to know the truths of faith,

and quite another to believe them. They who merely
know the truths of faith, put them in the memory just
as they do other matters of any knowledge. These
truths man can procure for himself without such an
influx ; but they have no life, as is evident from the fact
that an evil man can know the truths of faith as well as
an upright one. . . But when an evil man brings them
forth, he looks in them all for either glory or profit to
himself ; and hence it is the love of self and of the world
which breathes into them, and makes a sort of life, such
as is called spiritual death ; and hence it is that when
he brings them forth, it is from tiie memory, and not
from the heart. Whereas he who believes the truths of
faith, brings them forth from the heart at the same tiu;e
as from the lips ; for with him the truths of faith are so
rooted as to have their root in the external memory, and
to grow thence towards the interiors, like fruit trees ;
and like trees they adorn themselves with leaves, and
at last witli blossoms, for the sake of the end of bearing
fruit. Such a man aims at nothing else through the
truths of faith than uses . . . These are the truths which
man cannot procure ior himself, even in the smallest

Truth

348

Truth

degree ; but they are Ijcstowed on him freely by the
Lord, and this at every moment of his life ; nay . . .
without number at every moment. But as man is of
such a nature as to have no perception of their flowing
in — since if he had the perception, he would resist,
because he would believe that he would lose his proprium,
and with it his freedom, and with his freedom his
deligh.t, and so become a thing of naught — it is therefore
I'lought about that man does not know but that he
procures truths for himself. This is what is meant by
its being said that it will seem as truth procured by
them. Moreover . . . man must think truth as of him-
self; but when he reflects, he should acknowledge that
it is from the Lord.

[A.] 5665. That he adjoined will to truths. Sig. and Ex.

5668. A general influx of truth from the Internal.
Sig. and Ex.

57001^. When scientifics are in inverted order . . .
truths are outside, and (therefore) can have no com-
munication with Heaven, where truths reign.

5704. According to the order of truths under good.
Sig. audEx. . . For the truths of the Church . . . do not
come into any order except through Christian good,
that is, through the good of charity and of love to the
Lord ; for the Lord is in good, and hence Heaven is in
it ; consequently, life is in good, tluis living active
force ; but never in truth without good. That good
arranges truths in its own likeness. Ex.

5735. A sufficiency of truth anew in the exterior
Natural. Sig. and Ex.

5736. Interior truth bestowed on the juedium. Sig.
and Ex. The medium (also), as to truth, (is) interior
triith, thus spiritual truth.

5747. That the interior truth with them was received
from the Celestial. Sig. and Ex.

-. The truth which is bestowed by the Lord is tirst

received as if it were not given ; for helore regeneration
man supposes that he procures truth for himself ; and
(thus) is in spiritual theft. . . But still their being
accused of theft (of the silver cup) w-as that conjunction
might be effected ; for until man is regenerated, he
cannot br.t so believe. He indeed says with Ids lips . . .
tliat all the truth of faith and good of charity are from
the Lord, yet he does not believe it until faith has been
implanted in good. 5749, Ex.

5771. 'The cup found in Benjamin's sack'=that in-
terior truth from the Celestial was with the medium.

5773. Mourning on account of the loss of truths of
their Own, which they could no longer claim for them-
selves. Sig. and Ex.

5774. That truths were broxight back from sensuous
things into scientifics. Sig. and Ex.

^. Sensuous things are one thing, scientifics

another, and truths another. They succeed one another ;
for scientifics have existence from sensuous things ; and
truths from scientifics. Ex. . . Every man when a child
thinks and apprehends things from sensuous things ;
when older he (does so) from .scientifics ; and afterwards
from truths. . . These three remain distinct, so that a
man is sometimes in sensuous things, as when he thinks

only of what strikes the senses ; sometimes in .scientifics,
as when he elevates his mind from sen.-^nous things, and
thinks more interiorly ; and sometimes in truths which
have been concluded from scientifics, as is the case when
he thinks still more interiorly. . . Man can also firing
down truths into scientifics, and see them in these . . .
• 5804. iTwih-verum (from spiritual good) which is new.
Sig. and Ex. . . For the man who is being regenerated
is first led to good by means of truth ; for man does not
know what spiritual good is excejjt through truth or
doctrine drawn from the Word. In this way he is
initiated into good. Afterwards, when he has been so
initiated, he is no longer led to good through truth, but
to triith through good, since he then not only sees I'roni
good the truths wliicli he knew before, but he also pro-
duces from it new truths which he did not and c(/uld
not know belbre ; for good is attended with this, tliat
it longs for truths ; for it is as it were nourished with
them, for it is perfected by them. These new truths
diflfer greatly from the truths wliich he knew previously ;
for these had but little life, whereas those which he now
acquii'es have life from good.

-. When a man has come to good through truth,

he is 'Israel' ; and the truth which he tlicn receives from
good, that is, through good from the Lord, is new truth,
which is represented by 'Benjamin' while he was with
his father. By means of this truth, good becomes
fruitful in the Natural, and produces numberless truths
wherein is good. In this wa}' the Natural is regenerated.

5806. That this new truth is the only truth of the
Church. Sig. and Ex. . . The truth which Benjandn
represents while with his father, and which is called
new truth, is tiiat which alone makes man to be the
Church ; for in this truth, or in these truths, there is
life from good. That is to say, the man who is in truths
of faith from good, he is the Church ; but not the man
who is in truths of faith, and not in the good of charity.
For the truths with the latter are dead, even though
they are the same truths.

5812. That (this new) truth cannot be separated from
spiritual good. Sig. and Ex.

. This truth is called 'a boy' because it is born

last ; for it is not born until the man has been regener-
ated. He then receives newness of life through this new
truth conjoined with good.

5S20. Unless truth thus becomes good (by being willed
and done), it does not benefit the man in any waj- in the
other life ; for when he arrives there it is dissipated,
because it does not agree with his will ... He who has
learned the truths of faith (here), not for the sake of
■willing and doing them . . . but only that he may
know and teach them for the sake of honour and gain,
although he may be considered most learned here, is yet
in the other life deprived of all truths, and is left to his
own will . . . And, what is wonderful, he is then averse
to all the tx'uths of faith, and denies them in himseli,
however much he had previously confirmed them. To
turn truths into good by willing and doing them . . .
is what is meant by appropriating the good of truth,
which is signified by, 'Buy us a little food.'

5822'^. For the new truth which Benjamin represents
is in the Natural, because it is from the s])!ritual i:nni\

Truth

349

Truth

from the Xatiiral which hi.s father, as 'Israel,' repre-
sents. Ex.

5S26'-^. When truth is implanted in the will — which
is perceiveil hy this, that one is affected by truth for the
end that he' may live according to it — then there is
internal good and truth ; and, when man is in this good
and truth, the Kingdom of the Lord is in him, and con-
s»'quently he is a Church, and together with others
constitutes the general Church. (Thus) in order that
the Church may be a Church, there must be . . . the
good of truth, but by no means truth alone . . . Let
everyone think in himself whetlier truth would be any-
thing unless it had life as the end. Ex.

^ Moreover, that man may be regenerated, and

become the Church, he must be introduced through
truth to good ; and he is introduced when truth becomes
truth in the will and act. This truth is good, and is
called the good of truth, and it produces new truths
continually . . . The truth which is thus produced is
what is called internal truth ; and the good from which
it is, is called internal good ; for nothing becomes
internal until it has been implanted in the will. . , So
long as good and truth are ... in the understanding
only, tliey are outside of the man.

5S77. That the Celestial Internal gave the faculty of
perception to the truths in the Natural. Sig. and Ex.

5880. That the truths in the Natural were not yet in
a state to speak. Sig. and Ex.

5881. A new arrangement of the truths in the Natural.
Si.L'. and Ex.

. The oi'der in which scientifics and truths are

arranged in man's memory, is unknown to man . . .
They cohere fascieularly, and the fascicles themselves
also cohere with one another, and this according to that
connection of Things which the man has taken up. . .
Scientifics and truths are arranged into these fascicular
iurms solely by the man's loves ; into infernal forms by
the loves of self and of the world ; but into heavenly
forms by love towards the neighbour and love to God ;
and therefore when a man is being regenerated ... a
commotion takes place among truths, for they then
undergo another arrangement. This commotion mani-
fests itself by anxiety. Sig.

5893-. There must be truths in the Natural mind, in
order that good may be able to operate ; and the truths
must be introduced through an affection which is of
gt^nuine love. . . If the truths have been introduced
llirough the love of truth, they remain conjoined with
it ; and (then) the case is this : If the affection is repro-
duced, the truths which have been conjoined with it
come forth at the same time ; and if the truths are
reproduced, the affection with which they have been
conjoined comes forth at the same time ; and therefore,
when a man is being regenerated ... he is ruled through
Angels by the Lord in this way, that he is kept in the
truths which he has impressed on himself as being
truths ; and through them he is kept in the affection
with which they had been conjoined ; and, as that affec-
tion of truth is from good, he is thus led by degrees to
good.

^. I have perceived that when evil Spirits have

injected evils and falsities, the Angels have kept me in

the truths which had been implanted . . . from which
it is evident that the truths which are of faith, inrooted
through the affection of truth, are the plane into which .
the Angels operate ; and therefore they who have not
this plane cannot be led by the Angels, but suffer them-
selves to be led by Hell ; for the operation of the Angels
cannot in that case be fixed anywhere, but passes
through. But this plane cannot be acquired unless the
truths of faith have been put into act, and thus im-
planted in the will, and through this in the life. It is
also worthy of mention that the operation of the Angels
into the truths of faith with a man rarely takes place
manifestly, so as to excite thought about that truth ;
but there is produced a general idea of such things as
agree with that truth, with affection. Ex,

5934. A perception that the truths of the Church are
present in the Natural. Sig. and Ex. . . In the Natural
there are scientifics of various kinds (more and more
interior, enum. ) ; but those which relate to spiritual
life are the most interior of all ; and these are the
truths of the Church ; which, in so far as they are
solely from doctrine with a man, are nothing but
scientifics. But when they are from the good of love,
they ascend above scientifics, for they are then in
spiritual light, from which light they look at scientifics
in their order beneath them.

5937^ He who would have perception in spiritual
things, must be in the affection of truth from good, and
must continually long to know truths. From this his
Intellectual is illuminated, and (then) it is gi-anted him
to perceive something inwardly in himself. But he who
is not in the affection of truth, knows that which he
knows to be so from what is doctrinal of the Church he
has faith in, and because a priest, presbyter, or monk has
said that it is so. . . Hence it is that everyone remains
in the dogma in which he was born . . . (and) if the
veriest truths were told them, and also confirmed, they
would not perceive one whit that they are truths ; they
would appear to them as falsities.

5939. That they should infill every tmth with good.
Sig. and Ex.

5951. AVhat spiritual truths in the Natural are, shall
be told. The truths of faith, outside of man. Spirit, or
Ano^el, are not the truths of faith, for they have not
been applied to any subject, in which they become
[them]; but when they are applied to man, Spirit, or
An^el, as a subject, they then become the truths of faith,
but with a difference according to the state of life of
each person. With those who are learning them for the
first time they are only scientifics ; afterwards, if they
reverence them holily, they advance further, and become
truths of the Church ; and, when they are affected with
them, and live according to them, they then become
spiritual truths ; for the good of love and of charity,
which is solely from the Spiritual AVorld, then imbues
them, and makes them live; for to be affnted with
them and to live according to them is from that good.

-. The truths which are called of faith, with those

who do not live according to them, have appeared to
me like white threads, and, with those who had these
truths, but nothing of good, they appeared brittle ; but
with those who live according to them, they appeared

Truth

.•■;50

Truth

like libres from the brain, tilled witli spirit, and soft ; I
thus these latter truths were animate ; but the former |
inanimate ; from wliicli it may be known that the truths j
with men are circumstanced according to the state of
life of each person. The truths which are represented
by the sons of Jacob, are truths not yet spiritual, '
because not yet made of the life ; but the truths which
are represented by them as the sons of Israel, are
spiritual, because, from their having been made of the
life, they have become imbued with the good of love and
of charity. These truths are meant here, because it has
just treated of the initiation to conjunction of truths in
the Natural ('the sons of Jacob'), with internal good
('Joseph'), through the medium ('Benjamin'), and also
through spiritual good ('Israel').

[A.] 5952-. For the Lord does not teach truths openly
to anyone, but leads through good to think what is true ;
and also inspires, unknown to tlie man, an apperception
and consequent choice that this is true, because the
AVord says so, and because this truth is consistent.
Thus the Lord furnish es-a/)to<-truth8 according to the
reception of good by each person ; and . . . this is done
according to each person's affection. Sig.

5954. Truths-wro-initiated in good. Sig. and Ex.

. When the conjunction (of the external man with

the internal) takes place, then truths are changed and
become new, for they receive life from the influx of
good. Rep. (by the sons of Israel now changing their
garments).

*. He who has not acquired for himself truths —

or things like truth, as is the case with the Gentiles —
and applied them to life, however much he may suppose
himself to be in good, yet is not ; for as he has no truths
from the Word, or from his religiosity, he suffers himself
to be led by means of reasonings equally Ijy evil Spirits
as by good ones, and thus cannot be defended by the
Angels. Sig. and Ex.

6000*. The first time of the Church is meant by
.'the day,' for then truth is received because they are
in good ; and the last time is meant by 'the night,' for
then nothing of truth is received, because they are not
in good ; for when man is not in good, that is, not in
charity towards the neighbour, if the veriest truths are
told him, he does not receive them ; for he then does not
at all perceive what is true, because the light of truth
falls into such things as are of the body and of the
world, in which alone is any interest felt, and which
alone are loved and esteemed as what is real . . . and
hence the light of truth is absorbed and suffocated in
thick darkness . . . which is signified by 'the night
Cometh when no one can work.' Such also is the time
at this day. [A.D. 1753.]

6004. That natural truth, with all things belonging
to it, must be initiated into the scientifics of the
Church. Sig. and Ex.

^. Truths-tJcm-initiated into scientifics. (See

KNOW-scire, here, and at 6023.)

6012. That the truths which are spiritual promoted
natural truth. Sig. and Ex. . . Natural truth cannot
be promoted by anything else than spiritual truth ; for
thence comes its life and force of acting.

6013. Without innocence and charity, natural truth
cannot be promoted by spiritual truths ; (or truth, to
be genuine, must derive its essence and life from
charity, and this latter from innocence ; for the interior
things which vivify truth follow one another in tliis
order: innocence is inmost; charity is lower; and
lowest is the work of charity from truth or according
to truth ; (for) the Third Heaven is that of innocence ;
the Second one is that of charity in which is innocence
from tlie Third ; and the First Heaven is that of truth
in which is charity from the Second, and in this
innocence from the Third.

6017. The truths procured by the prior truths which
are of the Churcli. Sig. and Ex.

6020. Truths- ccra, and truths from truths, in their
order. Sig. and Ex.

6023. Scientifics are ruled by truths, when trath is
acknowledged because the Lord has said so in the
Word. (Continued under KNOW-saVe.)

6024-. The quality of the truths [which are] from
the Spiritual, in order. Sig.

6047-. The subject here treated of (in the account of
the descent of Israel and his sons into Egypt) is the
conjunction of the truths of the Church with tlie
scientifics of it. (But) the beginning is not to be made
from scientifics, and an entrance thus made into the
truths of faith through them, for the scientifics with
man are from sensuous things, thus from the world,
from which come innumerable fallacies ; but the
beginning is to be made from the truths of faith, in
this way : the doctrinals of the Church are first to be
learned, and next search is to be made from the Word
as to whether they are truths ; for they are not truths
because the leaders of the Church have said so, and
their followers confirm them ; for in this way the
doctrinals of all Churches and religions might be called
truths . . . from which it is evident that the Word
ought to be searched, and it ought to be seen there
whether the doctrinals are truths. When this is done
from the affection of truth, the man is enlightened by
the Lord, so as to perceive, without knowing whence,
what is truth ; and he is confirmed in it according to
the good in which he is. If these truths disagree with
the doctrinals, let him take heed lest he disturb the
Church. (Continued under KNOW-scire, )

6052-. Concerning the conjunction of truths with
scientifics, it is further to be known, that the conjunc-
tion of the internal man with the external cannot
possibly be effected unless truths are insinuated into
scientifics. (Continued under KNOW-saVe.) (This sub-
ject is further treated of in Gen.xlvii. 6059.) 6071, Ex.
61176.

6072. Perception concerning the truths of faith in
the Natural. Sig. and Ex.

6077. As to the life of truth being in scientifics.
(Fully quoted under KNOW-sczVe. )

^. At this day few know that truths and

scientifics are distinct from each other. The reason is
that few are in the truths of faith from charity ; and
the truths of faith in which there is not charity are
nothing but scientifics. (Continued under K'sow-scire.)

Truth

351

Truth

6078. That truths nourish the spiritual life. Ex.
and 111.

6084-. Scientifics and truths are the objects of the
internal sight. (Fully quoted under KNOw-scire.)

6089. The presence of general truth from the
Internal. Sig. and Ex. . . 'Jacob,' here, represents
truth in general, because his 'sons' represent truths in
particular ; and the reason (this general truth) is from
the Internal, is that 'Joseph' is the Internal, from
which comes the truth in the Natural. General truth
is called 'the father' of Joseph, because f;eiieral truth
is that which is first of all insinuated with man, and
this general truth is then enriched with particular
tmths, and at last there comes into existence from the
Internal a mental view of these, that is [there come
into existence] reason and understanding. This is very
evident with man, for his judgment grows from infancy,
and the case is the same with sjiiritual truths and goods
when man is being born anew, or regenerated. But
after the Internal has come into existence from the
general truth in the Natural, the state is clianged, and
the Internal no longer acknowledges the truth in the
Natural as its father, but as its servant, as is shown in
Joseph's dream about his father — that the sun, etc.
should bow' before him ; and for the same reason Jacob
was so often called, before Joseph, his 'servant,' by his
sons. Moreover, Joseph was lord in all Egypt, and so
was over his father.

61 15. All scientifics, as well as all truths of every
kind whatever, in order to be anything, must be
referred to a general, and must be placed and contained
in a general, and under a general ; otherwise they are
at once dissipated. (Continued under IvNOW-scire. )

61 19. That otherwise, owing to the lack of truth,
there would be spiritual death. Sig. and Ex.

. Spiritual life consists in exercises according to

truths, consequently it consists in uses ; for they who
are in spiritual life ask and long for truths for the sake
of life, that is, that they may live according to them
. . . and therefore in proportion as they can imbibe
truths — according to which uses may come to pass — in
the same proportion they are in spiritual life, because
in the same proportion they are in the light of intelli-
gence and wisdom. When, therefore, truths fail, as
happens when the state of shade comes which is
signified by 'evening,' the spiritual life labours . . .

6122. If truth is no longer visible. Sig. and Ex. . .
Truth-rerzim-is said not to be visible, because in a
state of desolation truth appears as if it had fled away ;
yet it is present ; for all the truth and good ever given
by the Lord to man, Spirit, or Angel, remains, and
nothing of them is taken away ; but in a state of
desolation they are obscured by the proprium, so that
they do not appear ; but when the state of light returns,
they are presented to view as present and visible.
6141.

6146. That scientific truths were referred to doc-
trinals. Sig. and Ex. . . This follows from what goes
before : that truths were referred to the general in the
Natural ; for doctrinals are the generals to which truths
are referred ; for the doctrine of the Church is divided
into heads, and each head is a general of the Church.

6180. (Israel said to Joseph) 'Do with me mercy and
Truth' (Gen.xlvii.29) = humiliation ; for 'to do mercy'
= the good of love; and 'to do Truth' = the truth of
faith . . . because all triith is of faith, and therefore, ia
the Hebrew, faith is meant by the same word.

^. The expression 'mercy and Truth,' ill.

6195. Whereas truths do not conjoin, but the
affections of truth.

6222. The Intellectual of the Church ('Ephraim') is
to perceive from the Word what the truth of faith is,
and what the good of charity . . . The things of the
literal sense are general vessels which receive truths ;
and the quality of these vessels does not appear excejit
when they have received truths . . . Thus they are only
generals, which must be first imbibed by man, in order
that he may be able to receive, adaptedly to them,
particulars and singulars. . . For the Intellectual of the
Church is, that when a man is reading the Word, and
is carefully comparing one thing with another, he
perceives thence what is to be believed, and what is to
be done. This does not happen except in such as are
enlightened by the Lord . . . and this enlightenment
does not take place in any but those who long to know
truths, not for the sake of reputation and glory, but
for the sake of life and use. (Continued under En-
lighten, and Understanding.)

^. The Intellectual of the Church consists in

perceiving and seeing, before an^' dogma is confirmed,
whether it is true or not, and in confirming it t/ie^i.

62256. Those are in the internal of the Church who
are in the good of cliarity, which is . . . the good of
truth, and likewise spiritual good ('Israel') ; and those
are in the external of the Church who are in the truth
of faith, and not as yet manifestly in good, but in
whose truth however there is good. This is 'Jacob.'

6240. The truly rational man is no other than he
who is called a celestial man, and who has a perception
of good, and, from good, a perception of truth ; whereas
he who has not this perception, but only a Knowledge
that a thing is true because he has been so instructed,
and has conscience thence, is not a truly rational man,
but an interior natural one . . .

6256. As the spiritual are relatively in what is
obscure, they set the truth which is of faith in the first
place, as Israel did here, in setting Ephraim before
Manasseh. See 6267. 6269. 6287.

6269^. What a difi'erent face the Church would have,
if the good of charity were in the first place, that is, if
it were the essential ; and the truth of faith were in the
second place, that is, the formal of it. Des.

62S5. 'To grow into a multitude ' = extension ; for
truths . . . extend themselves round about from the
inmost as from a centre ; and the greater the extension
thence is, and the more perfectly it is according to
heavenly order, the more perfect is the state.

6289. That the spiritual are in what is obscure, is
evident from the fact that, before they have been
regenerated, they are in thick darkness as to truth and
good ; and that, while being regenerated, it is truth
such as is in the doctrine of their Church which tliey
acknowledge, in which truth they have faith whether

Truth

352

Truth

it is truth or not truth ; and still this truth is that
which becomes gooil with them when it becomes of the
will and thence of the life ; and then it is that good
which is called the good of truth, also the good of faith,
and also spiritual good or the good of the Spiritual
Church. . . But still the good from such truth, even
Avith the Gentiles, is accepted by the Lord, when it has
as its first principle charity towards the neighbour, and
in this charity there is innocence,

[A.] 6295. That truth from good shall also be increased,
thus the celestial man. For 'Manasseli,' concerning
whom this is said, = the good of the Voluntary in the
Natural, born from the Internal . . . and thus the
celestial man, but the external celestial man, or the
man of the external Celestial Church ; whereas 'Joseph'
= the man of the internal Celestial Church. Ex.

^. The truth of good which is of the celestial

man is indeed called truth, but it is good. Ex.

^. For the celestial man is such that he does

not reason from truth, nor about truth ; for he has
perception from good, that is, through good from the
Lord, that it is so or is not so ; and yet the good of
charity with him is that which is called truth, but
celestial truth.

6296. 'Nevertheless his younger brother shall
become greater than he ' = that good from truth will
get more of increase, thus the spiritual man. . .
'Ephraim,' here, =good from truth, because he repre-
sents the man of . . , the external Spiritual Church ;
and this man is constituted by good from truth.

^. The reason good from truth will get more

increase than the good from which is truth ... is that
the Voluntary of man has been continually depraved,
. . . and the Lord has provided that man may be
regenerated as to the intellectual part. Ex.

6297. That the truth wliieh is of faith shall reign.
Sig. and Ex.

6364. 'The brethren' (of Judah) = the truths which
are of the Celestial Church.

6366. That truths will of themselves submit them-
selves. Sig. and Ex.

6372. Of this truth (from good) it is said that it
should be removed 'when Shiloh came,' that is to say,
its Power should be removed . . . for at that time the
Celestial Kingdom exercised its Power through this
truth, and therefore this truth is called 'a lawgiver '
111.

6374- That from His Divine Human should proceed
truths which could be received. Sig. and Ex.

6384. Life where there is the conclusion of truth
from scientifics. Sig. and Ex. (See KNOW-scira.)

6396. 'Dan' = tliose who are in truth and not yet in
good ; (that is) those who are in some good of life from
truth, but not yet from good. For the man who is
being regenerated is first in truth, and not in any good
of life from truth ; next, he is in the good of life from
truth, but not yet from good ; afterwards, when he has
been regenerated, he is in the good of life from good,
and he then appereeives truth from good, and multiplies
it with himself. Tiiese are the degrees of regeneration.

. . . The good with those wlio are in the good of life from
truth lies hidden in truth, deeply stored up ; and it
gives them the aftection of truth, and impels them to
live according to truth. These are in the Lord's
Kingdom, but as they do not do what is good from
good, but from truth . . . because it is so commanded,
they are among those who are in the First Heaven. Rep.

6397. That this truth, here called 'Dan,' is one of
the truths in general which are represented by the
tribes of Israel. Sig. and Ex.

. 'To judge ' = truth in its office. 111.

6401. 'To fall backward ' = recession from truth.

6405. That works without judgment will deprive
[those wlio do them] of truth. Sig. ar,d Ex. . . For
those who do works from truth, and not yet from good,
have the understanding obscured. (Continued under
Good.)

^. 'Gad,' here = those who hallucinate about

truth, and yet do works from it ; thus the works are
not of truth, and still less works of good ; and by works
from this source they are deprived of truth ; for as soon
as a man who is in truth and not yet in good carries
anything into act from a religious principle, he after-
wards defends it as if it were the veriest truth, and
remains in it ; nor does he admit amendment except in
so far as he comes into good . . . Thus works deprive
him of truth ; besides that he believes to be truths
things which are not truths ; for these persons also,
like those signified by 'Dan,' judge from what is
sensuous, thus without judgment. Examp. These also
are in the Lord's Kingdom, but at the threshold. . .
In a word, by 'Gad' are represented those who call
that truth which is not truth, and from this non-truth
do works ; and hence their works are as the truths. . .
What saves them is the intention of doing what is
good, and something of innocence in their ignorance.

6406. They who do works from truth, and not yet
from good, cannot but occasion a want of order in their
Natural . . . and if this be without order, the things
which inflow from the interiors also become devoid of
order ; and the things which are devoid of order are
dark and opaque, and therefore they cannot see what
truth is, but in that opacity and darkness they seize
upon as truth that which is not truth, and from this
non-truth they perform works.

6410. Pleasantness from truth. Sig. and Ex. . .
Activity with those in Heaven consists in performing
uses . . . and in relishing truths with uses as the end ;
and this is the pleasantness of truth to them.

6418. Fruitfulness from the truth which is from the
Word. Sig. and Ex.

6419-. 'A wall' — the truths of faith which defend.

6423. That he is safe by the combating truth of doc-
trine. Sig. and Ex.

6427. The Spiritual Kingdom consists of those who
are in the truth of faith, but who make this truth of the
life, and thus good. . . The truth of faith in the Lord's
Sjjiritual Church is various ; for that is said to be truth
ill one Church which in another is said not to be truth,
and this according to the doctrine of each ; thus doc-
trinals are what are called truths : these truths are

Truth

353

Truth

what are conjoined with good, and make the good of the
Spiritual Church : hence the good becomes such as is
the truth ; for good lias its quality from truths. (Thus)
the good of the Sjiiritual Church is impure.

6432*. 'To strip naked ' = to deprive of all truth.

. 'To make her as a wilderness, set her as a land

of drought, and slay her by thirst' = to extinguish all
truth.

6435. Those in the Celestial Kingdom are . . . not in
the trtith wliich is called the truth of faith, for this is
in the good of that Kingdom, insomuch that it cannot
be seen sepai-ated from good . . . and instead of the truth
of faith they have the good of mutual love. But . . .
the external of the Spiritual Kingdom is the truth of
faith.

6502^. 'The leaf which was for medicine' = the truth
of faith.

6524". 'Congregation' is predicated of truths.

6534^ 'To ride upon the word of Truth' (Ps.xlv.4) =
to be in the understanding itself of truth.

6553. The life of the truths of the Church in scientitics.
Sig. and Ex.

6609. Truths-tr)-rt-were represented (in clouds) by an
azure colour mingled with a beautiful shining whiteness ;
the appearances of truth, by an obscure whiteness.

6623. The Angels know the quality of a Spirit or a
man from one word which comes forth from the thought.
When the word truth was spoken by a number of
Spirits in succession, it was at once heard whether it
was hard, harsh, soft, infantile, affectionate, innocent,
full, empty, containing what is false, simulated, closed,
or open, and of all these in what degree.

6628. In the Ancient Churches . .. they acknowledged
as men of the Church all who lived in the good of
charity, and called them brethren, however they might
differ in the truths which at this day are called of faith.
In these the one instructed the other . . . and they were
not indignant if the one did not accede to the opinion of
the other, knowing that everyone receives truth in pro-
portion as he is in good. N.9.

6635. (Ex.i.) treats of the infestations of these truths
of faith by the falsities and evils in the Natural . . . and
of the consequent implantation and confirmation of truth
from good.

6637. He who is not in spiritual good . . . and in
spiritual truths ... is not of the Church, however much
he has been born within it. Ex.

6638. After truths had been initiated into scientifics.
Sig. and Ex.

6639. For however much truths have been initiated
(into scientifics), and the Church thus established with
man, still scientifics and falsities are continually rising
up and attacking the things which are of the Church
with him. Rep. (by the Egyptians afflicting the sons
of Israel.) 6652^.

6641. All things whirh were from general truth. Sig.
and Ex.

6652. For he who does not 'know' truth, and does
not want to know it, is alienated from the truth of the
Church. Sig.

VOL. VI.

6653. The reason truths are spoken of abstractedly,
is that Spirits and Angels so think and speak. Ex.

6654. That the truths of the Church prevail over the
alienated scientifics. Sig. and Ex.

6663. That the truths grew in proportion to the in-
festations. Sig. and Ex.

6664. That the truths were strengthened. Sig. and
Ex.

6676. That if it were a truth they should destroy it
as best they could. Sig. and Ex. . . (It is said) as best
they could, because the evil cannot destroy the truths
which the good have.

6682. Anger that truths were not being destroyed.
Sig. and Ex.

6688. That truths were produced therein continually.
Sig. and Ex.

6693. That they should immerse in falsities all the
truths which appeared. Sig. and Ex.

6713. (Ex.ii.) treats of truth Divine ; of its beginnings
and successive states with the man of the Church.
67166.

6716. The origin of truth [as being] from good. Sig.
and Ex.

6717. How it is to l)e understood that truth, whose
origin is from good, is conjoined with-conjunctum sit-
good. The truth which is insinuated by the Lord with
a man who is being regenerated derives its origin from
good. (Continued under Good.) But this truth, which
is received . . . before regeneration, is not the genuine
truth of good, but is the truth of doctrine ; for the man
does not then consider whether it is truth, but acknow-
ledges it because it is of the doctrine of the Church ; and
so long as he does not consider whether it is truth . . .
it is not his, and therefore neither is it appropriated to
him. This state is the first state of the man who is
being regenerated. (Continued further under Good.)

^ But the truth which is being conjoined with

good, which is here signified by 'there went a man of
the house of Levi, and took to wife a daughter of Levi,'
is not such truth as is received by man in the first state ;
for that is the truth of the doctrine of that Church into
which he was born ; but it is truth itself. Ex.

6732. The apperception of truth that it was cheap-i-i7e
-among the I'.dse Scientific. Sig. and Ex.

6734. luquisitiveness to know the quality of that
truth. Sig. and Ex.

6735. Investigation into its quality, and apperception
that it was truth from the Divine. Sig. and Ex.

6739. The truth of the Church near to the religiosity
there. Sig. and Ex.

6742^, 'Singers' are predicated of the truths which
are of the Spiritual Church.

6751. 'He was unto (Pharaoh's daughter) as a son' =
that hence the affection of scientifics had the first truths
. . . for 'to be unto her as a son' = to be in the first
truths through scientifics ; for the first truths are born
from scientifics, and thus are as the sons from a mother
who is the atfection of scientifics. The Scientific is the

Z

Truth

354

Truth

jilane for the truths which are of the understanding and
of faith. Man advances in the things of faith when
being regenerated, almost as he does in the truths not
of faith when he is growing up. Ex.

[A.] 6756. 'He went out unto his brethren' = conjunc-
tion with the truths of the Church.

6758. The alienated Scientific endeavouring to destroy
the truth of the Church. Sig. and Ex.

6765. For within the Church there are those who are
in the truth of faith, and those who are not in truth,
as may be evident from the various heresies. Those
who are in heresy, or not in the truth of faith, are here
meant by 'him that was bad' ; (whereas) 'a companion'
= one who is in the truth of faith.

2. The case is this : When man is being regener-
ated he is let into combats against falsities, and is then
kept by the Lord in the truth, but in that truth which
he had persuaded himself to be truth ; and from this
truth the combat is waged against the falsity. Combat
can be waged from truth not genuine, provided it is
such that in some way it can be conjoined with good ;
and it is conjoined witli good through innocence . . .
Hence it is that men within the Church can be regener-
ated from any doctrine whatever ; but those pre-
eminently Avho are in genuine truths.

6766. The perception that he was not yet so far
advanced in the truths of faith as to settle disagree-
ments within the Church. Sig. and Ex.

^. In the internal sense it here treats of the pro-
gress of Divine truth with the man who is being regener-
ated. The progress is such that the man is first able to
discriminate between falsity and truth, for from the
truth in which he is he can see what is false, because it
is opposite ; but he cannot, in this first time, settle
disagreements among the truths of faith within the
Church . . . for man is enlightened successively. . . The
man to whom this can be given must be of more advanced
age, the interiors of whose understanding have been
enlightened.

6769. That he was among alienated scientifics, and
not yet in truths, so as to be safe. Sig. and Ex. . . For
they who are in truths are in safety wherever they go,
even in the midst of the Hells. The reason those not
in truths are not in safety, is that non-truths communi-
cate with evil Spirits.

6771. That the false Scientific, perceiving this, wanted
to destroy the truth which is of the law from the Divine.
Sig. and Ex.

6772. Here begins the fifth state of the progression of
truth Divine with the man who is being regenerated,
which is one of separation from falsities, and of adjunc-
tion to the truths of simple good. Sig.

6780. Aid from the truths which are of the law from
the Divine. Sig. and Ex.

6784. 'Moses' here represents truth such as is with
those who are in the truth of simple good, which is
signified by 'the daughters of the priest of Midian.'
They are in such truth because they are men of the
external Church.

*. If in the ignorance there is anything of

innocence, this falsity from ignorance is accepted by
the Lord as truth ; for they who are in such receive
truth.

6789. How, without this truth, could they be con-
joined with the good of the Church ? Sig. and Ex. . .
The scientific truth which is here represented by 'Moses'
is the truth of the external Church. Tliis truth comes
forth from the truth which is of the law from the
Divine, which also is 'Moses' ; and the truth which is of
the law from the Divine is the truth of the internal
Church. External truth, unless it is from internal
truth, cannot be conjoined with good. Examps.

6794. The truths thence derived. Sig. and Ex,

6800. Suffering on account of the attempt to subjugate
the truth of the Church. Sig. and Ex.

6822-. Charity is exercised when, by means of the
truth which is of the Church, the neighbour is led to
good. If in the Church anything is called truth which
leads away from good, it is not worthy of mention, for
it is not truth. Everyone ought to acquire truth for
himself first from the doctrine of the Church, and after-
wards from the AVord of the Lord ; and this must be the
truth of his faith.

6827. That the law from the Divine instructed those
in the truth of simple good. Sig. and Ex.

6828. After those in the truth of simple good had
undergone temptations. Sig. and Ex.

6904. The life of truth in a state entirely removed
from falsities, although in what is obscure. Sig. and Ex.

6959". The profimation of truth. Ex,

6960. The appropriation of truth. Sig. and Ex.

6978. The falsification of all truth, and its consequent
privation in the Natural. Sig. and Ex.

6982. The truth which proceeds immediately from the
Divine ('Moses') cannot be heard even by any Angel.
Sig. and Ex. 6985. 7270, fully ex. under Divine
Tkuth.

7009. The truth of doctrine ('Aaron'), which also pro-
ceeds from the Lord, but mediately. Sig. and Ex.

7011. The Divine power in truths. Sig. and Ex,

7012. The derivative enlightenment and confirmation
of Truths. Sig. and Ex.

2_ Everyone has enlightenment according to the

quality of his affection of truth ; and the (luality of the
affection of truth is such as is the good of life.

7037. That they should abstain from the infestation
of the truths of the Church. Sig. and Ex.

7039^. In the other life, the evil are completely de-
vastated as to truth ; the reason is, lest truths should
serve them as means to evils. Sig. and Ex.

7044-. Purification is effected through the truths ot
faith. Ex.

7055. There may be with man the truth which pro-
ceeds mediately from the Divine ('Aaron'), and yet it
may not be conjoined with the truth which proceeds
immediately from the Divine ('Moses'). For example :
Those who think and teach according to the doctrine of
their own Church . . . and do not know whether the

Truth

355

Truth

things they think and teach are truths from any other
source than that they are from the doctrine of their
Church . . . may have truth which proceeds mediately
from the Divine ; but it is not conjoined with the truth
which proceeds immediately. If it were conjoined, they
would have the affection of knowing truth for the sake
of truth, and especially for the sake of life, and from
this they ■would be endowed with a perception as to
■whether the doetrinals of their own Church were truths
before they confirmed them, and they would see in every
particular whether the confirmatory things were in
agreement with the tmth itself. (Another examp.)
Such a conjunction (of the truth w'hich proceeds medi-
ately with the truth which proceeds immediately) rarely
exists with man, but it exists with all in Heaven . , .
nor is it possible ■with man, unless he has been so far
regenerated that he can be elevated from what is sensuous
towards his Rational, and thus be presented in the light
of Heaven. Further ex. 7270, Ex. 7291.

7056. The conjunction (of the truth ■which proceeds
mediately from the Divine with that which proceeds
immediately) in the good of love. Sig. and Ex. . . This
conjunction is not possible except in good ; for good is
the soil itself, and truths are the seeds, which cannot
grow anywhere else than in good as their soil . . , The
truth which proceeds immediately from the Divine is
called truth, but in itself it is good, because it proceeds
from the Divine good ; but it is the good to which all
Divine truth has been united. It is called truth, be-
cause in Heaven it appears as light . . . Consequently
(this conjunction) is impossible unless the mai. is afiected
with truth for the sake of triith, esjiecially for the sake
of good, thus for the sake of life ; for then the man is
in good.

^ Further : The truth proceeding immediatelj'

from the Divine enters into the will of man : this is its
■way : whereas the truth which proceeds mediately from
the Divine enters into the understanding of man, and
therefore no conjunction can be effected unless the will
and the understanding act as one ; that is to say, unless
the will wills good, and the understanding confirms it
through truth. When, therefore, there is the conjunc-
tion, the Lord appears as present ; and His presence is
also perceived ; but when there is not this conjunction,
the Lord is as if absent ; but His absence is not perceived,
unless it is known from some perception what His
presence is.

7068. They who are in truth are as it were rigid, and
stand erect as if they were hard, and when they have to
hiamble themselves before the Divine, tliey bend the
body only a little ; -^vhereas they who are iu good are as
it were soft, and when they humble themselves before
the Divine, they bow themselves down to the earth.
For truth without good is quite rigid ; but when it
regards good as the end, the rigidity begins to soften ;
whereas good in itself is soft, and the truth which is
insinuated, because it becomes good there, also grows
soft. The reason is, that truth cannot be ordinated into
the heavenly form except by good, and hence in itself it
is hard . . .

7075*^. For every truth appears by relation to its
■opposites.

7090. Exhortation to those who aie against the truths
of tlie Church. Sig. and Ex.

^. Those of the Church who have caused the truths

of faith to be adjoined to worldly and earthly things,
are let down to the Lower Earth, and are in combats
there until those worldly and earthly things have been
separated from the truths of faith . . .

7097^. Lest the infernals should abuse the truths of
faith, they are deprived of them, and then they eagerly
seize on falsities which are entiiely contrary to the
truths of faith, and by means of the falsities they infest
those who are in truths.

7107. The will of those who infest the truths of the
Church. Sig. and Ex. . . That is, who infest those who
are of the Spiritual Church ; for these are said to be iu
the truths of the Church.

71 10. The cupidity of infesting the truths of the
Church while in that state. Sig. and Ex.

7122. Lest they turn themselves to truths. Sig.
and Ex.

. The reason this infestation is permitted, is

that falsities may be removed, and truths insinuated.
Ex.

7147. Near the end (of the infestation) truths are
withdrawn from them, and mere falsities are permitted
to infest them even to despair. Ex.

7162. Hence such an ardour to destroy the truths
of the Church through falsities. Sig. and Ex.

7164^ Hence there is complaint from the truth
which is of the law Divine, that those in falsities
have such dominion over those in truths. Sig. and Ex.

7225s. Hence the truths of doctrine are perceived
by such as impure. Sig. and Ex.

7233^. The internal sense is . . . also that sense
which results from a number of passages of the sense
of the letter rightly compared with each other; and is
apperceived by those wlio are enlightened by the Lord
as to the understanding; for an enlightened under-
standing discriminates between apparent truths and
truths themselves, and especially between falsities
and truths, although it does not judge concerning
truths themselves in themselves. But the understanding
cannot be enlightened unless it is believed that love
to the Lord and charity towards the neighbour are
the principal and essential things of the Church. He
who proceeds from an acknowledgment of these, pro-
vided he himself is in them, sees innumerable truths,
nay, very many arcana, disclosed to him, and this
from interior acknowledgment, according to the degree
of his enlightenment by the Lord.

7236^. The reason truth is so manifold and various
as to be able to give so great a variety to good, is
that truths are innumerable, and interior truths are
in a diti'erent form from exterior ones, and also because
the fallacies of the external senses adjoin themselves
and also the falsities which are of concupiscences. As,
therefore, truths are so innumerable, it is evident that
by conjunctions so many various things come forth
that one thing can never be the same as another.
This is clear to him who knows that from twenty-three-

Truth

356

Truth

letters, by different conjunctions, the words of all
languages can be produced, and this with perpetual
variety even if there were thousands of languages.
What then may not be produced from thousands and
myriads of varieties, as there are of truth !

[A.] 7265. That with (the Infesters) truths became
falsities, and falsities truths. Sig. (by the waters being
turned into blood.) 7317.

7297^ 'Sorceries' = the arts of presenting tniths as
falsities, and falsities as truths. 111. 7298, Ex.

7298^ It is according to the laws of order that no
one should be persuaded about truth in a moment,
that is, that the truth should be in a moment so
confirmed that no doubt is left: the reason is that
the truth which is impressed in this way, becomes
persuasive truth, and is devoid of any extension, and
also of any yielding quality. In the other life such
truth is represented as hard, and as what does not
admit good into it so as to become applicable. Hence
it is that as soon as any truth is presented before good
Spirits by a manifest exi)erience, there is presently
presented something opposite, which causes doubt.
In this way it is given them to think about it and
to consider whether it is so, and to collect reasons, and
thus to bring that truth into their mind rationally'.
By this there is effected an extension of the spiritual
sight as to that truth, even to its opposites ; and hence
it sees and perceives with tbe understanding all the
(juality of the truth, and hence can admit influx from
Heaven according to the states of the Things; for
truths receive various forms according to the circum-
stances. This is the reason why the magicians were
allowed to act in a similar way to Aaron.

7318^. For there is not a single truth which cannot
be falsified. Examps.

7319. In the other life nothing stinks more in-
tolerably than profaned truth ... for falsity has no
smell unless it is applied to truth . . . Profaned truth
is falsity conjoined with truth ; and falsified truth is
falsity, not conjoined, but adjoined, to truth, and
ruling over truth.

7320. 'To drink ' = to be instructed in truths. Refs.
. That those in falsities from fallacies want to

know scarcely any tiling of truths, thus are averse to
them ; tbe reason of wliicli is that the truths which are
perverted by falsities still fight secretly and tacitly,
and labour to shake off the falsities and thus tight;
for if the falsities are removed a little . . . truths
condemn. Sig. 7327.

7332. The reason (the evil) in the other life are
permitted to falsify truths, is lest by the truths which
are of faith they should have communication with
those who are in Heaven, and by the evils which are
of life, with those in Hell, and hence by truths should
acquire something of light from Heaven . . . and should
cause them to serve the evils which are of life . . . and
also lest they should seduce simple upright Spirits,
with whom they have communication through truths.
Moreover the evil in the other life with whom truths
have not as yet been falsified, acquii-e dominion by
their means ; for there is power in truths so great

that it cannot be resisted ; and in this way, also, they
would abuse truths. Besides, truths with the evil
have not the least effect in amending their lives; but
the evil use them only as means to do evil, and without
this use they utterly ridicule truths.

7342^. If a man's affection is of self and the world . . .
the principles of truth efiect nothing ; for if (that)
affection dominates, it draws trvith over to its own
side, and so falsifies it ; and, if it does not fully favour
it, it rejects it. Hence it is that principles of the
truth of faith have no efficacy whatever with man,
unless the Lord insinuates the affection of. . . love
towards the neighbour; and, in proportion as man
receives this affection, in the same proportion he
receives the truths of faith. (Thus) man never sets-
his heart to any truth if the will resists ; and hence
it is that the infernals . . . cannot receive the truths
of faith, and consequently cannot be amended ; and
hence also it is, that the infernals falsify the truths-
of faith in so far as they can.

7343. He who is in the affection of truth, applies.
truths to himself according to the state and quality
of the affection. He who is in the affection of falsity,
when he applies truths to himself, perverts and falsifies
them. Ex. Hence it is that by 'the Egyptians digging
about the river ' is signified the investigation of truth
that they might apply it to falsities.

7344. That truths cannot be applied to mere falsities,
that is, L-^nnot be falsified by mere falsities. Sig. and Ex.

7351. Moreover, real truths reject falsification from
themselves; for they cannot be together with falsities;,
and, so long as they are so, they fight with them, and
at last loosen and separate themselves from them ;
and hence it is that after a man has falsified truths,
he at last entirely denies them ; otherwise falsities
would dominate over truths. Hence it is that the
evil in the other life, after they have been cast into
Hell, are not allowed to reason from falsified truths,„
but from mere falsities. Sig.

7357^. When the evil speak truths, the truths they so-
speak are falsities in them ; whereas they who are in
truth from good, cannot do otherwise than speak truths.

7381. Theinternallaw ('Moses') is truth Divine itself
such as is in Heaven; and the external law ('Aaron') is
truth Divine such as is on earth ; thus the internal law
is truth accommodated to the Angels ; and the external
law is truth accommodated to men. . . Truth accom-
modated to the Angels is for the most part incompre-
hensible to men. Examp. This may in some measure
show the nature of internal truth, or truth accommo-
dated to the Angels, which is called the internal law;
and that of external truth, or truth accommodated to-
men, which is called the external law; and whence it
is that what the Angels speak among themselves is
incomprehensible to man, and, moreover, is unutterable.

7382. The power of internal truth through external
truth. Sig. and Ex.

7442*. If the Sensuous is filled with phantasies from,
fallacies and appearances, and still more if from falsities,
the truths which inflow are turned there into the like
things ; for they are received there according to the

Truth

357

Truth

fonii wliicli lias been induced ; and, in ]iropoition as
truths are turned into falsities, in the same proportion
the interiors, through which the passage takes place,
are closed. . . Hence it is necessary that the Natural
should be regenerated down to the Sensuous. Ex.

7449. That the natural mind was corrupted as to
all truth. Sig. and Ex.

7505. 'Pestilence' = the devastation of truth. 111.

7668. That those should be left (by the infesters)
who were in confirmed truths. Sig. and Ex.

7689. The evil have no truth in faith ; but only the
knowledge of the truth which is of faith. Some of
the evil who are in the Church persuade themselves
that they are in truth in faith, but they are not: they
are in falsity, and are against the truth of faith . . .
-and this falsity manifests itself in the other life, when
they are being devastated as to the truths of faith
Tvhicli they had known. Sig. 7691, Sig.

7735. The passionateness of anger against truth
then. Sig. and Ex.

7738. The more the infernals are in falsities from
evil, the more they have an aversion to truth, and
so much at last that they do not want even to hear
anything of truth; for truth is contrary to falsity,
and falsity is pleasant to them, because evil, from
which is falsity, is the delight of their life; and
therefore they completely reject truth from their mind,
becau.se it is against the delight of their life; and, if
they hear it, they are tortured. Sig

778o<-'. As to the truths of faith which are in the
"first place, and those which are in the last place, it
is to be known that those truths of faith which proceed
immediately from the good of charity are those which
-are in the first place ; for they are goods in form ;
wherea.s the truths which are in the last place are
mere truths; for when truths are derived in succession,
they recede from good in each degree, and at last
become mere truths. Sig.

7790. That all truth Divine departs from those who
have infested the upright when they are being con-
demned; for they are then in the state of their evil.
Sig. . . Previously they had indeed known the truths
of faith, but still had not had truths in them; for
truths were then in their mouths but not in their
hearts; and therefore when they have been vastated
as to those truths, evil remains, and then the falsity
■of evil conies forth . . . for although they had professed
truths, still they had not been in them, but in falsities.
Nor had the very profession of truth descended from
its first principle, that is, from good, but from evil ;
for with them it had been for the sake of gain,
honours, and reputation, thus for the sake of self
and the world. The truths which <lescend from such
a first principle adhere on the surface, and, when
they are being vastated, they fall off thence like scales,
and leave stinking and putrid places from the falsities
■Avhich there exhale from evils. Such is the lot of
those who have known the truths of faith, and yet
liave lived contrary to them.

7838. For tlie truth of faith is not the truth of faith
sinless it is with, and especially from, the good of charity.

7839. The state is .said to be full, when the good

is such that there is nothing wanting for the reception
of innocence : the truths of faith conjoined with the
good of charity cause good to be such ; for spiritual
good receives its quality from the truths of faith. . .
But the state is not full so long as truths have not
qualified good so that it can receive the corresponding
state of innocence. This state becomes full when
truths are looked at from good ; and it is not as yet
full when good is looked at from truths. In the latter
state are those being regenerated ; in the former are
those who have been regenerated. The former are in
truth through which is good ; the latter are in the truth
which is from good ; in other words, the former are in
obedience to truth, whereas the latter are in the affection
of doing truth; and therefore the former are men of the
external, and the latter are men of the internal Church.

7877. What the truth of the good of innocence is.
Ex. . . The truth of the good of innocence, which
belongs to those in the Third Heaven, is not the truth
of faith, but is the good of charity ; for they do not
know what faith is, thus neither what its truth is ;
for they are in the perception of the truth which is
of faith, from which they instantly know that [the
truth] is so, and thej' never reason about it, as to
whether it is so, still less do they dispute about it.
That which is in perception in this way does not fall
into knowledge. It is different with the spiritual,
who are in the Second Heaven : these are led by means
of the truth which is of faith to the good which is of
charity, and therefore they reason as to whether a
thing is true or not, because they do not perceive it;
hence, with them, truths become knowledge, and are
called the doctrinal things of faith.

7902. The appropriation, by good, of truth purified
from falsity. Sig. and Ex. . . For truth is appropriated
by good ; and good has its quality from truth ; and there-
fore, in order that truth may be appropriated, it must be
appropriated by good ; and in order that good may be
appropriated, it must be appropriated through truth.

■^. As to truth purified from all falsity, it is to

be known that there can be no pure truth with man,
both because falsity is continually flowing forth from
the evil in which he is, and because truths have a
connection with each other, and therefore if there is
one falsity, and still more so if there are more, all the
other truths are thence defiled, and derive something
from the falsity. But truth is said to be purified from
falsity when the man can be kejit by the Lord in the
good of innocence. Ex.

7906^. The purification in man of truth from falsity
can never take place without a so-called fermentation,
that is, without a combat of the falsity with the truth,
and of the truth with the falsity. (Continued under
Ferment.)

While man acts from the truth of faith, his

state has not yet been purified; but it has when he
acts from the good of charity.

7918. ' Hyssop ' = external truth which is a means of
purification. 111.

7919. The holy truth which is of the good of
innocence. Sig. and Ex. 7927.

Truth

358

Truth

[A.] 7935. An interior perception of truth which is
of conscience. Sig. and Ex.

■■'. The truths of the Church in which they were

born . . . are seated in the interior memory as if in-
scribed on it, and finally like those things wliich have
been impressed in infancy, which afterwards appear
quite familiar, and as it were innate. Ex. . . This is
called conscience . . . and is to be valued in proportion
as the truths from which he thinks are genuine truths
of faith, and as the goods from which he acts are
genuine goods of charity.

7950^ He who believes that they who are in evil
of life can be also in enlightenment as to the truths
of faith, is terribly mistaken. They can be in a state
of confirmation, that is, they can confirm the doctrinal
things of their Church . . . but they cannot see whether
the things they confirm are truths or not. . . There-
fore he who is in evil as to life is also in the falsity
of his evil, and does not believe truth however much
he may know it . . . That he does not believe it will
be granted him to know in the other life, when his
perception is reduced into accordance with his will:
he will then disown, hold in aversion, and reject truth,
and will acknowdedge as truth what is contrary to it,
that is, falsity.

7967. All truths which enter man are conjoined with
some delight ; for truths without delight have no life
. . . If the deliglits are those of evil affections, the case
is bad (with the truths in the man) ; but if the delights
are those of good aflfections, it is well ; for the Angels
who are with a man are continually inflowing with good
affections, and are then exciting the truths which have
been conjoined with them . . . and if tiie truths have
not been conjoined with good affections, the Angels
labour in vain to excite the things which are of faith
and charity. Sig.

8013-. (Those in the state of regeneration) see truths,
and confirm them from enlightenment ; but those (in
the state before regeneration) do not see truths and
confirm them from enlightenment, but from a persuasion
concerning the doctrinal things of their Church, that
they are truths ; and, as they do not see them from
enlightenment, they can confirm falsities equally as well
as truths ; and, after they have been confirmed, they
see them exactly as truths.

8063. In so far as the truth which is from good
extends itself. Sig. and Ex. , . For all truth has its
extension, which is sometimes manifested by a sphere ;
and, since it has its extension, it has its boundaries.
The sphere of extension of truth is according to the
quality and qiiantity of good ; for good is like a flame,
and truth is like the light. Ex. . . Falsities are outside
the sphere ; for they begin where truths cease . . .

8080. That the truths of faith are not to be ascribed
to the Lord, but the goods of faith. Sig. and Ex.

^. The reason the truth of faith, regarded in itself

and without its good, is not to be ascribed to the Lord,
that is, given Him, or acknowledged as being from Him,
is that all the truth of faith has no life in it until it
becomes the good of faith ; and the truth of faith
becomes the good of faith by willing and doing it ; and
when it becomes the good of faith it is acknowledged by

the Lord to be His ; for the Lord gives faith mediately
through its good. Moreover all the truth of faith with
the man of the Spiritual Church becomes the good of
faith when he is being regenerated ; and then for the-
first time it becomes the Lord's.

8087. Ifa truth is presented (with those not in charity),
the evil of life causes it to conform itself, by a wrong
application, and thus falsifies it.

8093. That it was provided by the Divine that they
should not pass to truth of faith which is not from
good. Sig. and Ex.

8094. Evil of life is attended with its own falsity, which
lies stored up . . . but as soon as the man thinks about
the truths of the Church . . . that falsity comes forth
and manifests itself, and if it cannot deny the truth
itself as to its general [meaning], it explains it in favour
of its own evil, and thus falsifies it.

. Thus it is evident that the truths of faith are

'near,' but not the goods of faith ; that is, that the
former come into notice first. Sig.

8096. That they would decline from the truth through
assaults. Sig. and Ex.

8148". Persuasive faith is a persuasion that all things
of the doctrine of the Church are truths, not for the
sake of truth, nor for the sake of life . . . but for the
sake of gain, that is, for the sake of acquiring honours
and w'ealth, and for the sake of reputation on their
account ... It is therefore all the same to them whether
doctrinal things are truths or falsities ... for they are
in no affection of truth for the sake of truth ; and they
confirm them whatever may be their qualitj^ ; and when
they have confirmed them they persuade themselves
that they are truths, not considering that falsities can
be confirmed equally as well as truths.

8149. The doctrinal things of the Church, with those
who are in evil of life, are called doctrinal things of
falsity, although they may be in part, less or more,
truths ; the reason is, that truths with those who are
in evil of life, in so far as they are concerned, are not
truths ; for, by application to the evil which is of life,
they put ott' the essence of truth, and put on the nature
of falsity ; for they look to evil, and conjoin themselves
with it ; and truths cannot be conjoined with evil unless
they have been falsified, which is done by means of
wrong interpretations, and thus perversions. Hence it
is that the doctrinal things of the Church with such
people are called those of falsity, even although they
are truths. For it is a canon that truths with those in
evil of life are falsified ; and that falsities with those in
good of life are made ivue-verificentur. The reason wdiy
falsities are made true with the latter, is that they are
applied in such a way as to be in accord with good . . .
83ii,Examp.

8168. See FoscK, here.

8179^. This combat (of temptation) is carried on by
means of the truths of faith : these afford assistance,
because they confirm goods and truths against falsities
and evils.

8307^. The Lord gives man the faculty of understand-
ing trixth ; but tlie reason he does not understand it^

Truth

359

Truth

is that he does not want to understand it, and this on
account of the evil which is of life ; for falsity defends
evil, and truth condemns it.

8313*. For in the other life everyone retains the prin-
ciples of his faith . . . and none change them into truths
except those who have been in the good of life ; for
good longs for truth and receives it willingly, because
it is homogeneous with it. But those who have been in
evil of life . . . are as were it hard, and reject truths,
and besides they are in obscurity, so that they even
cannot see them : the}' see only the things which are
confirmatory of their principles, and not one whit what
is contrary to them.

S330. The Heaven in which are those who are in the
truth of faith from the Lord. Sig. and Ex. . . This is
the Heaven in which are the exterior Angels of the
Spiritual Kingdom, who do what is good from obedience.

8347. That truths failed, and at last entirely. Sig.
and Ex.

8349. That truths appeared undelightful to them,
because they were devoid of the affection of good. Sig.
and Ex.

8352. That they cannot endure truths, because they
are undelightful from there being no affection for them.
Sig. and Ex. . . This temptation consists in their com-
plaining and suffering because the truths which had
previously been delightful to them, and which had
thereby constituted their spiritual life or life of Heaven,
now appear undelightful to them, so much so that they
can scarcely endure them. The merely natural man
would believe that such a thing could not cause any
suffering ; for he thinks. What does it matter to me
whether truths are delightful or undelightful ? if they
are undelightful, let them be rejected. But the spiritual
man thinks very differently : it is the delight of his life
to be instructed in truths . . . and therefore when they
fail, his spiritual life labours and sutlers. Ex.

^. In the temptation which exists through a de-
ficiency of truth ... it is as if there were a deficiency of
spiritual drink, causing suffering like that from thirst.

8356. That thus truths were made delightful. Sig.
and Ex. . . That man is affected with truth is from
good ; for good and truth are conjoined as in a marriage,
and consequently the one loves the other . . . Experience
also shows that those who are in the good of life — that
is, who love God and the neighbour — love the truths of
faith ; and hence it is that so long as good is inflowing
and being received, so long truth appears delightful ;
but as soon as good does not inflow — that is, as soon as
evil begins to predominate, and to prevent the influx of
good — there is at once felt undelight in regard to truth ;
for truth and evil mutually reject and hold each other
in aversion. Tr.

8357. The truth of order then revealed. Sig. and Ex.
. . . For 'a statute' = the external truth of the Church ;
and 'a judgment' = the internal truth of the Church;
hence 'to set for anyone a statute and a judgment' = to
ordinate according to truths, consequently to reveal
them.

8362. A life according to the goods of faith (that is.

according to those) truths of faitii which are the interior
truths of the Church. Sig. and Ex.

8363. A life according to those truths of faith which
are the exterior truths of the Church. Sig. and Ex.
8364'^. 'Leprosy ' = the profanation of truth.

8367. For after every spiritual temptation there come
. . . pleasantness from enlightenment through truth,
and delight from the aft'ection of good. Sig.

8368. That they had truths in all abundance there.
Sig. and Ex.

8370. That after temptation the truths of faith were
arranged in order through the good of love. Sig. and Ex.

■^. Hence, when the Angels are presented to view,

a sphere of the good of love pours out from them . . .
and the truths of faith shine forth from their faces.

8408^. ' Meal' = truth from the Word, whereby this
falsified thing, called 'death in the pot,' becomes good.

8426". When it is noon (there) they are in light or in
truth ; but when it is evening they are in obscurity as
to truths . . .

8427^. For the Lord is present in the truth which is
from Him.

8441. For the Divine influx with man is into the truth
in which he has been instructed. Sig.

8443. The presence of the Lord in truth accommodated
to apperception. Sig. and Ex. . . The Word in the letter
is such truth. Ex.

8455. The truth of peace adjoining itself. Sig. and Ex.
. . . This truth, which is called the truth of peace, is the
Divine truth itself in Heaven from the Lord, which
universally affects all who are there, and makes Heaven
to be Heaven. Ex.

8456. The insinuation of truth. Sig. and Ex. . . For
the truth of peace . . . being inmost, insinuates itself
into the truth which is beneath, and vivifies it, as the
dew does the grass . . . and when the truth which is
beneath has been vivified by it, then the truth of peace
'goes up,' that is, as to the appearance, ceases ; and the
truth which has received life from it comes into view ;
and thus is born the truth of faith. For no truth of
doctrine or of the Word becomes truth with man, until
it has received life from the Divine ; and it receives life
by means of the insinuation of the truth which proceeds
from the Lord, which is called the truth of peace. This
truth is not the truth of faith, but is the life or soul of
the truth of faith, and it disposes all things which are
in the truth which is called the truth of faith into a
heavenly form ; and also, afterwards, the truths them-
selves among each other. . . Moreover the more exterior
things with a man who is being regenerated, receive life
from the more interior ones in succession ; thus the
truth of faith from the truth of peace ; and this from
the Lord Himself.

8457. A new Voluntary through the insinuation of
truth. Sig. and Ex.

8458. 'Small' is predicated of truth.

-. Truth-reri<7«-is presented there in a distinct

quantity, thus as much, or little, acccording to the
quality of the truth : truth is also presented as angular
in various forms ; and also as white.

Truth

360

Truth

[A.] 8459. Truth-verum-in the form of good holding
together and flowing. Sig. and Ex.

. 'Snow,' from being small and white, is predi-
cated of truth ; but 'hoar-frost,' from being continuous,
is predicated of truth made good, which is the good of
truth. 111.

8468^ 'A homer' is predicated of good, because it is
a measure of wheat and barley . . . and 'a bath,' of
truth, because it is a measure of wine and oil. Ex. and
111.

S491. Reflection from primary truths. Sig. and Ex.

8496. Preparation for the conjunction of truth. Sig.

8510. He who acts from the truth which is of faith is
not yet in the order of Heaven ; but he who acts from
the good which is of charity is in that order. Ex.

8516. That therefore up to the end of the prior state
(of regeneration) the Lord gives so much of good by
means of truth as that conjunction may be afterwards
effected. Sig. and Ex.

. 'The Sabbath ' = the conjunction of good and

truth, and by the manna not being found on the seventh
day, is signified that when a man is in this conjunction,
he acts from good, and no longer from truth, and also
that he ought not to act any longer from truth. To
explain this further : Everyone ought to be led to
Christian good, which is called charity, by means of the
truth of faith ; for the truth of faith must teach what
charity is. Ex. , . (But still) truths do not enter into
good from themselves ; but good adopts truths, and
adjoins them to itself ; for the truths of faith lie in the
memory as in a held extended beneath the interior sight •
and the good from the Lord inflows through that sight,
and chooses from those truths and conjoins with itself
those which are in agreement with it. The truths which
lie beneath cannot inflow into the good which is above.
Ex.

^. (Thus) when a man has been regenerated, he

must act from good, and not from truth ; that is, he
must be led by the Lord by means of good, and no
longer by means of truth ; for he is then in charity,
that is, in tlie affection of doing that good. All in
Heaven are led in this way, for tiiis way is according to
Divine order, and tlierefore all things they think and
do, flow as it were spontaneously and from freedom. It
would be quite different if they were to think and act
from truth ; for then they would be thinking whether
they ought to act in this way or that way, and so would
stick fast in everything, and would thereby obscure the
light which they have, and at last would act according
to what they themselves love, and thus according to an
influx from those things which favour their loves, which
is to be led by self and not liy the Lord. This shows
what is meant by its being said that good must no
longer be acquired through truth.

8517. When man is in a state of peace, he is led by
the Lord througli good ; and if he were then to lead
himself, even through truth, he would dissipate the
state of peace, and consequently there would be no
conjunction. Sig.

8521. That the truth therein was pure. Sig. and Ex.
2. The good of truth, with those in the Spiritual

Kingdom, is implanted in the intellectual part; for in
this part a new will is formed by the Lord, which is
that the man wills to do according to the truth which
he has imbibed from the doctrine of his Church ; and,
when he wills and does this truth, it becomes good
with him, and is called spiritual good, and also the
good of truth. That this is truly truth, he indeed
believes, because he has faith in his doctrine, but he
has no perception whether it is truth, except that he
seems to himself to have it from his having confirmed it
with himself, partly from the sense of the letter of the
Word, and partly from the fallacies of the ideas which
favour the opinions he has received . . . From this it is
evident what is the quality of the truth which is turned
into good with many who are of the Church. Of these
no others can .see whether the doctrine of their Church
is truth except those who are in the affection of truth
for the sake of the uses of life : they who have this end
in view are continually enlightened by the Lord, not
only while they live in the world, but also afterwards ;
it is only these who can receive it, for the Lord leads
them by means of good, and thereby gives them to see
truth, and thus to believe. From this it is evident
whence and of wdiat quality is the good possessed by
those who belong to the Lord's Spiritual Kingilom.
But tlie good possessed by those wlio belong to the
Lord's Celestial Kingdom is implanted ... in the
voluntary part ; and they who are in this good, from
internal perception which is from the Lord, know
whether [anything] is truth.

8522^. Spiritual good is here described . . . that in
its first origin it is truth, and that it becomes good by
its coming into act from the will . . . for whatever a
man wills from affection, he perceives as good ; but this
good can come into existence only by means of tlie
delights which belong to the natural man. Sig. and Ex.

8529. For the Divine influx takes place through the
truth which proceeds immediately from the Lord, into
the truth which proceeds mediately. Sig.

8530-8533. (That the truth which has in it all the
good it can hold, is in the Divine presence, and is
to be the standard measure for those of the Spiritual
Church.) Sig. and Ex.

8530. That truths are vessels which contain good,
may be illustrated by various things in nature, as by
light which contains the heat of the sun . . . and so are
related a garment to the body, and the body to the
soul ; and also a blood-vessel and a fibre to the enclosed
blood and animal spirit ; and the lungs to the heart,
consequently the respiration to the pulsation ; in a
word, every oi'ganic form of the body to the life which
is in it. From these comparatives it may be evident
what is the quality of truth without good . . .

8541. (The Lord instructs the inhabitants of Jupiter)
concerning Truth. . . And it seems to them that they
have doctrine inscribed on their minds . . . because
they at once perceive and acknowledge, as from them-
selves, whether anything is truth or not which is said
by others about the life of Heaven with man.

8554. In Ex.xvii. it treats of the fourth temptation,
in that truth was lacking . . . and therefore the truth

Truth

361

Truth

of faith was given by the Lord, wliicli is signified by
water from the rock of Horeb. 8562.

S557. That spiritual life grows by temptations, is
because the truths which are of faith are confirmed by
them, and are conjoined with the good which is of
charity.

8561. The orderly arrangement of the interiors to
undergo temptation as to truth. Sig. and Ex.

8564. An ardent longing for truth. Sig. and Ex.

8568. An increase of the longing for truth. Sig.
ant I Ex.

8578. (To teach and lead them) from primary truths.
Si-, and Ex. 8585.

8581. The Lord as to the truths of faith. Sig. and
Ex.

8583. That the truths of faith are from Him. Sig.
and Ex.

8585. For faith is given through primary truths, for
enlightenment is eifected from them, so that tlie truths
which flow from them, and which are called secondary
truths, are clearly perceived.

8595. The Divine influx into truth combating. Sig.
and Ex. . . For the truth which proceeds immediately
from the Lord, being purely Divine, inflows into truths
of faith of every kind, and causes them to be truths.
'■Joshua ' = truth combating . . . against the falsities
■which are from interior evil. Against these must
combat the truth which has been made combating by
the influx of Divine truth. The truth Divine which
proceeds immediately from the Lord is . . . peace itself
. . . and in order that it may become combating it
inflows with such Angels as are in ardent zeal for truth
and good, who, being excited by this zeal, combat. As
this truth was represented by 'Joshua,' he was made
leader after Moses . . .

8596. That he should marshal truths for the combat.
Sig. and Ex. 8601.

8603. Truth8-ir;«-in successive order. (See Divixk
Ti'.UTH, here.)

8604^. When, tberelore, a man is in good, and from
good in truth, he is drawn by the Lord and is conjoined
with Hiiu . . . But when a man is not in good, thus
not in truth from good, he is also in this case drawn
by the Lord, but he cannot be elevated. Sig.

8610. Correspondence (of truth in the ultimate of
order) with truth in the first of order. Sig. and Ex. . .
When truth in the ultimate of order corresjionds to
the truth in the first of order, which is the truth
Divine that proceeds inmiediately from the Lord, then
this latter truth is supported, for then they act as one
. . . and then the first truth has strength in the
ultimate truth, foi' it is in it, and acts by means of it ;
whereas, if there is not correspondence, there is dis-
junction, and consequently the first truth has no
strength in the ultimate truth. (Sig. by the stone
placed under Moses.)

8612. Support (rendered to) the power of truth
comliating. Sig. and Ex. 8605.

8640. (Thus) the life of the legenerate is impossible

for man until he is in a state such that he can acknow-
ledge the truths of faith, and will them in proportion
to his acknowledgment.

8641. Ex.xviii. treats of truths in successive order
from the first to the ultimate, and that they are ordin-
ated by good Divine. The truth in the tirst degree is
represented by 'Moses' ; and the derivative truths in
successive order, by 'the princes of thousands, hundreds,
fifties, and tens'; and the good Divine by which the
arrangement in order is etfected, by 'Jethro the father-
in-law of Moses.'

8643-. This orderly arrangement is effected with the
man of the Spiritual Church when he begins to act no
longer from truth, but from good ; for this is his second
state, which comes into existence after he has undergone
temptations; for while he acts from truth, he is
tempted, in order that the truths with him may be
confirmed ; and, Avhen they have been confirmed, they
are reduced into order by the Lord ; and, when they
have been reduced into order, he then enters the second
state, which is, that he wills truths, and does them ;
by which they become of life, and are called goods.

8686^. By these words is described the first state, in
which the man who is being regenerated is led through
truth from the Lord. The truth through which he is
led is the Word, for this is truth Divine.

8694. Arrangement among truths from revealed truth
then. Sig. and Ex.

2. By revelation is meant enlightenment when

the Word is being read, and perception then ; for they
who are in good, and long for truth, are taught in this
way from the AVord ; but they who are not in good
cannot be taught from the Word, but can only be
confirmed in such things as they have been instructed
in from infancy, whether these things are truths or
falsities. Ex.

^. (This revelation) is a certain consent and

favouring from within that this is truth, and a non-
favouring if it is not truth. Des. . . The cause of it is
(that) there is light through Heaven from the Lord,
which circumfuses and enlightens the understanding ;
and the things which appear in this light are truths ;
for this light is itself the Divine truth which proceeds
from the Lord. 878o-,Ex.

8699. That thus the truth which has been insemin-
ated would pel ish. Sig. and Ex.

8701. Without the influx of truth from good from
some other source. Sig. and Ex.

. When the influx of truth Divine is immediate,

the Lord does indeed inflow with good and truth, but
at that time the good is not perceived, but the truth ;
and therefore at that time the man is led by means of
truth, and not so much by means of good : whereas
when the influx is at the same time mediate, then good
is perceived ; for the mediate influx is into the external
sensuous of the man ; and hence it is that the man is
then led by the Lord by means of good.

-. In general, it is to be known, that a man has

not been regenerated until the time when he acts from
the affection of good ; for he then wills good, and has
delight and blessedness in doing it. When he is in
this state, his life is a life of good, and he is in Heaven ;

Truth

362

Truth

for the universal Regnant in Heaven is good ; whereas
the truth which is of faith leads man to good, thus to
Heaven, but does not make him present in Heaven. Ex.

[A.] 8704-8708. (That the truth which proceeds
immediately from the Lord sliould mediate and intercede
with the Divine Itself, and should be the source of the
external and internal goods and truths of the Church,
giving the light of intelligence and the derivative life
and action, ) Sig. and Ex.

8709. The choosing of the subservient truths. Sig.
and Ex.

8711. 'Men of Truth, hating gain' (Ex.xviii.2i) =
because the truths are pure, without a worldly end. . .
For 'men-tuVi'^ truths, and ' Truth ' = faith.

S721. If truth inflowed only immediately . . . the
man of this Church could be led only through truth,
and not through good. Sig. and Ex.

8725. The choosing, by those of the Spiritual Church,
of the truths with which good could he conjoined.
Sig. and Ex. . . For there are truths with whicli good
cannot be as yet conjoined . . . The truths with which
it can be conjoined are truths which have been con-
firmed, and have also been associated with many [other
truths], even with such as delight the intellectual
sight ; for in this way these truths enter into the
affection, which causes the man to will them. When
this takes place, then good conjoins itself with these
truths ; for to will truths, and thence to do them,
causes them to be good. It is to be known, further,
that good is not conjoined with truths until the truths
have been purified from the falsities which are from
evil, and until they have a connection with all the
truths which must be of faith with the man who is to
be regenerated. The connection and purification of
truths are clearly seen and perceived by the Angels,
from the Lord, however little the man may feel or
apperceive such things in himself.

8726. Influx into these truths. Sig. and Ex. . . For
in the second state (of regeneration), when the man is
led by means of good, the Lord inflows by the truth
which proceeds both immediately and mediately from
Him ; the mediate influx being equally from the Lord
as is the immediate ; and it is the mediate influx of
truth from the Divine which is here signified.

8727. 'Princes of thousands,' etc. = the primary
truths which are subordinate in successive order to the
truth which proceeds immediately. (And that in tliis
way the Lord acts mediately through them. Ex. 8728.)

8764. 'I have borne you on the wings of eagles ' =
that they have been elevated by means of truths to
heavenly light. Ex.

8766. 'If hearing you will hear My voice' = the
reception of truth.

8772. Influx to receive truths in good. Sig. and Ex.

. (Thus) spiritual life can be acquired solely by

means of the truths of faith.

-. This spiritual life is first acquired through

knowing the truths of faith, afterwards through
acknowledging them, and finally through believing
them. When they are only known, they are at the

door ; when they are acknowledged, they are in the
court ; and when they are believed, they are in the
bed-chamber. Thus they advance successively from
exteriors to interiors. In the interior man is the good
which continually inflows from the Lord, and there
conjoins itself with truths, and causes them to become
faith, and then charity. This good attracts truths to
itself, for it longs for them, in order that by their
means it may acquire a quality, and thus come into
existence. When, therefore, these truths have been
conjoined with good, then the man has been regener-
ated. (Continued under Good.)

8773. The choosing of those who are primarily in
the intelligence of truth. Sig. and Ex.

. Those who are in good which has not yet been

formed through truths — which is the good treated of in
this chapter — are first formed by the Lord by means of
primary truths, that is, by means of general truths in
which and from which are all the rest. Primary truths
are, that there is one God ; that the Lord was born a
man in order to save the human race ; that there is a
Heaven, and a Hell ; that those live in Heaven who
have lived well, and in Hell who have lived evilly ;
that love to God and love towards the neighbour are
the commandments on which all other things hang ;
and that love is impossible except through faith.
These and the like are the primary truths which are
first insinuated by the Lord into good with a man who
is being regenerated ; and, when these have been
insinuated, and have become of good, then all the rest
are insinuated, and in these general or primary truths,
and under them, are arranged in order according to the
heavenly form, and thus by degrees cause the life of
Heaven to be in the man . . .

878o'''. See Revelation, here.

8783. That there may be a permanent faith of truth.
Sig. and Ex.

8789. The purification of truths. Sig. and Ex.

8799. That the truths of faith which he has would
perish. Sig. and Ex.

8813^. The love of truth. Sig. For the truth which
is from love is attended with a flaming from fire.

8861-. S[tiritual sight has for its objects, in the
spiritual understanding, the truths which are called of
faith ; but in the natural one, the truths of the civil
state, which belong to what is just, and also the truths
of the moral state, which belong to what is honourable,
and lastly the natural truths which are conclusions from
the objects of the external senses. From this it may
be seen in what order truths follow each other, and
that each and all derive their origin from truths
Divine . . .

8867. That truths are not to be thought of as from
any other source than the Lord. Sig. and Ex. 8868,
Ex.

8868. For the Lord is not in truths with a man when
he denies Him and His Divine, or when he acknow-
ledges Him and still believes that good and truth are
not from Him, but from himself . . . The truths also
in which the Lord is not are those which are taken

Truth

363

Truth

from the Word, especially from the sense of the letter,
and are explained in favour of the man's own dominion
and gain. In themselves these are truths, because
they are from the Word ; but still they are not truths,
because they are wrongly explained, and thus perverted.
Sig.

-. The truths which are from the Lord are

truths in their internal form also ; but the truths
which are not from the Lord appear as truths only in
their external form, whereas . . . within they are either
empty, or false, or evil. For truth to be truth, there
must be life in it ; for truth without life is not the
truth of faith with man, and life is from no other
source than good, that is, through good from the Lord.
If, therefore, the Lord is not in the truth, it is truth
devoid of life, thus is not truth ; and if there is falsity
in it, or evil, the very truth with the man is falsity, or
evil ; for that which is within is what makes the
essence, and also in the other life shines through what
is external. Des.

^. Hence it is known (there) what lies stored up

in truths, whether the Lord, or not. The truths in
which the Lord is, are truths which are alive ; but the
truths in which the Lord is not, are truths which are
not alive. Those which are alive aie truths of faith,
from love to the Lord and charity towards the
neighbour. Those which are not alive are not truths,
because within them is the love of self and the love of
the world.

8881. 'And keep My commandments' = those who
receive the truths of faith.

. For the truths which are called of faith, in

order that they may be of faith, and in order that they
may be alive with a man, [must] also inflow from the
Lord. They are indeed learned by the man, and are
stored up in the memory, but so long as the man does
not will them, and thence does not do them, they do
not become alive. But when they are taken out of the
memory, and by means of the Intellectual are insinuated
into the will, that is, by means of thought into affec-
tion, and thence into act, they then become alive, and
are of faith. This is effected by the Lord, when the
man desists from evils.

8882. To take the name of God into what is vain,
properly = to turn truth into evil, that is, to believe
that it is truth, and still to live in evil ; and it is also
to turn good into falsity . . . Both are profanation.

8897. 'Honour thy father and thy mother ' = love for
good and truth.

8920. The reception of truth in an accommodated
form. Sig. and Ex.

8940. A representative of worship in general from
truths. Sig. and Ex.

894 1 -. The truths from which the Lord is to be wor-
shipped are to be taken solely from the Word, for in
everything there, there is life from the Divine. When
truths are taken from proprium, they have as the end
dignity and eminence over all in the world, and also
worldly possesions and wealth, and therefore have in
them the love of self and of the world ; whereas the
truths which are from the Word regard and have as
the end eternal life, and have in them love to the Lord

and love towards the neighbour, thus all truths in the
complex. When truths are hatched from jiroprium or
from Own intelligence, they dominate over the truths
which are from the Divine ; for the latter arc applied to
confirm the former ; whereas truths from the Divine
ought to donunate, and those which are from Own in-
telligence ought to serve. (The latter) are called truths,
but are not truths; they only apjjcar as truths in the
external form ; for they are rendered like truths by
applications from the literal sense of the Word, and by
reasonings ; but in the internal form they are falsities.

^. Those (in the Philistine religion) acknowledge

nothing as truth which they do not apprehend . . .

8942. 'Toor = made-up truth, thus truth from pro-
prium.

8960. In temptation, the Angels call forth the truths
of faith which are in the man.

8962. These combats are carried on by means of the
truths of faith from the Word ; from these the man
must fight . . . and if he fights from any other truths,
he does not conquer, because the Lord is not in any
others.

8964. He who has not in him truths of faith from the
Word ... is not admitted into any combat. Ex.

8966. Teni[)tations conduce to the confirmation of the
truths of faith, and also to the implantation of them,
and to the insinuation of them into the will, so that
they may become the goods of charity. Ex.

8970. In Ex. xxi. it treats of those who injure or destroy
the truth of faith or the good of charity in themselves
or in others : what the penalty is, and what the
restitution.

8972. Exterior truths such as there must be in the
civil state where there is a representative Church. Sig.
and Ex.

8974. 'A Hebrew servant' = those within the Church
who are in the truths of doctrine, and not in good
according to them. Ex.

-. In the Spiritual Church . . . there are two kinds

of men : those in the truths of faith and not in the
corresponding good of life ; and those in the good of
charity and the corresponding truth of faith ; (the latter)
constitute the very Church itself, and are men of the
internal Church, and are called 'the sons of Israel.*
These are free, because they are in good . . . But (the
former) are men of the external spiritual Church, and
are meant by 'the Hebrew servants' . . . for such is the
truth of faith relatively to the good of charity, because
the truth of faith is of service to introduce the man of
the Church into the good of charity. 8979", Ex.

-^. Moreover, they who make everything of the

Church to consist in the truth of faith, and not in the
good of charity, and wlio also do what is good solely
from obedience, and not from ati'ection which is of love,
cannot be regenei-ated as can those who are in the good
of charity, that is, who do what is good from affection
of love : they can indeed be reformed, but not regener-
ated ; and their reformation is here treated of.

8975. 'Six years shall he serve' = a state of labour and
of some combat, and of the consequent confirmation of
truth. Ex.

Truth

364

Truth

[A. 8975]-. For those who are in the truth of faith and
not in the corresponding good of life are not admitted
into any grievous combat, or temptation, because they
would succumb. Ex.

8976. 'In the seventh he shall go out free for nothing'
= a state of confirmed truth without its works. . . For
with such there is no conjunction of good and truth . . .
but instead of it there is the confirmation of truth . . .
and the truth of faith with them is confirmed by the
Lord without any works of theirs when thej^ are in some
<ombat. 8984, Ex.

8977. 'If he shall come in his own body ' = truth with-
out delight. . . For the men of the external Church . . .
learn truth from no delight, but only because it is the
truth of the Church, by which they believe they can be
saved. With these, truth is merely confirmed. In the
other life such are at the entrance to Heaven, and not
in Heaven itself. They . . . correspond to the skin.
8978. S9So,Ex.

^. But those who are in truth to which delight is

adjoined, are meant by the servants who come with a
■woman ... In the man of the external Church, delight
is instead of good ; for the good lie has is . . . from a
natural oi-igin, for it derives its relish from the delight
of living and teaching truth for the sake of gain or of
honour, consequently for the sake of self, and therefore
it is called delight, and not good . . . 8979, Ex.

^. But good from a spiritual origin is meant by

the woman whom the master gives to his servant ; but
this cannot be conjoined, and therefore it was decreed
that when the servant went forth, the woman should be
the master's, and also her sons and daughters. For
spiritual good is good . . . for the sake of ihe Church
and the salvation of the neiglibonr, and such good
cannot be conjoined with those who are in the externals
of the Church, for it is the good of charity itself. . ,
and those who are in the externals of the Church cannot
he affected with the truths of faith in any other way
than principally for the sake of self, and secondarily for
the sake of the Church ; and tliey wlio are such can in-
deed act according to truths, thus can do what is good,
but not from affection, but from ol)edience ; and these
are meant by those who are willing to serve for ever.
S98i,Ex. 89S3. 8987, Ex. 8991.

*. These arcana can be apprehended only by those

•who are in the good of charity, and not by those who are
in the truth of faith without that good. Thereason is that
(the former) are in the light of Heaven, and from it see
the things which are in the light of tlie world ; whereas
tlie (latter) are in the light of the world, from which they
•cannot see the things which are in the light of Heaven.

8980. ' His woman shall go forth with him '= the state
of truth conjoined with delight also after combat. Ex.

8989. 'He shall bring him either to the door or the
post' = the state of truth confirmed and implanted with
Sjiiritual good. Ex.

8993. The affection of truth from natural delight.
(Fully quoted under Affection of Good. 8993-9001.)

9007. 'He that smiteth a man, and he die ' = injury
inflicted on the truth of faith, and the consequent loss
of spiritual life. Ex. 90o8-90i4,Tr. and Ex.

9018. 'He that stealeth a man, and selleth him' =

the application of the truth of faith to evil, and the
alienation of it, 9019, 9020, Tr. and Ex.

9024. 'When men shall dispute' = contention about
truths among themselves. Ex.

9025. 'And a man shall smite his companion with a
stone or with his fist' = the weakening of one [truth] by
some scientific or general truth. . . That truth is called
general which is received and prevails everywhere.

^. What it is to weaken any truth of the Church

by means of scientific or general truth. Ex.

. The truths of faith which are of the doctrine

of the Church arise from the truths of the literal sense
by explication. Ex.

9032. The two preceding verses treat of spiritual truth,
which is the truth of the doctrine of faith from the
Word, weakened by scientific truth, which is the truth
of the literal sense. But, as it is connnonly believed
that (the former) truth is the same as (the latter) truth,
we may illustrate the difference by an examp.

9033. In the two following verses it treats of the
weakening of scientific truth which is that of the literal
sense, by spiritual truth which is that of the doctrine
of faith. Examp.

9034^. The man of the Cliurch first learns truth from
the literal sense of the Word, which is general truth
accouimodated to the apprehension of the external man,
who is in natural light. This truth is received ex-
ternally . . . and is stored up in the memory of the
external man . . . Afterwards, the things stored up in
this memory are subjected to the view of the internal
man, which sees from the light of Heaven ; and he, by
exercising choice, calls forth the truths which are in
agreement with the good which is inflowing from the
Lord by the way of the soul, and whicli the man had
received ; and there the Lord conjoins the truths with
the good ; and the truths which have been thus con-
joined in the internal man are called spiritual truths ;
and the good with which they have been conjoined is
called spiritual good. This good, formed by means of
the truths, is what constitutes the man's spiritual
life. The truths themselves there are called the truths
of faith ; and the good is called the good of charity.
The good in which truths have been thus implanted
is the Church with man. From this it is evident how
the truths of the literal sense serve to form spiritual
truths ; and in general, to form faith and charity,
which constitute spiritual life ; which life consists in
being aflected with truths for the sake of good ; in
being affected with good from truths ; and finally in
being affected with truths from good.

9039. Truth-i'c;-«7n.-acquired by proprium. Sig. and
Ex. . . That is called truth acquired by proprium which
by induction from received principles is believed from
proprium to be truth, and 3'et is not truth. Such is
the truth of those who explain the AVord without being
enlightened by the light of Heaven, that is, of those
who read it not from the aft'cction of truth for the
sake of the good of life, for these are not enlightened.
If this truth is extinguished after a full view of it,
there is no condemnation, because it is not Divine
spiritual truth ; but if it is extingui.sheil before a full

Truth

365

Truth

view, there is condemnation, because it is the rejection
oiJiis truth of faith ; for that which has been made
of anyone's faith, even if it is not truth, must not be
rejected except with a full view ; if it is rejected b||fore
that, the first beginning of his spiritual life is extirpated;
and therefore the Lord never breaks such truth with
a man, but bends it as far as possible. Examp. (This
is meant by the avenging of a servant if he dies under
his master's hand, and by his not being avenged if he
continues a day or two.)

9041. '"When men shall quarrel' = grievous contention
among truths. Ex.

9042. 'And shall strike a Avoman with child' = injiiry
of the good which is from truth, (causing a bringing
forth of good from truths from the internal man into
the external man in an order which is not right.
Restitution is made when the external man acts from
the internal. 9046^.)

9045, 9046. 'He sliall surely be fined, as the lord
of the woman shall put upon him'=amendment until
it agrees with the truth of good. Ex.

9049^. 'The eye' = the understanding of truth ; 'the
nostrils,' the perception of truth ; and the things of
the mouth, as 'the jaws,' 'the lips,' 'the throat,' 'tlie
tongue,' such things as belong to the utterance of
truth.

9058. 'When a man shall smite the eye of his
servant' = if the internal man shall injure the truth
of faith in the external. Ex.

. For the truth of faith is in the internal man,

and makes his life. 9082'-*.

9061. (For) if the truth of faith in the natural or
external man lias been extinguished, the external man
can no longer serve the internal, (and then the man
cannot be regenerated). Sig.

9062. 'If he shall strike out the tooth of his man-
servant or the tooth of his maid-servant' = if he shall
destroy the truth or its affection in the Sensuous. Ex.
(See also 9081.)

9088-. (That) if good or truth is being perverted by
falsity, then what is perverted is to be amended by
means of truth ; within the Church, by means of truth
from the Word, or from doctrine which is from the
Word. Sig. . . The reason is that truth teaches what
is evil and what is false, and so the man sees and
acknowledges them, and (then) he can be amended;
for the Lord inflows into those things with a man
which the man knows, and not into those which he
does not know; and therefore He does not amend
what is evil and false until the man has been in-
structed that it is evil or false. Ex.

9090. 'When a man's ox shall strike the ox of his
companion ' = two truths, of which the affections are
diverse, and that of one shall injure that of the other.
... 'A man, and his companion ' = two truths.

9093. That the truth thereof shall be dissipated.
Sig. and Ex.

-. 'To serve two masters' = to acknowledge

truth, and do evil.

— — ^. The Lord's 'garments' represented truths in

the external form; and His 'under-garuient,' truths
in the internal form.

9094". All tlie truths with man have life from the
affections of some love ; truth without life from this
source is like a sound without an idea; (so that) the
life of truth is from the life of good . . . and therefore
if there are two truths which have not their life from
the same general affection, but from diverse ones,
they must needs be dissipated, for they clash with
each otlier; and, when tlie truths are dissipated, their
affections also are dissipated ; for there is a general
affection under which all the truths with a man are
consociated ; and this general affection is good. Sig.
(by the oxen of two men, one of which gores the
other so that it dies ; the other ox being sold, and the
silver divided.)

9103^. When light from Heaven inflows into (the
objects which enter the mind through the senses) the
man begins to see them spiritually, and first to dis-
criminate between the things which are useful and
those not useful, and hence he begins to see truth ;
for what is useful to him is truth to him, and what is
not useful is not truth. This seeing of truth increases
according to the influx of the light of Heaven, until
at last he discriminates not only between truths, but
also between truths in these truths ; and this the more
clearly in proportion as the communication between
the internal and the external man is better opened . . .
Hence, then, the man has perception, but still it is
not spiritual perception ; for this does not arise from
natural truths, but from spiritual truths : spiritual
truths are those which are called the truths of faith.
Ex.

91 13. Conscience is formed through the truths of
faith. See Conscience, here. 9114-9118.

9141-. The love of good, that is, love to the Lord
and towards the neighbour, constitutes the fire of life
with a good man and an Angel ; and the love of truth
and belief of truth constitute the light of life with
them.

9146. 'The standing corn, or field ' = the truth and
good of faith in their conception. 'Standing corn' —
the truth of faith; 'field ' = the Church as to good,
thus the good of the Church. Ex.

9152. In this and the following verses it treats of
the loss of the truth of faith with man, thus of the
loss of his spiritual life, and of its restoration; for
through the truths of faith man is introduced to the
good of charity, and becomes spiritual. 9156.

9160. Inquiry and adjudgment by means of truth.
Sig. and Ex. 9166.

9163. Hence it is that the truths with man have a
connection among themselves according to the reception
of them in good; and the truths which have been
thus connected together make a one ; and therefore,
when these truths are broken in general, the truths
together with the good are dissipated ; and, when they
are broken in particular, the truths which are there
are dissipated ; for so long as they are in connection,
the one subsists from the other; but when they are
broken, the one recedes from the other. Tr.

Truth

366

Truth

[A.] 9164. When a man is in truth from good, then
the truth in which he has tlie greatest faith is in the
middle; next follow the truths in which he has less
iaith ; and tinally those in wliich he lias dubious faith.
In the borders round about are falsities ; but tliese are
not in a series with the truths . . . But when falsity
usurps the place of truth, the order is inverted. Tr.

9166. For when the Angels converse about two
truths which are discrepant from each other, there are
presented below two Spirits debating, who are the
Subjects of a number of Societies ; and everything
belonging to one truth appears with one of the Spirits,
and everything belonging to the other truth appears
with the other ; and from this it is perceived how
those truths can be conjoined.

-. For in tlie internal man truth appears in its

own light; but in the external man apart from the
internal, truth appears in darkness. Hence the
celestial Angels ... do not confirm truths even by
reasons . . . ^Sig.

'. 'To swear (not) by one's head ' = not to con-
firm the truth which the man himself believes to be
truth ... for this constitutes the head with a man ;
and therefore it is said, 'for thou canst not make one
hair white or black'; for 'the hair' = the truth of the
external man, such as is with those who are in the
belief of truth not from perceiving it to be truth, but
because the doctrine of the Church so teaches; and,
because they do not know it from any other source, it
is said that we are not to swear by it . . . 'To make a
hair white ' = to say, from one's self, that truth is truth ;
and to make one black' — to say, from one's self, that
falsity is falsity. . . From (all which) it is evident . . .
that truth Divine is not to be confirmed by man, but
by the Lord with man. Further ill.

9174. 'To bofrow' = to receive truth from a difl'erent
stock or race, thus from another source than one's
self. . . A man is said to receive truths from himself,
when he infers them from the truths he already has;
and he conjoins the latter with the former ; but when
he does this, he admits no other truths than such as
are in agreement under the same good ; for it is good
which disposes truths into series, and connects them
together. Good is like the soul in man ; and truths
are like the things with which the soul clothes itself,
and by means of which it acts. (And as) all things in
man live from his soul, so do the truths which are nf
faith live from the good which is of love to the Loid
and the neighbour. . . But it must be understood that
the Lord disposes the truths according to the good
of the man's life.

^. But a man is said to receive truths from

some other source, when he is instructed by another ;
and, if these truths are not in agreement under the
good in which the man is, they are indeed stored up
in his memory among the scientifics, but do not
become his, that is, of his faith, because they are from
a difl'erent stock. These truths are treated of in this
and the following verse.

9176. These ('borrowed') truths either have, or have
not, with them, their own good. The truths which
have with them their own good, are those wliich, when

heard, affect the hearer; whereas those which have it
not, are those which do not do so. Sig.

-. The truths which are not conjoined with

their own good are those which are learned from
others . , .

9180. They who learn and imbibe truths from the
Word, from doctrine, from others, or even from them-
selves, for the sake of gain, that is, in order to gain
honours or wealth, or in order to merit Heaven. Sig.

9184. An illegitimate conjunction is a conjunction
of truth with a flection from the delight of gain or of
honour, in which kind of affection are they who learn
the truths of the Church for the sake of -these delights.
But this conjunction is not injurious to those who are
afterwards regenerated by the Lord, since these affec-
tions remain with them, but subordinate under the
attection of truth for the sake of the good of use and
of life. Sig. and Ex.

9186*. In order that an illegitimate conjunction may
become legitimate, the good which inflows through
the internal man from tlie Lord must conjoin with
itself the truth which enters through the external . . .
and if this truth does not accord with that good, then
some other truth which does accord . . . must be sub-
stituted. Sig.

9188. There are two things which constitute Heaven
and thus spiritual life Avith man: the truth of faith
in the Lord, and the good of love to Him . . , and the
Lord, so far as possible, withholds man from the
conjunction of truth and good with falsity and evil,
because this conjunction is profanation ; but still many
of those who are in the Church cannot be withheld,
because from their infancy they have imbibed such
things as are of the Church from the Word and from
doctrine from the Word, and some of them have
imbued them and made them of their faith, and when
these have arrived at adult age . . . they have made
as of no account the things which they had made to
be of their faith, and have seized on falsities instead,
and also imbued them. These are they who have con-
joined in themselves truths with falsities; for truths
which have once been made of faith remain, and cannot
be eradicated, and falsities which are afterwards made
to be of faith conjoin themselves with them; and it
is this conjunction which is here signified (by the
command, 'Thou shalt not suffer a witch to live.' 111.

9192'. There are some who are in genuine truths,
some in truths not genuine, and some who are in
falsities; and yet those who are in genuine truths are
often damned, and those in truths not genuine, and
also those in falsities, are often saved. Ex. ',Ex.

^. 'The intelligent ' = those who are in truth,

and who teach truths.

e_ Truths-rcrrt-from evil may be compared to

food which is clean to the sight, but is malignant
within . . .

9193*. The internal man is closed by a life of evil,
and when it has been closed, truths are turned into
falsities ; and, where they remain, they merely serve
the evils which are of the love of self and of the
world.

®. Those in the Church who do not acknowledge

Truth

367

Truth

the Lord, cannot be in good, thus neither in truth ;
and those acknowledge Him who are in faith and at
the same time in the good of life ; but not those who
are in evil of life. Ex.

9196. 'A sojourner thou shalt not afflict . . .' = that
those who want to be instructed in the truths and
goods of faith, are not to be infested with falsities of
faith and evils of life.

9198. 'Any widow ' = those who are in good without
tmth, and yet long for truth. 111.

9199. 'Or orphan' = those who are in truth and
not yet in good, and yet long for good. 111.

9206. ' Your wives shall become widows' . .. 'Widows,'
here, = those who do not long for truths. (Ex. under
Good, here.)

9207. 'And your sons, orphans' = that truths will
perish at the same time; for 'orphans,' here, =those
who are in truth and do not long for good. . . That
truths perish with those who do not long for good, is
evident from what has been said about the conjunction
of good and truth. . . Further: truths which have
been conjoined with good always have in them a
longing to do what is good ; and, at the same time, to
be thereby more closely conjoined with good. Or,
what is the same, those who are in truths always long
to do what is good, and so to conjoin it with their
truths. Therefore, those who believe themselves to
be in truths, and who do not long to do what is good,
are not in truths, that is, are not in the faith of them,
however much they may believe that they are. This
is described by the Lord by 'salt.' (Fully quoted and
ill. under Salt, here. )

^ When the one longs to be reciprocally con-
joined with the other — that is, good with truth, and
truth with good — they then look towards each other ;
but when truth separates itself from good, they then
turn away from each other, and look backwards. This
is signilied by Lot's wife.

9209. The instruction of those who are in ignorance
of truth and yet are in the longing to learn it.
Sig. and Ex.

9210-. As it is with good, so it is with truth — they
who do truth for the sake of truth, do it for the sake
of the Lord also, because from the Lord. To do truth
for the sake of truth is to do good ; for truth becomes
good when it enters from the Intellectual into the will,
and goes forth from the will into act. To do good in
this way is Christian charity. They who do good from
Christian charity sometimes have regard to the con-
sequent reputation for the sake of honour or gain. Ex.

9212^. To sew or join together the truth of a new
Church and the truth of an old Church is to destroy
both ; for the truth of a new Church is interior truth,
thus is truth for the internal man, whereas the truth
of an old Church is exterior truth, thus is truth for
the external man. In the latter truth was the Jewish
Church . . . whereas the Church at this day is in
internal truths ... for the Lord revealed these truths ;
and that these do not agree with external truths so as
to be together with them, is signilied by these words
of the Lord (about adding a piece of a new garment to
an old one).

9213-. That the truths which have been taken away
by means of fallacies must be restored while the man
is still in the light of truth ; for then he is able to
recover them, and also to disperse the falsities which
had been introduced through the fallacies ; but not
when he is in a state of shade from the delights of
external loves, because these delights reject those truths
. . . and so the fallacies inhere and are appropriated.
Sig. (by the restoring of a pledged garment before the
going down of the sun).

''. Anyone who obliges and incites another to

confirm the truths (of the inciter), causes the other
not to think or speak from himself . . . and when
anyone thinks and speaks fiom someone else, the
truths in him are disturbed, and yet he is not
amended ; except in the case of one who is as yet
ignorant of truths. Sig.

9224. For truths, whether taken from the Word,
or from the doctrine of the Church, cannot possibly
become of faith unless there is good for them to be
implanted in. The reason is that it is the Intellectual
which first receives truths, for it sees them and in-
troduces them to the will ; and, when they are in
the will, then they are in the man . . . and everything
which is of the will is called good, because it is loved.
Thus truth becomes good, or faith charity, in the
will.

-. Before man has been regenerated, the truths

which must be of faith are apperceived by him, but
not the good which is of charity ; for the truths of
faith enter by an external way . . . whereas the good
of charity inflows by an inteinal way . . . and therefore
does not come to apperception until the truths which
are called of faith begin to be loved for the sake of good
use and for the sake of life, which takes place when
they become of the will. Sig.

••. That a man can will evil and believe truth,

thus that truth accords with evil (is an error).

9226. The first state of those being regenerated,
when they are in truths. Sig.

9227. The beginning of the following state, when
good is lived from. Sig. . . There are two states with
man when being regenerated ; the first, when he is
being led by means of the truths of faith to the
goods of charity ; and the second, when he is in
the good of charity. Refs. . . (For) the truths which
are called of faith enter by an external way . . . and
the good of charity and of love by an internal one.
Ex. . . The good which inflows from the Lord by an
internal way inflows into the will . . . and in the
confines of it meets the truths which have entered
by the external way ; and, by means of conjunction,
causes the truths to become good ; and, in proportion
as this is done, the order is inverted, that is, in the
same proportion the man is not led by means of truths,
but by means of good, and consequently by the Lord.
(This shows) how man, when being regenerated, is
elevated into Heaven. Ex. 9229, Sig.

9230-. All that of the Church is called the truth of
faith (as distinguished from the good of faith) which
is as yet without an end of use or for the sake of life,
consequently winch is known and kept in the memory,

Truth

a68

Truth

and is tlience apprehended in the understanding, and
taught from ; for the truths of the Church — so long as
they advance no further — are only Knowledges and
scientifics, and, relatively to the goods, are outside
the real man. Ex.

[A.] 9231^. 'Desiring to be fed with the crumbs that
fell from the rich man's table '= his longing to learn
a few truths from those who being within the Church
were in aVmndance ; 'the dogs that licked his sores'
= those without the Church who are in good, although
not in the genuine good of faith, (and who administer
healing in the way the3' are able).

9243. The faith which is meant by believing. . .
the truths which are from the Word, is not possible
with those who are in evils from the love of self or of
the world ; for (these loves) either reject, or extinguish,
or pervert the truths of faith. (Thus) these persons
are devoid of the coniidenee of faith ; for he who does
not believe the truths which are from God, cannot
believe in God ; because to believe in God is from the
truths which are from God.

9257-9259. (That a state of non-reception of truth
from being in falsity must be 'relieved.') Sig. and Ex.

9258'. How the case is with the good which lies
inwardly concealed in . . . truths not genuine, which
just above have been called falsities. Ex.

^. From this it may appear how the case is

with truths, both genuine and not genuine, which in-
wardly contain good ; namely, that after the good
lias been formed, it i)roduces such truths as are in
agreement with good ; and although they may not
be genuine truths, they are nevertheless accepted as
if they were genuine, because they savour of good ;
for from it they derive their essence and life. (Con-
tinued under Good.)

9260. That we must not destroy the scanty truth of
those who are in ignorance . . . and still long to be
instructed . . . when they contend for their scanty
truth. Sig.

9265-9267. That everything of this world which is
loved, whether it is wealth, dignity,* reputation, or
anything else which panders to the natural man . . .
causes truths not to aj>pear ... in order that such
things may appear as truths of good. Ex.

9267. 'A word,' in the Hebrew, means that which
is something, and which really comes into existence ;
and therefore it = truth; for everything which really
comes into existence from esse has relation to truth ;
and hence it is that Divine truth is called 'the Word.'

9272. 'Six years thou shalt sow the land' = the first
state (of regeneration) when the man of the Church
is being instructed in the truths and goods of faith.
Ex.

—■'. To teach truths not genuine. Sig.

9274. 'And in the seventh thou shalt let it pass,
and release it' = the second state (of regeneration) when
the man of the Church is in good, and is thus in the
tranquillity of peace . . . For 'to let the land pass,'
that is, not to sow it, = not to be led by means of
truths, as previously.

^. (For) the first state of the man who is being

regenerated is to learn truths and see them ; and the
second state is to will and love them : and they are
not appropiiated to tlie man until he wills and loves
the truths which he has learned and seen . . . Con-
sequently the first state ... is to be led by means of
truths to good ; and the second is to be led by means-
of good ; and when the man is in this state, tlie order
has been inverted, and then he is led by the Lord, and
consequently is in Heaven, and thus in the tran-
quillity of peace. 111.

9276^. It treats in this verse of those in the good-
of charity : next of those in few truths and who yet
long to be instructed ; and then of those in the
delights of external truth. These three kinds of men
constitute the Church : (the first) the internal of it ;
(the second) the external of it ; and (the last) are the
outermost who constitute as it were the circumference,,
and close the Church. The conjunction of Heaven
with mankind ... is effected through those who are
in the good of charity . . . through this good the Lord
conjoins Himself with those who are in the affection of
truth . . . and through these again the Lord is with
those who are in the delights of external truth. Ex.

9294-. When man is being regenerated, he is first
purified from the falsities which are from the evil of
the loves of self and of the world, which is done by
his being instructed about evil. Hell . . . and also
about good, and Heaven . . . and, when the ground
has been thus prepared, then are inseminated the
truths of faith, for before this they are not received.
But the truths which are inseminated must be im-
planted in good ; because they have no soil anywhere
else . . . They are implanted in good when the maa
wills truth, loves it, and does it. This state of re-
generation or deliverance from condemnation, is-
signified by ' the feast of the harvest of the first-fruit*,
of works' ; for 'the harvest' = the truths which produce

**. After truths have been imi)lanted in good,

the man is no longer led by means of truths, but by
means of good, which takes place when he wills good
and does good from the affection of love, that is, from
charity ; and this state of regeneration or deliverance
from condemnation is signified by the third feast,,
that of 'ingathering.'

9296-. The implantation of good. Ex. . . The under-
standing is allotted to the reception of truth, and
the will to the reception of good. . . (Thus) man's
new life is constituted by the truth of faith and
the good of charity ... It is known how the truth
of faith is implanted . . . but not so well how the
good of charity. When man is an infant he re-
ceives good from the Lord, which good is the good
of innocence . . . and this good constitutes the iuitia-
ment of the new will, and grows in the succeeding age
according to his life of innocence with his companions,
and according to his life of virtue and oliedience
towards his parents and teachers, but more with tliose
who afterwards suffer themselves to be regenerated.
The Lord foresees this, and provides accordingly . . .

•*. How (this new will) is perfected by the

Truth

369

Truth

implantation of truth. — This new will ... is the
habitation by means of which the Lord enters with
the man, and excites him to will good, and, from
willing, to do good ; and this influx operates with
the man in the proportion that he desists from evils ;
and hence he has the faculty of knowing, apperceiving,
reflecting on, and understanding moral and civil truths
and goods according to the delight of use. Afterwards,
the Lord inflows through this good into the truths of
doctrine of the Church which are in the man, and
calls forth from his memory such as are of service to
the use of life, and these He implants in good, and
perfects the good ; and hence it is that the good with
a man is exactly according to the use of life. Ex. . .
Hence it is evident how truths are implanted in good,
and form it ; and also that when a man is in good,
he is in Heaven with the Lord. Ex. . . Such are the
things . . . represented by this feast . . . of ingathering
and ... of tabernacles.

9297. The continual appearance and presence of the
Lord in the truths of faith also. Sig. and Ex. . . The
Lord's presence with man is in the good with him,
because good constitutes his life, and not truth except
in so far as it is from good . . . and accordingly, when
a man has been regenerated, the Lord is present not
imly in the good with him, but also in the truths
which are from good ; for truths then have life from
good, and are good in form, by which the quality of
the good can be apperceived. These truths are what
constitute the new understanding of the man, which
makes a one with his new will . . . Hence it is evident
how it is to be understood that there is then the
appearance and presence of the Lord in the truths of
faith also.

*. In the truth of faith there are theoretical

things and practical ones ; and he who regards theoreti-
cal things for the sake of practical ones, and sees the
former in the latter, and the good use of life from
both thus conjoined, and is aflected with both the
former and the latter for the sake of this end, he is
in faith from the Lord. The reason is, that the use
of life, being the end, is good with him, and all things
are formed according to the use of life ; and the truths
of faith are what the formation is eff'ected by. . . In
the other life, all are reduced to the state of their
own good, or evil, thus to the use of their life . . . and
the truths or falsities which had made a one with this
use, lemain, and more besides are associated which
conjoin themselves with the former ones, and complete
the use, and cause the use to appear in its own real
form. Hence it is that Spirits and Angels are forms
of their use . . . their truths of faith are Known from
their faces . . . and the good which is the use, from tiie
fire of love in them . . . and also from the sphere which
flows out from them. Hence it may appear, again,
what is the presence of the Lord in the truths of faith.

9298. That the worshi}) of the Lord from the truths
of the Cliurch must not be commingled with falsities
from evil. Sig. and Ex.

2. There are, indeed, truths with the evil, and

also falsities with the good ; but the truths with the
evil are not commingled with the falsities from evil

VOL. VI.

in them so long as they are merely in the memory, and
serve them as means for evil ; for so long they are
devoid of life. But if the truths are falsified in order
to favour evil, which is done by a wrong interpretation,
they then are commingled, whence is profanation of
truth.

9300. That all truths of good and goods of truth are
holy, because from the Lord alone. Sig. and Ex.

. For goods and truths have their life from the

Lord ; and they have life from Him when they are
ascribed to Him. Sig.

-. It is said truths of good and goods of truth,

because with the man who is being regenerated, and
still more so with him when he has been regenerated,
truths are of good, and goods are of truth ; for truths
constitute the life of the understanding, and good that
of the will. (Continued under Good.)

■•. Even they believe that man is enlightened

in truths and inflamed with good when he is reading
the "Word ; and that when he is enlightened he per-
ceives what is true, and what is not true . . . from
which it is evident that they who are enlightened see
and perceive within themselves whether a thing is
true or not . . . and if that in wliicii they are en-
lightened is the genuine truth of faith, and if that
with which they are inflamed is the genuine good of
charity, then it is the Intellectual of the internal man
which is enlightened, and the Voluntary of the internal
man which is inflamed. The case is diff'erent if it is
not the genuine truth of faith, nor the genuine good
of charity : they who are in these (non-genuine truths
and goods), and also those who are in falsities and
evils, can indeed confirm the truths of the Church,
but cannot see and perceive from within whether they
are truths ; and hence it is that most remain in the
doctrinals of the Church in which they were born . . .
From which it is evident that the Intellectual is
enlightened with those who are in the att'ection of
truth from good ; but not with those who are in the
affection of truth from evil : with (the former) the
Intellectual of the internal man is enlightened, and
the Voluntary of the internal man is inflamed ; but
not with (the latter), because these are natural men.
(From experience, ®. )

^. (Thus) the truths of faith constitute the life of

the understanding ; and the good of charity the life of
the will, so that the understanding must be present in
the things which are of faith, and the will in those
which are of charity . . .

''. Hence (those with whom the internal man has

not been opened) cannot apprehend what Christian
wood, or charity, is ; insomuch that they actually think
that the life of Heaven consists in the mere truths
which they call of faith . . .

9301. That the good of innocence of the subsequent
state must not be conjoined with the truth of innocence
of the former state. Sig. and Ex.

«. The truths which belong to the innocence (of

the former, or ignorant, state) are for the most part
founded upon the fallacies of the external senses.

9325^''. This miracle (of the healing of tlie waters at
Jericho) = that amendment takes place when the Natural,

2 A

Truth

370

Truth

from such a desire (of truth for good) receives truths
from the Word ; for . . . the Jordan = that with the man
of the Church which first receives truths, thus the
Natural . . . and which is regenerated last.

[A.] 93272. All power in the Spiritual World is from the
truths which are from good, thus from the truths which
proceed from the Lord, as is very evident from the fact
that the Lord disposes all things in Heaven, and all
things in Hell, and also all things in the world, by
means of the truths which are from Himself. (Con-
tinued under Divine Truth.)

. But those who think solely from what is material

. . . can have no other idea about truths than as being
ofnopowerbecause they are of thought only . . . although
they know that thought rules the whole body . . .

9340. Extension from scientific truths to the interior
truths of faith. Sig. and Ex.

^ The truths which are in the external man are

called scientific truths ; and the truths which are in
the internal man are called interior truths of faith.
Scientific truths are in the memory, and when they are
drawn forth from it they come to apperception ; but the
interior truths of faith are the truths of the very life,
inscribed on the internal man, and of which but little
appears in the memory. . . Scientific truths, and the
interior truths of faith, are signified by 'the waters
below, and those above, the expanse.'

9341'*. That the truths of faith are then seen by, and
are revealed to, those who are in love to the Lord. Sig.

9348'*. The successive profanation of truth through
the allurements of falsities from evils. Sig.

9372^ 'A reed ' = troth in the ultimate, such as is the
Word in the letter.

^. ' Locusts ' = ultimate or most general truths.

9376. The chief truths of the Church or of doctrine
accordant with good. Sig. and Ex.

9380^. The reason there is no conjunction of the Lord
v/ith the truths of such persons, is that the Lord enters
through the life of a man into his truths of faith, thus
through the soul which is in the truths.

9382-. Those are enlightened from the Word who are
in heavenly loves ; for these loves receive, and as it
were absorb like sponges, the truths of Heaven ; and
they are conjoined together of themselves like soul and
body.

9385. 'All the words which Jehovah hath spoken we
will do' = (the truths from the Word which are of life
received in the heart).

9386. 'And Moses wrote all the words of Jehovah' =
the truths from the Word impressed on the life by the
Lord. Truths are said to be impressed on the life when
they become of the will and thence of the act : so long
as they stick fast in the memory solely, so long they
have not been impressed on the life ; but as soon as they
are received in the will, then they become of the life,
because the very esse of man's life is to will and thence
act : previously to this they have not been appropriated
to the man. . . The things which have been inscribed
on the interior memory remain to all eternity.

9391^^ To hatch truths and primary truths from our
Own light. Sig.

9393. 'Moses took half of the blood ' = the Divine
truth which has been made of life and worship . . . For
that truth is said to be received by man which becomes
of life and thus of worship ; and it becomes of life and
of worship when the man is affected with it, or loves it ;
or, what is the same, wills it, and from willing does it';
previously it is indeed with tlie man in liis memory, and
is called forth occasionally for the internal sightor under-
standing, from which it again relapses into the memory ;
but so long as truth Divine has not entered more
interiorly, although with the man, it is not implanted
in his life and will, for the life of man is his will ; and
therefore when truth is called forth out of the memory
into the understanding, and from the understanding
enters the will, and from the will goes forth into act, '
then truth becomes of the man's life, and is called good.

. So with the truth which becomes of worship :

worship from truth which sticks fast exclusively in the
memory, and thence appears in the understanding, is
not worship ; but worship from truth which goes forth
from the will, thus from affection and love, is worship.

9394^. Those in the loves of self and of the world, see
only such things as favour these loves, and these things
they call truths ; and by means of fallacies and appear-
ances they make them appear like truths. Ex.

9396^. Heavenly drink is all the truth of faith from
that good.

9410. That those in the external sense of the Word
separated from its internal have not truth in its power.
Sig. and Ex.

9417. 'The law and the precept' = truth in general
and in particular.

9424^. When doctrine is being collected from the
Word, the man must be in enlightenment ; and he is
in enlightenment when he is in the love of truth for the
sake of truth . . . These see truth (in the Word), and
make doctrine therefrom . . . (for) being enlightened by
the Lord, they are led to see the truths of the Word
such as they are in Heaven. Ex. (Fully quoted under

DOCTPJNE.)

■"'. Hence there is a likeness of truth in the ex-
ternal form, but falsity in the internal. There is falsity
in the internal form when truths are not rightly thought
about ; for one and the same Truth is thought about
differently by one person from what it is by another,
and is thought about falsely by all those who are in
evil ; for one Truth consists of infinite other Truths ;
but with those who are in evil, of infinite falsities ; and
therefore with the latter there is no life in that Truth.
Sig.

94256. But those who teach the external things of the
Word without the internal of it, do not discern between
truth and falsity, nor between good and evil ; but
call that truth which favours tlie fallacies of the senses,
and that good which favours concupiscences ; thus they
call falsity truth, and evil good.

9431. ' Six days ' = when in a state of truth. . . For the
first state (of a man being regenerated) is called a state
of truth, and the second a state of good. Ex. . . While
the man is in the state of truth, he is outside of Heaven ;
but when he is in good, he is in Heaven, thus has been
introduced to the Lord. Moreover when the man is in

Truth

371

Truth

. . . the state of truth, he is in labour and combat, for
then he undergoes temptations ; but wlien he is in the
state of good, he is in tlie quiet and tranquillity of peace
. . . This state is represented by 'the Sabbath." 9432.
95092.

9466. 'Hyacinthine blue ' = the celestial love of truth.
Ex.

9468. 'Scarlet,' and 'double-dyed ' = celestial truth,
which is the same as the good of mutual love. Ex. and
ill.

9469. 'Linen' = truth ; and 'fine linen,' trixth from
the Divine ; both=truth in the natural man.

9470*. ' Wool' = truth from a celestial origin, which
in itself is good. 111.

9474. 'Spices for the oil of anointing' = the internal
truths which are of the inaugurating good. Ex.

9476. 'Onyx stones, and stones of fillings' = spiritual
truths and goods in general. Ex.

9488. 'A cubit and a half the breadth thereof ' = what
is full as to truth.

9509*. It is believed that the Lord can be approached
by means of the truths of faith ; but He cannot be
approached by means of them when thej' are separated
from the good of love ; nor indeed can Heaven ; but as
soon as the separated truths want to enter, Heaven is
closed, and therefore the way to the Lord. And, as
truth cannot enter by itself, and unless good is in it,
and it has thereby been made the truth of good, so
neither can the Intellectual . . .

9514. 'The cherubim shall spread out their wings up-
wards'= the elevation of the truth of faith . . . (that
is, ) the elevation of good to the Lord by means of the
truths of faith. (Ex.- under Good.)

9530. 'A cubit the breadth thereof = somewhat as to
conjunction with truth.

9568. By that which is wholly from good, and thus
by that which is complete and perfect, is meant [the
condition] when good is the all in all things, not only
in the truths which are signified by 'the reeds' (of the
candlestick), but also in the scientifics which are signi-
fied by 'the pomegranates' and 'flowers.' (For) good
is that from which are truths ; and truths from good
are the things from which are scientifics ; thus is the one
derived and produced from the other ; but still good is
the all in the products and derivatives, because they
are from good. Ex.

■*. The Divine of the Lord is in all things of good,

and thence in all things of truth with a man, when he
wills from love and believes from the derivative faith,
that all good and all truth . . . are from the Lord, and
not at all from himself ; and also that he possesses so
much of the truth of faith as is in proportion to the
good which he receives from the Lord ; for good is the
all in all things of truth ; and truth without good is
truth without life.

9594^. The three degrees of life with man are opened
successively ; the first by a life according to what is fair
and just ; the second by a life according to the truths
of faith from the Word, and according to the derivative
goods of charity towards the neighbour ; and the third

according to the good of mutual love, and the good of
love to the Lord.

9595. 'Of ten curtains' = all the truths from which
(the Second Heaven is formed). Ex. 9616.

9596. The spiritual and celestial things from which
are these truths. Sig. and Ex. . . For first comes truth
fiom a celestial origin ('fine linen'); next comes the
love or affection of truth ('hyacinthine blue'); then
the derivative love or affection of good ('crimson') ; and
finally spiritual good ('scarlet double-dyed').

^. For the Intellectual is the subject, or con-

tainant ; and truth is of it ; and these two make a one.

9600. The Holy of truth from good. Sig. and Ex.

9601. The marriage of truth with good. Sig. aud Ex.

9602. So in each of the truths. Sig. and Ex. 9603.

9603. By a like state of the Thing, when said of the
truths of faith in the Spiritual Kingdom, is meant that
they all look to good, and through good they look to
the Lord ... for truths which do not look this way are
not truths of faith, consequently are not truths of the
Church or of Heaven. The truths which look elsewhere
may indeed appear like truths in their external form,
but they are not truths, because they are devoid of life,
for good is the life of truth, and good is from the Lord,
who alone is life. The truths which look elsewhere are
like the members of the body without the soul . . .

9604. A constant communication of truth with good,
and of good with truth. Sig. and Ex.

9605. Conjunction through the celestial love of truth.
Sig. and Ex. 9606-9613.

9615. The external of Heaven, which is from the
truths which are from external celestial good. Sig. and
Ex. 9616-9629.

9631. (The circumference from) external truths from
good. Sig. and Ex. 9632.

9637. The derivative truth (fi'om good) which conjoins
as much as is sufficient. Sig. and Ex.

9638. The derivative power through truth from good.
Sig. and Ex.

9642. (The good which supports Heaven) even in its
interiors and inraosts, where truth is in light. Sig. and
Ex. 9663.

9643. Plenary support by means of truth. Sig. and
Ex. 9650. 9659. 9661.

2_ The feet and the bones, similarly = truth sup-
porting ; and the fleshy part of the body = good which
supports itself by means of truth.

9645. The conjunction of (this truth) with good. Sig.
and Ex.

9648. Towards the exteriors of this Heaven, where
truths are in obscurity. Sig. and Ex. 9664.

9662. 'Staves of shittim-wood' = the power of truth
from good. 9663-9666.

9670". The purification of truth from falsities in the
external man. Sig.

97 1 7-. Goods are presented in the other life as round,
and the goods of the external man, which are called
just, as square ; but truths and right things are pre-
sented as linear and triangular.

9741^. Those in the good of faith are in the afi'ection

Truth

372

Truth

of truth for the sake of truth ; for . . . truth dominates
in the Spiritual Kingdom.

[A.] 9742. That (the Ultimate Heaven) is in the light of
truth. Sig. and Ex. . . For in order that a new Voluntary
ipjiy be formed in their Intellectual, it is necessary that
they be in the light of truth.

9743. 'The hangings for the court' = the truths of this
Heaven. 975i,.Ex,

9744^ The faculty which is allotted to the reception
of truth is called the understanding . . . and therefore
in proportion as the understanding has been formed
from genuine truths, in the same proportio?i it is ex-
cellent. Sig.

9746. AVhere truth is in light. Sig. and Ex.

9748. The truths from good which fully support. Sig.
an I Ex. 9753.

9749. The modes of conjunction by means of truth.
Sig. and Ex. 9754. 9769.

9755. The state of (the Ultimate Heaven) as to scien-
tific truths. Sig. and Ex.

-. The truth of tiie natural man is signified by

'the water of the sea' ; and it is scientific truth ; for
tmith in the natural man is truth in knowledge ;
whereas truth in the spiritual man is truth of faith ;
for truth in knowledge becomes truth in faith, when ib
is elevated from the natural man into the spiritual man ;
and hence it is that the triiths with a man in childhood
are truths in knowledge, whereas, in adult age, if he
sutlers himself to be regenerated, they become truths in
faith ; for the internal man is opened successively at
this age. 111.

^. That there shall be no reasoning from seien-

tifics about the truths of faith, but that truths shall be
impressed on hearts, is signified by 'the sea shall be no
more.'

9756. Truths-ccrrt-sufficient for uses. Sig. and Ex.
9759- 9772.

9758. The state of truth of this Heaven where goods
are. Sig. and Ex.

9760. Truths-t'era-in light as many as are sufficient.
Sig. and Ex.

9762. Like things where truths are in obscurity.
Sig. and Ex.

9809". Good is such that evil cannot be adjoined
to it . . . whereas truth is such that falsity can be
adjoined to it, but not falsity in which is evil, but in
which is good, such as there is with children . . . good
gentiles . . . and all who remain in the sense of the
letter and the derivative doctrine, and yet have the
good of life as their end ; for this good, as the end,
drives away all that which is ill-disposed in falsity ;
and, by means of application, forms it into a kind of
likeness of truth.

9818. They who are in the Celestial Kingdom know
truths, not from knowledge and the derivative faith,
but from internal perception ; for they are in the
good of love from the Lord, and all truths have been
implanted in this good ; the good itself has been im-
planted i"n their voluntary part, and the derivative

truth in their intellectual part . . , and the good which
has been implanted in the will is presented in its
quality and in its form in the imderstanding, in a light
which as it were flames ; and the form of good, and
the quality of it, is to them truth, which is not seen,
but is perceived from good. Hence it is that with
them there is never any discussion about truths, inso-
much that when discourse occurs about truths, they
say yea, or nay, and nothing more ; for whatever is
more is not from good (Matt, v, 37), 9942".

9841. The interior memory which is from the truths
of faith which are from love. Sig. and Ex. (Fully
quoted under Memory.)

■*. The truths of faith from love are those which

love dictates, and thus which derive their esse from
love. These truths are alive . . . Hence the truths of
faith from love are those which treat of love to the
Lord and of charity towards the neighbour ; for these
are the truths which love dictates. Tlie whole Word
is the doctrine of such Truths . . . and this is meant
by the law and the prophets hanging on these two . . .
But the truths of faith from love are not bare Know-
ledges of such things in the memory and thence in the
understanding ; but they are affections of life with the
man. Ex.

. There are also truths of faitli which do not

treat of love, but which only confirm the former more
nearly or remotely. These truths of faith are called
secondary truths ; for the truths of faith are like
families and their generations in succession from one
father. The father of these tniths is the good of love
from the Lord and thence to Him, thus is the Lord
Himself.

9843, 9844. The whole quality of truths which are
from good, and the whole quality of truths through
which is good. Sig. and Ex.

9846. The heavenly form of all Truths in their order
in the memory from the good of love. Sig. and Ex.

-. For the good of love operates and disposes

truths in order with a man when he is being regener-
ated ; and it afterwarils keeps them in their order
when he has been regenerated. For truths are created
to the whole likeness of good, and to all its beck ... as
may be evident from the fact that a man acknowledges
as truths the things which he loves, and thus appre-
hends and acknowledges truths according to his love ;
and hence it is that truths constitute the form of good.
From this it may be known how the Lord leads man
by the truths of faith . . . namely, by the good of love
with him.

9868. The celestial love of truth. Sig. and Ex. 9897.

9872. The spiritual love of truth, in which the higher
things cease. Sig. and Ex.

9926. The influx of truth with those in the Heavens
and on earth. Sig. and Ex.

9933. Influx into the truth of celestial love. Sig.
and Ex.

9937^. That it is the truth of faitli by means of
which man is regenerated. Sig.

9942. The inmost things of the Spiritual Kingdom

Truth

373

Truth

which proceed from the triiths of celestial love. Sig.
and Ex.

9955. A representative of the Lord as to the truth
of faith. Sig. and Ex.

9959". The External itself is truth . . . because in-
ternal things cease in external ones, and rest upon
them as their supports, and supports are truths . . .
and therefore the foundations of a house = truths of
faith from good. Moreover truths are what protect
goods from evils and falsities, and resist them ; and
all the power which good has is through truths ; and
hence also it is that in the Ultimate Heaven are they
Avho are in the truths of faith from good ; and there- i
fore also the ultimate or outermost thing with man,
•which is his external skin, corresponds to those in the
Heavens who are in the truths of faith.

9993^ To worship Satan fiom the truths of faith.
Sig.

10028. That Divine truth is wholly in the Sensuous.
Sig. and Ex. , . 'When man is heing purified, such
truths are learned first of all as can be apprehended by
the sensuous man ; such truths are such as are in the
sense of the letter : afterwards more interior truths are
learned, such as are those which are collected from the
Word by those who are in enlightenment, for these
collect its interior sense fron) various places in the
Word where the sense of the letter is explained ; and
from these [interior truths], when known, truths still
more interior are afterwards drawn forth by those who
are enlightened, which together with the former serve
the Church for doctrine ; the latter serve for doctrine
with those who are of the internal Church, and the
former with those of the external Church : and both
the latter and the former, if they have lived according
to the truths, are elevated into Heaven among the
Angels, and are there imbued with angelic wisdom,
which is from truths still more interior, and finally
from the inmost truths in the Third Heaven ; and
these truths, together with the former in their order,
cease in the ultimate truths, which are of the external
Sensuous, and are there simultaneously ; from which
it is evident that all the interior truths are simultane-
ously in the truths of the sense of the letter of the
Word ; for these truths are the ultimate ones. . . From
this it is evident what is meant by Divine truth being
wholly in the Sensuous, which is signified by all the
blood being poured out at the foundation of the altar.

10029-. The truth in the Natui'al is scientific . . .
and is perceptible to man while in the world, for when
he thinks of it, it appears ; whereas the truth in the
internal man is not scientific and apparent, but is
truth implanted in his intellectual part.

10032. 'The kidneys ' = truths exploring, purifying,
and chastising. H.96-.

^. The ureters and bladder, which go forth from

the kidneys, = more exterior truth and the exploration
and castigation effected by it.

10057^. (The circle of regeneration through which
the truths of faith with man pass.)

10109. The truths with those who are in evil are
truths falsified, which are dead.

10122^. What man wills ... he feels to be delight-
ful, and therefore calls it good ; and the understanding
favours it, and confirms it by reasons, and these he
calls truths. Hence it is that the will and under-
standing really make one. It appears otherwise when
a man understands truth and yet wills evil ; neverthe-
less, this same man, when left to himself, and thinking
from himself, understands altogether as he wills. Ex.

10124. In both the Celestial and Spiritual Kingdoms
good is implanted by means of truth ; but with those
in the Spiritual Kingdom, good is implanted in the
intellectual part by means of truth, whereas with those
in the Celestial Kingdom, good is implanted in the
voluntary part by means of truth. . . With those in
the Spiritual Kingdom, truth is implanted in the
external or natural man, and there first becomes know-
ledge, and in proportion as the man is affected with it,
and lives according to it, it is called forth into the
Intellectual, and becomes faith aitd at the same time
charity towards the neighbour . . . whereas with those
in the Celestial Kingdom, truth does not become
knowledge, nor faith, nor conscience ; but it becomes
a reception in the good of love, and, in proportion as
the man lives according to it, it becomes a perception,
which grows and is perfected according to the love ;
and this takes place daily unawares to them, unawares,
because it does not abide in the memory as knowledge,
nor stay as an intellectual thing in the thought, but
passes at once into the Voluntary and becomes of the
life ; and therefore these persons do not see truth, but
perceive it, and they perceive it in both quantity and
quality according to the good of love from the Lord to
the Lord in which they are . . . and, as the}" perceive
truth from good, they never confirni it by reasons, but
when truths are brought up they only say, Yea, yea ;
or Nay, naj' ; for these are they who are meant by the
Lord in Matt. v. 37 ; for to reason about truths as to
whether it is so, is not from good, because in that
case truth is not perceived, but is only believed from
authority and the consequent confirmation by one's
self; and that which is believed from authority, is
something in us which belongs to others, and is not
our own ; and that which is believed merely by con-
firmation consequent thereupon, does indeed appear
after confirmation as truth, although it may be falsity
. . . The cause of this difference (between those in the
Celestial and those in the Spiritual Kingdom) is that
the former at once turn the truths of the Church into
goods by means of life ; whereas the latter remain in
truths, and set faith before life. (The former) are
described in Mark i v. 26-29.

10151*. 'The spirit of Truth' = the Divine truth
proceeding from the Lord.

10154. The Lord's presence and His influx into the
truth in the Church. Sig. and Ex.

10177". 'Frankincense,' in special, = the truth of
faith.

10179. What is equally from good and from truth.
Sig. and Ex.

10187-. But as to truth, this caii be approached by
the evil, because the evil pervert truths by wrong
interpretations, and thus apply them to favour their

Truth

374

Truth

cupidities ; but in proportion as there is good in the
truths, in the same proportion they cannot be ap-
proached. Hence it is evident what kind of protection
tliey have in the other life who are only in truths
which are called of faith, and not at the same time in
good: by good is meant charity towards the neighbour
and love to the Lord ; for all goods are thence derived.

[A.] IOI883. The light from that Sun is the truth of
faith.

10189. Conjunction with truths on the one side, and
preservation by them. Sig. and Ex.

". At the right in Heaven are those who are in

the light of truth, thus those who are in tlie south ;
and at the left are those who are in the shade of truth,
thus those who are in the north ; before the face are
those who are in the clear perception of good, thus who
are in the east ; and behind the back are those who
are in the obscure perception of good, thus who are in
the west : those in good constitute the Celestial King-
dom ; and those in truth the Spiritual Kingdom. Ex.

10199I By interior truths are meant those truths
which Lave been made of a man's life and affection,
thus those which are within him ; and not the truths
which are solely in the memory, and which have not
been made of life : these are called, relatively, external
truths . . . for they reside in the external man . .
The truths of faith which have been inscribed on the
life are in the will, and those which are in the will are
in the internal man, for the internal man is opened,
and conmiunication with Heaven effected, by means of
the truths of faith ; and hence it is evident that the
interior truths with a man are those which are from
love and charity . . .

•'. For Heaven, in which is the internal man

which has been opened, does not inflow immediately
into truths, but mediately through the good of love
. . . and therefore with those in whom the internal
man has not beeji opened by means of truths from the
good of love and of charity. Hell inflows with falsities
from evil, however much the truths of faith, even
interior ones, may reside in the external man, that is,
in the memory. From tliis it may be evident what is
meant by the interior truths which are grateful, and
which are signitied by 'the spices.'

10201. When truth also comes into its light. Sig.
and Ex.

-'. It is said in the intelligeuce and wisdom of

truth derivatively (from a clear state of love), because
the light of truth with man is according to the state of
his love ; for in proportion as love is kindled, in the
same proportion truth shines ; for the good of love is
the vital fire itself, and the truth of faith is the intel-
lectual light itself, which is intelligence and wisdom ;
the two advance with equal step.

^ For the Lord enters by means of good, thus

by means of the love and charity which are with a
man, and leads into the truths which correspond to
the good ; but when the loves are . . . turned to self
and the world, they lead him from truths into falsities.
Ex.

10202. Elevation also in an obscure state of love
when truth likewise is in its shade. Sig. and Ex.

10217^. The end is when truth is completely pro-
faned.

10227^. Such cannot look into the tz'uths themselves,
but stand without, and confirm whatever they receive,
whether it is truth or falsity. Ex.

10229. For all i^Lirification from evils is effected by
means of truths. Ex. 10237.

10237-. The reason jiurification is effected in the
Natural (while man lives in the world), is that the
truths of faith in the Natural come to manifest per-
ception, for they are among the scientifics or things of
the memory there, and when these are thought of they
are plainly perceived ; but not the things which are
thought of in the internal man, for these do not come
to manifest perception while man lives in the world,
because the ideas there are spiritual.

10237a. This conjunction (of truth and good) is
effected by means of the truths of faith, because these
teach how we ought to live ; and therefore when we
live according to the truths of faith, the conjunction of
truth and good is effected ; for truth then becomes
good by means of the life : the life of truth is good.
Sig.

10240. 'Except a man be born of water and the
spirit, he cannot enter into the kingdom of God' . . .
' Water' = the truth of faith which comes to manifest
perception in the natural man; 'the spirit' = the
Divine truth which inflows from the Lord through the
internal of man into his external or Natural, and from
which the man who is being regenerated has the life of
faith. . . 'The spirit breathes where it wills' = that the
Lord from mercy gives new life by means of the Divine
truth. 'Thou hearest the voice thereof = that these
truths come to perception in the external or natural
man. Further ex.

10252-. In order that celestial good, which is the
inmost good, may be born with man . . . truths must
be acquired from the Word, or from the doctrine of
the Church which is from the Word : these truths first
obtain their seat in the memory of the natural or
external man, and they are called forth thence by the
Lord into the internal man, which takes place when
the man lives according to them ; and, in proportion
as the man is affected with them, or loves them, in the
same proportion they are elevated still higher . . . and
there become celestial good. Celestial good is the good
of the love of doing truths from the Word for the sake
of good, thus for the Lord's sake. (Continued under
Celestial Good.)

10264-. The truths of the whole Human with their
perceptions and affections, are (here) signified ; namely,
ultimate or sensuous truth, with its perception, by
'myrrh' ; the interior truth of the natural man, with
its perception and aflection, by 'aromatic cinnamon' ;
truth still more interior, which is of the internal man,
with its perception and affection, by 'aromatic calamus' ;
and inmost truth, with its perception and affection, by
'cassia.' Ex.

10290". See Enlighten, here. 10330^. ^. 10355^

1055 1^ et seq.

10292^ The reason four spices each were taken for

Truth

375

Truth

the anointing oil and the incense, was that they =
truths in their order from external to internal. (The
four for the incense were 'stacte,' which = sensuous
truth; 'onycha,' which = the affection of interior
natural truth; 'galbanum,' which = the affection of
still more interior truth ; and 'pure frankincense,'
which = inmost truth, which is spiritual good. 10292-
10296.)

10296. The reason the inmost truth signified by
•frankincense' is spiritual good, is that the good with
those in the Spiritual Kingdom is nothing but truth.
Ex.

10300. 'Salted '=:the longing of truth for good.
(Ex. under Salt.)

10303. The disposition of truths into their series.
Sig. and Ex.

-. When 'to grind' is predicated of the goods

which are signified by 'wheat' and 'barley,' then by
'to grind' is signified the disposition and production
of good into truths, and thus its application to uses ;
for good never puts itself forth into uses except by
means of truths : it is disposed into them, and is thus
qualified ; for unless good has been disposed into truths
it has not any quality ; and, when it is disposed into
truths it is disposed into series in application to Things
according to uses, into which Things good enters as
the affection of love, whence is what is grateful,
pleasant, and delightful.

*. Truths- t'CJ-a-are said to be disposed into series

when they have been disposed according to the form
of Heaven (that is, of the Grand Man). Ex.

10307. That worship from the holy truths of the
Church must not be applied to man's loves. Sig. and
Ex. . . For all the . truths of the Church regard . . .
love to God and love towards the neighbour . . . and
it is the contrary to apply Divine truth, or the truths
of the Church, to man's loves ; for thus man turns
himself from the Lord to himself, and thus from
Heaven to Hell . . . And when truths Divine are
applied to man's loves they are no longer truths,
because evil enters them by applications, and perverts
them. Ex.

10335'. It is said (that in the Ultimate Heaven are
those who are) in the truth of faith from good, because
the truth of faith is not the truth of faith with any-
one unless it is from good ; for truth is born from good ;
and therefore unless there is good in the truth there is
no soul in it, thus no life. They who are in the
truths of faith from good are in the ultimates of Heaven ;
but not those who are in the truths of faith without
good.

^. The truth of faith ministers to the good of

love, as what is last does to what is first. Sig.

10387. All regeneration is effected by the Lord by
means of the truths of faith, and by a life according
to them. (vSig. by baptism.)

10422-. Hence it is that the quality of Spirits, as to
truth, is known from the way in which they go ; for
all truth leads to its own love, inasmuch as that is
called truth which confirms what is loved. 111.

10454. 'Joshua' = the truth of the Word surveying

and apperceiving ; for he was the minister of Moses,
by whom was represented the Word ; and therefore
'a minister' represents truth, for all truth is of the
Word ; here, truth surveying, exploring, and apper-
ceiving.

10455. -^^ assault on the truth and good which are
of Heaven and the Church by the falsities and evils
which are from Hell. Sig. and Ex.

10456. Falsity acting against truth, and truth
against falsity . . . and the suspense of combat be-
tween falsity and truth, and non-decision. Sig. and Ex.

10465. That falsity from infernal delight was com-
mingled with truths from Heaven. Sig. and Ex.

1055 1*. For they perceive whether trath is [truth]
from no other source than from others by confirma-
tions, which is to see truth from without, and not
from within . . . Such can see falsity as truth, and
truth as falsity . . .

10582. With those who are in externals without
what is internal, all the truth which is of faith is in
obscurity . . . and what they believe without light
from Heaven appears as truth, but with it is falsity ;
for they have a material and earthly idea about
truth . . .

io6o4'*. 'The tribes of the earth ' = all the truths of
the Church.

10619. 'Great in goodness and Truth' (Ex.xxxiv.6)
= that He is good itself and truth itself.

10645^. The Lord is not in the understanding of
truth apart from the willing of it ; but is in the
understanding of truth and the willing of it ; for truth
does not enter into man and become his until he wills
it, and from willing does it. Ex.

'. The Lord does not dwell with an empty man,

that is, with a man who does not know His truths and
do them. The Lord is present with man in those
truths which are from good, that is, which the man
wills and does ; for the truths which are from good
make the Church and Heaven with him ; in a word,
they cause the Lord Himself to be with him. Ex.

10648. The falsity (of those who are in the good of
life) . . . appears before the Angels as a species of
truth. Ex.

2_ The falsification of truth is effected in three

ways. (Fully quoted under Falsify.)

10651. The conjunction of the aflfections of evil with
truths. Sig. and Ex.

10652-. Profanation takes jdace when evil is applied
to truth, and truth to evil, which is done by a wrong
interpretation of truth and its application to evil, and
thus by the insertion of the one into the other, by
which truth no longer remains truth, but is mortified
and profaned.

10675. The multiplication and extension of truth
from good. Sig. and Ex. . . For in proportion as evils
and falsities of evil are removed, in the same proportion
truths which are from good are multiplied, since noth-
ing else stands in the way to prevent truths from
flowing in from the Lord and multiplying themselves
with man but evils and the derivative falsities ; and

Truth

376

Truth

therefore in proportion as these are removed, in the
siiine proportion truths succeed in their place.

[A. 10675]-. The Intellectual of man is what receives
truths, and it is formed by means of truths ; for what-
ever is in his Intellectual has relation to truth ; and
hence it is evident that in proportion as falsities from
evil are removed, in the same proportion truths from
good are multiplied ; (because the Intellectual must
consist oi something.) Rep.

*. Nothing (however) can be properly called

intellectual except what is from truths from good . . .
and therefore the Intellectual is never opened except
when the man perceives and loves truths ; and the
perception and love of truth is from good ; and hence
it is that it is truths from good from which comes the
Intellectual. Ex.

10683^. Those are in the internal of the Word, of the
Church, and of worship, who love to do truth for the
sake of truth from internal affection, thus from spiritual
affection ; those are in the external of them which con-
tains an internal, who love truth for the sake of truth,
but from external and thus natural affection . . . and
those are in external worship without what is internal,
who love truth not for the sake of truth, but for the
sake of what they niaj' gain in the world. When (the
tirst-named class) hear truths, they rejoice, and think
about life according to them ; when (the second class)
hear truth they also rejoice, but do not think about
life according to it, but still it inflows without their
knowledge ; but (the third class) think nothing about
life ; for they make truths to be things of the memory
only, to the end that they may speak about them.

*. They who love to do truth for the sake of

truth, love the Lord, because truth is from the Lord,
and the Lord causes it to become good by the willing
and doing of it, thus to become of life with the man ;
for truth does not become of life until it enters the
will : that it is in the will may be known and perceived
from the fact that he does it, and still more from the
fact that he loves to do it ; for in proportion as a man
wills truth, in the same proportion he loves it. To
love truth for the sake of truth, and for the sake of
living according to it, is desciibed by the Lord in the
words, 'He that receiveth you receiveth Me, and he
that receiveth Me receiveth Him that sent Me. He
that receiveth a prophet in the name of a pi-ophet shall
receive a prophet's reward ; and he that receiveth a
righteous man in the name of a righteous man shall
receive a righteous man's leward : and whosoever shall
give to drink unto one of these little ones a cup of
cold water only in the name of a disciple, verily I say
unto you he shall in no wise lose his reward' (Matt.x.
40-42).

10728. Instruction concerning the primary truth of
the Church, to which all relate. Sig. and Ex. . . For
the Sabbath was the primary representative of all,
thus the primary truth to which all relate.

10729. 'Six days shall work be done ' = the first state
of the regeneration of man by the Lord . . . which is
when man is in truths, and is led to good by means
of truths. . . It also = the state of the glorification of
the Lord's Human while He was in the world, and

fought from Divine truth against the Hells . . . For
man has two states while being regenerated ... a prior
one when he is in truths and is led to good by means
of truths ; and a posterior one when he is in good,
and sees and loves truths from good. In the prior
state, man is indeed led by the Lord, but by means of
his proprium ; for to act from truths is to act from
the things which are with the man ; whereas to act
from good is to act from the Lord ; from which it is
evi<ient that in proportion as a man suffers himself to
to be led to truths by means of good, in the same
proportion he is led by the Lord and to the Lord.
For there is action and reaction in all things which
are conjoined together ; the agent is good, and the
reagent is truth ; but truth uever reacts from itself,
but from good ; and hence in proportion as truth
receives good, in the same proportion it reacts ; and
in proportion as it reacts, in the same proportion it is
conjoined with it. From this it follows, also, that
before a man is conjoined with the Lord, He impels
him to Himself by means of truths ; and in proportion
as the man sufters himself to lie brought to Him, in
the same proportion he is conjoined ; for Divine truths
are such that they can be applied and adjusted to
good, because truths come into existence from good ;
and from this the man now has perception, which in
itself is reageney. To suffer one's self to be brought to
good by means of truths, is to live according to them.

10786^. Few in our Earth have interior perception,
because in their youth they learn truths and do not
do them . . . and they who do not admit truths further
than into the memory, and from it a little into the
understanding, but not into the life . . . not being
able to be in any enlightenment or interior sight from
the Lord, say that truths must be believed . . . and
they also reason about them as to whether they are
truths or not, and they even do not want them to he
perceived with any interior sight or understanding.
They speak in this way because with them truths
are devoid of light from Heaven, and to those who
are devoid of light from Heaven falsities can appear
as truths, and truths as falsities.

10787. They who are being regenerated by the Lord,
and who introduce truths at once into the life, come
into interior perception about them ; whereas they
who receive truths first into the memory, and then
into the understanding, and finally into the will, are
those who are in faith ; for they act from faith, which
is then called conscience.

10808. From this they apperceived that I was in the
Truth.

H. 3. These are deprived by degrees of the faculty
of thinking truth about any subject whatever.

15. To love the Lord (in Heaven) is ... to love the
good which is from Him ; and to love good is to will
and do good from love : and to love the neighbour is
... to love the truth which is from the Word ; and
to love truth is to will and do truth . . .

26. (The celestial Angels) excel all others in wisdom
and glory, because they have received and do receive
Divine truths at once into the life ; for, as soon as

Truth

377

Truth

they hear them they also will and do them, and do
not lay them up in the memory, and then think
whether they are so. Such know at once, by influx
from the Lord, whether the truth they hear is truth ;
for the Lord in flows immediately into the will of man,
and mediately through His will into his thought ; or,
what is the same, He inflows immediately into good,
and mediately tlnough good into truth ; for that is
called good which is of the will and the derivative
■work ; and that truth which is of the memory and
the derivative thought. Moreover all truth is turned
into good, and is implanted in love, as soon as it
•enters the will ; but so long as truth is in the memory
and derivatively in the thought, it does not become
good, and is not alive, and is not appropi-iated to the
man. Ex.

132. As Divine truth is light in the Heavens, all
truths, wherever they are . . . shine ; but truths with-
out the Heavens . . . shine coldly, like snow . . .
because they do not derive their essence from good,
as do truths which are within the Heavens.

153. When evil Spirits are turned to the quarters of
Heaven, they have the intelligence and perception of
truth, but no afl'ection of good ; and therefore as soon
as they turn back to their own quarters . . . they say
that the truths they had heard and perceived are not
truths, but falsities ; and they also want falsities to
he truths. . . (This turning of the Intellectual with
the evil) has been provided by the Lord to the end
that everyone may be able to see and acknowledge
truths ; but no one receives them unless he is in good,
because good is what receives truths, and never evil
. . . But if the man is in evil as to life, lie immediately
turns himself back, and confirms with himself the
falsities of his evil "against the truths which he had
understood and seen. Ex. 464^.

214. (In the Celestial Kingdom) the truths which
are called of judgment are inscribed on their hearts ;
everyone knows, perceives, and sees them ; and theie-
fore matters of judgment never come into dispute, but
matters of righteousness, wliich are of life.

225. All the preachers are from tlie Spiritual King-
dom . . . because in that Kingdom they are in truths
from good, and all preaching is from truths ; (whereas)
in the Celestial Kingdom they are in the good of love,
and from this they see and perceive truths, but they
do not speak about them. Although (these) Angels
perceive and see truths, still there are preachings
there, because by them they are enlightened in the
truths they had known, and are perfected by many
■which they had not previously known. As soon as
they hear them, they also acknowledge them, and
thus perceive them. The truths which they perceive
they also love, and by living according to them make
them of their life. They say that to live according to
truths is to love the Lord.

231". Those in the arms are in the greatest power,
hecause they are in truths more than all others, and
good from the \iniversal Heaven inflows into their
truths.

27o^ But the Angels of the First Heaven have not

truths Divine so much inscribed on their interiors . . .
and therefore they reason about them.

■*. And they who reason about truths, and

especially they who dispute about them, since they
do not see truths from the light of truth, but learn
them either from others, or from the sense of the
letter . . . say that they must be believed . . . and
they do not want the interior sight to enter into them.
The Angels said that such cannot arrive at the first
threshold of the palace of wisdom . . . But it is other-
wise with those who are in truths themselves ; for
nothing hinders them from being carried on and
advancing without limit; for truths which are seen
lead wherever they go, and this into wide fields,
because every truth is of infinite extension, and is in
conjunction with many others.

347. They who are aflected and delighted with
truth itself, are aff'ected and delighted Avith the light
of Heaven. Ex.

351. It is believed that they who know many things
, . . see truths more interiorly and acutely than others
. . . But true intelligence and wisdom consists in
seeing and perceiving what is true and good . . . from
an interior sight and perception. Ex.

^. The simple of this kind . . . perceive truths

when they hear them, but do not see them in them-
selves; whereas the wise of this kind . . . both see
truths in themselves and perceive them.

352. Spurious intelligence and wisdom consist in
not seeing and perceiving from within . . . what is
true and good; but in merely believing that to be
true and good . . . which is said by others, and then
in confirming it. As such do not see truth from truth,
but from someone else, they can learn and believe
falsity equally as well as truth, and can also confirm
it even until it appears as truth ; for whatever is
confirmed puts on the appearance of truth, and there
is nothing that cannot be confirmed. Ex.

2. But those are not of this kind who in child-
hood have supposed those things to be truths which
they have heard from their teachers, if in a riper age,
when they think from their own understanding, they
do not remain in them, but long for truth, and there-
fore seek it, and, when they find it, are interiorly
afi"ected. These, because they are aflected with truth
for the sake of truth, see truth before they confirm
it. Examp.

^. The good Spirits at once saw and perceived

that it was so, and this solely from the light of truth.

356, App.". The truths which have gained spiritua'
life are comprehended by means of natural ideas. Ref.

^'*. The same scientifics are false with the evil,

because they are applied to evils, and true with the
good, because they are applied to good. Ref.

371. The sole receptacle of good is truth; and
therefore nothing can be received from the Lord and
Heaven by anyone who is not in truths ; and therefore
in proportion as the truths with man have been
conjoined with good, in the same proportion is man
conjoined with the Lord and with Heaven.

376. Conjugial love is genuine in proportion as the

Truth

378

Truth

truths which are conjoined with good are the more
genuine.

[H. 1 424. For man is reformed by means of truths, and
truths are of the understanding. Ex. , . Hence it is
that man can think truths from the understanding,
and also speak and do them, from it ; but still he
cannot think them from the will, until he is such
that he wills and does them from himself, that is,
from the heart.

425. In proportion, therefore ... as a man wills
truths and thence does them, in the same proportion
he has Heaven in him . . . But in proportion as truths
. . . have not been conjoined with goods ... in the
same proportion the man is in a middle state.

-. At this day almost every man is in such a

state that he may know truths, and from knowledge
and also from understanding think them, and may
either do much of them, or little, or nothing, or may
act contrary to them from the love of evil and the
derivative faith in what is false ; and therefore in
order that he may have either Heaven or Hell, he is
tirst brought into the World of Spirits, and there is
effected there the conjunction of good and truth with
those who are to be elevated into Heaven, and the
conjunction of evil and falsity with those who are to
be cast into Hell ; for no one there is allowed to have
a ilivided mind . . . and therefore in Heaven he who
wills good must understand truth ; and in Hell he who
wills evil must understand falsity ; and therefore with
the good there falsities are removed, and truths are
given which are in agreement with their good ; and
with the evil there truths are removed, and falsities are
given which are in agreement with their evil. 482-.

455. For a man can understand truths ... if he
will.

464^. Such can never be brought to acknowledge
truths, because truths cannot be seen from falsities;
whereas falsities can be seen from truths.

468. The genuine Kational consists of truths . . .
and truths are of three kinds: civil, moral, and
spiritual. Ex. . . The Rational is opened to the first
degree by means of civil truths ; to the second by
means of moral truths; and to the third by means
of spiritual truths; (not indeed) by the man's knowing
them, but by his living according to them; (that is)
loving them from spiritual affection. Ex.

". In proportion as a man loves these truths

from corporeal affection (that is, for the sake of self)
in the same proportion he does not become rational,
because he does not love them, but himself, whom
truths serve as menials do their master; and when
truths become services they do not enter the man, or
open any degree of his life . . . but merely reside in
the memory as scientifics under a material form, and
there conjoin themselves Avith the love of self.

517-. Therefore with everyone (there) the affection
of truth is conjoined with the affection of use, insomuch
that they act as a one : by this, truth is implanted
in use, so that the truths which they learn are truths
of use. Thus are angelic Spirits instructed.

527. Some (who had led an evil life) had believed

that they should easily receive truths Divine after
death, when they heard them from the Angels . . .
Some of them with whom this was tried understood
the truths, and seemed to receive them, but the
moment they turned to the life of their love they
rejected them . . . Some rejected them at once, being
unwilling to hear them . . .

551. No one in Hell is in evils and truths at the
same time. Most of the evil in the world know
spiritual truths . , . But such of them as have thought
in themselves contrary to these truths . . . are in
truths and goods as to the body only . . . and there-
fore ... in the other life . . . they are altogether in
evils and falsities, and not in any truths and goods . . .
They can no longer speak truths ... for to speak
truths from evils is impossible . . . This is called being
vastated as to truths and goods. Ex.

589^ There is also an equilibrium between truth
and falsity. (See Equilibrium, here.)

603. What has been said in this work , . . will be
obscure to those who are not in the delight of knowing
spiritual truths, but clear to those who are in that
delight, and most especially to those who are in the
affection of truth for the sake of truth, that is, who love
truth because it is truth ; for whatever is loved enters
with light into the idea of the mind, especially so does
truth when it is loved, because all truth is in light.

N. II. On good and truth. Chapter.

20-27. (Refs. to passages on the subject of good and
truth.) 106.

112. Faith is the affection of truth from willing
truth because it is truth ; and to will truth because
it is truth, is the Spiritual itself of man ; for it is
withdrawn from what is natural, which is to will truth
not for the sake of truth, but for the sake of self-glory,
reputation, or gain. When withdrawn from such
things, truth is spiritual, because it is from the Divine.
And therefore to will truth because it is truth is to
acknowledge and love the Divine. J. 36''.

J. 38. And truths which regard faith only, and not
life, cannot make man spiritual; and so long as they
are outside the life they are only natural ; for they
are known and thought of merely like other Things.

C. J. 19®. Those in the neglect and contempt of
truth appear ghastly like corpses.

S. 1 2-. The 'black horse ' = the understanding of
the Word destroyed as to truth in the third state of
the Church. The 'pair of balances ' = the estimation
of truth so slight as to be scarcely anything.

26^. For the Lord teaches everyone through the
Word . . . from those truths which he has, and does
not immediately pour in new ones ; and therefore
unless a man is in Divine truths, or if he is in only
a few truths and at the same time in falsities, he may
from these falsify truths . . . and therefore guards
have been set . . . T.208.

40. The truths of the sense of the letter . . . are in
part not naked truths, but are appearances of truth . . ,
but being correspondences, they are receptacles of
genuine triith . . . Naked truths themselves . . . are

Truth

379

Truth

for mail is reformed and
from the sense of the

in tlie sjiiritual sense; and naked goods are in its
celestial sense. Examps.

49. The Lord's power of saving man is [exercised]
throngh the truths with him
regenerated tlirough truths
letter . . .

52. (Thus) they who read the Word without doctrine,
or they who do not procure for themselves doctrine
from the Word, are in obscurity about all Truth.

60. They who read the Word from the doctrine of
a false religion . . . and have regard to their own
glory . , . read truth, but do not see it , . . Sig.

74. The celestial Angels are in the good of love
from the Lord, and the Spiritual Angels are in the
truths of wisdom from Him; and where there is the
good of love, there wisdom resides at the same time ;
but where there are truths there resides no more of
wisdom than in proportion to the good of love.
(Hence) goods of love are expressed in the Word ol
the Celestial Kingdom . . , but truths of wisdom in
that of the Spiritual Kingdom , . .

93. Every man is instructed by the Angels after
death, and those who see truths are received . . . ; for
it is given to everyone after death to see truths
spiritually. Th«se see truths who have not confirmed
themselves ; but those who have confirmed themselves
do not want to see truths ; and if they see them, they
turn their backs, and then either laugh at or falsify
them.

Life 15. Hence it is that Truth and love do not
make a one with a man unless he is spiritual.

32. That in proportion as anyone shuns evils as
sins, in the same proportion he loves truths. Gen. art.

\ The Angels of all the Heavens are in intelli-
gence and wisdom in the same proportion as that the
good with them makes a one with truth; the good
which does not make a one with truth, is not good
to them ; and so also the truth which does not make
a one with good is not truth to them ; from which it
is evident that good conjoined with truth makes love
and wisdom with Angel and man ; and, as an Angel
is an Angel from the love and wisdom with him, and
in like manner with a man, it is evident that good
conjoined with truth causes an Angel to be an Angel
of Heaven, and a man a man of the Church.

33. As good and truth are a one in the Lord, and
proceed as a one from Him, it follows that good loves
truth and truth loves good, and that they will to be
a one.

35. A man who does not shun evils as sins can
indeed love truths ; but he does not love them because
they are truths, but because they promote his
reputation . . .

45. Evil inwardly hates truth. Ex.

87. That in proportion as anyone shuns false witness
of all kinds as sins, in the same proportion he loves
Truth. Gen. art.

89. In proportion as anyone loves Truth, in the
same proportion he wants to Know it, and is affected
at heart -i^lien he finds it ; nor does anyone else come

into wisdom : and, in proportion as he loves to do
it, in the same proportion he feels the pleasantness of
the light in which Truth is.

90. Truth is that which is meant by 'the seed' (in
the parable of the sower). Ex. (Quoted under Seed.)
From which it is evident that the Truth of the Word
cannot be rooted in those who do not care for Truth ;
nor with those who love Truth exteriorly and not
interiorly ; nor with those who are in the concupiscences
of evil ; but with those in whom the concupiscences of
evil have been dispersed by the Lord : with these , . .
Truth is rooted in their spiritual mind.

F. I. That faith is an internal acknowledgment of
truth. Gen. art.

3. Spiritual truths can be comprehended equally as
well as natural truths; and if not so clearly, still,
when heard, they fall into perception as to whether
they are truths or not ; and this most especially with
those who are affected with truths. Des.

4. Hence it is that there is an internal acknowledg-
ment of truth in those who are in the spiritual affection
of truth.

5. There is a spiritual idea — of which few know-
any thing — which inflows with those who are in the
affection of truth, and which interiorly dictates that
what is heard or read is truth, or not. Ex.

6. Thus faith and Truth are a one. Ex. In Hebrew
they are one word : 'Amuna,' or 'Amen.'

11. They who are in (a faith of what is unknown,
and in persuasion) think that truth is truth because
someone has said so; or they think that it is truth
from being confirmed, although falsity can be confirmed
equally as well as truth, and sometimes more strongly.
By thinking that truth is truth from being confirmed,
is meant thinking that to be truth which is said by
someone else, and not previously examining it, but
only confirming it.

12. If anyone should think in himself. How can I
have the internal acknowledgment of truth which is
faith ? . . . I would say to him. Shun evils as sins, and
approach the Lord, and you will have as much as you
desire.

13. That the internal acknowledgment of truth
which is faith is not possible with any others than
those who are in charity. Gen. art.

30. There are also many who have not the internal
acknowledgment of truth, and yet have the faith of
charity. These are they who in life have looked to
the Lord, and have shunned evils, from religion, but
have been kept back from thinking about truths by
cares in the world and by business; and also by a
lack of truth in their teachers; but still these are
interiorly ... in the acknowledgment of truth, because
tliey are in the affection of it ; and therefore after
death, when . . . they are instructed by the Angels,
they acknowledge truths and receive them with joy.
But those who in life have not looked to the Lord,
and have not shunned evils from religion, are not
interiorly ... in any affection of truth, and thence
neither in any acknowledgment of it ; and therefore . . .

Truth

380

Truth

wlieu they are instructed by the Angels they are un-
willing to acknowledge truths, and consequently do
not receive them ; for evil of life interiorly hates
truths ; whereas good of life interiorly loves truths.

[F.] 33. With a regenerated person the Knowledges
of truth become truths, and so also do the Knowledges
of good ; for the Knowledge of good is in the under-
standing . . . and that is called truth which is in the
understanding, and good that which is in the will.

67^ '(The he-goat) cast down Truth to the ground'
(Dan.viii.i2) = that it would falsify the truths of the
Word.

70®. That those who have confirmed themselves in
faith separated from charity have not any Truth.
Shown.

W. 70. In spiritual liglit the objects of thought are
truths, yi^,

ii6^ In proportion as an Angel believes that love
and wisdom are in himself ... he has no conjunction
with the Lord ; for he is not in Truth ; and, as Truth
makes a one with the light of Heaven, in the same
proportion he cannot be in Heaven.

203^. No others are elevated into these degrees (of
height) than those who in the world had been in truths,
and had applied them to life.

251^. The spiritual man loves spiritual truths ; he
not only loves to know and understand them, but also
■wills tliem ; but the natural man loves to speak these
truths, and also to do them ; to do truths is to perform
uses.

2526. Communication through correspondences is not
perceived in the understanding except by this : that
truths are seen in light . . .

253. The spiritual degree has not been opened, but
still is not closed, in those who have led some life of
charity, and yet have known little of genuine truth.
Ex. . . Therefore if the genuine truths, from which
comes wisdom, or light, are not known, love does not
avail to open this degree, but only keeps it in the
capability of being opened. (Continued under Good.)

^ For in Heaven, and in every Society of it . . .

those who are in Divine truths more than others are in
the middle, and in the boundaries are those who are in
few truths ; and those are in few truths who know
from religion no more than that there is a God, and
that tlie Lord suffered for them ; also that charity and
faith are the essentials of the Church, not troubling
themselves to know what faith and charity are.

®. (Thus) from charity no more can be carried

into works than in proportion to the degree in which
charity has been conjoined with the truths which are
called of faith : by means of these truths charity enters
into works, and qualifies them.

2542. (This causes) Truth, which is in the light of
Heaven, to become nauseous.

258. Every man is born into the faculty of under-
standing truths even to the inmost degree, in which
are the Angels of the Third Heaven. Ex.

267. If the understanding (of one who is in evils and
falsities) is elevated higher, and sees truths opposite to

the delight of his life or to the principles of his Own
intelligence, he then either falsifies them, or passes
them by and from contempt neglects them, or else he
retains them in the memory that they may subserve
his life's love or the conceit of his Own intelligence, as
means.

274^. (When the natural mind is an image of Hell,
then) if truths from the Word are received in the
second degree, to form it, these truths are falsified from
the first degree, which is the love of evil, and become
menials and slaves. (Thus) the truths of the Church
from the Word . . . with those who are in the love of
evil . . . are profaned, because they serve the devil as
means.

275^. A certain Divine truth flowed down from
Heaven into Hell, and on the way it was by degrees
converted into falsity, thus, at the lowest Hell, into
the exact opposite. Ex.

276. (When the natural mind is a Hell, then) the
truths of the Church from the Word are relegated from
the middle to the sides, and are finally exterminated ;
and the man . . . perceives evil as good, and sees falsity
as truth ; and tlie converse.

404. (The origin and genesis of the affection of truth,
and of the perception of truth. Fully quoted under
Affection of Good, etc.)

-. No man whose reason is sound ever lacks the

perception of truth, so long as he has the att'ection of
understanding truth. Every man is possessed of the
faculty of understanding truth, which is called ration-
ality. Ref.

^ That the third conjunction (of the will und

understanding) is through the aff'ection of seeing truth,
from which is thought. Ex. . . The affection of truth
is one thing ; the perception of truth another ; and the
thought [of it] another. (The reason the distinctness
of these three mental operations is obscurely seen. Ex.)
They follow one another in order from the love . . . for
when the love enters the understanding, which it does
when the conjunction (of the will and Tinderstanding)
is accomplished, it first produces the affection of truth ;
then the affection of understanding the truth which
it knows ; and finally the affection of seeing in the
thought of the body the truth which it understands.
. . . Thought is indeed the first to come forth . . . but
the thought which is from the perception of truth
which is from the afiection of truth is the last to come
forth . . . (Shown from the physiology of the heart and
lungs. 405.)

406. For all the perception of truth belongs to love
in the understanding . . .

<^. Moreover, all the power of good exists-cst-hy

means of truth ; and therefore good acts in truth, and
thus by means of it ; and good is of love, and truth
is of the understanding. (Shown from the physiology
of the heart and lungs, 407, et scq.) (See also under
Good, at W.409e. 410^)

411. Love calls ... all those things its truths whicli
as means lead to (its) goods ; and liecause these Hre
means they are loved and become of its affection, and
thus they become affections in form ; and therefore
truth is notliing else than the form of the affection

Truth

381

Truth

which is of the love. The human form is nothing else
than the form of all the affections of the love ; the
beauty [of it] is its intelligence, which it procures for
itself by means of the truths which it receives either
by the sight or the hearing, external and internal.
These are the things which the love disposes into the
form of its own affections, wiiich forms exist in great
variety, but they all derive a likeness from their
g^>neral form, which is the human form. All these
forms are beautiful and lovable to the love ; but all
others are nnbeautiful and unlovable to it.

420-'. In the lungs, the blood purities and nourishes
itself correspondently to the atlections of the lower
mind . . . (Therefore) men impregnate their blood . .,.
in accordance . . . with the affections of their love . . ,
and from this correspondence it follows that a man is
purified in respect to his love if he loves wisdom . . .
Moreover, all the purification of man is effected by
means of the truths which are of wisdom ; and all the
defilement of man, by means of the falsities which are
opposite to the truths of Avisdom.

422. The love becomes spiritual and celestial by a
life according to the truths of wisdom which the
understanding teaches and demonstrates. The love
imbibes these truths by means of the understanding,
and not of itself; for the love cannot elevate itself
unless it knows truths ; and it cannot know these
except by means of an elevated and enlightened under-
standing. Then, in pro[)ortion as it loves the truths
in and by the doing of them, in tlie same proportion it
is elevated. Ex.

425. It is man's love which becomes spiritual and is
regenerated, and it cannot (do this) unless, by means
of its understanding, it knows what evil is and what
good, and thence what truth is and what falsity.
When it knows these things, it can choose the one or
the other ; and, if it chooses good, it can, by means
of its understanding, be instructed as to the means
through which it can come to good. All the means
through which a man can come to good are provided.
To know and understand these means is from Ration-
ality ; and to will and do them is from Freedom.

427®. As (those in the Third Heaven) speak nothing
about the truths of wisdom . . . they appear simple.

428. If faith is mentioned (those who are in spiritual
love) understand Truth ; and when charity is men-
tioned they understand to do Truth ; and when it is
said that we must believe, they say that that is an
unmeaning- ra?ia?rt-way of speaking ; for who, they
ask, does not believe truth ? They say this because
they see truth in the light of their Heaven ; and there-
fore to believe what they do not see they call either
simplicity or folly. These are they who constitute the
Pulmonic of Heaven.

429. Inasmuch as (those who are in spiritual natural
love) do not know . . . whether faith is Truth, they
cannot be among those in the Heavens who are in
wisdom and intelligence, but among those who are in
knowledge only.

P. 20. Those who are in evil and at the same time
in truths may be compared to eagles which fly aloft.

and which, while their wings are taken away, fall
down. Ex.

36. The wisdom which comes to perception is the
perception of truth from the affection of it, especially
the perception of spiritual truth. For there are civil
truth, moral truth, and spiritual truth ; and those
who are in the perception of spiritual truth from the
affection of it, are also in the perception of moral ami
civil truth ; for the affection of spiritual truth is the
soul of these.

83^. (or 84^.) Yet man becomes spiritual no further
than in the proportion in which he is in truths ; for
every man is regenerated by means of truths and a life
according to them ; for by means of truths he knows
life, and by means of life he does them. Thus does he
conjoin good and truth, which is the spiritual marriage
in which is Heaven.

143. The reason no one is reformed in a state of
ignorance, is that all reformation is effected by means
of truths and a life according to them ; and therefore
they who do not know truths cannot be reformed.
But if they desire them from the affection of them,
they are reformed in the Spiritual World after death.

168. Interior enlightenment (or illustration) from
the Lord consists in this : that at the first hearing the
man perceives whether what is said is truth or not
truth.

^. A rational man, by interior enlightenment

from the Lord, perceives at once, when he hears them,
many things as to whether they are truths, or not
truths. For example : That love is the life of faith
. . . That whatever a man loves, he wills ; and that
he does that which he wills ; and hence that to love is
to do. Also : That whatever a man believes from love,
he wills and does ; and hence that to have faith is to do.
And also : That a wicked person cannot love God ; and
therefore cannot have faith in Him. A rational man,
from interior enlightenment, also perceives as soon as
he hears them the following : That there is one God :
That He is omnipresent : That all that is good is from
Him : and also, That all things have relation to good
and truth ; and that all good is from Good itself ; and
all truth from truth itself. These, and the like other
things, a man perceives interiorly in himself, when he
hears them. The reason he perceives them is that he
has rationality ; and this is in the light of Heaven,
which enlightens.

172^. All who are taught by the Lord in the Word
are taught a few truths in the world, but in many
when they become Angels. Ex.

227'. That (evil and good cannot be kept apart) if a
man first acknowledges the truths of faith, and lives
according to them, and afterwards recedes from and
denies them. Ex.

231^. That the second kind of profanation is [com-
mitted] by those who understand and acknowledge
Divine truths, and yet live contrary to them. Ex.
But those profane more slightly who only understand ;
and those more grievously who also acknowledge them.
. . . But it is one thing to acknowledge appearances

Truth

382

Truth

of truth, and another to acknowledge genuine truths :
those who acknowledge genuine truths, and still do not
live according to them, appear in the Spiritual World
to be devoid of the light and heat of life in tone and
speech, as if they were mere inertnesses.

[P. 2317. That the seventh kind of profanation is
[committed] by those who first acknowledge Divine
truths, and live according to them, and afterwards
recede from and deny them. This is the worst kind of
profanation. Ex. and ill.

^. That the Lord provides that man should not

interiorly acknowledge truths, and afterwards recede,
and become profane, is meant by John xii.40.

232. That therefore the Lord does not admit man
interiorly into the truths of wisdom and at the same
time into the goods of love, except in proportion as he
can be kept in them to the end of life. (Shown in the
following order.)

233. First : That evil and good cannot be simultane-
ously in the interiors with man ; nor consequently can
the falsity of evil and the truth of good. Ex.

^. Secondly: That good and the truth of good

cannot be introduced by the Lord into the interiors ot
man, except in proportion as evil and the falsity of evil
have been removed there. Ex.

■*. Thirdly: If good with its truth were intro-
duced sooner or more than as evil with its falsity has
been removed, the man would recede from good and
would return to his evil. Ex.

''. Fourthly : That when man is in evil many

truths may be introduced into his understanding, and
be stored up in the memory, and yet not be profaned.
Ex. . . It is incumbent on everyone to learn truths
from the Word, or from preachings, to store them up
in the memory, and to think about them ; for the
understanding must teach the will . . . from the truths
which are in the memory ... so that this is the prin-
cipal means of reformation : when truths are solely in
the understanding and thence in the memory, they are
not in the man, but are outside of him. Ex.

9. Fifthly: But that the Lord, by His Divine

Providence, is most careful that the will shall not
receive [truths] thence any sooner or more than the
man as from himself removes evils in the external man.
Ex. . . Both the falsities of evil and the truths of good
can be in the understanding, but not simultaneously,
otherwise the man could not see evil from good . . .
but they are separated as a house is into its interiors
and exteriors ; so that when an evil man thinks and
speaks goods, he thinks and speaks exteriorly ; and
when evils, interiorly . . .

1". Sixthly : That if (this were done) sooner, or

more, the will would adulterate good, and the under-
standing would falsify truth, by commingling them
with evils and the derivative falsities. Ex.

278a^. These ... do not admit any truth which leads
away from any falsity of their religion ; saying to
themselves, What is that to me ? . . . Thus they reject
the truth the moment it comes to their ears ; and, if
they hear it, they suffocate it. . . As they deal thus
with truths, they do not know wliat good is ; for they
act as a one ; and evil is not Known from the good

which is not from truth, except that it too may be
called good . . . Sig.

282^. If the understanding alone were healed, the
man would become like a corpse . . . covered over with
spices and roses . . . and so would it be with heavenly
truths in the understanding if the evil love of the will
were (shut in and prevented from showing itself).

284. Man's understanding is the recipient of both
good and evil, and of both truth and falsity ; but not
his will ... If evil conquers, good with its truth is
removed to the sides, and becomes turbid and offensive,
like un fermented wine.

286. Therefore some say. What is truth ? cannot I
make true whatever I wish ?

298^. That if (when the will is in evil) man's Own
intelligence sees truth, it either averts itself, or it falsi-
fies that truth. Ex.

■*. That the Divine Providence continually causes

man to see truth ; and also gives the affection of per-
ceiving it and of receiving it. Ex.

^. The reason why when the Divine Providence

gives to see truth, and gives at the same time the
affection of it, the man can be withdrawn from evil, is
that truth points out and prescribes ; and, when the
will does it, it conjoins itself with it, and turns, in
itself, truth into good ; for the truth becomes of its
love, and what is of the love, that is good. All re-
formation is effected by means of truth, and not without
it ; for without truth the will is continually in its evil ;
and, if it consults the understanding, it is not in-
structed ; but evil is confirmed by means of falsities.

312. Is spiritual truth anything but the beauty and
harmony in spiritual things ? (Quoted under Good.)

317. It is believed by many that no truth can be seen
by man except from things ^roved-covjirmatis ; but this
is false. In civil and economical affairs . . . what is
useful and good cannot be seen without a knowledge of
many statutes . . . nor in judicial matters unless the
laws are known ; nor in the things of nature, as in
physics, chemistry, etc. ixnless a man has been imbued
with the sciences. But in things purely rational, moral,
and spiritual, truths appear from the light itself which
belongs to them, provided a man has become in some
measure rational, moral, and spiritual by a right educa-
tion. The reason is that as to his spirit . . . every man
is in the Spiritual World . . . and is consequently in
spiritual light, which enlightens the interiors of his
understanding, and as it were dictates . . . Hence man
can . . . see many truths, which do not fall into dark-
ness except from confirmed falsities. The man sees
these almost as he sees the lower mind of another from
his face, and perceives his affections from the tone of
his voice, without any other knowledge than what has
been implanted in everyone.

3 1 8'-. That there is nothing which cannot be con-
firmed ; and that falsity can be confirmed more easily
than truth. Ex. . . As all falsity shines in the natural
man, from its appearances and fallacies, it is evident
that it can be confirmed more easily than truth.

®. That from confirmed falsity truth does not

appear ; but that from confirmed truth falsity does

Truth

383

Truth

appear. Ex. All falsity is in darkness, and all truth in
light, and nothing appears in darkness . , . but it does
in light. . . Who would see any spiritual truth unless
the Word taught it ? . . . What heretic can see liis falsi-
ties, unless he admits the genuine truth of the Church ?
Ex.

®. Some of (these confiriners) say, AVhat is truth ?

is not that truth which I make truth ?

. None are intelligent but those who perceive

truth to be truth, and who confirm this by Truths con-
tinually perceived.

. These two classes can be distinguished from

each other but little, because it is impossible to dis-
tinguish between the light of cjiitirmation and the light
of the perception of truth. Ex.

322. The image of God (wliich is in all men) consists
in this : that they are able to understand truth, and to
do good ; the ability to understand truth is from the
Divine wisdom, and the ability to do good is from the
Divine love ; and this ability is the image of God, which
remains with a sane man, and is not eradicated. Ex.

328^. (The necessity of knowing truths. )

*. All men after death . . . are instructed . . .

and receive truths, at first ; but they who had not
acknowledged God and shunned evils as sins, soon loathe
truths, and depart ; and those who had acknowledged
them with the lips, but not with the heart, are like the
foolish virgins, who had lamps, but no oil . . . 'Lamps'
= the truths of faith ; and 'oil,' the good of charity.

335. That the operation of the Divine Providence
continually goes on through means, from pure mercy.
Ex. . . The means are those by which man becomes man,
and is perfected as to the understanding and as to the
will . . . The means. by which man becomes man and is
perfected as to the understanding are called by the
general term truths ; which in the thought become ideas,
and in the memory are called Things ; and which in
themselves are Knowledges, from which are knowledges.
Ex. \

R. 6-. 'To bear witness' is predicated of Truth, be-
■cause, in the world. Truth is to be borne witness to ;
and, when it has been borne witness to, it is acknow-
ledged. But in Heaven the Truth itself bears witness
to itself, because it is the very light of Heaven ; for,
when the Angels hear Truth, they at once Know and
acknowledge it ; and, as the Lord is the Truth itself
(Johnxiv.6), He is, in Heaven, the Testimony to
Himself. 111.

8^ 'To receive a prophet in the name of a prophet' =
to receive the truth of doctrine because it is truth.

17. 'The first-born' = the first and primary thing from
which is everything of the Church ; and it has been
believed by many, that it is truth in doctrine and in
belief ; but by few, that it is truth in act and work,
which is the good of life. That this is the first and
primary thing of the Church . . . will be seen. . . They
believed that truth in doctrine and faith is the first and
primary thing of the Church . . . because truth is learned
first, and because the Church becomes the Church by
means of truth, but still not until truth becomes of the
life. Before this it is only in the thought of the under-

standing and in the memory, and not in the act of the
will ; and truth which is not truth in act or work is not
alive : it is only like ... a foundation upon which a
house is built . . . the first in time, but not the first in
end. Ex.

-. Moreover, every truth is sown in the internal

man, and rooted in the external man ; and therefore un-
less the truth that is sown is rooted in the external man,
which is done by act, it is like a tree which is not set
in the ground, but above it, which . . . withers. The
man who has done Truths, carries this root with him
after death ; but not the man who has Known and
acknowledged them in faith only. (Continued and fully
ill. under First-born.)

•*. For the Church does not exist with man until

truth becomes of the life ; and, when truth becomes of
the life, it is then good. Ex.

^. For the Church is not in a man until the truth

of doctrine conceived in the internal man is born in the
external man.

74. The Lord, from whom through the Word are all
truths. Sig. and Ex.

82. By 'the Church of Ephesus' are meant those in
the Church who regard the truths of doctrine ... in
the first place . . . when yet the goods of life are to be
regarded in the first place ; for in proportion as a man
is ill the goods of life, in the same proportion he is
really in the truths of doctrine, and not conversely.
The reason is that the goods of life open the interiors of
the mind, (and then) truths appear in their own light,
from which they are not only understood, but are also
loved. Butwhen doctrinal things are regarded primarily,
or in the first place, then indeed truths may be known,
but cannot be interiorly seen, and loved from spiritual
affection.

-. Every Church, at its commencement, regards

the goods of life in the first place, and the truths of
doctrine in the second ; but as the Church declines, it
begins to regard the truths of doctrine in the first place,
and the goods of life in the second . . .

85. That otherwise enlightenment will not be given
them to see truths any longer. Sig. and Ex.

". For to see truths from their own light is to see

them from the man's interior mind . . . (which) is opened
by charity : when it has been opened, there inflows from
Heaven light and the aff'ection of understanding truths,
whence comes enlightenment (or illustration). The man
who is in this enlightenment acknowledges truths as
soon as he reads or hears them ; but not he whose
spiritual mind has not been opened, who is the man
who is not in the goods of charity, however much he
may be in the truths of doctrine.

102. ' Be thou faithful unto death ' = the reception and
acknowledgment of Truths, even until falsities have been
removed and as it were abolished. Ex.

107. 'The Church in Pergamos' = those who make
everything of the Church to consist in good works, and
not anything in the truths of doctrine. . . There are
two kinds of men of whom the Christian Church at this
day for the most part consists : those in works alone
and in no truths ; and those in worship alone, and in

Truth

384

Truth

neither works nor truths ; the latter being treated of in
what is written to the Church in Sardis. (The former)
are like those who do, and do not understand ; and
deeds without understanding are inanimate. They
appear before the Angels like images carved out of
wood . . .

[R.] io8. 'He that hath the sharp two-edged sword' =
the Lord as to the truths of doctrine from the Word, by
means of which evils and falsities are dispersed.

no. Their life in thick darkness, (that is,) that they
are in no truths of doctrine. Sig. and Ex. , . Satanic
Spirits have power through such.

112. 'Antipas My faithful martyr ...' = when all
Truth had been extinguished through the falsities in the
Church. . . 'Antipas the niartyr'=:a confessor of the
Truth ; abstractedly, the Truth itself.

121. 'I will give him a white stone ' = truths which
favour good and are united to it. Ex. . . Hence they see
truths from good alone.

123. Truths-t)era-united to good are not inscribed on
the memory with them, but on their life ; and (this)
does not appear to anyone, not even to themselves,
except from the fact that they perceive whether [a
thing] is true, and what is true, when they are hearing
and reading ; for the interiors of their mind are open
even to the Lord ; and, as the Lord is in them, and He
sees all things, therefore He causes them to see as of
themselves. But still they know from their wisdom
that they do not see truths from themselves, but from
the Lord. (This shows) what is meant by, 'I will give
him to eat of the hidden manna ; and I will give him a
white stone, and in the stone a new name written, which
no one knoweth but he that receiveth it ;' by which is
signified, in substance, that they will be Angels of the
Third Heaven, if they read the Word, draw from it
truths of doctrine, and approach the Lord.

129, 'Thy faith and endurance ' = the Truth, and the
study to procure it for themselves and to teach it.

130. For from charity is the spiritual affection of
knowing truth. (Continued under Good.)

139. That with them all the truths from the Word
will be turned into falsities. Sig. and Ex.

148. 'He shall rule them with a rod of iron' = by
means of truths from the sense of the letter . . ., and at
the same time by means of rational things from natural
lumen. . . In these two consists the power of truth. Ex.

153^. The novitiate Spirit ... is brought into various
Societies, both good and evil, and is explored as to whether
he is affected with truths, and in what way ; or whether
he is affected with falsities, and in what way. If he is
affected with truths, he is withdrawn from the evil
Societies, and is introduced into good ones . . .

155. 'He that hath the seven spirits of God ' = the
Lord from whom are all Truths.

158. 'Be watchful ' = that they should be in truths,
and in a life according to them.

161. That everyone knows from the Word, etc., that
truths are to be learned, and that by means of truth
man has faith, charity, and all things of the Church.
(Sig. and fully shown by refs. to passages.) But all

these things are effected by means of truths from good,
and not by truths without good . . .

167. That they shall live with the Lord in His
Spiritual Kingdom, because they are in truths from
Him. Sig and Ex.

173. 'He that is Holy, He that is True' (Rev.iii.7)-
the Lord as to Divine truth. Ex. (See Holy, here.)
( = from whom are charity and faith. E.204.)

212, An admonition that they should procure for
themselves genuine truths of wisdom. Sig.

224^ The Angels replied. Read the Word, and believe
in the Lord, and you will see the truths which must be
of your faith and life. . . We assure you that every man
whose soul desires it, can see the truths of the Word in
light. There is no animal which does not know the
food of its life when it sees it ; and man is a rational
and spiritual animal ; and he sees the food of his life ;
not so much that of his body, as that of his soul, which
is the truth of faith, if he hungers for it, and seeks it
from the Lord.

287. Truths-vera-are manifold, but goods are simple.
Sig.

308. The destruction of truth through the falsities of-
evil. Sig. and Ex.

378. General truths are the Knowledges of good and
truth from the sense of the letter . . .

384. 'He shall lead them to living fountains of waters'
= that the Lord will lead them by means of the truths
of the Word to conjunction with Himself. Ex.

400. That with (these) all the affection and perception
of truth, which make the man of the Church, had
perished. Sig. and Ex.

404, That with them all general truths had been
falsified. Sig. and Ex.

407. Their quality as to the affection and reception
of Truths from the Word. Sig. and Ex.

409. That hence all the truths of the Word had been
completely falsified. Sig. and Ex.

413. That on account of evils . . . they did not know
. . . any truth. Sig. and Ex.

454^. For Truth shines before those only who are in
charity and the derivative faith.

462^. This kind of enchantment, at this day, causes
that truths are not received, and, with many, that they
are not understood. Ex.

489. That (this state of the Church) has dispersed all
the truth of the Word until not any remains. Sig. and
Ex.

492. Mourning meanwhile on account of the non-
reception of truth. Sig. and Ex.

540. That all the truths of the Word had been fal-
sified and profaned. Sig. and Ex. 541, Ex.

547^. For truths which are received and implanted
before falsities have been removed are not permanent . . .

564". As, in the New Church, the dogma that the
understanding nmst be kept in obedience to faith is
rejected, and, as instead of it is received [the doctrine]
that the truth of the Church must be seen in order to

Truth

385

Truth

be believed ; and, as truth cannot be seen in any other
way than rationally, it is therefore here said — from
truths ratimiolhj understood. Ex.

566. A debate among Spirits as to whether anyone
can see any doctrinal theological truth in the Word,
except from the Ijord. Ex. . . Some said that doctrinal
truth from the AVord can be seen when God the Father
is approached immediately. (Bnt this was shown by
experiment to be impossible. ) But those who approached
the Lord immediately did see truths.

". Then came up some from the abyss, who . . .

after being examined, were told from Heaven that they
did not know a single doctrinal truth from the Word

. . . ( ■*. ) They said, We will demonstrate that w,e

have truths from the Word in great abundance. (They
state many truths, ) but receive the answer : All the
things you have advanced are in themselves truths ; but
you have falsified them by applying them to confirm a
false principle. (This was shown in the following
manner. They wrote their truths on a paper, which
caused the paper, when placed in the light of Heaven,
t.) shine like a star ; but when tfiey looked intently at
it, the paper became black ; and when they touched it,
flame burst forth and consumed it.)

629. Acknowledgment and confession that all the
truth of the Word, from which the Church is the
Cliurch, is from the Lord, and that every man will be
judged according to it. Sig. and Ex.

655'. For every devil can understand truth when he
hears it ; but he cannot retain it ; because when the
affection of evil returns, it casts out the thought of
truth. M.415*. T.773.

666. That He is the Word, the Truth, and the en-
lightenment. Sig. and Ex.

681. 'Every living soul died' = that every truth of
the Word, and of the Church, and of faith from the
Word, had perished. Sig. and Ex.

696. 'They gnawed their tongues for pain ' = that
they could not endure truths. Ex.

706. Lest they should be with those who are in no
truths, and their infernal loves should appear. Sig.
and Ex. . . 'To walk nHked' = to live without truths. . .
This is said to those who will be of the New Church,
in order that they may learn truths, and remain in
them, because without truths the evils born in them,
which are infernal loves, are not removed. A man
can indeed live like a Christian without truths ; but
only before men, and not before the Angels. The
traths which they must learn are those about the
Lord, and about the commandments according to
which they must live.

715. That because they had confirmed such falsities
with themselves, they had denied truths to such a
degree that they could not acknowledge them . . . Sig.
and Ex.

805. 'True and just are His judgments' (Rev.xix.2)
= the Divine truths and goods of the Word. ( = that
the laws of the Divine Providence, and all the works
of the Lord, are of the Divine wisdom and the Divine
love. E.I 199.)

817. 'Tliese are the true words of God' (ver.9) =

VOL. VI.

that this must be believed because it is from the
Lord. (=that these words are from the Lord, who
is the Word, and who is the Truth. E. 1226.)

821. 'Faithful and true' (ver. ii) = the Divine good
and the Divine truth.

845. That the truths of the Word, according to
which all are judged, had been opened. Sig. and Ex.

886. 'For these words are true and faithful' (Rev.
xxi, 5) = that these things must be believed, because
the Lord Himself has testified and said them. «.

889. That to those who long for truths for the sake
of any spiritual use, the Lord will give all that are
conducive to that use, from Himself by means of the
Word. Sig. and Ex.

900^. When, in Knowledges, there is what is spirit-
ual from Heaven from tlie Lord, they are not called
Knowledges, but truths ; whereas if (this) is not in
them, they are nothing but scientifics.

916^. For there is a connection of all spiritual Truths
. . . like that of all the members, viscera, and organs
of the body ; and as the soul holds all these together
in order and connection, so that they are felt as if
they were a one, so the Lord holds together all the
spiritual Truths in a man.

933. That in the inmosts of the Truths of doctrine
and of the consequent life in the Church is the Lord
in His Divine love . . . Sig. and Ex.

936". Rational truths are those which proximately
receive spiritual truths ; for the Rational of man is the
first receptacle of spiritual truths ; for in the Rational
of man there is the perception of truth under some
form, which the man himself does not see in his
thought, as he does the things which are beneath the
Rational in the lower thought . . . Rational truths are
signified by 'leaves.' Hi.

956. 'He that is athu-st, let him come ; and he that
will, let him take the water of life freely ' = that he
who longs for truths should pray that the Lord may
come with light ; and that he who loves titiths will
then receive them from the Lord without any labour
of his own. Ex.

M. 28. Moreover man has a common perception —
which is the same thing as the influx of Heaven into
the interiors of his mind — by virtue of which he per-
ceives truths, and as it were sees them, inwardly in
himself ; and especially this truth : that he will live
as a man after death ; happy, if he has lived well ; and
unhappy, if evilly.

62". This . . . must be acknowledged, because it is
a universal truth ; and every universal truth is ac-
knowledged as soon as it is heard, which is from the
influx of the Lord and the simultaneous confirmation
of Heaven.

126. It appears as if truth were the primary thing
of the Church, because it is the first in time. Ex. . .
Nevertheless the good of charity is the primary thing
of the Church. Ex. . . Now as the good of charity is
fr6m the Lord, and as the truth of faith is with a man
as if from himself ; and as these two ettect such a con-
junction of the Lord with man, and of man with the

2 B

Truth

386

Truth

Lord (Sig. ) it is evident that this conjunction is the
Church.

[M.] 164^. The spiritual virtues with men-viros-are
charity, Truth, etc.

220. That men have abundant store according to the
love of propagating the truths of wisdom, and accord-
ing to the love of doing uses. Ex.

. That (virile semination) is from the truths of

which the understanding consists, was inferred by the
Ancients from many proofs of both reason and experi-
ence ; and they said that from the spiritual marriage
of good and truth which inflows into every thing in
the universe, nothing else is received by males than
truth, and. that which has relation to truth ; and that
this, in its progress into the body, is formed into seed ;
from which it is that seeds, spiritually understood, are
truths. In respect to the formation, they said that
the male soul, being intellectual, is truth ; for the
Intellectual is nothing else ; and therefore when the
soul descends, truth also descends. Ex.

232. (These reasoners) love nothing better than to
attack Truths themselves, and to tear them to pieces
by making them the subjects of controversy. Des.

233. (Those called Confirmers) cannot see whether
truth is truth, or not ; and yet can make anything
truth they please. Des. . . One of them said openly
and from his heart, What is truth ? Is anything truth
in the nature of Things, except what a man makes to
be truth ? Say anything you like, and I will make it
truth, Examps.

®. If heavenly light does not inflow into natural

light, the man does not see whether anything true is
true ; and consequently does not see that anything
false is false.

". I made the following universal conclusion :

That to be able to confii'm whatever one pleases is not
the part of an intelligent person ; but to be able to
see that truth is truth, and that falsity is falsity, and
to confirm the same.

I. 2. For a hypothetical Truth is not a real Truth ;
but a conjecture of the Truth.

7. The good which a wise man thinks, is truth.
(Fully quoted under Good. )

T. 8. The truths which must be of faith do indeed
inflow through the hearing, and thus are implanted in
the mind, and thus below the soul ; but by means of
these truths the man is merely disposed to receive in-
flux froui God through the soul ; and such as is the
disposition, such is the reception ; and such is the
transformation of natural faith into spiritual faith.

38. All that which proceeds from wisdom is called
truth ; for wisdom consists of nothing but truths . . .
and therefore wisdom is the complex of all Truths . . .
The pleasantnesses of wisdom, which are also those of
faith, cause truths to be called truths. Ex.

*. Every good forms itself by means of truths.

(Continued under Good.)

40. Tvuth-veritm-is not creatable.

42^. Perfection of life does not consist in thought ;
but in the perception of truth from the light of truth.
By this may be inferred the diflerences of life among

men ; for there are some who as soon as they hear
truth perceive it to be truth : these are represented
. . . by eagles. There are otheis who do not perceive
truth, but conclude it from confirmations through
appearances : these are represented by singing birds.
There are others who believe a thing to be truth
because it has been asserted by a man of authority :
these are represented by magpies. And there are
also those who are neither willing nor able to perceive
truth, but only falsity, the reason of which is that
they are in delusive light, in which falsity appears
as truth, and truth either as something over head
hidden in a dense cloud, or as a meteor, or as falsity :
the thoughts of these are represented by birds of
night, and their speech by screech-owls ; and those
of them who have confirmed their falsities cannot
endure to hear truths ; but as soon as any truth
knocks at the door of their ears, they repel it with
aversion . . .

61-. A man who is in some light of truth, and yet
in evil of life, while in the delight of the love of his
evil, in the beginning sees truths no otherwise than
as a bat sees clothes hanging up in a garden . . .

69. Hence man cannot be in any truth of wisdom
interiorly, except from God.

^. The man who . . . acknowledges that all the

truth of wisdom is from God ... is like one who
stands on a high tower . . . But he who confirms him-
self that all the truth of wisdom is from the natural
lumen in himself ... is like one who abides in a
cavern ...

7 1". V. It is a consequent law of order that man
ought to introduce himself into faith by means of
Truths from the Word . . .

73^. The laws of order prescribed for man are that
he should acquire for himself Truths from the Word,
and think them naturally, and, in so far as he can,
rationally, and thus procure for himself natural faith ;
and then the laws of order on the part of God are that
He should approach, infill the Truths with His Divine
light, and thus infill the man's natural faith, which is
only knowdedge and persuasion, with the Divine
essence.

87*=. All the laws of order by which God presoi-ves
the universe, are Truths.

Ii6e. When such hear anything concerning the
living water, which is the genuine truth of the Word
. . . they are violently heated, and reject it as some-
thing that would burst their heads.

180. The 'great afflictions' . . .=the infestation of
truth by falsities, until there remains not any truth
which has not been falsified and consummated.

186. (The arrangement of the mind with those who
love truth because it is truth, and with those who love
truth merely for the glory of their reputation. Fully
quoted under Region.)

e. Hence it is that there are so many in the

world who see the truths of doctrine from the Word
no more than those born blind ; and when tliey hear
them close their nostrils, lest their odour should
offend them . . . but open all their senses to falsities.

Truth

387

Truth

224. Scarcely anyone now knows that there is any
power in truths ; for truth is supposed to be only a
■word sjioken by some one in authority . , . when yet
truth and good are the principles (or beginnings) of
all things in both worlds . . . They are the things by
means of which the universe was created, and by
means of which it is preserved ; and by means of
which also man was made ; and therefore these two
are the all in all things. Sig.

263". For he who thinks and speaks nothing but
truth, becomes that truth.

318. 'To steal,' in the spiritual sense, =to deprive
others of their truths of faith.

323. 'To bear false witness,' in the celestial sense, =
to blasiiheme the Lord and the Word, and thus to
banish Truth itself from the Church . . .

336. Some (of the Ancients) said that truth is the
first-born. Ex.

-. Faith or truth, is first in time ; but charity,

or good, is first in end ; and that which is first in end
is actually the first, because primary, and is therefore
the first-born . . . (Shown by comparisons.)

343. That man receives faith by approaching the
Lord, learning Truths from the Word, and living
according to them. Gen. art. 347, Ex.

344. The Essence of the Faith of the New Church,
is Truth from the Word. (Its) Existence is . . . the
harmony of Truths, etc.

347". That faith is formed by man's learning Truths
from the Word, is because faith, in its essence, is
Truth ; for all things which enter into faith are
Truths ; and therefore faith is nothing else than the
complex of the Truths which shine in the mind of
the man ; for Truths teach not only that man must
believe, but also in whom he must believe, and what
he must believe. The reason the Truths must be taken
from the Word, is that all the Truths which conduce
to salvation are there ; and there is efficacy in them
because they have been given by the Lord, and there-
fore have been inscribed on the whole angelic Heaven ;
and therefore when a man learns Truths from the
Word, he comes into communion and consociation
with the Angels more than he has any idea of. Faith
without Truths is like seed deprived of its inside
substance . . . whereas faith from Truths is like good
grain ... In a word, the essentials of faith are Truths

... 348^

^, That faith is formed by the man's living

according to the Truths, is because spiritual life is ac-
cording to Truths ; and Truths do not actually live
until they are in deeds. Truths abstracted from deeds
are solely of the thought . . . being only on the threshold
to the man. (Shown by comparisons, and ill.) 348,
Ex.

348'-. Tiuth-veritas-is the essence of faith ; and
therefore such as is the Truth, aich is the faith . . .

349. That an abundance of Truths, cohering to-
gether as in a bundle, exalts and perfects faitli.
Gen.art. 352,Gen.art. 353, By comparisons.

. Faith in its essence is Truth, for it is Truth

in its liglit ; and. as Truth cm be procured, so also

can faith. Who cannot approach the Lord if he will ?
And wlio cannot collect Truths from the Word if he
will ? And every Truth in the Word, and from the
Word, gives light ; and Truth in light is faith. Ex.
and ill.

350. Tliat the Truths of faith are multiplicable to
infinity. Gen.art.

. Wisdom is solely from Divine truths divided

analytically into forms by means of the liglit inflowing
from the Lord.

. The Word of the Lord is an abyss of Truths,

from which is all angelic wisdom . . .

351. That the a.vi-a,ngeinent-disposit,io-oi the Truths
of faith is into series, thus as it were into fascicles.
Gen.art.

•*. There is nothing in nature which is not

fasciculated into series . . . the universal cause of
which is that Divine truths have such a conforma-
tion . . .

353. All Truth shines in Heaven ; and hence Truth
shining is faith in its essence.

354. That the Truths of faith, however numerous
they are, and however diverse they may appear, make
a one from the Lord . . . Gen.art.

"*. On account of his business in the worhl,

man cannot procure for himself the Truths of faith
except a few only ; nevertheless if he approaches the
Lord, and worships Him alone, he comes into the
potency of Knowing all Truths ; and therefore every
true worshipper of the Lord, as soon as he hears any
Truth of faith which he had not known before, at
once sees, acknowledges, and receives it. The reason
is that the Lord is in him, and he in the Lord ; and
therefore the light of Truth is in him, and he in the
light of Truth ; for the Lord is Light itself, and Truth
itself. (Confirmed by an experience, and ill.)

377^. The Truths of faith not only illumine charity,
but also qualify it, and, what is more, nourish it ; and
therefore a man who has charity and not the Truths
of faith, is like a person walking in a garden in the
night, who plucks fruits . . . and does not know
whether they are fruits of good or of evil use.
(Further comparisons.)

379. Truth cannot be cut into halves so that one
part may look to the left and the other to the right,
and still remain its own Truth. Faith, in a general
sense, consists of innumerable Truths, for it is the
complex of them ; but these innumerable Truths make
as it were one body, and in this body the Truths are
what make its members ;. some . . . the arms . . . some
the feet, etc. But interior Truths make the head ;
and the Truths which proximately proceed from them,
make the sensories which are in the face ... Of this
body and all its members, the Lord God the Saviour
is the Life and Soul. 111.

381^. When hypocrites are . . . teaching truths from
the Word, they do not know but that they believe
them. Ex.

508^ The doctrinal things of the New Church are
continuous Truths disclosed by the Lord through the
Word ; and confirmations of the Truths by means of

Truth

388

Truth

rational things cause the understanding to be opened
above more and more, and thus to be elevated into
the light in which are the Angels . . . and this light,
in its essence, is Truth . . . This is meant by the
writing . . . Nunc licet; and also by the veil . . . being
lifted. For it is a canon of the New Church that
falsities close up the understanding; and that Truths
open it.

[T.5o8]«. Tliere was written (on the paper from the
Third Heaven) Enter into the mysteries of the "Word
. . . for its several Truths are so many mirrors of the
Lord.

571. The first state (called reformation) is formed
by means of truths which must be of faith, through
wliich truths the man looks to charity ; and the second
state (called regeneration) is formed by means of the
goods of charity, and from these he enters into the
truths of faith. Ex. 587,Ex.

58q. (Thus) the first of the new birth is the reception
of Truths in the understanding; and the second of
it is that the man wills to act according to the Truths
. . . But verily no one can be said to be reformed
through the mere Knowledges of Truths. Ex. . . But
he is a reformed man who is in the aflection of Truth
for the sake of Truth; for this affection conjoins itself
with the will ; and, if it advances, it conjoins the
will with the understanding; and then regeneration
commences.

596. A combat then arises, because the internal
man has been reformed through truths. Ex.

597^. The reason temptations have not heretofore
been kuown ... is that heretofore the Church has
not been in truths. No one is in truths but he who
approaches the Lord immediately, rejects the fonner
faith, and embraces the new one.

618. That regeneration is not possible without truths,
through which faith is foinied, and with which charity
conjoins itself. Gen. art.

-. As to faith, neither is this possible without

truths. Ex.

. Besides, all the truths which make the body

of faith, emit light from themselves . . .

619*. This (spiritual) sphere also invades men in
the natural world, and extinguishes the conjugial
torches between truths and goods.

*. Tliis is why spiritual Truths are so invisible

at this day (a.d. 1771) among men in the world.

634. But the Truth must be publicly declared ... *

650^. When such things are read in the Word, the

appearances of truth are turned into genuine truths,

in passing from the man to Heaven.

718. In every sane man there is, to eternity, the
faculty of receiving wisdom from the Lord, that is,
of multij)!ying the truths from which wisdom is . . .

753. When there is no genuine truth, there can be
no genuine good. Ex.

^. Therefore, when truth is being consummated

in the Church, good is being consummated also.

754. The Church is consummated . . . especially
tlirough such things as cause falsity to appear as truth ;

and, when it appeais to be truth, the good which in
itself is good ... is no longer possible. Ex.

758-. There is not a single genuine truth left in
the Church.

759^. For falsity does not see truth, but truth sees
falsity ; and every man is such that he is able to see
and understand truth when he hears it; but one who
is confirmed in falsities cannot bring truth into the
understanding so that it shall remain there, because
it cannot find any room ; and if perchance it does
enter, the assembled troop of falsities cast it out as
heterogeneous.

779. I testify (this) in Truth.

7S6. None of the four Churches (which preceded the
New Church) were in the Truth. Ex.

799. All who have lived a life of charity, and still
more those who have loved truth because it is truth,
suffer themselves to be instructed in the Spiritual
World, and accept the doctrinal things of the New
Church . . .

Ad. 3/4163. How Truths torture some there.

D. 996. That Truth (without good) terrifies.

1312. That if Truths are received as propositions or
principles, innumerable Truths are then disclosed, and
all things confirm. Ex.

1370a. On the penalty of vastation inflicted on those
who . . . trust in themselves, and thus will not
acknowledge interior and more interior Truths, unless
they come through them, as if from them. 1377^.

1427^. (The necessity of knowing the opposites of
Truths. )

1935. For every Truth can be augmented to infinity.

^. Without the most general Truths, as vessels,

nothing oC truth can be insinuated.

1937. When Truths are long disputed about, they
are wont to become obscure. 1955.

1994. How truth is turned into falsity.

2293. That Souls, Spirits, and Angels learn Truths
in both a plea.sant state, and a sad one. Ex.

. The Spirits complained that they should learn

these Truths in a state so hard and grievous . . . But
it was replied that the state in which they are when
they learn them . . . returns along with the Truths
themselves . . . and then that sadness ... is gladdened
by the Lord and is made delightful, and thus the
sense of it is exalted. Ex.

2394. (Even) when any Truth lias never been heard
of (by the Angels), they at ouce know its quality, and
also its genera and species. Ex.

2467. To know is not to believe ; there must also
be a persuasion of the Truth. Ex.

2471. They cannot be such vessels unless thej' are
in Truth — Truths are each and all things which are
of faith, and are thus very remote from fallacies and
falsities — for Truth cannot dwell in a vessel of falsities,
but wholly in its own vessel, namely, in Truth.

2480. That all Truths whatever which are not
sensuous and ocular, are at once rejected by the
learned. Ex.

Truth

389

Truth

^. Foi" the Spirits around the man are such

that as soon as any Truth comes forth, even although
the}' do not know that it is a Truth, they feel a
repugnance, and at once opj^ose it; and this from
their natural disposition, which is contrary to the
Truth. Ex.

2484. Nature . . . can teach us, if we view Things
from Truth, thus from visible things: hut by no
means ought we to make an induction from such
things to Truths, and thus explore Truths; but, from
Ti'uths revealed by the Lord, see such things as
confirmations . . .

2634. How the case is with natural knowledges (o^-
sciences) and their Truths, relatively to spiritual and
celestial Truths. Ex.

. Natural knowledges and human philosophj'

. . . completely extinguish the light of spiritual Truths,
when yet Truths are in them, and they conduce so
jnucli to conKrming and as it were illuminating spiritual
Truths ; and therefore Spirits . . . represented natmal
Truths as transi)areut, and that spiritual Truths would
shine through them ; and so also suppose the learned
of the world . . . hJut it was granted me to reply that
those natural Truths are in themselves thick darknesses ;
but that when they are illumined by spiritual Truths
which come from the Lord, then they become as it
were transparent; for there is the Lord's light in
spiritual Truths, which makes natural Truths lucid ;
but never the converse ; for it is contrary to order . . .

2636. Very many suppose that they can see this
to be the case with Truths by means of human
philosophy ; but still they do not believe them unless
they see them in this way; and consequently they
doubt about the Truths which are from the Lord.

2651. As this is the Truth, there should be no
reasoning about the Truth of the matter from causes
(or reasons) ; and if no reasons are found, the Truth
is not to be invalidated or denied, as is wont to be
the case ; but being Truth it should be believed ; and
if they want to investigate the reasons they may do
so . . . provided that if they do not lind the reason,
or if many things inflow which are not soluble, the
Truth is not to be denied on that account. Just as
in almost all things in nature ... if all things were
denied because no reasons (or causes) can be found,
there would be no natural truth in any kingdom. 2829.

2781. On the inverted order of Knowing spiritual
and celestial Truths. Ex.

2795. How Truths appear to those who are in
falsity. Ex.

. To those in Falsity who have become per-
suaded that their Falsity is Truth, Truths appear as
Falsities . . . Truths cannot possibly euter into the
sphere of such . . .

2890^. They wanted to draw nie into reasonings ;
but I said to them that this is the Truth, and a
general law . . .

2945. Being in the Truth, (evil) is not imputed to
him ; but he cannot be in that Truth unless he is
in faith in the Lord. Ex.

2999. On the contirmation of heavenly Truths by
means of human scientilics. Ex.

3064. If a Spirit were to say the word truth, I
(should know his quality both) from the tone and
the idea. Ex.

3095. That philosophical Truths convince such more
strongly than all other Truths. Ex.

3105. That man knows njany Truths; Imt the
moment he reasons does not acknowledge them. Ex.

3428, Pref. What good is ; tlie truth of good ; an<l
truth. In the case of fruit, its use is good ; the way
in which the use is to be applied, is the truth of good;
and the quality of the fruit as to flavour, odour, and
beauty, is truth. In the case of the odour of fruit
or of flowers, the use of the odour, as for instance to
the brain, lungs, heart, is good ; the way in which
it is to be applied so as to serve its use, whether to
the nostrils, the temples, or round the head like a
wreath, is the truth of good ; and the nature of the
odour, and such things, are truth. In the case of
charity, the use it serves is good; the way in which
it is to be dispensed is the truth of good ; and the
nature of it, is tnith.

3537. On Truths : that they vary with circumstances.
. . . Spirits suppose that in this way there is no fixed
Truth . . . And so Pilate said to the Lord, AVhat is
Truth'? It was granted to say that all the Knowledges
of faith are Truths ; and now, that there are eternal
Truths, and that whatever is of the Truth of faith is
an eternal Truth; and that circumstances vary, but
do not take awaj' Truths. Examps.

3614. By a single objection, all conlirniing Truths,
however numerous, are of no efl'ect ; for man is so
carried away by his cupidities . . . that one objection
avails more than a thousand confirmations; and there-
fore for a man to l>e true, that is, in true faith, he
should be in the opposite, so that one Truth would
prevail over thousands of objections. In this way
evil Spirits flee, because they cannot live in such a
sphere.

3693. On Truth. (The Truths of faith confer nothing
more than the life of light ; and not that of love. 3694. )

3756. That evil Spirits do not know what truth is.
Ex.

3918. That in man there is nothing true. Ex.

. Certain Spirits wanted to have it that there

exists with man an aptitude for truth . . .

3919. But the good Spirits, being indignant, said
that I should be cast out of Heaven if I were in sucli
an opinion ; and I was then instructed that truth can
never come forth with man as his Own ; for all truth
is from love, and with man there is nothing but evil
. . . so that everything from him is false.

3976^. A Spirit who is evil ... is permitted to
speak evilly, because he thinks so ; for thus he speaks
what is true ; for no Spirit is allowed to speak any-
thing but what is true, that is, what is true to liini . . .

4149. That holy Truths are to be found in a certain
place in the head. . . Angelic Spirits . . . searched
deeply (for this truth) in a certain place in the left

Truth

390

Truth

of the head, where Ti'uths and Falsities are . . . When
there is falsity, that part of the head is indurated and
gives pain when looked into by angelic Spirits . . . but
when there are Truths, it is soft, and free from pain.

[D.] 4203. (This shows) how easily man may be con-
firmed in evils and falsities unless he believes truths
from the Lord.

4312. These are such intellectually that they seize
on anything as truth which, in general, is truth, and
inhere in it without application to circumstances.
Examp. Tiiese are led by Sirens and the deceitful.

4396. These three, who had lived an atheistical
life . . . and had been very criminal, in the other life
receive the truths of faith, because endowed with the
faculty of receiving them, by reason of their having
thouglit justly and riglitly about worldly things; for
thus they had a plane ... in which the truth of faith
could be implanted . . . They have been withheld from
the profanation of truth : which they had blasphemed,
but could not profane. They can receive truth ; but
whether good, I do not yet know. Natural, moral,
and civil truth is a recipient vessel of the truth of
faith, and there is a species of conscience in it.

4397- One of them said that he had sometimes
tliought about the truth of faith ; but had then been
seized as it were with fury and insanity; so that he
had abstained from doing so; a sign that he was not
permitted to think about it . . .

4531. Even the worst infernals have the faculty of
understanding truth . . . but are no better. Ex. 4540.
4754-

4533- On the universal affirmative with which man
is imbued by the Lord as to truths.

4691. Such can have innumerable opinions about one
Thing, and not know what is true ; they suppose that
that merely is truth which inflows . . .

5400. On those who care nothing for the truths of the
Church.

5587. All truths have been inscribed (on the interiors
of the celestial) according to the order of Heaven . . .
and, being thus in truths themselves, they never think
about them . . . But what they see with their eyes,
they know. Ex.

5596". Then the very infernals have acknowledged
heavenly Truths ; for heavenly Truths have such a
force.

5597. When the celestial hear truths from others,
they see them . . .

5629. When the English hear truths, they see them,
and follow them. Ex,

5643. That regeneration is effected through the truths
of faith. Ex.

5709. On the two foundations of truth ; one from the
Word, and the other from nature or the Truths of nature.
Ex.

5848. On those who reason about truths, as to whether
it is so.

5870. When Lang was nearly vastated, he again began
to liear the triiths of the Church, supposing he would

become better ; but there then appeared a sledge with
a devil sitting in it ... on which he ran, followed by
the sledge, and could not escape until he had rejected
those truths.

5962. On (two) who can defame others acutely, liut
can see nothing of truth.

5972'-. (In the temples there) the preacher vacillates,
tries to go on, and sticks, until he comes into truths ;
and when he teaches them, his hearers all acknowledge
and receive them. Ex.

601 1. On the progression of truth or of faith from
knowledge in the understanding ; then from the under-
standing into the will ; and from the will into act. Ex.

6033. All his . . . falsities were taken away, and
genuine truths were given him in their stead ; but he
was as stupid as one who knew nothing.

6037. That falsities have no power against truths. Ex.

6039. On the thought of truth where falsities are.
Luther wanted to think contrary to faith alone ; but
could not, because falsities filled his thought . . . He
said he had prayed to the Lord that he might under-
stand and make manifest the truth ; but had received
the reply that it would be given if he could receive it.
6044-.

6065. They asked. What is Truth and life ? It was
replied (from Heaven) that Truth and life are to live
according to the commandments, as not to steal, or act
insincerely and unjustly, which is the fifth command-
ment ; then the Truth is that to act insincerely is a sin ;
that to live unjustly is a sin ; and also that to live sin-
cerely, and to act justly, is Truth ; so that Truth and
life act as one. Truth is to know evil ; it is to know
good ; and Truth is man's when he shuns evil, and loves
good. In like manner with the other commandments.
Ex.

6095. The Africans . . . drink in truths witii longing
more than others, and call it being nourished. Ex.

D. Min. 4579. The ancient wisdom taught naked
Truths ; and thus man could know and think innumer-
able truths ; but at this day scarcely any.

4589. How the truths of faith enter to the love, and
tiie love infills them. Ex.

4591. In respect to the Lord, all such things are called
truths of faith as enter into and confirm the love . . .

4610. That principles of truth change and break the
cupidities or delights of evil. (From experience.) 461 1.

4671. This light of persuasion exists with those who
are in the light of truths, and who want to exercise
command througli truths, and thus to seem greater than
others . . . There are many of this kind, and women
among them.

4622. See Idea, here.

4718. On a certain infernal who had a remarkable
perception of truth. . . It was supposed that he could
be converted, and he desired it . . . but he was told that
this eflects nothing, but the life. Ex. 4746 (another
similar case).

4771. On those who are in principles of truth, and in
the will of evil.

Truth

391

Truth

4815. Lagerberg liad a strong sphere from truth ; and,
being safe in it, he traversed many Hells ... I compared
him to Eneas . . . Wherever he came (the infernals)
either fled, or were deprived of the power to do anything
against him,, or el.se they lamented : everywhere they
were afraid. Witli such a [power] is the man attended
who is in truth. (He describes the Hells to Swedenborg
as he advances through them. 4815-4823.)

E. 20". Everything man believes is called truth ; and
everything he loves is called good.

22. The delight of truth and good. Sig. and Ex.

. To those in the Spiritual Kingdom it is granted

... to be in the affection of truth for the sake of truth ;
and this ... is what is called 'gi'ace.' There is no
other Divine grace. 111.

30. Regeneration through the truths which are from
Him. Sig. and Ex.

34, ' Amen ' = Truth. Ex.

70. The last age they called that of Iron, because there
then reigned only truth without good ; and, when this
reigns, falsity reigns.

117. Anxiety of mind from a longing to Know truths.
Sig. and Ex.

. The reason is that they are conjoined with the

Angels, who continually long for truths . . .

-. The spiritual sense . . . inflows into the affec-
tion of one reading the Word, and through this into the
Knowledges he has, and thus kindles his longing ; and
he then receives the genuine truths of the Church in so
far as he can see them from the literal sense. Everyone
who is in the spiritual aff"ection of trtith is conscious
that the things he knows are few . . . Those who pride
themselves on the things they know have not reached
the first step to wisdom. Such are wont to glory from
falsities more than from truths ; for they are aff'ected
with their own reputation, and not with truth itself.

122. That those who are in falsities from evil, will
attempt to deprive (those in the spiritual afl'ection of
truth) of all truth from the Word. Sig. and Ex.

123. A consequent increase of the longing for truth.
Sig. and Ex.

125. Steadfastness in truths to the end. Sig. and Ex.

131^ In the Spiritual World those who are in falsities
cannot endure (or withstand) truth : they are in
anguish . . .

^ The vastation of the Church as to truth. Sig.

162. That those who are derivatively in falsities do
not convert themselves to truths, and through truths.
Sig. and Ex. (In other words) those who have falsified
truths ... by applying them to the delight of the love
of self, do not aftei'wards turn themselves to truths.
(For) a man, from his internal man . . . sees, from the
Word, the truths which are of the Church ; but does
not receive them there, except in the proportion that he
loves them to the extent of wanting to do them. When
the man so wills, his internal man calls forth and
elevates to itself, out of the natural man and its memory,
the truths which are there, and conjoins them with the
love which is of his will ; and thus the internal spiritual
man is opened . . . But if the man suffers natural

delight ... to predominate, he sees all things from tliis
delight ; and, if he sees truths, he applies them to his
love, and falsifies them. The internal spiritual man is
then closed ; for ... it cannot endure that truths
should be falsified . . . and then the love of self or the
love of the world, reigns . . . and hence it is that tiiose
who have falsified truths by apjilying them to tlie
delights of the love of self and of the world, cannot
afterwards convert themselves to truths.

177. They who think from their Own intelligence,
think from the world . . . and the things they love they
call goods, and the things they see and perceive there-
from they call truths ; but these goods . . . are evils,
and the truths are falsities, because they spring from
the loves of self and of the world. . . And therefore they
who read the Word solely for the sake of having a nann'
for erudition, (or other selfish ends) never see and per-
ceive truths, but instead of them falsities ; and the
truths in the Word which stand forth before the eyes,
they either pass by as if not seen, or they falsify them.
Ex.

'. But those who read the Word from the spiritual

afl'ection of truth — which is the love of knowing truth
because it is truth — see truths there, and rejoice al
heart when they see them : the reason is that they ari'
in enlightenment from the Lord. Ex. . . It is therefore
granted them to see truth from its own light, and this
in the Word, because the Word is Divine truth, and in
it are stored up all the truths of Heaven. But those
only are in this enlightenment who are in the two loves
of Heaven . . . But so long as they live in the world,
they do not perceive truths in the interior mind ; but
they see them in the lower mind. Further E\".

190. 'To take heed' = attentiveness, such as exists
with those who are in the spiritual affection of truth ;
for when these read the Word they do not see it from
the doctrine of the Church in which they were born,
but see it as it were separated therefrom ; for they want
to be enlightened, and to see truths inwardly in them-
selves, and not from others. They who are in this state
are enlightened by the Lord, and it is granted them to
make for themselves doctrine from the truths which
they themselves see ; and this doctrine is implanted in
them, and remains in their spirit to eternity.

-. But those who read the AYord from a doctrine

which is from others, are not able to see truths from the
light of their own spirit, thus not within themselves,
but without themselves ; for they think that a thing is
truth because others have seen it, and they therefore
attend solely to things confirmatory of it . . . These
cannot be enlightened . . . and they remain natural ; for
to become spiritual is to imbue one's spirit with truths
from the Word ; and the spirit is not imbued except as
it longs to know truth wherever it is in the Word, and
delights in it when it sees and perceives it. This
affection is the spiritual affection of tnith.

e_ That it is the part of a wise man to see and per-
ceive truth from the light of Heaven, and not to confirm
what is said by others ; and that to see and perceive
truth in the light of Heaven is possible only to those
who love truth because it is truth. Refs.

196. For the Lord is in His truths with man. Ex.

Truth

392

Truth

[E.] 198. Intelligence and wisdom according to truths
and the reception of them. Sig. and Ex.

. To see truths and wliat they are belongs to per-
ception ; and to live according to them, to reception . . .

. For intelligence is to see inwardly in one's self

whether a thing is true or not ; but they who are wise
solely from worldly things do not see truths inwardly
in themselves, but from others ; and to see from others
is only to know.

204". For whatever is loved is called truth when it is
thought . . . for everyone conlirms that whicli he loves
by many things in his thought, and all the things by
which he conlirms it he calls truths : the truth which
anyone has is from no other source. From this it
follows that such as is the love in a man, such are the
truths he has ; consequently, if the love in him is
spiritual, the truths also are spiritual ; for they act as
a one with his love. All truths in one complex are
called faith, because they are believed.

209'-. Truths-vera-become of life when the man loves
them. Ex. . . The reason these truths are from the Lord,
is that the Lord inflows into the love with man, and
thiough it into the truths, and thus causes the latter
to be of the life.

*. Therefore all power belongs to the good of love

through truths ; and, with the spiritual, from the good
of charity through the truths of faith ; for good puts on
a quality for itself through truths ; for good without
truths has not any quality ; and where there is no
quality there is no force or power.

228. 'The Amen, the faithful and true witness' (Rev.
iii. 14)= from Whom is all truth and everything of faith.
( = the Lord as to the Word, which is the Divine truth
from Him. R. 199. )

237". For truths cannot ha together with falsities of
evil . . . for truths are from Heaven, and falsities of evil
are from Hell ; and tlierefore when the latter reign, the
communication with Heaven is taken away, and then
truths cannot be seen ; and if they ai'e said by others,
they are rejected. Hence it is that it is not possible for
those in false principles to be in any truths.

242-. Truth- tvrM?7i- which in itself is truth, is not
possible except from good . . . for truth whicli in itself
is truth is not possible unless there is spiritual life in
it ; and spiritual life is in it when it is formed from the
good of charity ; for truth is the form of good, and good
is the esse of truth, thus its life ; and good is from no
other source than the Lord ; and when there is good
from the Lord, then the truth which is from the good
regards the Lord primaiily, and also the neighbour and
his good ; for the Lord inflows with good, and forms
truth from it, which is the truth of faith, and causes
the man's spiritual sight to regard Him and the
neighbour. Tr.

■ ^ In Heaven no one believes any truth unless he

sees or has seen it ; for they say. Who can believe that
a thing is so unless he sees it ? it may perhaps be false ;
and to believe what is false is not possible for any but
the evil ; for the evil, from evil, see falsities ; whereas
the good, from good, see truths ; and, as good is from
the Lord, the seeing of truth, from good, is also from
Him. The reason the Angels see truths, is that the

light of Heaven in which they are, is the Divine truth
proceeding from the Lord ; and hence there is the seeing
of truth with all with whom there is that light, even in
the world. 759'.

272. All truths disposed into order Ijy Divine good.
Sig. and Ex.

. All the truths of Heaven and the Church are

from Divine good ; the truths which are not from it are
not truths ; the truths which are not from good are like
shells without a kernel . . .

275^'*. Kuovfledges-cognitio)ies~a.ud truths differ in
this : that Knowledges are of the natural man, ami
truths of the spiritual.

'". (It may be) supposed that the truths whicli

are in the natural man, and which are called Knowledges
and scientifics, are not [merely] the generals of truth,
but are all the things of truth there are with man ;
whereas . . . the truths which are in the spiritual man,
and which are the source of those in the natural,
immensely surpass the latter in number. But the
truths in the s[»iritual man do not come to the percep-
tion of the natural man until lie arrives in the Spiritual
World.

283®. As both = truth; and as 'to cover '^guarding
by means of truth, it is said, 'Truth-veritas-is a shield
and buckler' (Ps.xci.4).

288". As the Lord subjugated the Hells and disposed
the Heavens into order by Divine truth, He is said to
. . . 'mount and ride upon the word of Truth' (Ps.xlv.
4). 298'.

292. This good inflows from the Lord alone, and is
received by Angels and the men of the Church in the
truths which are from the Word. (These) truths are
in their memory, from which the Lord calls them out,
and conjoins them with good, in proportion as the
Angel or man is in the spiritual affection of truth,
which he has when he lives according to truths from
the Word. The conjunction takes place in the interior
or spiritual man, and from that it takes place in the
exterior or natural man. This conjunction constitutes
the Church with a man while he lives on earth, ami
after that, it constitutes Heaven with him. (Thus)
without this conjunction no one can be saved ; and no
conjunction of truth and good is possible unless the
man is living a life of love, (which is) to do the Lord's
commandments . . .

294-. For all the good into which man is reformed is
not possible except tlnough truths.

. 'The cedar of shittah' = gen nine truth.

295^. The truth which is called of faith is only a
medium for the coming forth of good, and for the
subsequent coming forth of truth from good.

^. Hearing and help from love, through the pro-
ceeding Divine which is Divine truth, is signified by,
'For the greatness of Thy mercy answer me, in the
Truth of Thy salvation' (Ps.xlix.13).

323^. 'The word of Jehovah is right' (Ps.xxxiii.4) =
the truth of good ; 'and all His work is done in Truth'
= the good of truth. The truth of good is the truth
which proceeds from good ; and the good of truth is
the good which is produced through truth.

Truth

393

Truth

324. The good of love produces this sweet scent, but
through truth, and not from itself without truth ; and
still less does the truth which is called of faith without
good [produce it] ; for good without tvwth has not any
perceptibleness, nor has truth without good.

348^ It is according to Divine order for tlie Lord to
confirm the truths which an Angel or a man speaks as
from himself, although not from himself: these He
confirms in their hearts by an allinnative which does
not ascend manifestly into their thought ; yet by a
full acquiescence of the lower mind proceeding from
an inti-Tual aifection, which is from peace and its
delight. This is the confirmation which is here
signified (by the words, 'The f«ur living creatures
said, Amen').

349^. For what a man loves is good to him ; and
what he believes is truth to him.

. (Thus) no good and no truth . . . are in man ;

but they inflow from the Lord, Life itself is in good
and truth, and nowhere else. The receptacle of the
good of love is the will, and that of the truth of faith
is the understanding ; and to will good does not belong
to man, nor to believe truth. Further ex.

356". From doctrine, truths can be seen in their own
light, and in their own order ; but not from the Word
without doctrine . . . [and] all combat against evils and
falsities is from ti-uths, that is, by means of truths,
by the Lord. (Continued under Doctrine.)

®. Those are in enlightenment (or illustration)

from the Lord who love truths because they are truths.
These, because they do them, are in the Lord and the
Lord in them.

365-^ 'The vine shall give its fruit' = that truth
shall produce good ; and 'the land shall give its pro-
duce'= that good shall produce truths.

. The conjunction of truth and good is further

described by, 'Speak ye the Truth a man with his
companion ; judge the Truth and the judgment of
pqjce in your gates; only love ye Truth and peace'
(Zech.viii. 16, 17). By 'Truth' is signified ti-uth (or
what is true).

366. The falsification or extinction of Truths. Sig.
and Ex.

. For when truths are falsified they are also

extinguished ; for falsification ]iroduces a different
understanding of truths ; and truth is truth to anyone
according to his understanding of it ; for the love and
the principle which reign in a man draw all things to
themselves, and apply them to themselves, even real
truths ; and therefore when the love is evil, or the
principle false, then the truths are infected with the
evil of the love, or with the falsity of the principle,
and thus are extinguished. This is signified by 'they
shall kill one anothei.' This takes jilace when there
is no good with the man ; and still more when there is
no good in the doctrine of his Church. Sig. and Ex.

372. 'The black horse ' = the understanding of the
Word destroyed as to truth. Ex.

. In the Church, good perishes first, and then

truth ; and at last evil succeeds in place of good, and
falsity in place of truth. This last state is signified by
'the pale horse.'

-. That 'black ' = no truth. 111.

••. That by such reasoning will perish all Know-
ledges of truth, and with them all truths which savour
of good and have their essence from it. Sig.

375". Although (the idea that God is angry, etc.) is
in itself not truth . . . still, with those wlio live well,
and so believe because the Word in the letter says so,
it is accepted by the Lord as truth, because the truth
lies concealed within it, and is also manifest before the
interior Angels. Another examp.

376. That the good of charity and the good of faith,
in their essence are truth. Ex.

^ Where good is rejected there cannot be any

truth which in itself is truth ; for all truth is from
good ; for the Lord inflows into the good of a man, and
through the good enlightens him, and gives the light
to perceive truths; and therefore, without this light
. . . there is no truth, however much it may sound
like truth because it is from the Word. It is truth
falsified by the ideas which the man holds in respect
to it.

386^^. 'Desert' = where there is no good because no
truth ; for all the good with man is formed through
truths ; and therefore where there are no truths, l)ut
only falsities, good is not possible.

-*. For those who are in falsities stand out of

doors ; whereas those who are in truths are in the
house; for 'the house ' = tlie intellectual mind, into
which nothing but truths are admitted ; for this mind
is opened through truths from good.

. 'The naked' = those who are devoid of truths.

3°. That 'vinegar' was given Him = that in the

coming Church there would be no genuine truth, but
truth mixed with falsities. Ex.

394. ' Who art holy and true ' (Rev. vi. 1 1 ) = Him who
is righteousness.

395. As Spirits and Angels are clothed according to
their intelligence, and all intelligence is of truth . . .
they are clothed according to truths ; and therefore
'garments' = truths (interior, or exterior, according to
the garments). 111.

401-^. That truths will be resplendent from good.
Sig.

^^ 'The seeds' (in the jiarable of the sower) =

truths from the AVord, that is, those which man
receives from the Lord. . . 'Stony places ' = historical
faith, which is the faith of some one else in one's self;
for the man believes it to be truth, not because he sees
it in himself, but because some one else, in whom he
has confidence, has said so. ' Soil' = spiritual good,
because this receives truths as the soil does seeds. . .
(Thus) these words of the Lord, in a series, = that the
truths implanted from infancy from the Word or
preaching, are adulterated and perish through the
concupiscences from the love of self, when the man
begins to think from himself. All things in the Word
are indeed truths, but they are adulterated by the
ideas of thought about them, and by the applications ;
whence truths with such are not truths except merely
as to the utterance of them. The reason it is so, is
that all the life of truth is from spiritual good ; and

Truth

394

Truth

spiiilual good resides in the higher mind, (which)
cannot be opened with those who are in the love of
self ; for they look to self in every thing. Ex.

[E.]405^'^. 'To dry up all the herbage' = the con-
sequent destruction of all triiths. . . 'To make the rivers
islands, and to dry up the pools' = to annihilate all the
understanding and perception of truth . , . The under-
standing of truth is from the light of truth ; but the
perception of truth is from the heat or love of truth.

406. ' Islands' = the natural man as to the truths
which are in it . . . The truths of the natural man are
meiiiOvj-scienti'fica-tvMths, which are under the view
of the rational man, and they are [also] the Knowledges
of truth, Avhich are under the view of the spiritual
man. The Knowledges of truth are those [truths]
which the natural man knows from the Word ; and the
memory-scientiJicar-tmth& are those which the natural
man sees from the rational man, and by which also he
is wont to confirm the truths of the Church. (Fully
quoted under Mind.)

— — . For the faculty to love truths because they are
truths is possible only through the influx of the light
of Heaven through the spiritual mind. Ex.

409^ 'Ye shall Know the Truth, and the Truth
shall make you free' (John viii.32) = the Divine truth
Avhich is from the Lord ; for he who receives this in
doctrine and in life is free, because he is being made
spiritual and is being led by the Lord. ^"jSig.

427^. The good of charity and tiie truth of faith are
called 'brothers'; and the truth of faith is called 'the
first-born,' because the truths which are afterwards to
become the truths of faith are first acquired, and are
stored up in the memorv, in order that from it as from
a storehouse, good may draw what it may conjoin with
itself, and make the truths to be of faith ; for truth
does not become of faith until the man wills it and
does it ; but in proportioji as the man does this, in the
same proportion the Lord . . . inflows . . . with good ;
and through the good into the truths which the man
has acquired from childhood ; and conjoins them with
good, and causes them to be truths of faith. Before
this, they are nothing but Knowledges and know-
ledges, in which the man has as yet no other faith
than such as he has in things heard from another.
(Continued under Faith.)

430". That goods and the derivative truths are of
infinite variety, is because every Anirel and man . . .
is his own good and derivative truth.

434. 'The tribe of Reuben' = the light of truth from
(love to the Lord).

■*. See Fik.st-boen, here. 725*.

^. The truths which man imbibes in his child-
hood ... do indeed appear to be truths, but still are
not truths with him : they are only like shells without
a kernel . . . They do not become truths until they are
received in the will. Ex.

^^ 'Reuben,' in the opposite, = truth separated

from good . . . and truth without good is not truth
except merely as to the words and sound. Ex.

440-. There are two things which constitute the
Church : the truth of doctrine and the good of life.

Both of these must be in a man for him to be a man
of the Church. They are represented by 'Ephraim and
Manasseh.' Ex.

455. All who are in the good of life according to the
dogmas of their religion, which they have believed to
be truths even although they are not truths, are saved ;
for falsity is not imputed to anyone who lives well
according to the dogmas of his religion, because it is
not his fault that he does not know truths. For the
good of life according to religion has stored up in it
the affection of knowing truths, which truths such also
learn and receive when they come into the other life.
For every affection remains with man after death, and
especially the afiection of knowing truths, because this
is a spiritual affection ; and when a man becomes a
Spirit he is his own affection ; and therefore such then
imbibe the truths which they long for, and thus receive
them deeply into their hearts.

458. 'Palms in their hands ' = in the good of life
according to truths. 'A palm ' = the good of truth . . .
For truth becomes good by a life according to it ; until
then, truth is not good with anyone. For when truth
is solely in the memory and the <lerivative thought, it
is not good : but it becomes good when it comes into
the will and the derivative act ; for the will itself
transforms truth into good ; as may be evident from
the fact that whatever a man wills he calls good, and
whatever he thinks he calls truth. (Continued under
Good.)

474. Througli temptations . . . truths are implanted ;
for all who are to come into Heaven must be in truths.
Ex. 478'-, Ex.

■■^. The evil . . . are not tempted ; for truths

cannot be implanted in them . . . but truths are taken
away from them. Ex. . . For no one with truths can
enter Hell. Ex.

475^. The internal man is purified through tlie truths
which are of faith ; and the external man tlirough a
life according to them. Sig. *

478, 'They serve Him day and night in His temple'
= that they are constantly kept in truths in Heaven.
Ex.

479. The influx of Divine good into the truths with
them. Sig. and Ex.

483. 'He shall lead them to living fountains of
waters' = (that the Lord will instruct them) in Divine
truths. . . 'Living waters '= truths which come and are
received from the Lord. . . In order that the Lord may
give life to truths, He inflows into them through good,
and good makes alive. He also inflows from within,
and opens the spiritual mind, and implants in it the
affection of truth ; and the spiritual affection of truth
is the very life itself of Heaven with man. This life is
the one which is insinuated into man by the Lord
through truths.

492. 'There was given him much incense ' = truths in
abundance. Ex.

511. Truth -wrMJW.- in the natural man is called
knowledge -scientificum. But real truth is in itself
spiritual, and in the spiritual man makes a one with
the affection of truth ; for it is the form of the aftec-

Truth

395

Truth

tioii tliere. In proportion, therefore, as this affection,
together with its form, is derivatively in the scientifies
which are in tlie natural man, in the same proportion
the scientifies contain truths in them, and are scientific
truths; for, regarded in themselves, the scientifies
which are of the natural man are not truths ; but are
only vessels which contain truth.

-. But when merely natural afiection is dondnant

with a man, there is no truth in the natural man, but
everything therein is knowledge-scient{ffcum--which is
not truth. Ex. . . E,eal truths, being in themselves
spiritual, conjoin themselves with spiritual affections
only . . . When truths conjoin themselves with merely
natural affections, they are no longer truths, but are
falsities ; for a merely natural affection falsifies them.
Conjunctions of truth with merely natural aft'ections
coirespond to whoredoms and adulteries of various
kinds ... It is the conjunctions- of the Truths of the
Word with the love of self and the love of the world
which cori'espond to these.

51S. That consequently all the understanding of
truth jierished, and thereby the doctrine of the Church.
Sig. and Ex.

519. 'The name of the star is called wormwood ' =
truth mixed with the falsity of evil. Ex. 520, Ex.

520". Truth-vf>'«m-is mixed with the falsity of evil,
when evils of life (enum.) are confirmed by the sense
of the letter . . . because all things of the Word are
truths ; but when they are applied and wrested to
confirm evils of life and false principles of religion,
then the truths of the Word are commingled with
falsities of evil ; by which real truths come to be
truths no longer, but truths falsified, which, in them-
selves, are falsities. In order that the truths of the
sense of the letter . . . may remain truths, they must
be applied to confirm goods of life, and true principles
of religion ; and if they are drawn aside and diverted
from this application as their end, they are no longer
truths, because there is not any perception of truth in
them. The perception of truth comes from good, and
not from evil. For in every thing of the Word there
is a marriage of good and truth ; and therefore if in
the truths of the Word there is not good on the part
of liini who perceives them, they are truths without
their consort, and can be applied to any evil cupidities
and false principles vehatever, and can thus become
falsities of evil. So are falsified the truths of the
Word by all who are in the conceit of their own in-
telligence from the love of self ; for within reign evils
of every kind . . . and falsities of every kind , . . but
without, in speech and preaching, they are truths
from the Word, which, before those who are in simple
good, sound as truths ; but within, with the speaker
or preacher, they swarm with falsities of every kind.
The truth of the Word with such is like a clean and
bright vessel with filthy water in it, which does not
show through the vessel before those in simple good,
but does so plainly before the Angels of Heaven.

526. For good is turned into evil and the derivative
falsity ; whereas the truth of faith ... is turned into
falsity and the derivative evil. Sig.

-^. That care must be taken lest the truth which

has been once perceived in the understanding and
received in the will be turned into falsity. Sig.

527. That the spiritual light of truth and the natural
light of truth had been completely extinguished. Sig.
and Ex.

-. Those Heavens look to the Lord as a Sun

which are in the spiritual atfection of truth; that is,
which love truth because it is truth . , . But those
Heavens look to the Lord as a Moon which are in the
natural affection of truth ; that is, which love truth
in order that they may be learned and instruct others.
These latter love truth because of its usefulness to
themselves, and not for the sake of the truth itself;
and therefore they are in the light which proceeds
from the Lord as a Moon. This light differs from the
(former) as the light of day does from that of night;
and the truths with them differ in the same way.

^. Therefore those who are in spiritual light are

in genuine truths ; and, when they hear truths which
they had not previously known, they at once acknow-
ledge them, and see that they are trtiths. (Whereas)
those who are in natural light, when they hear truths,
they receive them even although they do not see or
perceive them, but because they are said by men of
reputation in whom they have faith ; and therefore
the most of them are in faith from others ; but still
the}" are in a life according to their faith.

532^. Spiritual fulness is formed through truths.
538^. For the truths of doctrine without good are
not truths, because all truths are of good.

541^. 'Thy Truth reacheth to the skies-aetheres'
(Ps.xxvi.5). . . 'Truth' = the Divine truth ; and as the
Divine truth is the light of Heaven, it is said 'it
reacheth to the skies. '

543^^. Every truth which is from good ought to be
appropriated to man . . . but not truth which is not
from good ; for this truth has been conjoined with
some evil. Sig.

548. That the understanding . . . would be drawn
away from seeing truth so long as they are in this
state. Sig. and Ex.

550. That they want to destroy the faculty of under-
standing truth, but cannot. Sig. and Ex.

556''. That in proportion as anyone takes away from
another the understanding of truth, and the sense of
truth, in the same proportion they are taken away
from him. Sig.

557. Their persuasions . . . against which the truths
of the spiritual rational man avail not. Sig. and Ex.

600^. Hence 'the right ' = spiritual good, which is
truth in light; and 'the left' = spirittial ti'uth, which
is truth in shade; thus 'the right ' = good from which
is truth ; and 'the left ' = truth from good.

617'". 'Ho, everyone that thirsteth, come ye to the
waters. . .' — that everyone who longs for truth, and
who has not had truth before, may acquire and appro-
priate it to himself from the Lord. Ex.

6i8^ 'The waters at Marah':= adulterated truths . . .
For all truth is adulterated by evil of life and of love ;
and therefore it is opened and restored through the

Truth

396

Truth

good of love aud of life. The reason is that all truth
is of good ; and the good of love is like a fire from
»vhich truth is seen in light.

[E.] 625. [To still teach the Word] to all who are in
truths and goods as to life, and at the same time in
goods and in truths as to doctrine, according to the
religion of each person ; consequently, that the Word
should be taught as to goods of life, and as to truths
of doctrine. Sig. and Ex.

-. Because they had lived a life of love to God

and charity towards the neighbour, the falsities of
their religion were accepted by the Lord as truths ; for
the reason that within their falsities there was the
good of love ; and the good of love gives c|,uality to
all truth, and in this case to the I'alsity which is
believed by such to be truth ; and moreover the good
which lies concealed within causes such to perceive
genuine truths and to receive them when they come
into the other life. There are, moreover, truths which
are only apjiearances of truth, such as those truths
which are in the sense of the letter . . . and these also
are accepted by the Lord as genuine truths, when
there is in tliem the good of love to the Lord, and the
good of charity towards the neighbour ; and moreover
the good which lies concealed within in the other life
dissipates the appearances, and lays bare the spiritual
truths, which are genuine truths.

627^-. Truth-i)e/-«w-conjoined with good, constitutes
the good of love and of charity ; since all the good of
love and of charity is fornicd by means of truths.

635. 'My two witnesses' = the good of love and of
charity, and the truth of doctrine and of faith, both
from the Lord. Ex. 63S, Ex.

^. 'That I should bear witness unto the Truth'

(Johnxviii.37)=:to cause that the Divine truth which
proceeds from Him should bear witness about Him.

638-. The truth of (celestial) good is called tlie good
of love towards a brother and companion . . . and the
truth of (spiritual) good is called the good of faith.

645. That with these persons, truths are turned into
falsities from evil. Sig. and Ex.

652^. As by 'Truth' is signified the trufh of doc-
trine and of faith, it is said, 'See ... if ye can find
a man that . . . seeketh Truth' (Jer.v. i).

■*. That tliey have wandered away from the

truths of doctrine, and that there is consequently no
truth in the life ... is signified by, 'Tnith hath
stumbled in the street, so that uprightness cannot
come' (Is.lix.14).

654'-'. For the truths and falsities of the natural man
are called Knowledges and scientifics ; but real truths,
when they have acquired life, which is ett'ected through
a life of faith, . . . are of the spiritual man. These,
together with their affections and pleasantnesses, do
not appear to the manifest sense and sight of man, as
the Knowledges and scientifics of the natural man do,
for the reason that so long as man lives in the world
he thinks and speaks naturally . . . But his spiritual
thought, whieli is conjoined with the aflfection of truth,
or of falsity, does not appear until man has put off
the natural body. Ex.

®. For when the natural man has been separated

from the spiritual man, the man has no truths ; and
if he imbibes truths from the Word or from the doe-
trine of the Church, he falsifies them by the ideas of
his thought ; and therefore with such a man of the
Church all truth becomes falsity.

^°. That man must be instructed in truths

scientifically and naturally, before lie is instructed in
them spiritually. Sig.

659**. "Imth^veritas' (Ps.lxxxviii.ii) = the Divine
truth of the Divine wisdom.

675^. Those who possess truths in the memory only,
and not in the life, are deprived of them after (death) ;
whereas those who possess truths in both the memory
and the life, enrich intelligence in themselves to
eternity. (Rep. by the parable of the pounds.)

7oi». 'The law of. Truth' (Mal.ii.6) = Divine truth
from Divine good.

710-*. The understanding varies with everj'one Just
as do the truths from which it is. There are, in
general, celestial truths, spiritual truths, moral truths,
civil truths, and even natural truths ; and of every
kind of truth there are species and varieties innumer-
able . . .

714''. The sensuous . . . cannot see wliether I*ivine
things are truths, or not ; they call that truth which
they have imbibed from childhood . . . and afterwards
from doctrine ... As these persons see nothing from
the light of Heaven, they do not see truths, but in
place of them falsities, which they call truths ; for
real truths cannot be seen excei't in the light of
Heaven, and not in the light of the world, unless this
light is enlightened by the former.

718. The falsification and adulteration of all the
Truths of the Word. Sig. and Ex.

719. It has been said that the vSensuous falsifies and
adulterates the truths of the Word . . . and those who
do not know how this is done . . . may believe that the
truths of the Word, being truths, and being plainly
expressed in the sense of the letter, cannot be made
falsities. (How it is done, shown by an examp. )

. That the sun stands unmoved, is a truth for

the rational man ; and that it advances, is one for tlia
sensuous man ; thus both become true, actually for
the rational man, and a[i[iarently for the sensuous one.

720. Truths-yg/'a-falsified and adulterated, are more
false than those from any other origin. Ex.

7261". That the truths of the natural man have no
power without the infiux (from the Lord through the
spiritual man). Ex. . . (For) truths without life are
not truths ; nay, regarded interiorly, are falsities,
(which) have no power.

730. 'The woman fled into the wilderness' = the
Church among a few, because with those who are not
in good, and consequently neither in tniths. Ex.

". As to there being no truths where there i.s

no good . . . the reason is that the Lord never intiows
immediately into the triiths with a man . . . and
therefore if the will is not in good . . . the influx of
truth from the Lord into the understanding has no

Truth

397

Truth

edect . . . and the truth i.s falsified. (Fully (juoted
under Good.)

. Moreover it is dangerous to so enlighten the

understanding in truths as to produce belief, except
in so far as the will acts as one with it ; for the man
is then able to pervert, adulterate, and profane truths.

, And besides, in so far as truths are known

and understood, and are not at the same time lived,
they are nothing but lifeless trtiths . . .

. From all this it may be evident whence it is

that there are no truths where there is no good, except
as to the form, and not as to the essence.

^. 'To drop' is predicated of the influx, ac-
knowledgment, and reception of truth.

732-. The doctrine of the New Church . . . cannot
bo acknowledged . . . except by those who are in-
teriorly affected with truths, who are no others than
those who are able to see them ; and only those see
truths who have cultivated their intellectual faculty,
and have not destroyed it . . . by the loves of self and
of the world.

734. 'There was war in heaven' = the combat of
falsity against truth, and of truth against falsity. Ex.

736. Lest there should be a conjunction of truth
with evil, it is provided that such should not have any
genuine truths, but only truths falsified.

740'. That they had destroyed all truth of the
understanding, is signified by, 'he was a murderer
from the beginning, and stood not in the Truth, be-
cause there is no Truth in him' (John viii.44).

754. The reason the devil's hatred is against spiritual
truths and goods, is that merely uatural truths and
goods aie the direct opposites of them ; for truths
and goods merely natural are in their essence falsities
and evils, although before those who are merel)'
natural and sensuous they appear as truths and goods,
because their goods are the pleasures and delights
wliich sjmng from the loves of self and of the world,
and their truths are the things which favour these
goods ; and, as the loves of self and of the world are
from Hell, these goods and truths are in their essence
evils and falsities.

. But spiritual truths and goods are, in their

essence, truths and goods, because the goods are the
delights which spring from love to the Lord and from
love towards the neighbour ; and the truths are the
things which teach these goods ; and, as these truths
and goods are through Heaven from the Lord, therefore
they are called spiritual . . .

759''. 'The wings of the eagle' = the understanding
of truth ; for all who are of the New Church have the
understanding enlightened, by virtue of which they
can see truth from the light of truth, that is,
whetlier it is truth or not truth. And, as the}' see
truth in this way, they acknowledge it, and receive it
in the aifection which is of the will ; and from this
the truths with them become spiritual . . .

. But verily those who are not of this Church,

who are those who do not acknowledge the Divine
in the Lord's Human, and who lio not love truth

because it is truth, thus spii'itually, cannot have the
understanding enlightened .so as to be able to see
whether a thing is truth or not ; but they see appear-
ances of truth as genuine truths, and confirm them as
genuine truths by the sense of the letter . . . and yet
most things in this sense are appearances of truth ;
and, if they are confirmed as genuine ti-uths, they are
falsified, and falsified truths are falsities. Des.

768. An ardent endeavour ... to assault the truths
of doctrine of the New Church, Sig. and Ex.

776. Against the man who is in truths from good
(the beast and the dragon) have no power ; and in every
case they have less power in proportion as truths are
multiplied in a man . . .

780^. For every truth from the Lord, in its form, is
a man . . .

*. By 'Truth' (Is.xi.5) is meant Divine truth.

790^. First: There is given to man the affection of
truth, which is called the spiritual affection of truth,
which consists in this: that the man loves truth
because it is truth. The reason this affection is given
then, is that when evils are removed, the man is in
goods from the Lord, and good loves truth, and truth
good, and they want to be conjoined together. This
affection is given by the Lord alone, because the Lord
in Heaven is the Divine truth; and it is given through
the Word, because the Lord in the Church is the
Word.

. Secondly : . . . the genuine truths (in man's

storehouse) are discriminated and separated from
falsities ; for the spiritual mind of man cannot be
formed except from genuine truths, because Heaven is
in no others.

. Thirdly: These truths are elevated by the

Lord in a wonderful way, and become spiritual, which
is done by the influx of Heaven ; and these truths are
there disposed into the heavenly form.

. Fonrihly : But the traths elevated into the

spiritual mind are not in a natural form, but in a
spiritual one : truths in a spiritual form are such as
are in the spiritual sense of the Word ; but truths in
a natural form are such as are in the natural sense.

1". Faith derives all that it has from truth ; and

this is why it is said . . . the truth of faith.

794^. He who speaks truth for the sake of truth,
speaks truth from truth, thus from the Lord, who is
truth itself, and the source of all truth.

798''. He, then, in proportion as his faith is from
genuine truths, in the same proportion enters
Heaven . . .

^. But still, as they have no genuine truths . . .

they can come no further than to the threshold of
Heaven. To such of them, however, as have loved
truths for the sake of truths. Heaven is opened when
the Divine order has been restored with them.

799''. 'He that speaketh the Truth' (Ps.xv.2) = to
be ill truths as to doctrine.

803'-. How a man can be in such enlightenment as
to learn the truths which must be of his faith, ana in
such affection as to do the goods whicli must be of his
love; and can thus know whether his faith is a faith

Truth

398

Truth

of truth, and his love a love of good. Let liim read
the Word every day, one or two chapters ; and let him
learn from a teacher and from preachings the dogmas
of his religion ; and especially let him learn that there
is one God ; that the Lord is the God of Heaven and
earth ; that the Word is holy ; that there is a Heaven
and a Hell ; and a life after death. (2) Let him
learn . . . what works are sins. Ex. (3) When the
man begins to think for himself ... it must be to
him the first and chief thing to desist from doing
evils because they are sins. Ex. (4) In proportion as
the man detests these evils because they are contrary
to the Word ... in the same proportion there is given
him communication with the Lord, and there is
effected for him conjunction with Heaven. Ex.

(5) Then, in proportion as the man detests these sins,
in the same proportion good affections enter. Ex.

(6) In proportion as the man is in these good affections,
in the same proportion he is led by the Lord . . . and,
in proportion as he acts from them, in the same
proportion he does goods. Ex. (7) The spiritual
affections which are given by the Lord to the man
who is in these good affections, and who acts from
them, are the affection of knowing and understanding
the truths and goods of Heaven and the Church,
together with the affection of willing and doing them ;
and also the affection of combating with zeal against
falsities and evils ... in both himself and others.
(8) In this and in no other way is man reformed ; and,
in proportion as he knows and believes truths, and
wills and does them, in the same proportion is he
regenerated, and from being natural becomes spiritual.

[E. ] 810. That those who have shut out others from
truths, have been shut out from the Divine truths in
the Word. Sig. and Ex.

^. Those who are in truths can say the same

things as those not in truths ; for the latter confirm
the separation of faith from good works by the same
passages of the Word as those by which the former
confirm the conjunction of faith with good works ; for
... it is the perception (men have) of a Thing which
causes it to be truth or falsity . . . For the truth with
man is not a matter of his speech, but of his perception.
. . . This is meant by ... ' Two women shall be
grinding . . . the one shall be taken, and the other
left.' 'To grind ' = to investigate and learn truths
from the Word ; he who investigates and learns truths
is meant by the grinder who is taken ; and he who
falsifies truths, by the one who is left. ^.

811. For when truths have been destroyed, not only
do falsities succeed in their place, but evils also. Sig.

817^. 'Cain' = truth separated from good ; and 'Abel,'
good conjoined with truth. And as truth is the
first of the Church — for every Church is formed through
truths ; for every Church commences from truths, that
is, from the Knowledges of good and truth — therefore
Cain was the first-born. . . The separation of truth
from good is signified by the murder of Abel by Cain ;
tor when everything of the Church is made to consist
in truths, or in Knowledges, and not in goods, or in
the affections of living according to truths, then good
with its affections is killed. And as everything of the

Church perishes when truth is sejtarated from good,
therefore Cain was banished . . . Hut as truths are
the first things of the Church — for truths teach life^
therefore a mark was set on Cain, lest some one should
kill him . , . And as truth without good is carried
hither and thither, because there is nothing to lead it
. . . therefore Cain . . . became a fugitive and a
wanderer.

®. All the wars waged . . . with the Philistines,

represented . . . the combats of truth conjoined with
good with truth separated from good, which in itself
is not truth, but falsity ; for truth separated from good
is falsified in the idea of thought about it ; the cause
of which is that there is nothing spiritual in the
thought to enlighten it. This is why those in faith
separated from charity have no truth, except merely
as to their speech or preaching from the Word : the
idea of the truth perishes the moment it is thought
about.

^. Philistia = the Church, or those in the Church,

who are in truths from the sense of the letter ... or
from some other revelation, and yet are in filthy loves ;
whence their truths are not alive ; and truths which
are not alive are turned into falsities when [they pass]
from the exterior thought . . . into the interior . . .

820^. (Thus) truth is the first thing througli which
man has the Church ; but [it must be] truth from
good ; for truth without good is mere Knowledge that
the thing is so . . . (But when) the man lives according
to the Knowledges, then truth is conjoined with goo<i,
and the man is introduced into the Church. Truths-
i)era-also teach how man must live ; and when, in
doing this, he is affected with truths for the sake of
truths ... he is led by the Lord, and conjunction with
Heaven is granted him, and he becomes spiritual, and
after death an Angel of Heaven. But still . . , truths
do not produce these things, but good through truths,
and good is from the Lord. As truth from good,
which IS from the Lord, is the first of the Church,
Peter was called first, and was the first of the
apostles. 111.

*. For without this acknowledgment (that the

Lord is 'the Son of the living God ') truth is not truth;
for truth derives its origin, essence, and life from good,
and good from the Lord.

. As soon as good is implanted in truths with

a man, he is conjoined with the Angels ; but so long
as good has not been implanted in truths with a man,
so long Heaven is closed to him ; for then instead of
good he has evil, and instead of truths he has lalsities.

825^. In proportion as a man lives according to
religion, in the same proportion he is led by the Lord ;
and in (the same) proportion his works are good ; for
he is then led to do goods, and to speak truths, for
the sake of goods, and for the sake of truths . . . uses
are his delights, and truths his deliciousnesses ; ai'd
he is also led by the Lord day by day as to what he
must do and what he must speak ; also as to what he
must preach and what he must write ; for, when evils
are removed, he is continually under the Lord's
auspices, and is in enlightenment (or illustration). But
he is not led and taught immediately, by means of

Truth

399

Truth

anj' (.lictate, or by means ol' any perceptible inspiration,
but by means of an influx into his spiritual delight,
■whence he has a perception according to the truths of
which his understanding consists ; and, when he acts
from this influx, he appears to be acting from himself,
and yet he acknowledges in his heart that it is from
the Lord.

826^. Those in the Third Heaven . . . possess truths
inscribed on their life, and not on the memory . . .
and tliis is why they never speak about truths, but
only hear others speaking about them . . . for they
see in themselves whether what they hear is truth or
not ; and this they see not from any sight in the
thought . . . but from the affection of truth in the
understanding ; for with them all truths are inscribed
on their affections, which derive their essence from
celestial love . . . Thus, with them, truths make a one
with their affections ... 83 1^

. (Thus) love to the Lord consists in doing truths

from the affection of them.

8312. The life of the Angels of the Third Heaven
consists in affections of good, and that of the Angels
of the Second Heaven in affections of truth. . . As
spiritual love is the love of truth, the spiritual Angels
. . . speak about the holy things of Heaven and the
Church . . . They admit truths first into the memory,
and from that into the understanding, which is thus
formed by these truths ; and then they are perfected
in proportion as they are spiritually affected with
Divine truths, that is, for their own sake, and also
for the sake of a life according to them.

■*. But the spiritual Angels do not admit any

truth into the memory . . . unless they see it ; for the
Angels in that Heaven see truths from the light of truth,
thus by enlightenment from the Lord ; for in the
Heavens truths are spiritual objects, which appear
before the Angels more clearly tlian natural objects do
before men in the world. Ex. . . These Angels are
perfected in understanding in proportion as they are
in the love of truth for the sake of life and its genuine
uses ; and in the same proportion truths are implanted
in their life, and they become affections of truth. Ex.

'. As their love is the love of truth, therefore

they acknowledge as the neighbour truth in act, which
is called spiritual good. Ex.

832^ All love becomes spiritual through truths from
the Word. Ex.

*. But if you say that spiritual truths cannot

be seen ... be it known that he who loves truth from
truth, that is, because it is truth, can see spiritual
truths ; and those which he does not see (here), he
sees in Heaven. The very love of truth receives the
light of Heaven, which enlightens the understanding.
Moreover, everyone can receive in thought and under-
stand truths more than he himself knows, unless his
Own love induces obscurity . . . For evil Spirits have
understood spiritual truths just as well as good Spirits
, . . from which it was evident that every man has
the faculty of understanding truths, and even of
seeing them ; but that nothing except the love of truth
for the sake of truths causes a man to understand them
rationally in the world and spiritually after deatli.

^ But the love with man, and consequently his

life, does not become spiritual by merely knowing and
understanding truths, unless he also wills and does
them. Ex.

. For the truths of the understanding reside in

the love.

834. The Angels of the First Heaven ... do not
see truths in the light, as do those of the Second
Heaven ; but they receive, acknowledge, and believe
them from doctrine, in which they are instructed before
they are admitted into Heaven.

836. 'The free' = those who think from themselves
. . . and to think from one's self is to see from one's
self whether a thing is truth or falsity. Ex.

^. ' Bondmen ' = those who do not think from

themselves, but from others, and do not see whether
a thing is truth or falsity, but still acknowledge that
it is truth.

837^-. Such do not see in the Word ... a single
genuine truth of the Church.

^^. The reason is that no truth is possible witli

man . . . unless he wills and does it. Ex.

846-. In order that man may see and perceive, from
enlightenment, the genuine Truths of the Word, these
three degrees of the understanding, the natural, the
rational, and the spiritual, must be together. Ex.

^. (Thus) the Lord wills that man should not

only know the truths of his own Church, but should
also understand them, yet not from natural light
separated from spiritual light. Ex.

. To comprehend the Things of the Church from

natural light, is not to understand them . . . for by
this light alone man sees truths as falsities, and falsities
as truths ; and this is especially what takes place when
any received dogma is assumed as if it were truth itself,
with no previous investigation as to whether it is
truth or not. Ex.

— — *. (Thus) an understanding of the truths of the
Church means an understanding of them which is
enlightened by the light of Heaven . . . The man who
is in this enlightenment is able to see the truths of
the Church, in the world rationally, and after death
spiritually.

847^. It is surprising that through a single truth
wrongly understood, all the truths and goods of the
Church . . . have been rejected.

863. 'For they are virgins ' = because they are in
the atl'ection of truth for the sake of truth.

. Natural affection of truth exists in almost

everyone, especially during childhood. Ex.

. Therefore he who, from spiritual love, receives

truth because it is truth, receives the Lord.

'". As the affection of truth and the under-
standing of truth constitute a marriage . . . and thus
afterwards make a one . . . and as diverse affections
cannot be conjoined with one and the same thouglit
... or diverse truths of the Church with one and the
same good of love, without causing falsifications and
dispersions of truth, therefore to lie with a betrothed
virgin was punishable with death. Ex.

867-. (Although) the doctrine of faitli separated from

Truth

400

Truth

life does not teach the truths through which man may
be reformed as to his life, those who are in the Lord
are kept in the spiritual affection of truth ; and those
who are in this affection may indeed receive falsities,
but still not witli full consent, but only ... in so far
as they agree with good and the derivative truths ; and
therefore when those who are in the spiritual affection
of truth imbibe any falsities, they easily reject them
when they hear truths, both in this world and in the
other. Such is the spiritual affection of truth ; and
therefore those who are in this affection are perfected
to eternity in intelligence and wisdom ; and they also
liave the faculty of understanding truths ; whereas
those who are not in this affection refuse both to under-
stand and to listen to truths, and therefore are not
in any faculty of understanding them.

[E.] 885^. Some (permit the teaching of faith con-
joined with life) because they cannot openly resist the
Trath itself; for Truth operates and persuades in unseen
ways ; for it inflows from Heaven with everyone ; and
is received by those who do not live evilly . . .

889^. (Thus) man is either his own truth, or his own
falsity (and this) not only as to the thoughts which
are from his will, but also as to his whole body. Ex.

895^. All Angels and good Spirits see the truths of
Heaven, as the eye of the body sees the objects of the
world ; for the objects of Heaven are truths to those
who are spiritual . . .

. Why the term Truth should be used instead of

faith. Ex.

902*. They had loved the Truth because they had
regarded lies and slanders as wicked.

9 1 8". Charity, that is, spiritual good, is to do good
because it is truth, thus it is to do truth ; and to do
truth is to do the things which have been commanded
by the Lord in His AVord.

923^. Without the opening of the spiritual mind . . .
no understanding ot truth is possible. He who believes
that he can see any truth of the Church from the light
of reason, is much mistaken. He may indeed know it
from some one else ; but he cannot see it in light.
And when he wants to see it . . . mere shades from
falsities . . . blind him.

931. The generals of truth in the Word transparent
from spiritual truths which are from the good of love.
Sig. and Ex.

950^. The falsities which have devastated the Cliurch,
can be dispelled only by means of genuine truth opened
in the Word. Ex.

970. There was a discussion as to whether everyone
has the faculty of understanding truths ; and an
infernal Spirit was (found) to understand the truths of
Heaven when he heard them as well as a good Spiiit .

. Those who are not willing (to understand

truths) appear not to be able, although they would be
able if they were willing. Ex.

975-. The goodness of the works increases with a
man according to the fulness of the Truths from the
affection of which they are done ; for the man who is
averse to evils as sins wants to know truths, because

truths teach uses, and the quality of their good. This
is why good loves truth, and truth loves good, and
why they want to be conjoined. In proportion, there-
fore, as such a man learns truths from the affection of
them, in the same proportion he does goods more wisely
and fully. Ex.

1008. That he may not be devoid of truths, and thus
devoid of goods. Sig. and Ex. . . For those who are
devoid of truths are also devoid of goods ; for all good
is acquired by means of truths ; and besides, good
without truth is not good, and truth without good is
not truth. In order for there to he truth, it must be
conjoined with good ; and in order for there to be good,
it must be conjoined with truth. There may indeed be
truth witliout good, and good without truth ; but truth
without good is dead, and so is good without truth.
For truth lias its being from good ; and good has its
coming into existence through truth. Thus 'to walk
naked ':= to be without truths, and consequently with-
out goods.

1020-. When man abstains from bearing false witness,
understood in a moral and spiritual sense . . . there
then inflows from the Lord through Heaven the love
of Truth, and the love of justice ; and when, from this
source, a man loves Truth and justice, he loves the
Lord ; for the Lord is Truth itself and justice itself.
And when a man loves Truth and justice, ii may be
said that Truth and justice love him, because the Lord
loves him ; and as a consequence his utterances become
utterances of Truth, and his works become works of
justice.

1076-. For all the light which proceeils from love is
felt as truth.

1087*. For the Lord does not reform and regenerate
man except through truths in ultimates, which are
natural ones.

1089^. In a word, he who loves truth because it is
truth, can as it were interrogate the Lord in doubtful
matters of faith, and can receive answers from Him.
but nowhere else than in the Word ; for the reason
that the Lord is the Word.

1099-. But he who thinks fioni few truths, thus fron»
little intelligence, when he thinks from love is indeed
conjoined with Heaven, but in its more ultimate parts.

1141". That to think and speak truth, and to will
and do good, from freedom according to reason, is not
from man, but from the Lord. Ex.

1 147*. A truth from the Word was uttered from
Heaven in a loud voice, and flowed down to the bottom
of Hell ; and as it flowed down it was heard that it was
successively turned into falsity ; and at last into such
a falsity as was exactly oi>posite to the truth . . . Thus
the truth, flowing into inverted forms, was successively
inverted.

1 1 50-. All things (which proceed from celestial good)
relate to truth ; and truth, in its form, is wisdom.
Til is truth, because it derives its essence from the good
of celestial love, is called the good of wisdom.

1 158"^. That man is not let into the truths of faith
and goods of love . . . except in proportion as he can
be kept in them to the end of life. Gen. art.

Truth

401

Truth

1168-'. AVhen the mind is in a state of reformation, it
looks from tnith to good, thus from left to right,
which is contrary to order ; but after it has been
conjoined with Heaven, it . . . looks from right to left,
that is, from good to truth, which is according to order.

1173^. That the Lord does not immediately teach
man truths, neither from himself, nor through the
Angels ; but mediately through the Word, preachings,
readings, and conversations and intercourse with others,
and thus by thought within one's self from these
things ; and that man is then enlightened according to
his affection of truth from use. Ex.

1174^. It is sufBcient for man to learn truths from
the Word, and through truths to know what goods are,'
and from truths and goods what evils and falsities are.
Ex.

1179^. The good of love is from God, immediately;
the truth of faith also is from God, but mediately.
The good of love is that through which God leads man ;
and the truth of faith is that by means of which man
is led. . . The truth of faith appears to man as if it
were his own, because it is from those things which
he himself acquires for himself as if of himself. God,
therefore, conjoins Himself with man through the good
of love ; and man conjoins himself with God as if from
himself through the truth of faith. . . The Lord con-
tinually inflows with the full good of love, but still He
cannot be conjoined with man in the full truth of faith,
but solely in that which is with the man, and this is
various. Ex.

1 180. In whatever religion a man may live, he can
be saved ; for he knows the evils and falsities from
evils which are to be shunned ; and, when he shuns
them, he knows the goods which are to be done, and
the truths which are to be believed. The goods which
he does, and the truths which he believes, before he
has shunned evils, are not goods in themselves, nor
truths in themselves, because they are from man and
not from the Lord. . . A man who knows all goods and
all truths . . . and does not shun evils, knows nothing
. . . whereas a man who knows few goods and few
truths, and shuns evils, knows them, and superadds
more . . .

1199. 'True and just' (Rev.xix.2) = the things which
are of His Divine wisdom, and at the same time those
which are of His Divine love. Ex.

J. (Post.) 192. The evil Spirits . . . could not say
anything against these (truths) ; for the Truth closes
the mouth, because it does not allow the iinderstanding
to think against it. Hence it was evident that those
who are in the simple faith of truth resist the evil ;
and I have seen some who were in truths who passed
through many Hells, and all (there) receded . . . and
could do no harm.

D. Wis. i«. Those have spiritual light who love to
understand whether that which another says is true . . .

xi. 2a. That Truth becomes Truth when it is per-
ceived and loved ; and that it is called faith when it is
known and thought. Ex.

. All Truth is in light. Ex.

. Those in the love of truth are actually in the

light of Heaven ; and therefore are in the illustration
and perception of truth when they are reading the
Word. But no others are in the illustration and per-
ception of truth . . .

. Those in the love of truth, while they are

reading the Word and thinking from it, keep the sight
of their understanding constantly on the principle
itself, and thus seek to know whether it is truth before
it is confirmed. Whereas all otheis assume a principle
from the knowledge of the memory, without wanting
to know whether it is truth . . .

. Hence those in the love of truth are wise and

become spiritual ; whereas all others remain natural . . .

3a. That the truths of faith regard the Lord on one
side, and the neighbour on the other. Ex.

. All truths regard as their universal objects the

three following things : the Lord and Heaven, above
them ; the world and the neighbour, near them ; and
the devil and Hell, below them ; and truths must
teach man how he can be separated from the devil and
Hell, and conjoined with the Lord and Heaven, and
this by means of a life in the world in which he is, and
with the neighbour with whom he is. Ex.

4a. That truths teach how the Lord is to be ap-
proached ; and afterwards how the Lord does uses
through man. Ex.

5a. That both of these are taught by truths spiritual,
moral, and civil. Ex.

. Spiritual truths are those which the Word

teaches about God, (enum.); that the Word is holy
and Divine ; that there is a life after death, etc.
These and the like things are properly spiritual truths.
Moral truths are those which the Word teaches about
the life of man with the neighbour . . . Civil truths
are the civil laws of kingdoms and states . . .

6a. Truth becomes charity when man wills and does
it. Ex. . . Truth is like a seed, which when out of
the ground is merely a seed ; but when it goes into
the ground, it becomes a plant . . . puts on its form,
and thus another name. Truth is also like a garment
which apart from the man is merely a piece of cloth
fitted to the body ; but when it is put on, it becomes
clothing within which is a man. It is the like with
Truth and charity : so long as Truth is known and
thought it is merely Truth, and is called faith ; but
when the man wills and does it, it becomes charity.

7a. The first traths with a man, which are called
faith, are not as yet alive ; for they are of the memory
only, and of the derivative thought and speech, and
are adjoined to his natural love, which imbibes them
from its (iesire of knowing ; and, from its desire of
glorying ... it excites them, so that he either thinks
or speaks them. But these truths first become alive
when the man is being regenerated, which takes place
through a life according to them . . . The spiiitual
mind is then opened, in which there takes place a
conjunction of the Lord with the man, and the truths
of infancy, childhood, and first adolescence are con
sequently made alive.

C. 113. But they who are not in charity do not love
truth in light ; but they can love truth in shade ; and
this truth is the truth of faith of the present day; thajt

2C

Truth of good

402

Truth of good

is, truth is to be believed although it is not seen in the
undeistanding . . .

[C] 21 1. The very affection of love is like a flame, from
which there is light in truths : the reason is that the
Lord inflows into the aff"ection of man, and gives light.

212. That there is no Church where there is no truth
of faith ; and no religion where there is no good of
life. Ex.

Inv. 6. All truths are dissipated (by miracles).

22. Man cannot find out one single Divine truth
unless he approaches the Lord immediateh'. Ex. . .
This is why there is not one single truth left in the
Church. 38.

27. No one can see the desolation of truth in the
Church until Truths from the Word come into the
light ; and what heretic knows otherwise than that all
his [ideas] are Truths ?

Docu. 302. C. 10. The determinations (of the love)
through the understanding are called truths.

Truth of good. Verum boni.
Truth from good. Verum ex bono.

A. 2063". The truth . . . was not yet so united to
good as to be truth from good. But when it was so
united to good as to proceed from good . . . the truth
also was then good, because it was the truth of good.
Ex.

2065. 'Sarah ' = the truth of good, which is intel-
lectual truth.

2180. The Lord's Rational is called 'tender' from
the Celestial Spiritual, or the truth of good. 2184''.

2227. Truth from good, in the genuine sense, is
spiritual good. Ex.

2235. Truth derives its essence from good, and is
called truth from good . , ,

2643. ' Milk ' = what is spiritual from a celestial
origin, or truth from good.

2729. No one can be in genuine conjugial love,
unless he is in the good of truth and the truth of good
from the Lord.

2774. ' Isaac' = the quality (of the Divine Rational),
namely, that it is the good of truth and the truth of
good ; that is, the Divine marriage as to the Lord's
Human.

3CK)9. In order that the truth signified by 'king' might
be from good, and thus the truth of good, (the kings
were anointed).

3010^. Thus a Christian is one who is in truth from
good.

31576. When the truth of faith has been received by
the will . . . the man is regenerate ; for then truth is of
good, or faith is of charity. 3175*.

31952. By 'light,' in the Word, is signified the truth
which is from good.

3207. The afl'ection of truth . . . then becomes the
truth of good . . .

3242^ 'Midian' . . .=those who are in the truth of
simple good, and thus allow themselves to be easily
persu

3300^. 'Garments like him that treadeth in the wine-
vat ' = the truth of good.

3316*. 'Mear = the truth which is from good, or the
Spiritual which is from the Celestial. 4335, Ex. 484412,
9198^.

3501. 'Hunt me a hunting' = the truth of good.
3502®.

3519. 'Two good kids of the goats' = the truths of
(domestic) good. 3540.

3571. 'The smell of myson' = what is grateful from
the truth of good. 3575.

3575. 'Garments,' being those of Esau, =the truth of
good.

. The truth of good is that which is produced in

the Natural through the influx of the Rational immedi-
ate and mediate. This truth was what was desired ;
but, as it could not be produced through immediate
influx from the good of the Rational, unless at the same
time through mediate, that is, through the truth of the
Rational . . . therefore by 'smelling the smell of his
garments' is signified the truth of good, that it was
perceived. 3576, Ex.

3576^. Thus truth will become of good.
3577. 'The smell of a field' = the perception of truth
from good.

3579^. ' Dew' = the truth of good which is from a state
of innocence and peace. 111.

3581. 'Peoples shall bow down to thee' = the truths
of good, which are spiritual goods, and are called truths
relatively ; the goods of charity are such truths.

3588. 'Esau his brother came in from his hunting' =
the truth of good and its coming. . . 'Hunting' =the
truth which is from good. 3594.

3614. The truth of good which is represented by Esau.
3623. (The understanding and the will) make a one
when the understanding is of the will, or, what is the
same, when truth is of good.

3677. ' Esau ' = the truth of good, or the good from
which is truth in the Natural. (See 3669.)

3679^. At first, the truth of good, which is 'Esau,' is
not conjoined in the external form with the good of
truth, which is 'Jacob' ; for the good of truth, relatively
to the truth of good, is inverted ; but still they are
conjoined inmostly, that is, as to ends. Ex. 3688-.
Examp.

3688^. The truth of good, which is interior, inflows
thus into these acts.

3703^2. 'Her clothing is iu'wrought with gold' = the
quality of this truth from good.

3709. That all the truths of the good of doctrine
should be conjoined with good. Sig. and Ex.
3775. 'Jacob said to them' = the truth of good.
3956. 'Reward,' in the supreme sense, =the Divine
good of truth and truth of good.

3960'*. The former (words) = the truth of good; and
the latter, the good of truth, both together making the
heavenly marriage.

3995-. (After regeneration) truth is done from good.
This shows what ... the truth of good is.

Truth of good

403

Truth of good

4005. Tliat the truths of good wliich were mixed with
«vils and falsities, were separated. Sig. and Ex.

*. ' The he-goats-ca/>ri ' = the truths of good.

403S. 'Camels and asses ' = exterior and external truths
of good. Ex.

4063. The truths of the good signified l)y 'Laban,' of
■what quality they were . . . Sig. and Ex.

4070. 'Nativity' = the truth which is from good ; for
all truth is horn from gooil . . . and it is called trutli
because it is of good, and because it confirms that from
■which it is, that is, good.

4166. That no truths of good liad been his own, but
all given. Sig. and Ex.

41 70. The truths of good, that of this he took nothing.
Sig. and Ex.

. ' Rams' = truths of good.

4192. 'They took stones, and made a heap' = truth8
from good. Ex.

4241. 'Tlie field of Edom' = truth from good.

. The truths which are from good are those which

•man acquires after regeneration ; for (then) truths pro-
ceed from good, since he then perceives and knows from
good that they ai'e true.

4287*^. The truth which is from good is called '17V
homo,' and also 'the son of man.'

4328^. The lucid flaming appearance represented truth
from good.

4385. That some things from the truth of good should
Tdb conjoined. Sig. and Ex.

. The truths of good are those truths which pro-
ceed from good, and which accompany the good that
inflows through the internal man into the external.

4402^^. 'Horn of imicorn' = the power of truth from
good.

4574. 'A company of nations' = truth8 which are from
good, or, what is the same, forms of good.

-. Truths from good are said to be forms of good,

because they are nothing else than goods formed.
(Continued under Truth.)

4592^2. ' Joseph ' = the good of truth ; and 'Benjamin,'
the truth of this good, or the Spiritual of the Celestial.
(These together) are the Conjugial in Heaven.

^'*. As the truth of good, which is intermediate

between celestial good and spiritual truth, was repre-
sented by Benjamin, Jerusalem fell to his inheritance ;
for 'Jerusalem' (then) signified the Church in general.

4647*. The principal of the truths of good. Sig.
4648-.

4742. 'The coat of many colours ' = the quality of the
appearances as to truths from good.

4748-. A fragrant odour corres[ionds to a grateful
perception, such as is that of truth from good.

4809*. 'He shall set the sheep on His right hand, but
the goats on the left' = separation according to truths
from good, and falsities from evil.

4816. Adullam was on tlie boundary of the inheritance
of Judah, and hence signified the truth which is from
good.

4858. A simulation of truth from good. Sig. and Ex.

4925. 'His brother came out' = the truth of good. . .
The truth of good is that truth which is from good, or
that faith whicli is from charity.

4932. Those in the hands, arms, and shoulders, are
those wlio are in power through the truth of faith from
good ; for they who are in the truth of faith from good
are in the power of the Lord ; for they attribute all
power to Him.

5044^. For the Heavens are distinguished into sover-
eignties according to truths from good.

51 17. 'Clusters' = the truth of spiritual good.

5208. Enlightenment . . . becomes particular in pro-
portion as truths from good are insinuated ; for every
truth from good shines.

522 1 2. There is no tranquillity until truths from good
have been replaced in their order.

5280^ Then, as the man suffers himself to be regener-
ated, there is insinuated by the Lord, through an
internal way, the light of truth from good into the
Natural, into which light truths are remitted, in order.

5328^ Therefore power ... is predicated of the
Spiritual, namely, of truth from good.

5332. 'The daughter of the priest of On' = the truth
of good.

5426. To appropriate the truth of good. Sig.

5586. The medium which Benjamin represents, is be-
tween . . . the spiritual and the natural man, and is the
truth of good which proceeds from the truth from the
Divine which is represented by Joseph. This truth of
good is called the Spiritual of the Celestial.

5596. That they separated from themselves the truth
of good, in order to conjoin it with this Spiritual from
the internal. Sig. and Ex.

5620. The truths of good of the exterior Natural. Sig.
and Ex.

, ' Resin ' = the truth of good, or truth from good.

The truths of good of the interior Natural. Sig.

Ex.

5621.
and Ex.

, 'AVax,' here aromatic wax, =tlie truth of good.

. 'Stacte' also = truth from good.

. For all spices, being sweet-scented, = the truths

which are from good, as may be evident from the fact
that the truths which are from good are perceived in
Heaven as pleasantly as are sweet-scented things (here).

5733. The difi'erence between the good of truth and
the truth of good (is this). The truth of good is of the
Celestial Church, and the good of truth is of the Spiritual
Church. With those who were of the Celestial Church,
good was implanted in the (will), and from this good
. . . they had a perception of truth ; and hence they
had the truth of good. . . The truth of good is pre-
dicated also of the Spiritual Church, but not properly.

5955. 'To Benjamin he gave three hundred pieces of
silver ' = that the medium had what is full of truth from
good. Ex.

5959' '(To his fatlier he sent) ten she-asses laden with
corn and bread' = much truth of good, and good of
truth. 6537.

Truth of good

404

Truth of good

i^- 5959]- ' Corn ' = the good of truth, but here the
truth of good, because from the Internal Celestial. Ex.

6232. An indefinite increase of truths from good. Sig.
and Ex.

6295. That truth from good shall also be increased,
thus the celestial man. Sig. and Ex.

"-. The truth of good wliich is of the celestial man

is called truth, but is good. Ex,

6359. Truth from good appears to Spirits and Angels
as soft.

6369. 'A young lion ' = one who is in power through
truth from good.

6371. 'The sceptre ' = Power, namely, that of truth
from good (which shall not depart from the Celestial
Kingdom).

6372. It is said 'a lawgiver from between his feet' in
order to signify the Spiritual of the Celestial, or the
truth which is from good ; for at that time the Spiritual
Kingdom was one with the Celestial, but only that
which was external of it, and therefore it is said 'from
between his feet,' in order that the truth wliich is from
good might be signified ... Of this truth it is said tliat
its Power should be removed 'when Shiloh came.' Ex.

6385^ 'The king of the south' =truths from good.

6432''. 'The golden candlesticks' = the truths of good.

6440. * Benjamin ' = the tnith of good of the Spiritual
Church.

6537^. 'Sons of Zion' = truths from good.

6574. That thence is life to those who are in the
truths of good. Sig. and Ex.

. 'People,' here, = the truth of good, because it

is said 'a great people'; for tlie truth which is from
good is great as compared with the trutli from whicli
is good; for the former truth, namely, that which is
from good, is in itself good, because formed from good ;
tlms is good in its form.

6584. The derivatives of the Voluntary of the Church,
which are signified by •' the sons of Macliir, ' are goods
conjoined with truths, thus also truths from good ; for
the truths which have been derived from good are
the forms of good. That 'the sons of Machir'= . . .
truths from good, is evident from Judg.v.14: 'From
.Machir shall descend lawgivers': ' lawgivers ' = truths
from good.

6635. The consequent implantation and confirmation
of truth from good. Tr. (in Ex.i.)

6648. That they grew for the most part as to truths
from good. Sig. and Ex.

6680. That the truths, because they were of good,
were preserved. Sig. and Ex.

6685. That spiritual life is in truths from good, (or
in other words) that spiritual life consists in being in
the truths from good which proceed from the Lord.
Sig. and Ex.

6740. The tiTith of good which has perception. Sig.

6742. That the truth of good of the Church adjoined
the things which are of the Church. Sig. and Ex.

. 'A girl' = the truth of good which is of the

Spiritual Churcli. 111.

. All the words in this verse are predicated of

the truths of good which are of the Spiritual Cliurch.

6784". The reason (this) memory - truth - verum
scientificvm~Ytreva,ils ... is that the Divine is in all
truth from good.

7556. That the truth of good ('small cattle') is to
be collected. Sig. and Ex.

7729. That not anything of the truth of good shall
be wanting. Sig. and Ex.

7836. Thus the impletion of good for innocence from
so many truths of good according to the appi-opriation
of (the pro.ximate good of truth). Sig. and Ex.

. It is said the truth of good, and thereby is

meant the truth which' is from good; for those of the
Spiritual Church, while being regenerated, are intro-
duced to the good of charity througli the truth of faith;
but when they have been introduced to it, the truths
which are afterwards born from it are called the truths
of good.

7877. 'The blood'=the truth of the good of
innocence.

7966. The first state of truth from good, in which
there is nothing of what is false. Sig. and Ex.

. ' Dough ' = truth from good. Ex.

-. By their baking the dough which they had

brought from Egypt into unleavened cakes, is signified
that from the truth of good there was again produced
good in which there was nothing of what is false. Ex.
7978.

7978. This is the second state of truth from good.

7995. The laws of order are truths which are from
good ; and the complex of all the laws of order is the
Divine truth which proceeds from the Lord's Divine
good.

8018. That the Lord delivered from damnation those
who were in the good of truth and truth of good.
Sig. and Ex.

8042-. When man is in the good of charity he has
been regenerated ; and then from that good he begets
truths which are called the truths of good. It is
these truths, which are the veriest truths of faith,
that are meant by ' the first-born ' ; for the generations
or births of truths from good are circumstanced like
those of sons and daughters from their parent ; after-
wai'ds of grandsons and granddaughters ; then of great
grandsons and great granddaughters ; and so on.

8056. 'Milk' is predicated of the truth of good ;
and 'honey' of the good of truth.

8197. '(The pillar of cloud) illuminated the night' =
the enlightenment of truth from good.

8234. That tliose in the good of truth and truth of
good passed safely through . . . Sig. and Ex. . . (These
words) mean the Spiritual Church ; for those who are
of this Church are first in the good of truth, and then
in the truth of good ; for they first do what is good
because truth dictates that it must be done . . . but
afterwards they do what is good from affection ; and
then they see truth from good, and also do it • . . and
in this case truth, to them, becomes good, because it
is of the will . . . These are men of the internal Church.

Truth of good

405

Truth of good

8279. Tnith from good is of such a nature that it
rises to higher things, like a light body in tlie world.

8301. That all the truth of good jiroceeds from the
Divine Human of the Lord. Sig. and Ex.

. For truths may proceed from anyone ; but

truths from good only from the Lord, consequently
from those who are in good fi'oui the Lord.

8315^. The word by which 'mighty ones' is here
€xpress€d in the Hebrew, is predicated of those who
are in truth from good ; and, in the opposite sense,
of those who are in falsity from evil,

8321. That thus, without danger of infestation, all
■will be saved who are in the faculty of receiving the
truth of good and the good of truth. Sig. and Ex.

S326. The seeds which are the source of new trees
are compared to the truths which are from good ; or,
■what is the same, to the faith which is from charity.

8481^. '"Wine' = truth from good. 89766. 9139.

8581^. All Power in the other life is by means of the
truth of faith from good.

8689. That (truth Divine) was without the influx of
truth from good from any other source (than the Lord).
Sig. and Ex.

86956. As the Word is the Divine truth which pro-
ceeds from the Divine good, its 'laws' are truths from
good. Truths of good are truths which are from good,
and which in themselves are goods, because they derive
their cxistere from good.

8701. [The need] of the influx of truth from good
from some other source. Sig. and Ex. 8710.

8712. 'Princes,' here, = truths from good, because
they were to be under Moses.

8714. Truths which are intermediate between the
truths from good which are in the second degree and
those which are in the third. Sig. and Ex.

S753". 'Mount Sinai,' in the supreme sense, = the
Divine truth from the Divine good ; in the internal
sense, the truth of faith from good. Ex.

8764'. 'Silver' = truth from good.

8902*. ' The son of man ' = truth from good ; in the
supreme sense, the Divine truth which proceeds from
the Lord.

*. That the truths of good would perish through

the doctrines of falsity from evil. Sig.

^^ 'A man who does judgment' = those who are

in truths from good [who were not to be found].

8914. The perception of truths Divine from good.
Sig. and Ex.

2^ Truths Divine from good here mean all the

commandments of the decalogue which were proclaimed
from Sinai in the midst of thunders and lightnings . . .
' thunders' = truths Divine . . . and 'lightnings,' the
brightnesses which are in truths from good.

8915. Divine truths from good through Heaven.
Sig. and Ex.

8980^. As they are only in the faith of the doctrinals
of their Church, and not in the corresponding good,
thus not in the truth of good . . . they can be admitted
no further into Heaven than the entrance.

8988^. That the truths of the New Church are truths
from good. Sig.

90346. Spiritual life is to be aH"ected with truths for
the sake of good, and to be affected with good from
truths ; and, Anally, to be att'ected with truths from
good.

9046. Amendment until (good) agrees with the truth
of good. Sig. and Ex.

9050". 'Vessels of brass ' = the exterior truths of
faith from good.

9093'*. ' King ' = the truth of good.
9141'*. 'A handstatt"' = the power of truth from good.
9149. Truths from good, and the corresponding
scientitics in the memory. Sig. and Ex.

9164. Falsities do not stand upright towards Heaven
like the truths of good.

9212^. They who are in truths from good appear in
resplendent garments.

9227^. The light of Heaven is the truth of good from
the Lord.

9267. That they may appear as truths of good.
Sig.

9277^. 'Cedars of Lebanon which he should consume'
= the truths of good.

9297". When a man has been regenerated, the Lord
is present not only in the good with him, but also in
the truths which are from good. (Continued under
Truth.)

9298-. That truths from good, which are the truths
of the Church, are not to be commingled with falsities
from evil. Sig. and Ex.

9300. That all truths of good and goods of truth
are holy, because from the Lord alone. Sig. and Ex.

9309. Because these are reiDUgnant to truths from
good. Sig. and Ex.

. That the truths of good are the truths of

faith, is because faith is of good, insomuch that it is
not possible except where there is good.

9327^ All power in the Spiritual World is from the
truths which are from good. (Continued under
Truth.)

9330". Those in truths from good are tlius confirmed
in truths against falsities ; and those who are in
falsities from evil are confirmed in falsities ... for
in the other life falsities are removed from those who
are in truths from good, and truths from those who
are in falsities from evil ; and in this way those who
are in truths from good are elevated into Heaven, and
those who are in falsities from evil sink down into
Hell ; and, when they are in Hell, they are in terror
and consternation at the truths from good in which
the Angels are from the Lord. HI.

9372^ In the other life all appear clothed according
to truths from good. 9814.

9469. 'Fine twined linen' ^truth from the good
which is from a celestial origin.

9474. 'Spices for the oil of anointing' = the internal
truths which are of the inaugurating good. 9475.

Truth of good

406

Truth of good

[A.] 9555. 'Six branches going out from its sides ' = all
things of truth from good in the complex. ( = the
power of truth from good as to all things in the
Spiritual Heaven. 9561.)

9568. Good is the source of truths ; and truths from
good are the source of scientifics . . . but still good is
the all in the products and derivatives, because they
are from good.

9570". The light in the Second Heaven appears . . .
brilliantly white, the cause of which is that in that
Heaven there reigns the truth of faith from the good
of charity . . . Hence by 'light,' in the Word, is signi-
fied the truth which is from good ; and, in the supreme
sense, the Divine truth which proceeds from the Divine
good.

9600. What is holy of truth from good. Sig. and
Ex.

9617. What is full of truth from good. Sig. and Ex.
9751.

9637. The truth from (this good) as much as is
sufiicient. Sig. and Ex.

9638. Power through truth from good. Sig. and Ex.
9662. 9736.

9670". That this purification is effected through
truths from good. Sig.

9736. The things on the left side with man relate to
truth from good.

9741^ 'Voice of wings ' = the truth of faith from
good.

9748. Truths from good which fully support the
Ultimate Heaven. Sig. and Ex.

9814^. Spiritual truths, which are truths from good.

9843. All the quality of truths from good. Sig. and
Ex.

9863. Truths in their order from one good. Sig. and
Ex.

^. 'The foundations' of the New Jerusalem =

truths from good.

9864. The conjunction of all truths from good. Sig.
and Ex.

. The reason there were four rows of stones, and

three in each row, was that there might be represented
the conjunction of all truths from one good, and thus
perfection.

9872. 'A beryl ' = truth from spiritual good, which
has power.

e. 'A crystal ' = the truth of faith from good.

9879^ Beauty is according to truths from good ; that
is, according to the truths through which good shines
out.

9905'*. There is a like shining forth (to that in the
breastplate) presented inwardly with those who are in
truths from good, which dictates, and as it were gives
answers, when truth is sought after from the affection
of the heart, and is loved as good. Ex.

9927®. By 'the prince' (Ezek.xlvi.8-io) is signified
the truth of faith from the good of love, how it enters
with Angels in the Heavens, and with men of the
Church on earth, and tlien advances towards the

interiors when it has entered by an external way, and
towards the exteriors when it has entered by an in-
ternal way.

9954"- When the stones were anointed with oil, they
represented truths from good ; and, in the supreme
sense, the Divine truth which proceeds from the Divine
good.

^. Weapons were anointed because . . . truths

from good are what prevail against falsities . . .

9959^. Hence it is that in the Ultimate Heaven are
those who are in truths of faith from good.

■*. 'The priests the Levites' = those in truths

from good.

9995''. 'Fine flour,' and ' meal ' = the truth which is
from good. 111. 10105^.

10109. The truths with those who are in good are
truths of good, which are alive.

loiii. 'To sanctify them ' = that they may be in
truths from good from the Lord.

10182. 'The horns' of the altar=the powers of truth
from the good of love and of charity. Ex.

^ That truths from good have all power, and

falsities from evil none. 111. H.539.

^^ That kings were anointed with oil from a

horn represented truth from good in its power. Ex.

^. As all spiritual germination is of truth from

good, they formerly made horns budding.

10194. Truth from good not only resides in the
memory, but is also inrooted in the life ; and may be
likened to a flower, tree, or animal, the perfection of
which increases towards the interiors.

". The representatives which appear around

Spirits who are in truths from good. Des.

10208. Purification from evils through the truths of
faith which are from the good of love. Sig. and Ex.
(And through truths which are from the good of inno-
cence. Sig. 10210.)

10229. Purifying truths from good which are of the
Church. Sig. and Ex.

10258. ' Cassia '= interior truth from good.

104S5. 'The sons of Levi' = those in truths from
good.

. Whether you say charity towards the neigh-
bour, or ti-uth from good, it is the same. Ex,

10488. 'Put ye everyone his sword upon his thigh ' =
truth from good fighting against falsity from evil.

". By truth from good is meant a life according

to truth ; for good is of the life.

10645^. The Lord is present with man in his truths
which are from good ; and the truths which are from
good are those which the man wills and thence does ;
but not those which he understands, and does without
Avilling . . . For the truths which are from good make
the Church with a man, and make Heaven with him ;
in a word, they cause that the Lord Himself is with
him. Ex.

10675. The multiplication and extension of truth
from good. Sig. and Ex.

H. iiS'^. The good of faith, in its essence, is truth
from good.

Truth of good

407

Try

538. The sphere of truth from good which flows from
Heaven, Des,

N. 24. On those who are in truths from good ; thus
on truths from good. (Refs. to passages.)

W. H. I-. 'Clothed in fine linen, white and clean'
= those in truths from good.

R. 3. (Predictions about the New Church) for those
who are in truths of wisdom from the good of love.
Sig. and Ex. E.6.

18. 'He is the Prince of the kings of the earth' =
from whom is all truth from good in the Church.
E.29.

172. 'The Church in Philadelphia' = those in truths
from good from the Lord.

176. That to those who are in truths from good from
the Lord, Heaven has been opened. Sig. and Ex. 184.

191. 'I will make him a pillar in the temple of My
God' = that truths from good from the Lord, with
those with whom they are, support the Lord's Church
in Heaven. Ex.

348. 'The number of the sealed. . .' = all who
acknowledge the Lord . , . and are in truths of
doctrine from the good of love from Him through the
Word.

625. 'They are without spot before the throne of
God' = because they are in truths from good from the
Lord. Ex.

M. 61-. As there is a reciprocal conjunction of good
and truth, it follows that there is the truth of good, or
truth from good ; and also the good of truth, or good
from truth ; the (former) being in the male, and being
the masculine principle itself ; and the (latter) being
in the female, and .being the feminine principle itself,
90, Gen. art.

88. That there exists the truth of good, and from
this the good of truth ; that is to say, truth from
good, and good from this truth ; and that in these
two there has been implanted, from creation, an in-
clination to conjoin themselves together into a one,
Ex.

, Wisdom from the love of being wise is meant

by the truth of good, or by truth from good ; and
when a man, from this love, has procured for himself
wisdom, and loves this wisdom in himself ... he then
forms a love which is the love of wisdom, and is meant
by the good of truth, or the good from that truth.

T. 38. All that which proceeds from wisdom is
called truth ; for wisdom . . . aff'ects its objects with
the pleasantness of light ; and this pleasantness, while
perceived, is truth from good.

(Fully

D. 3428, Pref. What the truth of good is.
quoted under Truth.)

5642. 'The wedding garment' (which the guest had
not on ) = truth from good

E. 20. 'The seven Churches ' = all those in truths
from good, or in faith from charity. Ex.

290^. 'The four ■ and - twenty elders fell down. . .'
= acknowledgment by those who are in truth from
good. 349.

323^ 'The word of Jehovah is right' = the truth of
good; 'and all His work is done in Truth ' = the good
of trutli. Tlie truth of good is the truth which pro-
ceeds from good ; and the good of truth is the good
which is produced through truth. ^.

375''. 'The land of Israer = the Church as to trutha
from good.

430^. The principal and primary of the Church is
truth from good. Ex.
*. 'Twelve' is predicated of truths from good.

ni.

435*. There are three things which fully constitute
and form each universal essential : the good of love,
truth from this good, and the derivative good of life.
Rep.

543'^. All truth which is from good ought to be
appropriated to and conjoined with man ; but not
truth which is not from good ; for this truth has been
conjoined with some evil. Sig.

572. The understanding is opened through truths
from good ; and not through truths without good ;
for in proportion as man lives in the good of love and
charity, in the same proportion he thinks truths ; for
truth is the form of good ; and all the good with man
is of his will, and all the truth of his understanding ;
and therefore the good of the will presents its form in
the understanding . . .

820^. See Truth, here. *.

821^. The reason (these three were taken on the
mount of transfiguration) is that no others than those
who are in truths from celestial good can see the Lord
in glory ; and no others can be enlightened (or illus-
trated), and in enlightenment perceive the Word.

920^. The production of truth from good, and also
of falsity from evil, which is signified by 'a wine-press.'
Ex.

Can. Trinity iv. 5. The spiritual origin of all human
seed is truth from good . . .

Try. Experiri.

See under Effort, Explore, and Temptation.

A. 3981. 'I have tried, and Jehovah hath blessed
me' (Gen.xxx.27) = that it was known for certain that
it was from the Divine.

W. 361^. That it is so, you may put to the test.

T. 32'. Try this by a calculation.

Tubal. Thubal.

A. 1 149. See GOMER, here.

1151^ See Gog, here.

^ See Mkshech, here.

^. See Javan, here. 1154^. 1158^ E.355".

Tubal-Cain. Thubalcain.

A. 333. See Jabal, here.

. The natural things of (this new Church) are

described by 'Tubal-Cain.'

421. 'Zillah bare Tubal-Cain, the instructor of
every artificer of brass and iron ; and the sister of
Tubal-Cain was Naamah' (Gen.iv.22). 'Zillah'=th8

Tube

408

Tun

mother of the natural things of this new Church ;
'Tubal-Cain the instructor. . .' = the doctrine of natu-
ral good and truth. . . ; 'the sister of Tubal-Cain'
= a like Church, or doctrine of natural good and truth
outside this Church.

[A.] 423. Why Tubal-Cain is called 'the instructor,'
and not 'the father.'

436. That from these there were natural good and
truth, is signified by Tubal-Cain, whom Zillah bare.

Tube. Tubus, Tubulus.

Tubulated. Tubulatus.

I. 16'. Optic tubes (that is, telescopes). T.22^. 61".

D. Wis. iii. 4. The term receptacle suggests the
idea of a vessel or tubule ; (but) these receptacles are
not tubulated . . .

Tubercle. Under Swelling.

Tulip. Tulipa. T.3i6e,

Tumour. Tumor.
A. 7524^. See Ulcer, here.

D. Min. 4740. Such (as are wise from others and
not from themselves) are like excrescences and tumours
which grow on the outside of the body, and whicli
adhere outwardly to the scaly skin, and thus extract
a gross juice.

Tumult. Tumultus.
Tumultuous. Tumultuosus.

Tumult, To be in a. Tumultuarl

Tumultuation. Tumnltuatio.

A. 4951. From this deep is heard a tumult as of a
massacre.

6015*. 'The tumult of his chariots' (Jer.xlvii.3) =
the derivative false doctrine.

8823^. When Divine truth descends towards lower
things, it becomes at last tumultuous.

90242. 'A tumult' (Jer.xxv.3i) = a contention for
falsities against truths, and for evils against goods.
(=disturbance of all things of the Church. E.6oi'*.)
( = dismay of all who are of the Church when visited
and their evils disclosed. E.659--.)

97S5''- 'Its waves are in an uproar' (Jer.xxxi. 35) =
reasonings about truths.

R. 563-. The dragonists are now in great agitation.

T, 71. A tumult in the Lower Earth.

®. The tumult below ceased.

D. 1316. A tumult in the Heaven of Spirits from the
conflict of opinions about Truths. Ex.

2662, On a tumult under the sole of the left foot.
35S4. A tumultuous sound deep under the buttocks.

4217. The antediluvians make a disturbance under
their misty rock.

4391. What the Lord said about the tumultuation
of the sea, is to be undei stood of heresies and con-
troversies.

4468. Til ere then arose a tumult.

4683. At this day there are such violent commotions
around the man of the Church, mostly from the
Hells.

E. 453^ Their 'tumult' (Is.xiii.4) = their threats, and
cupidities of fighting, against truths. (=dissension.
573"-)

481^. 'The tumult of strangers' (Is.xxv.5) = the
irruption of falsities from evil.

^jg26 i'YQ |,e tumiiltuous, ' etc. = the states (of goods
and truths) when they perish, and falsities and evils
enter in their place.

650'*-. The last state of the old Church is described
by 'a great tumultuation . . .' (Zech.xiv. 13), by which
is meant a change then, and the combat of the love of
evil . . .

706-^. 'The tumult of the seas,' and 'the tumult of
the waves' (Ps.lxv.7)= the disputations and reasonings
of those who are beneath the Heavens, and are natural
and sensuous.

714^^ 'A great tumult from the land of the north'
(Jer.x. 22) = falsities fighting against truths, and evils
against goods.

Tun. Tonna.

A. 820^. A robber who preferred to stay in urinous
tuns. D.I 160.

947. The deceitful . . . seem to dwell in a tun . . .
called the infernal tun. Des. D.285. (They remain
in it for ages. D.286. )

948. There is another tun, also at the left, in which
are some who had supposed that when they did evil
they did good, and the converse. They remain there
for a while.

D. 5S9. The worst of the Spirits of Jupiter are kept
as it were in a tun. Des.

S98. There was then represented to nie a certain tun,
almost like the infernal tun. Ex.

941. When (these tenaciously revengeful Spirits)
come into view, there appears a large and wide tun of
a brown colour, in which they are kept . . . for they
suppose that they rule the universe from it.

1062. Thus the province of the colon extends to
Hell, or the infernal tun, as the colon does to the
rectum, which is the infernal tun.

1354. The hypocritical Spirit is then inverted with
his head in a tun ; but is raised up again with the
tun upon his head, which he labours to remove from
himself, but in vain ; and when he is liberated, he is
again involved in the tun . . .

1398. Those who had wanted to be first in every-
thing . . . are in an infernal tun ; but still these are
not evil . . .

261 1. I saw three or four trees planted in a kind
of tun. (This tun is called in the parallel passage,
A. 505 1, a wooden receptaxle.)

2615. I saw a kind of tun, or mortar . . , and a
man pitched human flesh (and thus men) into that
tun . . . 3658. 3659.

Tunic

409

Turn

4053. Two empty tuns, seen.

4490. Lejel was sent into a chamber-pot or tun of
'.nine, which he did not fear.

4492. He was again sent into the urinary tun, and
there seemed -as if he liad come into his Heaven.

Tunic. See Coat.
Turban. See Tiara, and Turk.
Turbot. Under Rhomb.
Turbulent. Tiirhukuhis. D.3584. 4441.
Turk. Turco.

D. 723. Like the turban of certain Turks. 1083.
3961.

4777. The Heavenly Doctrine . . . would proceed
thence to some in Asia under the dominion of the
Turks.

Turn. Under CHANGE-jv/V/.f, and Convert.

Turn. Vertere, Convertere.

Turning, A. Versura, Versio, Conversio.

Turn away. Avertere.

Turning away, A. Aversio.

See under CiiAXGE-HiMtore.

A. 223. The Lord never turns away His face from
anyone ; but it is man, who w-hen in evil, turns away
his own face.

245*. The Lord turns it into good.

330. Because they had turned away fioni the Lord.

927. That man would not any more so turn himself
away. Sig. and Ex. -

1093. 'To be cursed ' = to turn one's self away.
5071.

2045^. Turns the light into ugly colours ... as a
■wicked man turns benefits into vituperations and
malice.

2123. All the good which inflows . . . into the World
of Spirits is turned in a moment into evil . . . and all
the truth into falsity . . .

2454. That truth turned itself away from good.
Sig. and Ex.

". To turn one's self away from good to truth.

Sig.

2749. Heavenly delight is turned in them into what
is loathsome.

2888. (The influent life from the Lord) is turned in
the evil into what is evil and false. Ex. 3957^. 5118-.
6467. 6991.

3638. However one may turn himself, the Societies
there always maintain the same relative situation to
him. Ex. 3639.

4214^ The light of Heaven with such is at once
turned into fatuous lumen. Ex.

4255'. The Knowledges of good are said to 'turn
themselves back' (Ps.cxiv.3) when the good of love
obtains the dominion. Ex.

44936. All the evil which tlie evil intend for the
good, the Lord turns into good. Exanip.

4531. When the light of Heaven talis upon their
insanities . . . their lumen is turned into a dusky
lumen like that from a cliarcoal fire.

4681. Contempt and turning away from Divine
truth. Sig. and Ex.

4882^. ICvery Spirit and Angel sees the good at the
right, and the evil at the left, to whatever quarter he
turns himself. Ex.

5034. A turning away from spiritual truth. Sig.
and Ex.

. The reason ' anger' = a turning away, is that

while a man is in anger against anyone, he turns away
his lower mind from him. 5798.

5145^. Good (then) flows through ... to the Sensu-
ous, and is there . . . turned into what is filthy . . .

5268. For when the things which take place in
Heaven flow down towards Hell, they are turned into
the opposites.

5390. They turned clean things into unclean ones.

5492^. Human thought and speech are turned into
spiritual thought and speech when they ascend.

5650^. Man is placed in this state ... in order that
he may be in freedom to turn whither he will . . .

565 1^. Whatever good inflows from the Lord is turned
in the Natm-al into evil.

5746. Why is tliere a turning away ? Sig. and Ex.

. For evil is nothing else than a turning away

from good. Ex.

5798. Lest he turn himself away. Sig. and Ex.

5820^'. To turn truths into goods by willing and
doing them. Sig.

6089-. The state is then inverted. Ex.

6356. That they had completely turned themselves
away, and in their turning away had extinguished
faith. Sig. and Ex.

6358. A grievous turning away from good, and the
consequent condemnation. Sig. and Ex.

6359. A turning away from the derivative truth,
that it was confirmed. Sig. and Ex.

. ' Wrath '=a turning away from truth.

6408^. After death (this delight) is turned into what
is sad and shocking.

65076. When the truth of the Spiritual Church
becomes good, a turning takes place. Ex.

6564. That they had been turned away from the
wood and truth which inflow. Sig. and Ex.

. ' Evil' = a turning away.

6572. That the Divine turns evil into good. Sig.
6574^Ex.

6663-. In such combats . . . the Lord turns into
good all the evils which the Hells intend. Ex.

6832®. When the fire of love from the Lord as
a Sun enters those who are in contrary things, it is
turned into the fire of cupidities . , . which is what
torments the internals. Ex.

Turn

410

Turn

[A.] 68S4. At the first threshold of Heaven, what is
worldly of the sense of the letter is turned into the
spiritual sense.

6948^, Sensuous lumen is turned into mere thick
darkness when light from Heaven falls upon it.

6951. The serpent is turned into a rod, that is, evil
into good.

'joo'j-. The glorying and gladness of the wicked is
. . . there turned into infernal unhappiness.

7112®. "When the Angels perceive the ideas of such
(natural things) with man, they turn them into the
corresponding spiritual ones.

7295^. Evil men also, can, if they will, turn them-
selves to Heaven . . .

^. The second degree, is described by the waters

of Egypt turned into blood. ( = truths falsified.
7317.)

7343. Hence the infernals turn the influent Divine
truth into falsities ; and the Divine good into evil ;
heavenly loves into diabolical ones ; mercy into hatred
and cruelty ; and conjugial love into adulteries ; thus
into the contraries. Ex.

7442^. If the Sensuous is full of phantasies and
fallacies . . . the truths which inflow are turned into
like tilings; for they are received according to the
induced form ; and in proportion as truths are turned
into falsities, in the same proportion the interiors . . .
are closed.

7643". Thus man turns into evil the good itself which
inflows from the Lord.

7693^. For wherever the love tiurns itself, there the
interiors of the man turn themselves. 7S18.

7796^. Turns into evil the Divine good which
continually inflows.

7817. Man looks below himself, when he turns to
himself the influx of truth and good from the Lord. Ex.

7906-. This fermentation arises when the state is
turned with man. Ex.

8455^. This delight is (there) turned into undelight.
8483. That they turned away truth Divine from
themselves. Sig. and Ex.

8521^ The (imperfect) quality of the truth which is
turned into good with many.

8626". Devils are allowed to act so far as . . , their
evil can be turned into good.

8882. 'To take the name of God in vain ' = to turn
truth into evil. Ex.

9010. For when man does evils, and thereby turns
himself away from the Lord, it appears as if the Lord
turns Himself away. Ex.

9193^ When the internal man is closed, truths are
turned into falsities.

9252. Not to consociate with those who turn goods
and truths into evils and falsities ; and the converse.
Sig. and Ex.

9308. A turning away from Him through falsities
from evil. Sig and Ex.

9313. That the Lord will turn away all falsities
from evil. Sig. and Ex.

9314. That He will turn away all the evils from
which are falsities. Sig. and Ex.

9346. Lest evils turn away the goods which are frons
the Lord. Sig. and Ex.

. 'To sin' = to turn away.

9434^. With these, the Divine love ... is turned
into the fire or love of self and of the world . . .

9447. The infernal loves ... in which they are,
turn the influx of good into evil, and that of truth
into falsity.

9668^. No one in Heaven can look backwards from
the Lord however he may turn himself. 9828".

9849. For when a man turns himself away from the
Lord, which is when he does evil, it appears as if the
Lord did not see him . . . and the contrary when a
man turns himself to the Lord, which is when he does
what is good. Ex.

9864-. All in Heaven turn the face to the Lord, ta
whatever quarter they may tum-co7irertw7i<-themselves..
1 01 30*.

10130*. All (there) turn their eyes to those whom,
they love ; they who love the Lord, turn their eyes t»
Him as a Sun ; they who love the neighbour . . . turn
their eyes to the Lord as a Moon ; (and this) in what-
ever direction they turn themselves . . . But in Hell,
the more they are in the love of self and the world,
the more they turn tliemselves from the Lord ... in.
whatever direction they turn themselves. 10189-.
3_ 4_ H 172 i23,Ex. W.ios.

10189^ All are known there from their turning-
versione.

10396-. For the man tlien turns himself from Heaven
and the Lord to the world and self ; and his heart is
where he turns himself.

10420. That they have quite turned themselves-
away from the Divine. Sig. and Ex.

10420^ Spirits turn themselves according to their
loves.

10431. That thus they turn themselves away from
internal things, thus from Divine ones, so that they
must needs perish. Sig. and Ex.

10460. The turning away of that nation from the
internal of the Word, etc. Sig. and Ex.

10498. Total alienation and turning away. Sig.
and Ex.

10506. That they will perish who turn themselves
away from the Divine. Sig. and Ex.

10579"^. The Lord never turns away His face from
man ; but the man who is in evil turns away his own
face from the Lord ; and, as the Lord is then behind
him, it appears as though He hides or turns away r
and it is a fact that all infernal Spirits turn the back
to the Lord as a Sun, but the Angels the face ; and in
like manner man as to his spirit. H.545S.

10604-. By the correspondencebetween them, spiritual
ideas are turned into natural ones when man speaks.

10702. Some men turn themselves to the Lord, and

Turn

411

Turn

thus to Heaven (in respect to the things of the Word) ;
and some to themselves and the world ; they who
turn themselves to the Lord receive influx thence . . .
but they who turn themselves to themselves and the
worhl, cannot receive any intlux from the Lord, and
are therefore in no illustration. Ex.

-. The interiors of man also actually turn them-
selves according to the loves.

e_ To turn one's self to the Lord, is to be turned

by the Lord Himself . . . But to turn one's self to self
is to be turned by Hell ... H. I7«^.

H. 26. All trutli is turned into good as soon as it
enters the will.

123-. The reason (Angels and infernals) turn them-
selves in this way, is that all in the other life look
towards the things which reign in their interiors, thus
to their loves . . . Man, too, as to his spirit, turns
himself in the same way . . .

142. The whole Heaven turns itself to the Lord as
its common centre ; and hence all the Angels turn
themselves thither . . . The interiors of the Angels are
actually turned forwards . . .

143. The east is in front of the Angels in every
tnTning-conversio)ie-o( their faces and bodies . . . The
Angels, like men, turn and bend their faces and bodies
in every direction . . . but the tuTnings-coiivcy-siones-of
the Angels are not like those of men . . . for the
reigning love is the origin with them. Ex.

165. Thus is a natural idea of man turned into a
spiritual idea with the Angels.

223". If anyone in the congregation dissents, he
must turn away his face.

272-. As heavenly loves open the interiors to the
Lord, therefore all" the Angels turn their faces to Him ;
for in the Spiritual World it is the love which turns
the interiors of everyone to itself, and wherever it turns
the interiors, it also turns the face. Ex.

401. The delights of the love of self and the world
are there turned into painful and direful things . . .

479-. (In the third state after death) he tums-
ccmvertit-his face coiistantl}' to his own love . . . how-
ever he may turn himself ronud-ci7xumve7iit.

•*. (Even) the spirit in man, when it turns

itself away from another, is no longer in his view.

485. That after death the delights of life of everyone
are turned into corresponding things. Chapter.

511^. At sight of them the good Spirits turn them-
selves away ; and, in proportion as they turn them-
selves away, the evil Spirits who are being carried
round, have their faces turned away from them to the
quarter where is their infernal Society. Not to mention
other methods of separation.

546-. If the Lord were to turn Himself away, and
the man were to be left to his evil alone, he would be
no longer a man.

548. He then turns himself away from the Lord,
and turns his face to the Hell with which he had been
conjoined here.

561. The interiors ... of those who love themselves

above all things are turned to self and the world, thus
are turned away from the Lord and Heaven.

579. Genii, in a moment, turn good affections into
evil ones. Ex.

583®. Good Spirits can see evil ones ; but they turn
themselves away from them ; and Spirits who turn
themselves away, become invisible.

S. 97. For the sense of the letter can be turned in
every direction . . . without its internal being injured.
, . . This guard is signified by 'the cherubs and flaming
sword which turned this way and that' (Gen.iii.24).

W. 105. The third reason (why the Sun appears at
a middle height) is that the Angels are thus enabled
to turn their faces constantly to the Lord.

129. That the Angels constantly turn their faces to
the Lord as a Sun. Gen. art. P. 29-.

. All that is here said of the turning-coH.wmoH«

of the Angels to the Lord as a Sun, is to be understood
of man also, as to his spirit. 111.

130. That the Angels turn their faces constantly to
the Lord as a Sun, is because they are in the Lord
and the Lord in them, and the Lord interiorly leads
their affections and thoughts, and turns them con-
stantly to Himself . . . from which it is evident that
the Angels do not turn themselves to the Lord, but
that He turns them to Himself. Ex. P. 29-.

131. The tuTuing-cojiversio-oi the Angels to the
Lord is such that in every tvLrning-conversimie-ol' their
bodies they look to the Lord as a Sun before them.
An Angel can tuTn-converlere-himseK round and round,
and thus see the various things around him, and still
the Lord as a Sun appears constantly before his face.
. . . For many years I, too, have thus seen the Lord
as a Sun, to whatever quarter of the world I have
tnvned-co7iverteram-mjseU.

133. (Thus) the universal Heaven turns itself to the
Lord, and, by this tvLTning-conversionem, Heaven is
ruled ... as one man.

135. That all the interiors, of both mind and body,
of the Angels, are turned to the Lord as a Sun. Gen.
art. 1 37, Ex.

138. This tamiiig-co7ive7-sio-to the Lord is an actual
tnrmng-conversio : it is a kind of elevation. Ex.

e_ Hence it is that these turn themselves back

from the Lord ; and (this) is to turn themselves to
Hell.

139. This actual tvLTning~conversio-to the Lord, is
from love and at the same time wisdom. Ex.

140. That every Spirit, whatever his quality, in like
manner turns himself to his reigning love. Gen. art.
i43,Ex.

142. As all in love to the Lord turn themselves to
the Lord as a Sun ... all in the love of dominating
from the love of self turn themselves back from the
Lord. The reason they thus turn themselves in an
opposite way. Ex. 144.

144. They can turn themselves round and round,
yet all the things they see around them appear like
their love.

Turn

412

Turn

[W.] 275-*. How the goods and truths of Heaven are
turned, in the Hells, into evils and falsities. (Shown
by an experiment.) P.288. 3o7,Ex. T.492. £.518=.
1147^.

P. 38^. They are (then) turned into direfulnesses.

83^. This delight of infernal love is turned into
Avhat is undeliglitful, painful, and direful. 324*.

^ With hiin who is being regenerated, the order

of life is turned . . .

95=^. The man then turns his face from the devil to
the Lord; and, when he turns his face to the Lord,
love and wisdom are given him : these enter man by
the face, and not by the nape.

327. Good can be turned into evil, not by good,
but by the recipient evil ; for every form turns what
Hows into it into its own quality.

R. 938. 'They shall see His face . . .'=:that they
will turn themselves to the Lord, and the Lord will
turn Himself to them, because they are conjoined by
love.

M. 42'*. She then turned herself away sideways from
her husband, and I could survey her more intently.

444*. Man himself, by a turning-co?ti'6mo?tew-
froni God to himself, implanted in himself the origin
of evil.

^. I will call any evil S[)irit, wlio turns away

himself from God, and I will speak to him from behind,
and you will see that (all) things are turned into their
contraries.

I. 13^. All the Angels of Heaven turn the forehead
to the Lord as a Sun, and all the angels of Hell turn
the occiput to Him. (The consequence.)

T. 70^. Man himself turns himself away as does
the Earth from the sun ; and, when he turns himself
away from the truths of wisdom, it is like the Earth
turned away from the sun in the night-time ; and,
when he turns himself away from the goods of love,
it is like the Earth turned away from the sun in the
winter-time.

310. 'Murder,' in the spiritual sense, means ... to
turn men away from God ... by persuading to such
things as cause a turning away, and also aversion.

490-. Evil was introduced by man, because man
turns into evil the good which is continually inflowing
from God, by turning away himself from God, and
turning-co//.i;erte<-himself to himself.

613. All in Hell turn away the face from the Lord . . .

-, As evils are removed, they turn away them-
selves from the Lord, and successively invert themselves.

650. The appearances of truth, while passing from
man to Heaven, are turned into genuine truths ... I
have often observed this . . . turning in the World of
Spirits.

767". An evil Spirit perpetually turns himself away
from the Lord, and constantly looks towards his own
love, and this in every turning-co7tre'/'sio«e-of his
body and face. Ex.

D. 1992. How good is turned into evil by Spirits.
Ex.

1993. Three general causes by which good is turned
into evil . . .

1994. And in like manner by which truth is turned
into falsity.

23346. Wherever I turned my body, (all the Spirits)
appeared in the same relative situation in regard to it.

3021. Good is turned into evil by the evil, and truth
into falsity . . .

3133^. So that the Spirit is turned into such things.

3640. The evil are thus turned into serpents . . ,

3679. I asked whether anyone had been turned
into a dog . . .

3726. All good inflowing into the AVorld of Spirits
is turned into evil . . .

4098*^. A Siren who could turn others into monsters,
and into apes. 4381.

4406. Mutual love and the faith of Heaven . . . when
they descend into the World of Spirits . . . are turned
into a filthy adulterine sphere.

4428^. He said that he regards such things, but
they are sometimes turned into mire.

4471. The evils they try to inflict, are turned by
the Lord into good. 5509.

4705. On those who are turned into animals.

4850. On twrning-versione to the Lord, and on
turning- (r/-s;'o'/;f-from the Lord.

. To be turned to Him is a sign of being led

by Him, and of being continually in His presence . . .

51 II. That the evil can be thus vastated ... is
because they thus turn themselves to their loves :
whithersoever they turn themselves, their loves are in
front of them . . . They cannot be turned from any
other source than the Lord . . . but they fall back.

5535a. They are examined . . . and then turn them-
selves to the west ; and, when they are turned to the
east, they spring back . . . For to be turned to the
west is to be turned to the world ; but to be turned
to the east is to be turned to Heaven. Some also turn
themselves to the east while they are thinking about
it . . . but this is apparent ; for the Angels then look
at their interiors, which turn of their own accord.

5659^. When they turned the face to me, they
believed ; but as soon as they turn themselves to their
own loves . . . they are at once in a like faith to that
in which they had been in the world.

5904. On those who can turn away the thouglits.

D. Min. 4685. That which was with the Angels . . .
was turned into evil and falsity by a wonderful turning-
rersuram, or gyre, as it flowed down towards Hell.

E. 1 59-. For these loves . . . turn all their thoughts
and intentions to themselves and the world . . . The
interiors of man are actually turned to his loves . . .
When a man loves God above all things, and the
neighbour as himself, then the Lord turns the interiors
of his mind to Himself. . . and thus turns them away
from his proprium . . . Hence it is that the spirit
of man . . . after its release from the bod}^, is actually
turned to its own love . . . This may be illustrated by

Turn

413

Turn aside

the fact that all the least things of the boch' turn
themselves to the common centre of our world . . . but
there is another centre of gravity in the Spiritual
World. Ex.

297-. The Lord . . . turns and draws all to Himself
. . . but those in evil and falsities do not follow (the
turning), but tui'n themselves back from the Lord ;
and to turn themselves back from the Lord is to turn
from Heaven to Hell. Ex.

412-". Man, as to his spirit, then turns himself away
from the Lord, and consequently does not perceive
good or see truth ... It is from this appearance that
the Lord is said to 'hide His face.' 111. A.5585^
5798.

. That it is man who . . . turns himself away

from the Lord. 111.

-^ That the evil turn away their face from the

Lord . . . means that they do it with the face of their
spirit. Man can turn his face whithersoever he
pleases, because he is in a free state to txirn himself-
eonvertendum se-to either Heaven or Hell . . . but when
he becomes a Spirit ... he who has lived in evils,
completely turns away the face from the Lord. This
is meant by, 'They have tvLrned-obverterint-the nape
and not the face' (Jer.xxxii.33).

426*. When the good are being separated from the
evil . . . the Lord causes (the former) to turn them-
selves to Him, and thus to turn themselves away from
the evil; and, when they turn themselves, they
become invisible to the evil ; for it is a general thing
there, that when anyone turns himself away from
another, he becomes invisible to him.

504^'. When the Divine love descends . . . into
Societies where the evil are, it is turned into a love
contrary to the Divine love, and thus into various
ardours of cupidities . . . and (therefore) into torments.

518-. That when the Divine truth descends from
Heaven into the (World of Spirits), where the evil
are, it is turned into falsity. Refs. For the Divine
truth is turned into such falsity as is the evil in those
with whom it inflows.

526'^ 'The sun shall be turned into darkness . , . '
(Joel ii.31). Ex.

645. 'They have Power over the waters, to turn
them into blood' (Rev.xi.6) = that the truths with
them are turned into falsities from evil.

780''. 'Their backslidings-arersiO)i«s-have become
strong' (Jer. v. 6) = adulterations of good.

982^ For with them all the good of Heaven is
turned into evil, and all the truth into falsity ; for
their interiors . . . are in a contrary turning-ir^'su-to
heavenly things ; and whatever inflows into what is
contrary, is turned into what is contrary ; and, if that
which inflows grows strong, it is turned into fury ; and,
if it prevails, into torment.

1044*. 'To turn and rend' (Matt.vii.6) = to treat
with ignominy and contumely.

1 163. For these loves turn all things of the mind
downwards and outwards . . .

. The interiors of all things of the mind . . .

can be turned downwards, and uan be turned upwards :
they are turned downwards when the man loves him-
self above all things ; and they are turned upwards
when he loves the Lord above all things. There is an
actual turning- rcrs(y. From himself, man turns them
downwards ; and, from Himself, the Lord turns them
upwards. It is the reigning love which turns them.
The thoughts do not turn the interiors of the mind
except in so far as they derive from the will.

Turn aside. Dedinare.

Turning aside, A. Dediiiatio.

A. 920. When the ('liurch turned aside.

1292". The turning aside (or decline) of the Church,
Tr.

2339. They turned aside to him' (Gen.xix.3) = abode.

3068. 'Let down thy pitcher' (Gen.xxiv. I4) = the
submission of scientitics.

4815. 'To turn aside ' = to go to falsity, and then
to evil.

4816. ' (Judah) turned aside to man an AduUamite '
(Gen.xxxviii. i) = to falsity ; for 'to turn aside ' = to go
off into what is perverted, because 'to turn aside,' like
'to descend,' is jiredicated of far removal from good
to evil, and from truth to falsity.

4867. 'He turned aside unto her by the way' (ver.
i6) = thatit applied itself (to falsity). . . For 'to turn
aside' is predicated of falsity.

8096. That they will turn aside from truth in con-
sequence of assaults. Sig. and Ex.

9252. 'To turn aside after many' (F]x.xxiii.2) = con-
formation, and thus consociation with many.

9260. 'Thou shalt not turn aside the judgment of
thj^ needy one' (ver.6) = the uon-destruction of a little
truth . . . For 'to turn aside ' = to pervert, and thus to
destroy.

R. 82*;. As the Church declines . . . D.4070.

D. 3053. Spirits not u[iright wanted to avoid this
kind of speech.

3876^. They begin (in Mars) to decline from a state
of integrity.

5697. When they see that they begin to turn aside,
they are present.

E. 412-'-. 'Turn aside out of the path' (Is.xxx. 11).
Ex.

Coro. 6. The third (state of the Church) was it*
decline. Ex. 29,Gen.art. 54, Gen. art.

Turn aside. Secedere.

A. 6836. 'I will turn aside and see' (Ex.iii.3) =
reflection upon this revelation ; for ' to turn aside, ' in
the spiritual sense, = to diverge from the thought in
which one is; and 'to see'=:to perceive; thus both
together = to reflect.

T. 666^. I saw them withdrawing from one another.

D. 3608. It was as if the Spirits had withdrawn from
e.
5891. He withdrew thither.

Turns, By

414

Tuscany

Turns, By. Inv'uem.

A. 1013-. Only in body are they distinct from one
another.

1159^. Houses not far remote from one another.

4250". They are then discriminated from one an-
other.

9261^. As soon as they dift'er they are separated from
one another.

P. ^i- They are not separated from one another.

69*^. Two opposites ordinated in a like situation
against one another.

R. 345. He alone can separate them from one
another. Sig.

508. 'They shall send gifts one to another' (Rev.xi.
10). . . 'One to another ' = mutually. E.661.
T. 357. 'That ye love one another' (John xiii.34).
367^. When they are separated from one another.
666«. I saw them withdrawing from one another.

D. 4793. They do good to one another-sifti inviccm ;
but from a friendship which counterfeits charity.

E. 783'1 They are soon separated from one another.

Turpentine. Terebinthinus.

A. 5622. 'Nuts of the turpentine-tree' (Gen.xliii.
ii) = the goods of life which correspond to the truths of
good of the exterior Natural, which are signified bv
'resin' . . . because these nuts are of a less noble tree
(than the almond).

Turquoise. Turdais.

A. 9870^. See Agate, here.

Turreted. See Tower. •

Turtle. See Tortoise.
Turtle-dove. Turtur.

A. S70-. See Dove, here. 1361*. 1821. 10132^

E.I200-'.

1782. The 'turtle-dove,' and 'young pigeon' (Gen.
XV. 9) are representatives of spiritual (as distinguished
from celestial) things of the Church. 1826.

1827. 'A turtle-dove' = exterior, and 'a young pigeon'
interior, spiritual things. Ex.

39948. The reason a woman in child-bed . . . was to
offer . . . the young of a pigeon, or a turtle-dove (Lev.
xii.6), was that tlie effect of conjugial love might be
signified ; for this love is innocence. (And these
creatures = the good of innocence. 10129^ 10132^.

I02I0e. £.3146).

M. 42^. (The angelic married pair) held two turtle-
doves in their hands.

137. (Another angelic pair seen as) two little children
with turtle-doves flying about them.

270". I saw . . . two turtle-doves flying in the east.
... I saw . . . the turtle-doves fly into the palace
through the open windows in the highest row. . . The
highest part of the palace, into which the turtle-doves
betook themselves, represented the highest region of

the mind, where dwells conjugial love in the love of
good with its wisdom. . . The pair of turtle-doves also
= the conjugial love of the highest region.

D. 5912. See Luther, here.

E. 388'". 'Turtle-dove' (Ps.lxxiv. 19) = spiritual
good ; and also those in it. 650'^^.

Tuscany. Toscana.

D. 5648. See Last Judgment, here.

Tutor. See Protect.

Twelve. Duodedm.
Twelfth. Duodedmits.

A. 5756. 'Twelve' = faith, or all things which are of
faith in one complex.

577. ' Twelve ' = faith, or the things which are of love
and derivatively of faith in one complex. 111.

648^. (In Rev.xxi. 12-17) the number 'twelve' occurs
all through, and this number is most holy, because it =
the holy things of faith . . . and it is therefore added
that this measure is 'the measure of a man, that is, of
an Angel.' 3858-*. 6419'*.

1667^. That 'they served twelve years' (Gen.xiv.4) =
all the time there are such good and truth ; for 'twelve'
= all things which are of the faith of charity, or of faith
from charity.

1925^. 'Twelve Angels' (Rev.xxi.) = the same as
'twelve tribes,' that is, all things which are of faith,
thus the Lord, from whom is faith and all things of it.

1988. Whenever 'twelve' occurs (in the Word) there
comes to the Angels the idea of all things of faith ; for
the reason that these were signified by the twelve
tribes.

2075^. ' Twelve ' = all things of faith. 2252^. 2336-.
3242'.

20S9. ' Twelve princes shall he beget' (Gen.xvii.2o) =
the primary precepts of faith, which are [those] of
charity ; for ' twelve ' = all things of faith.

'^. That 'twelve' = all things of faith, has been

hitherto unknown . . . and yet whenever 'twelve' occurs
in the Word . . . it = nothing else. 111.

2I30<^. The reason twelve Societies appeared was that
twelve = all things of faith.

2760, Pref.^ The twelve apostles, like the twelve
tribes of Israel, represented ... all things of such faith.
Rcfs.

3239®. There are, in general, twelve classes (or 'lots,'
of the Lord's Kingdom) ; for by 'twelve' are signified
all the things of charity, and, derivatively, of faith,
which are of the Lord's Kingdom.

3268. (For) there were twelve (sons of Ishniael) ; and
'twelve' = all things which are of faith, thus of the
Church . . . and therefore it is said that they were
'twelve princes of their peoples' (Gen.xxv. 16) ; (which
words = all the primary things of that Spiritual Church ;
because 'twelve' = all things of faith, or of the Church.
3272.)

3272. 'Twelve,' everywhere in the Word, = all
things ; as for instance 'the twelve tribes' . . . and 'the

Twelve

415

Twelve

twelve apostles' = all things of faith, and consequently
all things of the Cliurch. -,I11.

3727'*. That 'twelve' = all things of truth in one
complex. Refs.

3858. Why there were twelve tribes. . . In general,
the twelve tribes signified all things of the doctrine of
truth and good, or of faitli and love . . . That 'twelve'
= all things in general. Refs.

'. (Thus) by 'twelve' are meant all things in one

complex.

3863. 'The twelve tribes ' = the twelve universals.
(Continued imder Tkibe.)

3913. For the twelve sons of Jacob here [represent]
the twelve general or cardinal Things by means of
which man is initiated into what is spiritual and
celestial. (Continued under Tribe.)

4592'^ 'Twelve,' or, what is the same, 'twelve
thousand' (Rev.vii.) = all things of love and of faith,
or all things of good and truth. Refs.

4603. 'The sons of Jacob were twelve' (Gen.xxxv.22)
= the state of all things now in the Divine Natural . . .
For 'twelve' = all things ; and, when 'twelve' is predi-
cated of the sons of Jacob, or of the tribes named from
them, it=all things of truth and good. Refs.

491 8^. The reason there were 'twelve stars,' is that
' twelve' = all things, thus all things of faith. Refs.

5313^^ 'Twelve lions' (i Kings x. 20) = all these truths
in one complex.

5440. 'We . . . are twelve brethren' (Gen.xlii. 13) =
that all things of faith were thus conjoined together ;
for 'twelve' = all things, and, when predicated of the
sons of Jacob, of the tribes, or of the apostles, 'twelve'
= all things of faith in one complex. Refs.

6000". 'Twelve hours' (Johnxi.9) = all states of
truth.

7973. 'Twelve' = all things of faith and charity.
Refs.

2_ 'Twelve' has a like signification, whether

divided into 6, or multiplied into 72, 144, 12000, or
144000. 111.

8368. 'Twelve fountains of waters' (Ex.xv.27) =
truths in all abundance; for ' twelve ' = all things in
the complex, thus all abundance.

9389. 'Twelve pillars for the twelve tribes of Israel'
(Ex.xxiv.4) = a repiesentative of the Lord's Divine
Human as to the truth Divine which is from Him, in
the whole complex . . . For 'twelve,' and 'twelve
tribes, ' = all truths and goods in the complex ; thus the
things which are from the Lord.

9863^. That (the stones of the breastplate) = all
truths and goods in the complex, is evident from the
fact that there were twelve of them, and that the
names of the . . . tribes were inscribed on them ; for
the twelve tribes = the goods and truths of Heaven and
the Church in the whole complex . . , and ' twelve ' =
all. 9876.

10235^ 'Twelve oxen' ( I Kings vii.25) = all goods of
the natural and sensuous man in the complex . . . That
-'twelve' = all in the comijlex. Refs.

10262^ In the Spiritual Kingdom, the correspondent
numbers are 12, 6, and 3. (Continued under Six. )
10624. 3, 6, and 12 belong to the spiritual class,

R. 34S. The number twelve = all things, and is pre-
dicated of truths from good, because twelve arises from
the multiplication of 3 and 4 into each other : and 3 =
all as to truth, and 4 all as to good ; and therefore
twelve, here, =all as to truth from the good of love.

*. As 'twelve' is predicated of the truths and

goods of the Church, the New Jerusalem ... is described
in various particulars by 'twelve.' Enum.

534. 'A crown of twelve stars' (Rev.xii. i) = (all) the
Knowledges of Divine good and Divine truth from the
Word. . . 'Twelve' = all things of the Church which
relate to its good and truth.

899. 'Having twelve gates' (Rev.xxi. I2)=all the
Knowledges of truth and good therein. . . 'Twelve'=:
all.

900. 'Twelve Angels' (id. ) = all the truths and goods
of Heaven . . . 'The twelve tribes of the sons of Israel'
= all the truths and goods of the Church.

902. 'Twelve foundations' (ver. 13) = all things of the
doctrine of the Church.

916. 'The twelve gates were twelve pearls' (ver. 19)
the sum of the Knowledges of truth and good, by means
of which man is introduced into the Church.

933. 'Twelve fruits' (Rev.xxii.2). . . 'Twelve' =
all, and is predicated of the goods and truths of the
Church.

E. 194"^. The twelfth hour, to which all had laboured
(Matt. xx) = truths and goods in their fulness.

^. As 'twelve' = truths and goods in their fulness,

thus man's state of light or of intelligence from them,
the Lord says, 'Are there not twelve hours in the day
. . .' 430^"-

430'-. As '3' = fulness, and fulness imjilies all, the
number twelve derives from this its signification of all
things and all persons ; and it is predicated of truths
from good, because it arises from 3 multiplied into 4 ;

and 3 is predicated of truths, and 4 of good. 111. ®,

111. '.

-^ Cannot it be seen (from this) that the number

'twelve,' so often employed (in connection with the
'New Jerusalem') means the principal and primary
thing from which is the Church, (which is) truth from
good ? Ex.

*. Asa representative Church was to be instituted

among the sons of Jacob, it was provided . . . that
(they) should be twelve, in order that all together
might represent all things of the Church . . . and this
is why twelve tribes sprang from them . . . and therefore
it is (here) said that twelve thousand were sealed of
each tribe, by whom are signified all who are in that
particular essential of the Church, that is, all who are
in that kind of truth from good ... 431. 433. 434-

^. As the twelve tribes . . . represented the

Church and all things of it, the number 'twelve' was
employed in various connections. 111.

". The apostles had the like representation . . .

and therefore there were twelve of them.

Twenty

416

Twenty-first

[E.43o]^^ 'Twelve baskets of fragment' (Matt.xiv.
20) = Knowledges of truth and good in all abundance
and fulness. ( = full instruction and blessing. 548^)

^^. As 'twelve' = all things, and is predicated of

truths from good, which constitute the Church, the
Lord, when twelve years old, left father and mother,
and remained in the temple . . . (Lukeii.42,46) ; by
which is meant the initiation and introduction of His
Human into all things of Heaven and the Church.

. 'Twelve legions of Angels' (Matt.xxvi.53) =

the universal Heaven ; and 'more than' these = the
Divine omnipotence.

851*. ' Twelve ' = truths and goods in the whole com-
plex.

Twenty. J'iginti.

Twentieth. Vigesimns.

A. 2141-. That the Lord interceded . . . afterwards,
for those with whom there are states of the aH'ectiou
of good from any other source, who are signitied by
'twenty' (Gen.xviii.31). Tr.

2280. 'Peradventure twenty shall be found there'
(id.) = ifthere be not anything of combat, but still there
be good.

. 'Twenty,' being twice ten, = remains, that is,

good, in a higher degree. . . The good of ignorance
exists from man's tenth to his twentieth year ; and from
this year he begins to become rational . . . Thus the
good of ignorance is signified by 'twenty,' for those in
it do not come into any temptation . . . and those who
are not in temptations, and yet have good, are here
treated of. As by 'twenty' are signitied those who
liave this good, all those who went out from Egypt were
numbered 'from twenty yeai-s old and upwards' . . .
and all those who were 'above twenty years' died in
the wilderness ;Xum.i. ; xxvi.4 ; xxxii.io, 11), because
evil could be imputed to them ; and they represented
those who succumb in temptations. Further ill.
and ex.

2905. 'Twenty,' or twice ten, = what is full. . .
And the fulness of the states of the Church means their
end.

2959''. The reason it is so often said that 'the shekel
is twenty gerahs' . . . is that (^this expression) = the
estimation of the good of remains ; for ' twenty ' = the
good of remains.

4168. 'These twenty years have I been with thee'
(Gen. xxxi. 38) =what was His Own ; for 'twenty' = the
good of remains ; and remains, when predicated of the
Lord, are that which is his Own. 'Twenty years' =the
states of this. 4176.

4759. 'For twenty pieces of silver' (Gen.xxxvii.28) =
estimation; for 'twenty' = the good and truth which
are stored up by the Lord in the interior man, which
are called remains ; and thus holy good or truth ; here,
holy truth, because 'silver' is mentioned. The same
number also = what is not holy . . . relatively to those
who sold Joseph ; but it = what is holy relatively to
those who bought him.

^. The reason 'twenty' = also what is not holy, is

that ' twenty ' = remains ; and with those who have no

remains . . . what is holy is not holy, but ... is either
filthj- or profane. 111.

■ ^ In these passages, 'twenty ' = what is unholy,

unclean, and profane.

5291. ' Twenty ' = the like as 'ten.'

9641. 'Twenty boards for the habitation' (Ex.
xxvi. i8)=:the good which supports Heaven in every
way and completely. . . 'Twenty' = what is full, thus
in every way and completely. . . For 'twenty' = the^
same as '10,' and '2,' from which it arises as multipli-
cation ; and 'io' = what is full, and all; as also does-
'2.' 9644.

9747. 'The twenty pillars thereof (Ex.xxvii. io) =
the goodsof truth which fully support . . . For 'twenty'
= fully. 9752.

9748. 'Their twenty bases of brass' (id.) = the truths,
from good which also fully support. . . 'Twenty' =
fully.

9764. -Twenty cubits" (ver. i6) = to the full; for
' twenty ' = what is full.

10222. 'Twenty oboli a shekel' (Ex.xxx.13) = all
things of good; for 'twenty'=all things; also the
remains of good, and also what is holy. Eefs. For
'twenty,' when i^redicated of the Lord, =what is His.
Own, which is what is holy itself; from which it is
evident why the shekel was of twenty gerahs or oboli ;
and why it is called 'the shekel of holiness.'

10225. 'From a son of twenty years and upwards'
(ver. I4) = a state of intelligence in truth and in good ;
for (this is the signification of) 'twenty' when predi-
cated of man's age. The reason 'twenty' (has this
signification) is that when man attains twenty years,
he begins to think from himself. (Continued under
Age-aetas.)

8. 'A son of twenty years and upwards' (Num.

i. 3) = those who are in a state of intelligence ; for with
these the truths and goods of faith and love can be
ordiuated and disposed by the Lord. Ex. . . And there-
fore it is said ' from a son of twenty years and upwards

everyone (hut goeth forth into tlie a)'my' . . . 1'^.

11

R. 866'-. At this day no Spirits stay in the World of
Spirits longer than twenty years.

E. 675^'. 'The flying roll' was 'twenty cubits iit
length, and ten in breadth' (Zech.v.2), because
'twenty,' and 'ten' = all; here, all good changed into
evil, and all truth into falsity; for 'twenty' is pre-
dicated of good, and of all of it ; and 'ten,' of trutlx
and of all of it.

Twenty-first. J 7g^sim2/s primus.

A. 7542^. "The twenty-first day' (Ex.xii. iS) = what
is holy, because it arises from the multiplication of 3:
into 7. 111.

7903. 'Until the twenty -first day of the month'
(id.) = the end of this holy [state]; for 'the twenty-
fijrst day" = a holy state ; and also the end of it^
Ex.

T"Wenty-f our. Viginti guatuor.

A. 5291. • Twenty-four' = the like as 'twelve.' Ex.

Twenty-seventh

41"

Twist, To

5313''. "The twenty -four thrones round about the
throne' (Rev.iv.4) = all things of tnithiu one complex ;
the like as -twelve.' R.233. E.270.

10652^ 'Twenty-fonr thousand' (Nuni.xxv.9) = all
truths and goods of truth in the complex ; in like
manner as 'twelve thousand.'

R. 233". 'Tw(lve' = all, and it is predicated of the
truths ami goods of Heaven and the Church ; and in
like manner 'twenty-four' ; and therefore 'the twelve
apostles,' and 'tlie twenty-four elders' = all things of
the Church ; and 'twelve,' and also 'twenty-four,
thrones' = everything of Judgment.

Twenty-seventh. Septimus et vigesimus. ■
A. 901. 'The twenty -seventh day' (Gen.viii.i4) =
what is holy, because it is corapotmded of 3 multiplied
twice into itself . . . and tlierefore 3 reigns in this
number.

Twenty-eight. O^fo et viginti.

A. 9600. 'Twenty-eight' (Ex.xxvi.2)=what is holy
of conjunction, because this number arises from the
multiplication of 7 b}' 4 ; and '7' = what is holy ; and

'4,' conjunction.

Twice. Bis.

A. 5502. Wlij- this is expressed twice. 10646-.

Twig. See Bough.

Twilight. Crepusadum.
See Daybreak.

A. S65. This state resembles the morning twilight.
Ex.

1458^ 'The mountains of twilight' (Jer.xiii. 16).
( = the evils of falsity ; for ... it is 'twilight' when
truth is not seen ; but falsity instead. £.405^"^.)

E. 239^^ 'To stumble in the noonday as in the
twilight' (Is.lix.io) = to go astray in falsities, although
able to be in light from the Word. ( = a falling into
errors, although they are in the Church where the "Word
is, by which thev might come into the light of truth.
781".)

376^. 'Woe ... to them who tarry into the twilight
till wine inflame them' (Is.v.ii) = the perverted states
of those who believe that they are enlightened of them-
selves. . . 'To tarry into the twilight ' = to be en-
lightened.

Twins. Gemi?ii.
Doubled, To be. GeminaH.

A. 3299. 'There were twins in her womb' (Gen.xxv.
24) = that (both the good and the truth of the Natural)
were conceived together. Ex.

4918. 'Twins were in her womb' (Gen.xxxviii.27) =
both things of the Church ; for 'twin8' = both, namely,
good and truth.

9163^. 'To break with a doubled breaking' (Jer.xvii.
i8)=to completely destroy.

9656. 'They shall be doubled beneath, and doubled
at the same time to the head thereof (Ex.xxvi.24) =

conjunction from the exterior and from the interior ;
for 'to be doubled' = to be acted upon conjointly.

J. (Post.) 19. The city is doubled and triplicated.
Des.

D. Wis. iii. 3^ All the other viscera also are double.

v^. Each (of the innumerable receptacles in the brain)
is doTibled . . .

Twist, To. Cotitorquere.

Twisting up, A. Contortio.

See under Entwine.

A. 4875. (The correspondence of threads twisted to-
gether. )

98S0. The reason it = an indissolitble conjunction, is
that 'a cord' consisted of twisted and entwined work ;
. . . (and such a work) = what is indissoluble.

10711S. (This punishment) was effected by a wrap-
ping in a cloth, and a twisting up.

H. 400^. They twist themselves up into coils, like
serpents.

R. 294'-. They twisted and folded their lips . . .

D. 3394- He is unaware that he has undergone such
twistings up. (See D.3393.)

3465. I heard a subtle species of twisting up . . .
Again I heard a grosser twisting up and rending . . .

4451. They were thus most grievously punished with
twistings up of the bones and flesh.

Two. Duo.

See Second.

A. 649. 'Two or three' (Is.xvii.6) = a few.

720. See Two-6mi, here.

755. Two months, or 'in the second month' (Gen.
vii. 11)= combat itself; (for) 'two' = the same as 'six,'
that is, the labour and combat which precede regenera-
tion, and also dispersion. 900.

1012. Sometimes, when two are treated of in the
literal sense, only one is meant in the internal.

1335. 'Two years after the flood' (Gen.xi. I2) = a
second post-diluvian Church. Ex.

1686. 'Two,' like ' four, '= union, when it regards the
marriages of Things.

2329-. Two, here = the Divine Human and the pro-
ceeding Holy.

3105. 'Two bracelets' (Gen. xxiv. 22) = Divine truth
. . . 'Two'=a fulness.

3519. 'Two good kids of the goats' (Gen.xxvii.9) =
the truths of this good. . . The reason there were 'two,'
is that as in the Rational, so in the Natural, there are
things of the will and things of the understanding.
Ex.

4197^. 'The two witnesses' (Rev.xi.) = good and
truth. Ex.

. 'The two olive trees' (ver. 4) = celestial good,

and spiritual good.

5194-

'Tyro-biiium sen duo' = conjunction .

2D

for

Two

418

Two

the reason that everything in (both worlds) relates to
two things, namely, good and truth . . . and, as all
things relate to these two, and as nothing is ever pro-
duced unless these two become a one by something
resembling a marriage, ' two' = conjunction. Ex.

[A.] 5291^. The servant who received 'two talents' =
those who in advanced age have adjoined charity to
faith.

535 1''. AVhen two are mentioned in the Word (as
Manasseh and Ephraim are here), the one = good, and
the other truth.

5614. 'Two times' (Gen.xliii. 10), as it here relates to
life, it = exterior and interior life. Ex.

5893. 'Two years hath the famine been' (Gen.xlv.6)
= a state of the lack of good . . . 'Two years' = a state
of the conjunction of good and truth, because 'two' =
conjunction ; here, not conjunction as yet, because it
is 'two years of famine.' Ex.

5977. Why there are two infernal Spirits and two
Angels with man.

7230^. If there were two exactly alike, they could not
be two, but one.

9166. For 'two' = conjunction into a one. Refs.
Thus (' both ') = whatever there is in a one, that is, each
and all things therein. The reason these things are
perceived in Heaven by 'two.' (Ex. under Truth.)

-. Hence it is that by 'two' is also signified what

is full.

9416^ Hence 'two,' in the Word, = conjunction.
9495^-

9495. See RiN'G, here. 10188.

9529. 'Two cubits the length thereof (Ex.xxv.23) =
all in respect to conjunction with good ; for 'two' = con-
junction ; and also each and all things.

9645. 'Two bases under one board' (Ex.xxvi. I9) = its
conjunction with good ; for ' two ' = conjunction. 9661.

9653. 'For the two thighs of the Habitation' (ver.
22) = conjunction with Heaven ... for ' two' = conjunc-
tion.

9942''^. 'Two coats,' 'two shoes,' and 'two staffs'
(Matt.ix. 10) = truths and their powers from both the
Lord and self.

10181. 'Two cubits the height thereof (Ex.xxx.2) =
the degrees of good and truth, and their conjunction ;
for ' two' = conjunction.

10261^ 'Two (olive trees)' (Zech.iv.) = the internal
and external of the Celestial Kingdom, and the conjunc-
tion.

10375. The conjunction thereby with man, is signified
by the tables being 'two' (Ex.xxxi. 18), and being
joined together as a likeness of a covenant ; and more-
over ' two ' = conjunct! on. 10452.

10624. The numbers 2, 4, and 8 belong to the celestial
class . . . and are predicated of goods or of evils. R.322.
E.847.

H. 367^. In Heaven two maiTied partners are not
called two . . .
372. Good and truth conjoined in an Angel or man

are not two, but one. Ex. Hence it is that two married
partners are not called two, but one Angel. Hence also
we read . . . 'they two shall be one flesh ; wherefore
they are no more two, but one flesh . . .' (Matt. xix. 5,6 ;
Gen.ii.24).

R. 245. 'Two' = allas to good.

447. 'Two' is predicated of good ; and, in the opposite,
of evil.

M. 316'*. It is from the Conjugial in every substance
. . . that there are two eyes, two ears, two nostrils, two
cheeks, two lips, two arms, two loins, two feet . . . two
hemispheres of the brain, two ventricles of the heart,
two lobes of the lungs, two kidneys, two testicles ;
and, where there are not two, still they are divided
into two. The reason there are two, is that one is of
the will and the other of the understanding, which act
into each other in a wonderful way so as to present a
one ; and therefore the two eyes make one sight, the two
ears one hearing . . . and so on. E. 746®.

D. 6055. The husband's love depends on the wife's ;
and in proportion as she loves (congress) so does the
husband . . . The reason is that they are a one, and
are conjoined as to the interiors. This is meant by
their not being two, but one flesh.

E. 384^. When the Angels have spoken of the con-
junction of good and truth . . . the number 4 has been
exhibited, and sometimes the number 2, or 8, or 16.

411^''. ' If two of you shall agree on earth in My name
. . . it shall be done . . . For where two or three are
gathered together in My name, there am I in the midst
of them' (Matt.xviii. 19,20). . . (This is) because 'two'
is predicated of good ; and 'three' of truth ; con-
sequently, 'two' and 'three,' of all who are in truths
from good.

430". (The simple number) '2' = union, and is predi-
cated of good. . . From the number 2 arise the numbers
4, 8, 16, 400, 800, 1600, 4000, 8000, 16000, which
have a similar signification to 2, because they arise
from this simple number . . . 532. 924.

532**. 'Two' and 'four' are predicated of goods, be-
cause they = conjunction.

''. 'Two three berries' (Is.xvii.6). . . 'Two three'

= the few who are in good, and in the derivative
truths.

573. It is said 'two myriads of myriads' (Rev.ix. 16)
because there are signified innumerable things which
are conjoined and conspiring; for ' two ' = conjunction,
consent, and unanimity.

638^. It is said that ' the two witnesses are the two
olive trees and the two candlesticks' (Rev.xi.4), which
yet are four, because 'two' = conjunction and thus a one.
For there are two things which make a one, namely,
good and truth. Ex.

684^^ 'Two (weeks)' (Dan. ix. 26) = (a full time and
state as to the implantation of) good . . .

710^^. Thus the 'two' become one affection of truth
and good ; and this is meant by the 'one flesh' which
the 'two' must become . . . 'Therefore they are no more
twain, hut one flesh ' = that thus the understanding of
good and truth, and the affection of good and truth, are

T'WO-Z'ini

419

Two-^i'm

not two, but one ; in like manner as the will and under-
standing are indeed two, but still are one ; and in like
manner as good and truth, and also faith and charity,
are indeed two, but still are one . . .

8i6. 'Two horns like a lamb' (Rev.xiii. ii) = the power
of persuading [to believe in] the conjunction of faith
separated with the AVord . . . ' Two ' = conjunction. . .
For this beast = confirmations from the Word; and in
the Word is the marriage of good and truth ; and this
marriage is signified by 'two.'

1004-. Love truly conjugial is not possible except
between two. Ex.

. Moreover . . . there are two things to which

all things relate : good and truth ...

. One truth cannot be united to two diverse

goods, nor the converse. Nor one understanding to two
diverse wills . . . Nor one man who is spiritual to two
diverse Churches ; and in like manner not one man in-
mostly to two women.

, The husband communicates and conjoins his

soul to his wife by actual love . . . and the wife receives
it in her heart ; and from this the two become one . . .
This is genuine marriage, which is possible only between
two.

^. Therefore, when two minds act as one, their

two bodies are potentially so united that they are no
more two, but one flesh.

■*. In the Heavens there are married pairs in such

conjugial love that the two-am&o-can be one flesh . . .
Des.

1 115. 'To double double' has this signification be-
cause . . . 'two ' = the quality of a Thing as to union ;
and it is predicated of good, or of evil.

D. Wis. iii. 3. Love and wisdom are two distinct
things. Ex. . . . Nevertheless, in the formation of
things, they do not operate as two, but as one. Ex.

^. The same union is meant by . . . 'they twain

shall be one flesh . . .' (Mark x.8).

^. As there are two things, love and wisdom,

which form the embryo in the womb, there are therefore
two receptacles . . . and there are also two things
everywhere in the body, which are in like manner dis-
tinct and united : as two hemispheres of the brain, two
€yes, two ears, etc., and the rest of the viscera are also
twinned . . .

Two. Bini.
Twofold. Binus.

A. 100. The, pairs of expressions in the AVord. Ex.
590,Ex. 3880'*. 390i-,Ex. 4105. 4691, Ex. 771 1^ 7945-
9789^. S.8i,Ex. 84, Example. £.4846.

668«. Why pairs of all entered the ark. (Compare
€71.)

717. Not 'sevens,' but ''pa.iTS-hijia seu paria'~are
here mentioned, because intellectual things are ti'eated
of.

720. That pairs = things relatively profane ... A
pair, or 'two-f??(o' = not only marriage — and when it is
predicated of the heavenly marriage it is a holy number
— but it also = the same as 'six.' For, as the six days
of labour are to the seventh of rest ... so is two to
three. 111.

747. 'Two, two-bina, hina (Gen. vii. 9) = things which
correspond ; for they are pairs-joaria, which they could
not be unless they corresponded to each other, as do
truths and goods, or evils and falsities. Ex.

968^. Men have with them at least two Spirits from
Hell, besides two Angels from Heaven. 5848. 5993.

2280^. 'Two tenths '=: good both celestial and spirit-
ual . . .

2740. Genuine conjugial love is possible only between
two married partners. Ex.

30206. These two minds are distinct. 5301.

3839. There are two things which constitute the in-
ternal sense . . .

3887. The two Kingdoms in Heaven. 3888. 6435^.

3938-. The two states which correspond to space and
time.

4368'. The two heavenly affections.

4405. The two lights.

4738^. The Lord's two natures.

4747^. They have confirmed themselves especially
against these two (Divine truths) . . .

4750-. Most things in the Word have a twofold
sense : a good sense, and one opposite to it.

5194. 'Two-6iJ?i(m sew «ifo' = conjunction. Ex.

5213-. Two adjectives applied to one Thing. Ex.

5470. The two Spirits from Hell then approach, and
the two Angels remove themselves . . .

5542. The two doctrines of the Church. Rep.

5649". The Natural is twofold, exterior and interior.

5835. These two faculties must make a one.

6032. These two things constitute the whole of man's
life.

6148^. The two things which proceed from the Lord.
7623.

S648. The twofold state of those of the Spiritual
Church.

87706. Why the kingdom was divided into two.

8941^. The two religiosities which are from Own
intelligence.

8954. Therefore the Spirits of that Earth appear two
and two.

9050. Man's two faculties, the will and the under-
standing. N.28,Ex.

9135. The twofold state of man during regeneration.
9227.

92306. On the two states of regeneration. Refs.
9274. 9509"- 10729-

9383- The two states of man, spiritual and natural.

9386-. The two memories of man.

9416". The reason there were two tables (of the
decalogue).

95oq. 'Thou shalt make two cherubs' (Ex.xxv.i8) =
intromission to the Lord solely through the good of
love.

Two and a half

420

Type

[■^•^ 9730". There are two determinations of the things
of the understanding and will. Ex.

10702. There are two states with men as to the things
of the Church, of worship, and of the Word. Ex.

H. 499^. The two thoughts, exterior and interior.
P. 150^. In two ways.

T. 104. The Lord's two states, of exinanition and
glorification, 105.

1052. Every (regenerating) man undergoes two states :
reformation and regeneration.

106. These two states are represented by various
things in the universe.

Two and a half. Duo et dimidius.

A. 94S7. 'Two cubits and a half" (Ex.xxv.io) = all
as to good ; for 'two and a half = much and full ; and,
when predicated of the Divine, all ; the reason is that
this number has a like signification to 5, 10, etc.
9507.

Two days. Bidimm.

A. 720. After two days He will vivify us' (Hos.vi.
2). ('Two days' = the time and state which precedes.
24052.)

Two years. Biennium.

A. 5194. 'At the end of two years of daj's' (Gen.xli.
i) = after the state of conjunction . . . For 'two years
of days,' that is, the time of two years, =a state of con-
junction. Ex.

Two-edged. Anceps.

W. 218. This may appear as doubtful.
R. 52. 'A sharp two-edged sword' (Rev.i. i6) = the
dispersion of falsities by the Word. E.73. 131.
I. 3. An uncertain faith about Heaven and Hell.
T, 820". Those who are in doubt concerning religion.

Coro. 9. Remain wavering in doubt and affirm-
ation.

Two-fold. See Double, and Two-^/«/.

Two-headed. Biceps.

T. 602". Produce two-headed offspring.
Type. Typns.

Typical. Typicus.

Typographical. Typographicus.

See Pi;iNT£K.

A. 308. The representatives or types of the Church.

403^. Under representative types . . .

605^ So that all things were involved in types . . .

730, Were types of Him . , ,

788''^. The manners and faces are types of the interiors.

1038*'. Exterual things are only types and representa-
tives of internal ones ; as the action of a man is a repre-
sentative type of his thought and will ; and as a work
of charity is a representative type of the charity which
is within ... So all the rites of the Jewish Church were
representative types of the Lord . . .

2576'. Made to every type of the celestial and spiritual
things in the three Heavens.

6930. Appeared as if printed with types, such as are
in this Earth. ^. D.3232.

8932. In these are Divine truth and good in repre-
sentative types ; for external things relate by a type
... to internal ones. -.

9353. Finally, writing was published by types. This
was provided by the Lord for the sake of the Word.

10337^. In which, as in types, internal things are
presented.

10384. I told them that in our Earth writing can be
published by types ... D. 1677.

106372. He is then in the things themselves, and not
in their types.

H. 91. All the affections of the mind present them-
selves in the natural form as in their type.

258. Papers have been sent me (from Heaven) exactly
like those . . . published by types.

261. This writing, which is made by types of a heavenly
form, is in use in the Inmost Heaven . . .

552. He has an external form, which is the type or
effigy of his internals . . .

U. 81. I spoke with the Angels . . . about the types
here . . .

J. 27^ For spiritual things are there effigied in all
their type, in an appearance as it were natural.

S. 71. The letters with the Angels of the Spiritual
Kingdom are like the typographical letters in our
world. T. 24 1 .

W, 432. They presented the initial form of man in a
type before my eyes.

M. 35. Faces are the types of the loves . . .

357. The word jealousy-r.r/o/?/7//a-is derived from type
of zeal ; and there is a type or image of a just and of an
unjust zeal.

T. 32*. The universals of the world are perpetual
types of the infinity . . .

44«. The typicals of the mineral kingdom . . .

78^ That you may see the creation of the universe in
a particular type.

1092. Before the Lord's Advent, worship consisted in
types and figures.

291. Before the (time of the Lord) all the Churches
were representative and typical ; and were such types
and representations, that . . .

445^. (Then) you will see charity in its type.

687^. The whole world is full of representations and
types of regeneration.

779. Also publish (the doctrines of the New Church)
by types.

D. 4348^. When such were present while I was read-
ing the things which have been written concerning the
Word, and printed with types, they took away all
delight ...

4415, (Cicero) wondered at the types of our time.

Tyrant

421

Tyre

4603. Man was created to tlie type of both worlds . . .
4781. For in this Earth such things are committed
to paper, and then to types . . .

4869. Spirits can connnit their speech to paper . • .
as is usual with the things published with types . . .

D. Min. 481 1. Letters composed with type, seen. Ex.
(.4s {/with types. 4812. 4830.)

E. 926'-. In a lower sphere . . . they are presented in
such forms and types,

looi^. Their face is the type of their mind.

1127^ As it is in the least types, so it is in the
greatest . . .

1212-. In tlies3 things, as in their types, the Angels
see . . . their own affections.

1 226-. The creation of the universe seen from its types
in the Heavens . . .

D. Wis. viii^. Other types of this Thing come forth
in both kingdoms . . .

De Verbo 14^ The writing of the spiritual Word is
from letters like the typographical letters of our world.

Coro. 28. Without this free will, man . . , would be
only a type and image.

42*^. Jehovah then raised up the Israelitish Church
in which He might restore the primitive types . . . Such
types were all the tabernacles, feasts, etc.

44^. Thus they turned heavenly types into infernal
types ; and the Divine things of Heaven and the Clmrch
into idols.

51-. All things of their Church were made representa-
tive ; thus they worshipped Jehovah by means of types
which affected their senses, and at the same time corre-
sponded to spiritual things.

Tyrant. Tyrannus.

A. 10805. A king who has absolute Power . . . is^not
a king, but a tyrant. N.324.

T. 57-. Two monarchs, one of whom is a king and at
the same time a tyrant ; and the other is a tyrant
whose Power has been restrained, so that he ought not
to be called a king.

798^. The idea of God as of a tyrant . . .

Tyre. Tyms.

A. 425-. 'Tyre'= those who' possess spiritual and
heavenly riches.

1 1 54. ' Tyre ' — those who possessed the Knowledges of
celestial and spiritual things. 11 56. ( = the possession
of Knowledges. 1232. I462''.)

1 201. Tyre and Sidon were the ultimate boundaries
of Philistia, and indeed next the sea, and therefore by
'Tyre' are signified interior Knowledges, and by 'Sidon'
exterior Knowledges, of spiritual things. 111. 2576^

1238-. Philistia as far as Tyre and Sidon a country of
the Ancient Church. 2385^. 3240^Tr.

1551*. 'Tyre,' 'Sidon,' and ' Philistia ' = Knowledges.
2336', 'Tyre' = the Knowledges of truth. 2466^.
3727*-

2588«. 'The merchandise of Tyre' (Is.xxiii. 17,18) =
Knowledges.

26072. The name 'T3rre' = Knowledges. 4453^.

2830". ' Tyre ' = those in the Knowledges of good and
truth. 3268'*.

2967'. 'Tyre' = the Knowledges of good and truth.
111. 3923^ 3941". 45993. 5954«. 6385-. 64192. 65082.
7770-'. 83374. 9325^ 9340^ S.45.

3448'. ' Tyre ' = the interior Knowledges of good and
truth ; thus those who are in them.

37672. 'Tyre and Sidon ' = the Knowledgesof good and
truth; and also those in them. 9295^. S. 18^.

4503''. 'The prince of Tyre' (Ezek.xxviii.) = the
primary things of the Knowledges of truth and good.
(= those in principles of falsity. 4728^) (=the in-
telligence which is from the Knowledges of truth.
E.i3i«.)

5319^. 'Tyre' = the Ancient Church, but as to the
Knowledges of good and truth. 5620^.

80932. The opinion about faith alone ... is described
. . . also by 'Tyre and Sidon' in the Prophets, where
by 'the Philistines' are signified the knowledge of the
Knowledges of faith ; and by 'Tyre and Sidon,' the
Knowledges themselves interior and exterior.

9340. For the sea where were Tyre and Sidon, was
the boundary of the land of Philistia ; and bj' 'Tyre
and Sidon' are signified the Knowledges of truth and
good.

9407^ 'Tyre' = the Church as to the (interior) Know-
ledges of truth and good. 10227^2^ 10570®. S.97'*.
W.325. R.4062. T.467. E.14113.

9688^. 'Tyre' = those in the Knowledges of truth and
good ; in the abstract se«se, these Knowledges them-
selves.

9863^ 'Tyre,' in the internal representative sense, =
those who are in intelligence and wisdom from the
Knowledges of good and truth. Tr.

S. 21. How it was that the science of correspondences
came to be cultivated in Tyre and Sidon, etc. 102.

97*. 'The king of Tyre' (Ezek.xxviii,) = the Word
where and whence are the Knowledges of truth and
good. ( = the Knowledges of the truth of the Church
from the literal sense of the Word. E.717®.)

102. The Ancient Word existed in Tyre and Sidon,
etc.

R. 902. ' Tyre ' = the Church as to the Knowledges of
truth and good, thus as to intelligence.

238''. As 'the sea' = Divine truth with those in the
boundaries of Heaven, Tyre and Sidon, because next
the sea, = the Church as to the Knowledges of good and
truth.

8982. 'Tyre' = the Church as to the Knowledges of
truth from the Word.

E. 208". 'Tyre' = the Knowledges of truth and good,
which are introductory truths.

236^. 'Tyre . . . heapeth up silver as dust, and gold
as the mire of the streets' (Zech.ix.3). Here 'Tyre'
= those who acquire Knowledges for themselves.

Tyro

422

Ugly

[E.]242'-. 'Tyre and Sidoii'=. those withiu the Church
who are in the Knowledges of truth and good ; here
(Joel iii. 4-6) those who have perverted these, and have
applied them to falsities and to the evils of falsity.

304-''. 'Tyre is laid waste' (Is.xxiii. i)=:that there
were no longer any Knowledges of truth. 406". 514^

323". ' Tyre ' = the Church as to the Knowledges of
spiritual truth and good ; here (ver. 15, 16) the Church
in wliich these have been falsified.

2^^i6_ 'Tyre' = the Church as to the Knowledges of
truth.

406", 'The report concerning Tyre' (l3.xxiii.5)=:the
Knowledges from the Word devastated by the falsities
and evils to which they ai'e applied.

12^ 'The kings of Tyre and Sidon' (Jer.xxv.22) =

tlie Knowledges of truth and good from the Word in the
natural man ; for all (these) Knowledges, as such, are
in the natural man.

^^. 'To cut off from Tyre and Sidon every helper

that remaineth' (Jer.xlvii.4) = that they have no Know-
ledge of truth and good.

412-^. 'The daughter of Tyre' (Ps.xlv. I2) = the affec-
tion of the Knowledges of truth and good. 863".

433". 'Tyre and Sidon,' and 'the Philistines' (Joel
iii.4-6) = those who have falsified the truths and goods
of the Word.

5042^ ' Tyre' = the Church as to the Knowledges of
truth and good ; thus ' Tyre' = the Knowledges of truth
and good which are of the Church. The devastation of
this is here signified (Zech.ix.4).

514^ Tyre is treated of in Ezek.xxviii. and as 'Tyre'
= the Knowledges of truth and good, her 'trading' is
treated of, and the various \vares by which she was
enriched. Ex. 840'*.

617". 'The merchandise of Tyre' (Is.xxiii. i8) = the
Knowledges of truth and good of every kind.

72l3. 'Sidon' and 'Tyre' (ver.4,5) = the Knowledges
of good and truth from the Word : that the Church has
not by means of them acquired anything of intelligence
and wisdom, nor wrought any uses. Sig.

Tyro. Tiro. T.106.

U . The letter. (Sounded oo, as in rvle. )

H. 241. The speech of the Celestial Angels sounds
much from the vowels U and 0.

^. It may be known to some extent from the

words themselves in the Hebrew language wli ether they
belong to the celestial class or to the spiritual class,
thus whether they involve good or truth. Those which
involve good derive much from U and 0.

^. Since affections manifest themselves chiefly

through sounds, therefore also in human discourse,
when great subjects are treated of, as Heaven and God,
those words are preferred which contain the vowels U
and 0.

S. 90'-. The vowels A (ah), 0, and U are in use in
the Third Heaven, because they give a full sound
T.278-.

D. 51 12. When the spiritual Angels utter U there

is something of I (ee) or Y (ee) in it . . . whereas the
words of the celestial Angels have an affinity with A (ah),
O, and U ; and therefore when their speech falls into
human speech, it falls into such words as contain these
vowels. For this reason, when a man is speaking with
them, he is bent from words which contain E (eh) and
I (ee) to those which contain A, 0, and U.

5620*^. The celestial Angels have not the vowels I (ee)
and E (eh) ; but A (ah), 0, and chiefly U . . . (because
these vowels give a full sound. De Verbo 4-,)

5787. The speech of Spirits is according to the nature
of the Thing . . . The vowels . . . are also according to
the nature of the Thing, as is evident from the celestial
Angels : U involves all things, and so on.

Ugly. Deformis.
Ugliness. Deformitas.

See under Foxil.

A. 1008^. In each of his ideas there is an image of
himself, wliich ... is so ugly as to be a horror.

3212^. (The unregenerate form of the spirit) is that
of hatred and cruelty, and is of inexpressible ugliness.

3425-*. The spirit of him whose external man i.s
opposite to his internal man ... is black and ugly,,
such as is the love of self and of the world . . .

5199^. The infernals, being against good and truth,
have horrible ugliness (or deformity). 5377^. 5387^, Ex,
5717, Des.

6605-. If the communication (of a Spirit) is with,
infernal Societies, his form is ugly and diabolical.

7506^ When evil of life inflows into the under-
standing, it produces deformed ideas . . .

8945*. When such come into a more interior Heaven,
they become ugly from the falsities which are from the
evils with them.

H. 99^. In some who had beautiful faces, the spirit
was seen to be ugly, black, and monstrous.

131^. If a man is evil, his spirit, when viewed by
the Angels, appears as a monster, ugly according to
his evil.

457^. (Former acquaintances) who had been in evil
affections, I did not recognize (on account of their)
ugly faces.

481-. They who are corporeal loves appear gross,
dusky, black, and ugly.

T. 61. As the eye looking at a beautiful object sees
it accurately while something ugly is beside it ; and
therefore it is usual for painters to set an ugly face
beside a beautiful one.

D. 574^. The faces of the evil of this Earth in the
other life become successively so ugly and distorted
that they cannot be looked at by the Spirits of Jupiter
on account of their ugliness.

2673*=. Thus they become effigies of death, so ugly
that the ugliness cannot be described.

3589^. As the (antediluvian) men grew up, they
became ugly, hairy.

4718. The faces of the evil, when seen in the light
of Heaven, appear monstrous, of various ugliness, Ex.

Ulcer

423

Ulrica

E. 1003^. In place of the beauty possessed by those
who live chastely in marriages, there is the ugliness of
those who live in adulteries , . .

Ulcer. Ulais.

Sores, Full of. Ukerosus.
Ulceration. Exukeratio.

A. 51SS'. Such (Spirits) may be called deadly ulcers,
whether they are in the chamber of the breast, in the
pleura, the pericardium, the mediastinum, or the lungs.

7495. The seventh degree of their vastation is
described by 'the sore breaking out into pustules'
(Ex.ix.9). ( = filthy things with the derivative blas-
phemies. 7524.) 7530. 7531. E.9628.

7524. 'A sore' = the filthy things which are from
evils . . .

-. That ' sores '=:tilthy things with blasphemies.

111.

^ These various kinds of sores are 'haemorr-
hoids,' 'scab.' 'itch,' (Deut.xxviii.27-36) which = so
many kinds of falsities which are from evils. Nearly
similar is the signification of 'sores on the knees and
thighs' (id.).

, The sores of leprosy, as 'the tumour,' 'the

abscess,' 'the pimple,' 'the burning,' 'the scurf,' 'the
tetter' (Lev.xiii.) also = such (falsities); for 'leprosy'
= tbe profanation of truth.

7768. Like painful sores, which cannot endure the
touch [even] of lukewarm water, or a breath of air.

9231^ 'To lick the sores' (Luke xvi.2i) = to heal
their [falsities] by such means as are within their power.

H. 553". The faces of some (of the iufernals) are
disfigured with pustules, warts, and ulcers.

S. 40^ That the gentiles were despised by the Jews
(and were in falsities and consequently not in goods)
is meant by Lazarus cast out at the gate of the rich
man full of sores. E. 962^.

Life iioe. Breaks forth like the matter from an
ulcer outwardly healed.

P. 113^ Concupiscences are then shut in, like a
closed ulcer.

R. 678. 'An evil and noxious sore' (Rev.xvi.2) =
interior evils and falsities destructive of all good and
truth in the Church. 'A sore,' here = nothing else
than evil originating from this doctrinal head, that
faith alone . . . justifies and saves. (=evil works and
the derivative falsifications of truth. Ex. E.962.)

. The reason 'a sore ' = these things, is that the i

sores of the body originate from a corrupt state of the
blood, or some other interior malignity ; for so sores
spiritually understood originate from concupiscences
and their delights, which are the interior causes. The
evil itself which is signified by 'a sore,' and which in
externals appears as delight, conceals within itself the
concupiscences from which it arises, and of which it is
made up. Ex.

-. (Thus) 'a sore' = evil appearing in the

ultimates or extremes, originating from internal
malignity . . .

^. 'Sores," and 'wounds' — evils in the extremes

originating from interior evils, which are concupis-
cences. 111.

697. 'They blasphemed the God of Heaven ... for
their sores' (ver. II) = that they could not acknowledge
the Lord ... on account of resistances from interior
. . . evils originating from the dogma concerning faith
alone. . . 'Sores '= interior evils. E.992.

T. 595". He may be compared to an ulcer dressed
with plaster, and afterwards covered with a thin skin,
but which has nothing but foul matter within.

635. 'Sores' = interior evils and falsities destructive
of the good and truth in the Church.

D. 654. Those who want to counterfeit holy things
. . . are punished (by) an ulceration of the body :
scab, leprosy, lice, and the like things according to
the profanation.

1781. On those who constitute deadly ulcers of the
head, within the skull. Gen. art.

E. 962. *A sore ' = works which are done from man,
thus which are of his proprium, which are evil. Ex.
-^111.

963^. It is from Divine order tliat where there are
not good works there are evil works ; and the latter
are signified by 'the great and noxious sore in the
earth,' that is, in the Church, with those in faith
alone in doctrine and life.

992. 'Sores' = evil works which are from the pro-
prium of man, and the consequent falsifications of
truth and good. ,,

1152-. Like a palliative treatment, by which an
. . . ulcer is healed externally.

C. 25. In this way only, is the ulcer opened and
healed ; otherwise it is only a palliative cure.

Ulrica. Ulrica.

D. 6009. On Ulrica Eleonora.
6027-'*. See Marriage, here.

Ultimate. Under L.\st.

Ultimate Heaven. Under First Heaven.

Ulysses. Ulysses.

M. 521*. The fable about Ulysses and Medea.

Unanimity. Unanimitas.
Unanimous. Unanimus.
Unanimously. Ufianimiter.

A. 684''. Thus . . . the common unity (conspires) to
what is unanimous of individuals.

1648^. The form of the speech is according to the
. . . unanimity of the Society.

2027. Whatever destroys unanimity (there) is con-
trary to the order of Heaven, and therefore conspires
to the destruction of the whole.

2 1 30-. The more there come into Heaven, the more
• blessed it is for those there, because the consequent
unanimity-un«7i«mMm-is stronger.

4625. Every Society is an image of the whole ; for
that which is unanimous is composed of so many
images of itself.

4837^ If Heaven were distinct according to the

Unawares

424

Unbecoming

truths of faith there would be no Heaven, for there
would be nothing of unanimity.

[A.] 5182. There are gyres . . . for in the other life
there must be concord and unanimity of all . . .

7729"^. They knew that by ... a hill (Parnassus)
is signified unanimity ; and, in the spiritual sense,
charity.

H- 373- Under a different appearance, but still like
and unanimous, like the soul and body,

418-. For in the Heavens . , , there is a unanimous
looking of all to one end, which is the common good.

^. The unanimity and concord of a number . . .

produce perfection . . .

N. 2^ (Thus) the New Heaven is entirely unani-
mous ; for he who lives a life of faith and charit}^
loves another as himself . . . (and thus) there comes
forth a 'an.animitj-2ina7i)9>im/i . . .

L. 576. This . . . merely gives an idea of the unan-
imity of the three Gods. B.34. Ath. loS.

R. 341^. (The English bishops) spoke together about
unanimity and concord.

S09. An influx from the Lord into Heaven, and thus
a unanimity of the Angels, that . . . Sig. and Ex.

961-. There would (then) be a number of unanimous
Gods, and not one God ; for unanimity, which is the
consensus of a number, and at the same time of each
from himself and by himself, does not agree with the
unity of God . . .

M. 172. Thus wives lead a life with their husbands
unanimous, and successively more unanimous.

324. The myriads of Angels are ordinated into one
form, in which there is full unanimity and concord.

T. 99. The union is reciprocal . . . thus is effected
what is homogeneous, sympathetic, unanimous, and
concordant in every particular.

D. 4046. Love is fundamental ... as may be evident
from this, that there must be such a harmony and
unanimity, and derivative universal consociation, that
the universal Heaven and World of Spirits, that is,
the universal human race from the first creation, must
form a one. Ex.

5013. Thus (the English) think alike, and affirm
unanimously.

^. Thereby all in that city (London) are kept in

. . . unanimity and society.

E. 1071. Unanimity that the Word is Divine truth
. . . Sig. and Ex.

1085. Unanimously. Sig. and Ex.
1209. The unanimity of the universal Heaven. Sig.
and Ex.

Unawares. Itiopinatus.

A. 541. Taken up into Heaven unawares.

D. 3629. Unawares a mighty flaming fell before my
eyes.

E. 193. The unexpected time of death. Sig.

Unbeautiful. Inve/iustus.

A. 9233. There appeared a face not unbeautiful.

Unbecoming. Indecens, Indecorus.

A. 1774. Such are represented by an old woman, with
an ill-favoured- indccorae-'i&ce.

M. 296. With men it is not unbecoming-j;?x(!<;i«y(s-to
speak about love.

T. 183. Hence have arisen many unbecoming-m-
fZccorae-ideas about God.

Unbelief. Under Incredulity.

Unbridled. Effraenus.

M. 2676. The unbridled love of the world.

Unchangeable. imimifaliHs.

Changed. Immutatus.

W. 160. The lowest things of nature are . . . im-
mutable and fixed.

R. 331. (The participle immutatus occurs, which
\\\^a.\\% changed.) E.400. 534. 1015.

Unchaste. Imastus.
Unchasteness. Incastitas.
Unchastely. Incaste.

See under Chaste.

M. 44''. If his sphere is unchaste, they flee from
him.

^. This love is not possible together with the

unchaste love of the sex. Love truly conjugial . . .
has nothing in common with unchaste love . . ,

''. The Angels grow cold over their whole bodies

at unchaste, that is, extra-conjugial love.

49. An external jDcrceptiou of love is . . . sometimes
(the effect of) unchasteness.

138. Conjugial love cannot be Known in special . . .
unless its opposite, which is unchaste, also appear . . .

. Non-chastity is merely the removal of what is

unchaste, from what is chaste.

139. The love opposite to love truly conjugial ... is
unchastity itself.

. Yet there exists a conjugial love not chaste, but

which is not unchastity. Ex.

140. The unchastity-//McaA'<M?M-which is seated in
their minds is heard from the tone of their voices, and
from their applying all things to what is libidinous . . .
which is a sign that . . . their whole minds and bodies,
from inmosts to ultimates, abound with unchaste
things. . . With the greatest hypocrites, what is un-
chaste is perceived by the hearing, however chastely
they may speak, and also from their sphere ; which also
is a sign that unchasteness resides in the inmosts of
their minds, and thence in the inmosts of their
bodies . . .

". That a sphere of lasciviousness pours out from

the unchaste, is evident from the Israelitish statutes —
that everything should be unclean which was merely
touched by those who were defiled.

147. Chastity is the removal of unchastity. Ex.

-. For the heat of unchaste love extinguishes

conjugial love.

149. Unless the renunciation of whoredoms is made
from religion . . . unchasteness lies hidden within . . .

Uncircumcised

425

Unclean

228. Dissimilitudes . . . may in time be conjoined by
. . . abstaining from things unchaste, etc.

281-. If (merely natural married partners) have any
heat, it is from what is unchaste.

304. (Betrothal causes a conjunction of minds) with
those who think chastely about marriages : otherwise
with those who think unchastely about them. Ex.

-. The unchaste are those who do not think from

religion about marriages and their holiness. With these
there is a marriage of the body (only). Des.

313^. Therefore the state of marriage (of the natural)
is inwardly full of unchaste things ; and as many un-
chaste things as there are, so many colds there are ;
and (hence) so many obstructions of the inmost
life . . .

452-. Fornication is (then) light . . . because from
the unchaste state in which he is, he looks to a chaste
state.

Uncircumcised. Under Foreskin.
TJnclean. Inwumdus.

TJncleannesS. Immundities.

See Filthy.

A. 1666. In the unclean things of cupidities. Sig.

. The persuasions of falsity, M'hich in themselves

are unclean. Sig. . . Such Spirits desire ... to pass
their time in marshy, miry, and excrementitious things
. . . Such unclean things exhale from them . . . Avhen
they approach the sphere of good Spirits . . .

2045. Those in the loves of self and the world cannot
believe they are in things so filthy and unclean. Ex.

2177^. 'Unleavened '= what is . . . devoid of unclean
things.

3693''. 'The soul which has touched what is unclean
shall be unclean until the evening' (Lev.xxii.6). Ex.

4161. That (interior natural truths) were as yet among
unclean things . . . (that is) among scientitics which
did not yet correspond. Sig. and Ex.

4581^". 'They shall eat in Assyria what is unclean'
(Hos.ix.3) = things impure and profane derived from
reasoning. ( = the Rational abounding with the falsities
of evil. E.654^.)

4744-. ' Uncleanness, ' and 'scum' (Ezek.xxiv. ii) =
evil and falsity.

3. 'The unclean Spirit' (Matt.xii.43) = unclean-
ness of life with a man ; and also tiie unclean Spirits
who are with him ; for unclean Spirits dwell in the
uncleanness of a man's life. S882-,Ex.

. 'The house enipty' = the interiors of the man

again replete with unclean things, that is, with falsities
from evil.

5246^. A state of temptation is relatively . . . squalid
and unclean ; for when man is being tempted, unclean
Spirits are near him . . . and excite the evils and falsi-
ties in him . . . hence it is that the man is then in what
is unclean and squalid. (From experience.)

5390. Spirits who correspond to unclean excretions.
Des. . . To these unclean excretions also correspond

those who . . . turn clean things into unclean things.
Des.

8910-. Thus the things which enter a man's thought,
but not . . . his will, do not render him unclean . . .
The reason why (those which enter the will) render him
unclean, is that they are appropriated to him ... ac-
cording to Matt.xv. 17-19.

9231. 'Ye shall cast it to a dog'=that it is unclean ;
for 'dogs' = those who render the good of faith unclean
by falsifications.

9917*. 'Uncleanness in the fringes' (Lam.i.9) = in
the deeds and sayings, thus in the extremes.

I0I09''*. It was severely forbidden that anyone unclean
should eat of the holy things, because by 'uncleanness"
is signified defilement by evils and the derivative falsities,
(and) so long as man is in these, good cannot be appro-
priated to him. Ex. and 111.

^. For all these external uncleannesses (I^ev.vii.

18-21) represented internal uncleannesses, v.hich are
the evils with man, that is, such evils as are of his will,
appropriated by actual life.

10130'^ By these 'unclean things' (Lev. xi. 37, 38)
are signified various kinds of evils and the derivative
falsities, which are from Hell, and which are communi-
cated, transferred, and received. Each of the unclean
things = some specific evil; for evils are what render
man unclean, because they infect his soul ; and more-
over the evils of their hearts pour forth from evil Spirits
and Genii, and infect those who are present accordii/g
to the persuasions of evil. This contagion is what is
signified by the touch of unclean things.

P, 40^. For the corresponding ixnclean things affect
the evil ; and the corresponding clean ones, the good.

R. 72S. 'The uncleanness of her whoredom' (Rev,
xvii.4) = the defilings of the good and truth of the
Word.

924. 'There shall not enter into it anything un-
clean' (Rev.xxi.27). . . By 'what is unclean' is
signified spiritual whoredom, which is the adulteration
of the good and the falsification of the truth of the
Word ; for this is uncleanness-i//(«i!^?;<:?«W(-and im-
purity itself . . .

M. 140". See Unchaste, here.

252^. Uncleanness (a cause of lawful separation).

264*. The Hell where were the emperors of emperors
. . . was full of all uncleanness.

430. That the uncleanness of Hell is from scortatory
love . . . Ex.

. The whole Hell abounds with unclean things,

and the universal origin of these is immodest and
obscene scortatory love : its delights are turned into
such things. Des.

431. In like manner the uncleanneES-m?«wic?MW-
and cleanness in the Church. Ex.

495^. (These adulterers) have immersed the love of
their will, and with it their understanding, in the
uncleannesses of scortatory love, and they are delighted
with them, as unclean birds and beasts are with decay
ins and stercoraceous things . . . These are they who

Unclose

426

Uncover

become corporeal Spirits, from whom gush forth the
unclean things of Hell and of the Church.

[M.] 500". All the uncleannesB-tmmiMK^iiTO-of Hell is
from adulteries.

D. 3489. They said to me that I was unclean . . .

E. 195^. 'There shall no more come to thee the un-
circumcised and the unclean' (Is.lii. i) = those in evils
and falsities.

257^. The 'seven unclean Spirits' (Matt.xii.45) = all
falsities of evil ; thus the complete destruction of good
and truth.

483". 'The unclean Spirit' (Zech.xiii.2)=the evils
springing from falsities of doctrine ; for when a man
lives according to (these) he becomes an unclean Spirit.

587". 'I will sprinkle clean waters upon you, that ye
may be cleansed from all your uncleannesses' (Ezek.
xxxvi.25). 'Clean waters' = genuine truths ; falsities are
called 'uncleannesses,' because they are falsities from
evil, and f;ilsities which produce evil.

1000. 'Three unclean Spirits like frogs' (Rev.xvi. 13)
= reasonings from mere falsities against Divine truths ;
for 'unclean Spirits ' = falsities of evil which are from
Hell ; for all in the Hells are unclean from falsities of
evil ; because all unclean things come forth from the
falsities which are from evil ; and all clean ones from
the truths which are from good.

1099. 'A hold of every unclean Spirit' (Rev. xviii. 2)
= where there is nothing but evils from the adulterated
goods of the Word.

1 100, 'And a hold of every unclean and hateful bird'
(id. ) = where there are nothing but falsities from the
falsified truths of the Word. . . ' Unclean ' = that which
flows forth from a filthy love, especially from the love
of dominating ; for this makes the uncleanness in
Hell.

Unclose. Redudere.

Unclosing, An. Rechisio.

A. 3771. That they unclosed the Word.
Ex.

Sig. and

3773- That the Word is unclosed to the Churches,
and is afterwai-ds closed up. Ex.

. When these two commandments are regarded as

the end, the Word is unclosed . . .

C. J. 19. When the Last Judgment was at hand, the
interiors were unclosed . . . 23.

24. As the unclosing of the interiors increased . . .
T. 9^. In order that the Lord might unclose (the
higher things of the understanding) . . .

Uncompliant. Immorigerus. J. (Post.) 8.

Unconnected. Incomiexus.

See under Scatter.

A. 2556®. For what is unconnected exists not ; and
what is unconnected perishes in a moment. 2886.
H.304e.

2758. There exists not anything unconnected with a
cause, and thus with an end.

3241^. For everything which is unconnected with
the Lord is nothing.

3627. Everything unconnected with what is prior to
itself, and through prior things with the First, perishes
in an instant. 5084^ 5116^

4525. For without correspondence there would be . . .•
what is unconnected ; and what is unconnected is
dissipated as nothing.

5377. Without correspondence with the Grand Man
. . . nothing can ever exist and subsist, because it has no
connection with what is prior to itself, consequently
neither with the First . . . and what is unconnected,
and thus independent, cannot subsist for a single
moment . . .

9481^ When yet everything unconnected with the
Divine perishes and becomes null.

P. 74«. For there is not anything in the natural
world unconnected with the Spiritual World.

Uncover. Discooperire.

A. 1073. 'He was uncovered in the midst of his
tent' (Gen.ix.2i) = things thereby perverted . . . For he
is called 'uncovered,' or naked, from the drunkenness
of wine, in whom there are no truths of faith, and still
more he in whom they are perverted. Ex. . . By its
being said that he lay 'uncovered,' is signified that he
stripped himself of the truths of faith by wanting to in-
vestigate them by sensuous things and the derivative
reasonings. 111. ( = evils from the lack of truth in
worship. 9960^^. )

Uncreate. Increatus.

W. 4. The Lord ... is uncreate and infinite . . .
and because He is uncreate and infinite. He is Esse
itself . . . and Life itself From the uncreate, infinite,
esse itself, and life itself, no one can be created immedi-
ately. Ex.

i8«. Comparison of the uncreated Man, who is God,
with the created man.

44. Esse and Existere in itself is also uncreate ; and
everything created must be from the uncreate.

230. That there are three infinite and uncreate
degrees of height in the Lord. Ex.

T. 40. See Create, here. 472. E. 1126^.

Uncultivated. Inexcultus.

A. 8753. Good without truths is spiritually un-
cultivated; hence 'a desert' = a new will not as yet
formed by the truths of faith.

Undeflowered. Under Inviolate.

Undelightful. Injuamdus.

See under Y>Y.v,\GWX-jucundum.

A. 3660^ Then such (goods and truths) appear to
him both obscure and undelightful.

3701''. In the same degree he feels what is undelight-
ful in the evils of his former life, and what is un-
pleasant in the falsities of it.

4096^. If they should withdraw their senses from
worldly things, they would perceive what is un-
delightful . . .

Under

127

Understanding

41 icr. They feel what is undelightful in staying
longer, and thus depart in freedom.

41 11". If they are remitted into Societies not in
accord, thev perceive what is undelightful ; and,
from what is undelightfiil, what is compulsory . . .

51166. Tliese delights cause these (spiritual things)
to ajipear joyless and undelightful . . .

6202. (The conversation of these Spirits causes an
influx into the man) of what is undelightful, etc.
D.4597. 46456. 5942.

7S54. 'Bitter things ' = things undelightful, here,
thosf of temptations. 111. S349.

S349. That truths appeared undelightful to them^
because they were devoid of the aff'ection of good.
Sig. and Ex. 8352.

8356'-. As soon as evil begins to predominate . . .
at once, instead of truth, there is felt what is un-
delightful. Ex.

8453'-. See 'DBLi(iB.r-jucu7ulum, here.

N. 58. It is the delight of love which is good to
man ; and the undelight which is evil to him.

P. 324*. In Hell their delight is turned into un-
delight.

M. 44T. At last he feels these (fleshly delights) as
undelightful . . .

E. 618. That interiorly (truth) was undelightful,
because exteriorly it was adulterated. Sig. and Ex.

Under. Sud, Subter.

A. 4564. ' She was buried below-c^eswJfej-Bethel
under-^u^z-the oak' (Gen. xxxv. 8)— rejected for ever.
For 'under the oak' = for ever; and 'below Bethel ' =
outside of the Natural ; for what is said to be 'below-
suhter,' or 'beneath-irt/Va' = without or outside of. Ex.

5296. "Under the hand' (Gcn.xli,35) = for disposal
in every necessity.

8610. 'They put it under-sM6<er-him ' (Ex.xvii. 12) =
correspondence with truth which is in the first of
order. Ex. ('The stone ' = truth in the ultimate of
order, because it was put 'under' him, and he sat
upon it. 8609.)

H. 89. All that extense which is under-SM&-the Sun
is called the natural world.

Life 64. They think they are not under-sM&-this
la\s-.

R. 260. 'Under-5itJ-the earth' (Rev.v.3) = in the
lower Heaven.s. Ex.

T. 665. We will stand perpendicularly under-s;i&-
you . . .

Undergo. SvMre.

See under Temptation, Tokmknt, etc.

F. 356. The Lord therefore iinderwent that (passion).

Understanding. Intelkctus.
Understand, To. Intelligere.

Intellectual. Intelkctualis.
Intellectually. Ititelkctualiter.

See Intellectuai/Iruth, Intelligence, and Will;

and also under Elevate, Eye, Horse, Light, Mind,
and See.

A. 29^ \% ■mei%ni-intdli(jitur . 31. 32. 38. 54.

30". (Next comes) faith in the understanding, which
is an intellectual faith. . . This is represented by the
inanimate things.

^. The 'lesser luminary' (is therefore said to

be placed) in the understanding. (Continued under
Will.)

35. Man has two faculties : will and understanding.
When the understanding is ruled by the will, they
together constitute one mind, or one life . . . but when
the understanding is dissident from the will . . . the
one mind is torn asunder . . .

40. ' Birds ' = rational and also intellectual things.

446. The things of the understanding are signified
by 'the creeping things which the waters make to creep
forth,' and by 'the bird above the earth' and 'upon
the faces of the expanse.'

48. The fifth state is that the man speaks from faith
which is of the understanding, and thereby confirms
himself in what is true and good ; and the things he
then produces are animal^e, and are called 'fishes of
the sea' and ' birds of the heavens.' 52®, Ex.

54^ They called the understanding, in the spiritual
man, 'the male ' . . .

61. Spiritual things pertain to the understanding.

99. With the spiritual man, the Lord inflows through
faith into his intellectual, rational, and scientific*
things.

203. The spiritual Angels . . . confirm the things
of faith by intellectual, rational, and scientific things ;
but never draw conclusions from these about faith :
those who do so are in evil.

398. 'Towards the east of Eden' = near the intel-
lectual mind, where previously love had reigned . . .

476. 'Male,' or 'man-m>' = the understanding, and
the things of the understanding ; thus the things of faith.

568". The male sex is so formed that understanding,
or reason, reigns.

641. As this man of the Church had to be reformed
(first) as to that part of man which is called the
understanding ... it is here described how the things
of the will were separated from those of the under-
standing . . . 645, Sig.

2^ The intellectual things of Spirits and Angels

inflow into the left side of the head or brain . . . and
face . . . 3884.

655. 'The window ' = the Intellectual. Ex. and

111.

2_ The highest row of windows in the Temple

represented intellectual things ; the middle, rational
things ; and the lowest, scientific and sensuous things.
(So the three stories of the ark. 657.) 658.

657. There are three degrees of intellectual things
in man : his lowest is what is scientific ; his middle is
what is rational; and his highest is what is inteU

* Scientific things are tlio.'se which are exclusively in the e.\ternal

memory.

ITuderstanding

428

Understanding

lectnal : these are so distinct from each other that
they are never confounded. Ex. . . The Lord inflows
through the Intellectual with man into his Rational ;
and through this into the Scientific of the memory . . .
This is the true intercourse of the soul with the body.
(Continued under Will.) 1443.

[A ] 735. Temptation as to intellectual things, that
is, as to falsities, is light. Ex.

757. The extreme of temi:)tation as to intellectual
things. Sig. and Ex.

794". Every principle, or persuasion, of falsity, forms
the life of the understanding.

895. ' The ground ' of the man of the Spiritual Church
is in his intellectual part ; and the seeds are sown
in this, and never in his voluntary part, which, in the
spiritual man, has been separated from the intellectual
part. Ex.

927". (In the man of the Most Ancient Church) the
will and the understanding constituted one mind, (but
both were destroyed). Ex.

^. It was therefore provided that man . . . might

be reformed and regenerated as to the second or
intellectual part of the mind . . .

977. With the regenerate man, there is a new will
and a new understanding ; (these) are his conscience . . .
The unregenerate man lias no . . . understanding ; hut
has reasoning, and thence a lapsus to everything false.

991. Scientifics are of three kinds : intellectual,
rational, and sensuous . . .

1023. The heavenly marriage with the man of the
Ancient Church was effected in his intellectual proprium;
for . . . theLord miraculously separated his intellectual
proprium from that cornipt voluntary proprium ; and
formed a new will in his intellectual proprium, which
is conscience ... In proportion as the voluntary
proprium of man can be separated from his intellectual
proprium, in the same proportion the Lord can be
present with him . . . Temptations and the like . . .
cause the voluntary proprium to be quiescent . . . and
in the same proportion the Lord, through the conscience
implanted in the intellectual proprium, can operate in
charity. Sig. 2256^. 2930.

1043. The darkness with the spiritual man, which
is here called ' a cloud,' is falsity, which is the same
as his intellectual proprium ; and when innocence,
charity, and mercy are insinuated by the Lord into
this proprium, this 'cloud' no longer appears as falsity,
but as an appearance of truth, together with truth
from the Lord ; hence the likeness of a 'coloured bow.'
i8322,Ex.

1044-. A regenerate man is the Lord's as to the
intellectual part, but his own as to the voluntary part,
which two parts, in the spiritual man, are opposite.
But the voluntary part, although opposite, cannot but
be present ; for all the obscurity in the intellectual
part ... is thence : it continually inflows from it ; and,
in proportion as it inflows, in the same proportion the
'cloud' in the intellectual part is made dense ; but in
proportion as it is removed, in the same proportion the
'cloud ' is made thin. 1047. Sig. and Ex.

105 1. That man's Intellectual should no longer be
able to imbue such a persuasion. Sig. and Ex.

. For with the last posterity of the Most Ancient

Church . . . the intellectual part also was destroyed
, . . so that they could not be regenerated, that is,
have a new will formed in their intellectual jiart.

1059. For (with those outside the Church) there is
not so great a 'cloud' in their intellectual part, as
there is, in general, with those called Christians.

iioi^. The more he is instructed, the more is the
' cloud' of liis intellectual part dispelled ; for (with the
man who is in charity) the intellectual jiart has charity
and conscience in it.

1186'^. 'Israel,' 'Assyria,' and 'Eg}^pt'=the three
things which constitute the intellectual things of the
man of the Spiritual Church . . . 2588^"'.

1443. The intellectual things of the celestial man
are compared to a garden of trees of every kind . . .

1458. The states of intellectual things are as those
of the times of the day and year . . .

1495. The intellectual man.

1555-. The understanding is the secondary part:
man's life after death is not according to his intellectual
part . . .

^. As man is not man unless endowed with an

understanding also, the will alone does not make man,
but the understanding together with the will ; and
the understanding cannot be acquired except by means
of knowledges . . . and thus is formed the second plane.
When the intellectual part is instructed in knowledges
. . . then the man can be regenerated ... so that his
intellectual things make one Thing with his celestial
things . . .

1594^. The Intellectual and Rational can perceive
the nature and quality of the Scientific ; but not
contrariwise.

1773^ Those who had been delighted with the Word,
but had not been solicitous about the understanding
of it, had heat in the right arm only.

1901-. This intellectual truth ... is the Spiritual
itself which inflows ... by an internal way . . . and
is as a kind of light which . . . gives the faculty of
knowing, thinking, and understanding.

1904®. Man places both the Rational and the Intel-
lectual in the knowing fa.cnlty-scien(iJico ; and is not
aware that they are ... so distinct that the Intellectual
can exist without the Rational . . .

1923. When the Rational is insurgent against the
intellectual, there arises an intestine combat . . .

1936. These things are above even the angelic under-
standing. 4027. 4641.

1949. Intellectual, rational, and scientific things.
Sig.

*. 'Ephraim' = the Intellectual of the Spiritual

Church.

19726. Equally before the understanding and the
sight.

1997. The affection of truth, or to do good from the
love of truth, is properly of the understanding.

Understanding

429

Understanding

2053-. As conscience is formed from the truths of
faith, it is evident that it is formed in the intellectual
part ; for it is the intellectual part which receives those
truths ; and therefore the Lord miraculously separated
this part from the voluntary part.

2069®. The Divine triUh inflows with the spiritual
man, because it inflows solely into his intellectual part,
which in him has been separated from his voluntary
part.

2072. The internal sight, that is, the understanding,
is signified by 'the eye.'

2150. 'To see' = to undei-stand.

2161. That they should let themselves down from
Divine things nearer to His intellectual things. Sig.
and Ex.

^. ' Waters ' = scientific and rational, consequently

intellectual things.

2196^ The good of charity is not done from the
Voluntary, but from the Intellectual . . .

2203. The mere human Rational cannot understand
what is Divine.

2291. The tender understanding of infants there,
shown.

2504. There are, in general, the intellectual things
of faith, the rational things of faith, and the scientific
things of faith . . . the inmost things of faith are called
intellectual things . . .

2531-. That which is Divine is incomprehensible,
because above all understanding, even angelic ; but
still this Divine . . . can inflow into the Rational of
man through the Divine Human ; and ... it is re-
ceived according to the truths there . . . and in propor-
tion as these truths are more genuine, the inflowing
Divine is more perfectly received, and at last the man's
Intellectual is enlightened. Ex. 2568^.

2552. The Lord's thought (as distinguished from His
perception) was from the Intellectual itself.

2651. To understand is the same as to view from the
sight of the mind.

2699". (Spiritual) light enlightens not only the sight,
but also the understanding. 2776^.

2701, A kind of perception interiorly in the under-
standing. Ex.

2708. In the spiritual the good of love is implanted
in the intellectual part, where is the secondary life of
man. 27 15, Ex. 2718.

2761. 'The white horse' = the understanding of the
Word as to its interiors. Ex. and 111.

2930. 'The soul' = the understanding. Ex.

. A new will and a new understanding are formed

in the intellectual part of the spiritual man ; and the
new understanding is called 'the soul.' 111.

2950^, Reception is first, being of the understanding.

3048^. General scientifics . . . form, in general, the
natural man as to his intellectual part.

3138. The internal man has its sight and under-
standing from the light of Heaven ; the external
has its sight and understanding from the light of the
world. .

3158^ What is solely of the understanding is not of
man until it becomes of his will ; for the things ... of
the understanding constitute the derivative existere of
man's life. Consent from the understanding alone is
not consent . . . and therefore unless the truth of faith,
which is of the understanding, is received by the good
of love, which is of the will, there is never any truth
which is acknowledged, thus no faith.

3190. 'They rode on camels' = the Intellectual
elevated above natural scientifics.

3223. The interior mind, where are the intellectual
ideas which are called immaterial, is in the light of
Heaven. Of this man is unaware, although he calls his
understanding his sight . . .

3236^. In order for the spiritual man to have the truth
of faith, or faith, it must come from the new under-
standing with which he has been endowed by the Lord ;
and the new understanding must have its light from
the new will.

3295-. Before he has been regenerated, man does good
from the understanding . . . and the good which is
from the understanding is not in itself good, but truth
. . . Exanip.

3325^". The Intellectual, which is of truth, is appar-
ently the first-born. Sig.

3332-'. The good of truth flows forth from the under-
standing.

3394-^. The regenerate spiritual man receives . . .
Divine truth in the new understanding.

3412^. No one can . . . understand what truth is
unless he is in good.

3438-. For the internal eye, that is, the understand-
ing . . . with such a man, is formed (like the eye of an
owl, so as to see light as darkness, and darkness as
light).

3539^. During regeneration, intellectual things ap-
parently act the first part. Rep. . . For in this state . . .
the understanding, not thus conjoined with the will,
so inflows and acts into the Natural. Ex.

■*. The understanding can apprehend truth when

the will is in the contrary. Examps.

6. The faculty that man can understand what is

good and true, although he does not will it, has been
given to man in order that he can be reformed and
regenerated ; and therefore it exists with the evil as
well as with the good . . . 4802.

3563. The Intellectual . . . within and the Voluntary
without ; thus inverted order. Sig. and Ex.

3619. Perception from the Intellectual is not of the
Intellectual ; but is of the Voluntary inflowing ; for
the Intellectual is nothing but the Voluntary in form.
Such is the Intellectual when conjoined with the
Voluntary ; but before it has been conjoined, the
Intellectual appears as if it were by itself. . . although
it is only that the external separates itself from the
internal ; for when the Intellectual inwardly wills and
thinks anything, it is an end from the Voluntary which
makes its life, and governs the thinking there.

3671^. To understand what is good and true ... is
of the Rational . . .

Understanding

430

Understanding

[A.] 3701'. (Hereditarily) man is altogether lost as to
both understanding and will. Ex.

^ These confirmatory things . . . are the truths

of his new understanding . . .

''. Hence a separation takes place of the things of

the former will and understanding, from those of the
new will and understanding . . .

3727. Man's thought, speech, and action, which are
the ultimates of order, are nothing but truths from
good . . . for they belong to the intellectual part ; but
the good in them , , , to the voluntary.

8. The lowest intellectual things. Sig. and Ex.

3825. The understanding of every subject is accord-
ing to the ideas . . . and also according to the affections.
Ex.

3849". (Thus) man's understanding is null, unless
the will is in it ; for the life of the understanding is
from the will.

3868. For the understanding is that which proceeds
from the will, and manifests the will in a certain visual
form. . . Thus the understanding is the external of the

will . . .

3869. 'Hearing,' also, = that which is of the under-
standing. Ex.

3888. The kingdom of the understanding corresponds
to the lungs.

. This shows how the case is with the influx of

the will into the understanding, and of the under-
standing into the will.

3901^. To grow as to the \xn&ex&i&n6inQ-intelligere-
of truth. Sig.

39572. When man puts off the body, he enjoys a
much more enlightened understanding.

39938. For man's Voluntary is nothing but evil,
from which there continually inflows falsity into his
Intellectual.

3994. The intellectual proprium is falsity.
4038'-. The sensuous things of sight and hearing are
especially those whicli perfect the intellectual faculty.

4052*. Those at the Lord's left are those who are in
good from the understanding.

4156^. With such a one, light inflows from Heaven,
and enlightens his Intellectual . , .

4169. Has so concluded of himself by his intellectual
faculty.

4224. The organic forms of the understanding.

4270-. ' Reuben ' = faith in the understanding...
which is the first of regeneration.

4274. Nothing makes man's intellectual life but
what he believes to be true . . . and when (this) is
assaulted, the life of his understanding is assaulted . . .

4301''. They who have perception are in the light of
Heaven as to the understanding, that is, as to the
intellectual sight . . .

■♦. (As) the objects of external sight are implanted

according to . . . theaff'ections, and as when any delight
recurs, the objects associated with it also recur ... so
is it with the understanding, which is the internal

sight ; its objects are . . . called truths ; their field is
the memory ; and the delight of this sight is good.

4328^. For the Intellectual is represented in Heaven
by what is lucid.

4526^. For truths make the whole of man's under-
standing.

4532. They who believe that they understand from
themselves . . .

4601 e. Conjunction with the Intellectual. Sig.

4612'. The Intellectual which man acquires while
he is still natural.

4622^ The Intellectual is nothing but an exquisite
sense of interior things ; and the higher Intellectual,
of spiritual Things . . .

4672-. A Church which begins from faith has no
other regulator than the understanding ; and the
understanding nothing but what is hereditary . . .

4729. The falsity which is from the doctrine of the
Church takes hold of a man's intellectual part only.

. The falsity which is from the fallacies of the

senses does not affect the intellectual part so much ;
for those in (this) falsity have but little insight from
the understanding . . .

— — -. What the understanding imbues does not
pass into the will ; but what the will imbues passes
into the understanding. Ex.

4760. This is according to the intellectual faculty of
each man . . .

For the intellectual mind, through truths
from good, is in the light of Heaven.

5072. 'The butler' = the sensuous things which are
subordinate to the intellectual part. 5077, Ex.

5077'*. All truths . . . pertain to the intellectual
part . . . consequently it belongs to the intellectual
part to believe, acknowledge, know, and see, truth
and also good . . .

5097. The light of Heaven makes man's Intellectual.

5 1 13. 'A vine was before nie'=:the Intellectual of
the Spiritual Church. 111.

. For where the Spiritual Church is described in

the Word, its Intellectual is everywhere treated of,
because it is the intellectual part which, in the man
of that Church, is regenerated. Ex.

". For (in the Ancient Church) there was not

anything whole in the voluntary part, but only in the
intellectual part.

1". 'A noble vine ' = the Intellectual of the

Celestial Church.

^^. As the Intellectual of the spiritual man is

regenerated by means of the truth which is from the
Lord only, the Lord compares Himself to a 'vine.'

51 14. 'In the vine were three branches' = . . . the
derivations from the Intellectual even to the last,
which is the Sensuous ; for the Intellectual is the
first in order, and the Sensuous is the last (or ultimate).
The Intellectual in general is the sight of the internal
man . . . But the Sensuous is of the external man,
here, the Sensuous of sight, because this corresponds
and is subordinate to the Intellectual.

Understanding

431

Understanding

-. There are, in man, derivations from the In-
tellectual, which is in the light of Heaven, to the
Sensuous, which is in the light of the world. Ex.

. (This) causes man to see objects intellectually.

3. These derivations are as steps or degrees

between the Intellectual and the Sensuous. Ex.

5121^. Genuine })erception . . . through Heaven . . .
affects the Intellectual spiritually, and leads it, in a
perceptive way, to think as the Thing really is ... It
is a dictate through Heaven . . . concerning such things
as are above the Natural . . .

5125. That the things of the Sensuous subject to the
intellectual part would be reduced to order. Sig. and
Ex. 5 1 65, Sig. and Ex.

5126^. Without the influx of innocence (in infancy)
there would be no foundation upon which the Intel-
lectual or Rational . . . could be built.

51272. For the faculty of understanding is always
preserved to man . . . but is very obscure in those who
are in falsities and evils, and is always clearer in pro-
portion as (these) are lulled.

5144. The succession of intellectual things was
represented by the vine, its three branches, blossoms,
clusters, and grapes ; and at last the truth which is of
the understanding was represented by the cup.

5147-. The Intellectual cannot receive truth so as to
appropriate it, unless the Voluntary receives good at
the same time ; and the converse ; for the one inflows
into the other, and disposes it to receive. Intellectual
things may be compared to forms which are continually
varying, and voluntary things to the harmonies which
result from the variation.

5159. Lest sensuous delights ... win over intel-
lectual things to their side, to confirm them . . .

5202-. That the things in the exterior Natural which
belonged to the intellectual class were regained. Tr.
(in Ex.xl.)

^. The influx of the Celestial of the Spiritual into

. . . those things in the Natural which were of the
intellectual part, and which are signified by 'the kine
beautiful in look, and fat in flesh.' Tr. (in Ex.xli. )

. But as the Natural cannot be re-born as to

intellectual things alone, there were also voluntary
things ; for in every single thing there must be some-
thing from the Intellectual and at the same time from
the Voluntary for it to be anything. Ex.

5288. He who knows not how the case is with man's
intellectual faculty . . . supposes that . . .

5348. 'Ephraim' = the Intellectual of the new
Natural. 5354.

5351^. But as the Voluntary of man does not appear
to the sense except through the Intellectiaal — for the
understanding is the will in form or the will formed
to the sense — it is supposed that the truth which pro-
ceeds from the intellectual part is the first-born . . .

5354^". The Intellectual of the Church ( 'Ephraim')
is the understanding with the men of tlie Church
about truths and goods . . . thus the notion, concept,
or idea, about them. Truth itself is the Spiritual of
the Church ; and good is its Celestial ; but truth and

good are understood diff"erently by one person from
what they are with another ; and therefore such as is
the understanding of truth, such is the truth with
each person ; and the case is the same with the under-
standing of good.

5464^. With such a faculty of understanding whether
things are true is man endowed, of whatever quality
he may be ... to the end that through the intellectual
part he may be . . . regenerated. But when he has
gone into perverse ways . . . although he is still in
the like faculty of understanding truths, he no longer
wants to understand them, but is averse to them as
soon as he hears them.

5497^. In this way man climbs with the understanding
from the world towards Heaven.

5567^. (He offered me) something that would take
away the understanding of those who drank it.

5580". External sensuous things are first opened in
man, then interior sensuous things, and finally intel-
lectual things ; and, when intellectual things have
been opened, they are represented in the former so that
they are capable of being apprehended. The reason is
that intellectual things arise from sensuous things by
a method of extraction ; for intellectual things are
conclusions, which, when formed, are separated, and
rise to a higher [plane]. These things are operated by
the influx of spiritual things . . .

57336. In the Spiritual Church, good is implanted
in the intellectual part, through truth ; for all truth
is of the intellectixal part . . .

5826^. So long as good and truth are in the under-
standing only, they are outside the man ; for the
understanding is without, and the will within.

5874'*. (Thus) scientifics are of service to man in the
forming of his understanding ; but wheu the under-
standing has been formed, they then form the ultimate
plane, in which the man no longer thinks, but above
it.

5937^. (By being) in the affection of truth from good
, , . the Intellectual is illuminated ; and then it is
granted to man to perceive something inwardly in
himself.

5969. A failing of the life of the Natural and of the
derivative understanding. Sig. aud Ex.

5977- Spirits act into intellectual things ; Genii,
into voluntary things.

5978. Celestial Angels act into man's voluntary things;
spiritual Angels into his intellectual things.

5998. Influx from the Divine Intellectual. Sig. and
Ex. 6003.

6032. Spiritual light makes the life of the under-
standing. Ex.

^. So the intellectual mind, which is man's

internal eye, in order that it may see, needs the light
of Heaven to illumine it . . . The light which illuminates
the intellectual mind is truly light . . .

. Hence 'to see ' = not only understanding, but

also whatever is of understanding, as thought, reflec-
tion, animadvertence, prudence, etc.

Understanding

432

Understanding

[A.] 6055-. It is the interual man which, in the proper
sense, is called intellectual or rational, because it is
in the light of Heaven, in which are the reason and
the understanding.

6065. But in the good wliich is from an origin in
the understanding were the Ancients of the Spiritual
Church ... In this good are they in the Second
Heaven. Ex.

6125. Scientifics from the Intellectual. Sig. and Ex.

. The Intellectual in man is augmented and

grows from infancy until his age of manhood, and
consists in an insight-int tiitio-mto Things from such
things as are of experience and knowledge ; and also
in an insight into causes from effects ; and also into
things consequent from the connection of causes.
Thus the Intellectual consists, in the comprehension
and perception of such things as are of civil and moral
life. It comes into existence from the influx of light
from Heaven ; and therefore every man can be perfected
as to the Intellectual. The Intellectual is given to
everyone according to his application, life, and nature-
liidolem ; nor is it lacking in any man, provided he is
of sane mind; and it is given to man to the end that
he may be in freedom and choice (as to) good and evil.
Unless he had such an Intellectual as has been de-
scribed, he could not do this from himself; and thus
neither could anything be appropriated to him.

-. The Intellectual of man is that which receives

the Spiritual, so that it is the recipient of spiritual
truth and good ; for nothing of good ... or of truth
. . . can be insinuated into anyone who has not an
Intellectual ; but they are iusinuated according to his
Intellectual ; and therefore man is not regenerated by
the Lord until adult age when he has an Intellectual . . .
and, when a man has been regenerated, his Intellectual
perforins this use, that it sees and perceives what good
is and thence what truth is ; for the Intellectual carries
over the things of the light of Heaven into those of
the lumen of nature, when the former appear in the
latter . . . And, as the Intellectual performs this use,
therefore, in the Word, where the Spiritual Church is
treated of, its Intellectual is also treated of.

^. Thus scientifics from the Intellectual are

those which confirm the things which the man intel-
lectually apprehends and perceives, whether they are
evil, or whether they are good. 111.

^. That intelligence must not be procured through

scientifics from man's Own Intellectual, Sig.

6190^. Heavenly light, which is faith, makes man's
understanding ; for the truth which is of faith, which
proceeds from the Lord, enlightens his Intellectual , . .
according to the reception.

6216. It treats (in Gen.xlviii.) of the Intellectual of
the Church which is from truth ('Ephraim'); and of
its Voluntary . . .

6222^. Tlie Intellectual of the Church is to perceive
from the Word what the truth of faith and good of
charity are.

^ For the Intellectual of the Church is that

when man reads the Word, and carefully compares one
thing with another, he perceives what is to be believed
and done. But this happens solely with those who

are enlightened by the Lord. (Continued under
Enlighten. )

^. Moreover, those who have been regenerated

receive from the Lord an Intellectual which is capable
of being enlightened.

— — ■*. But this Intellectual, which is called the
Intellectual of the Church, is more interior than the
Intellectual which is only from scientifics ; for it is
an apperception that the case is so . , . because the
Word, in its spiritual sense, so dictates. Examp.

^. It is believed that those have an Intellectual

in the Things of the Church who know how to confirm
the doctrinal things of their own Church . . . but this
is not the Intellectual of the Church. Ex. . . But the
Intellectual of the Church consists in perceiving and
seeing, before any dogma is confirmed, whether it is
true or not, and in confirming it then. This Intel-
lectual is what is represented by 'Ephraim.'

®. For the truths of faith, together with the

good of charity, are what inflow into the Intellectual,
and enlighten it ; and also cause the Intellectual and
the Voluntary to constitute one mind. That both the
Intellectual and the Voluntary are born from the
Interual. Ex.

6240. The Intellectual of the internal man is called
the Rational ; but the Intellectual of the external man
is called the Natural. (Continued under Eational.)

6267. The truth of the Intellectual as in the second
place. Sig. and Ex.

^sy?*- That the Intellectual would consult scientific*
about the arcana of faith. Sig.

6378. That the Lord's Intellectual is Divine good
from His Divine love. Sig. and Ex.

. ' Covering-rename?!- ' = the Intellectual ; for the

Intellectual is a recipient . . .

6379. That the Intellectual, or internal Human, is
nothing but good. Sig. and Ex.

6384-. These ('Zebulon') have but little light from
the Intellectual ; for it has been immersed in scientific
and sensuous things.

. But with those who have been in the affirma-
tive, and have confirmed the truths of faith by scientifics,
but yet so that they can be elevated from . . . the
Natural . . . the Intellectual is enlightened, and
thereby is in a certain perception of spiritual truth . , ,

6396. As these ('Dan') do what is good. . . not
from any new Voluntary, but from the Intellectual,
thus . . . from obedience because it has been so
commanded, they are in . . . the First Heaven.

6400. The Intellectual of the lowest Natural (is
here treated of). Ex.

6405. For those who do works from truth and not
as yet from good ('Gad') have the understanding
obscured ; whereas they who do them from good have
the understanding enlightened; for good enlightens.
For the light of truth from the Lord inflows into the
Intellectual through good . , . but not into truth
immediately. Ex.

6534. That intellectual things (accompanied the
Interual in the establishing of the Church). Sig.andTr.

Understanding

433

Understanding

. 'Horsemen ' = intellectual things. 111.

•'. ' Horse ' = Intellectual ; ami 'liis lidcr,' the

iinderetanding.

\ The understanding perverted. 111.

6578. 'To com fort' is predicated of the understanding.

6583. The establishment of the Church as to the
Intellectual and its derivatives. Sig. and Ex.

6598. The cause of 'nie man's excelling another in
the faculty of understanding and perceiving what is
lionourable . . . just . . . and good . . . consists in the
elevation of the thought to the things of Heaven ; for
by this the thought is withdrawn from external
sensuous things. Ex.

6599^. The faculty of understanding and perceiving
is according to the extension into (the surrounding
Societies of Spirits aud Angels) that is, according to
the influx theuee. 6600.

6608. Intellectual light has been given me, taken
away, diminished, and regulated . . .

6750. For scientitics are a plane for the Things of the
understanding ; and the understanding is the recipient
of the truth of faith . . .

6751". It is these planes which are enlightened by
the light of Heaven ; and hence comes the Intellectual,
and the Perceptive, of faith and the good of charity.

6854-. The spiritual are they who cannot be re-
generated except solely as to the intellectual part ; and
ni>t as to the voluntary part ; and a new will is there-
fore implanted by the Lord in their intellectual part,
which will is according to the doctrinals of faith which
belong to their Church.

71 12". The Angels with a man understand all things
spiritually which the man understands naturally.

72332, For an enlightened Intellectual discerns
between apparent truths and real truths ; and especially
between falsities and truths ; although it does not
judge about real truths in themselves. But the Intel-
lectual cannot be enlightened, unless it is believed
that love to the Lord and charity towards the neighbour,
are the principal and essential things of the Church.
He who proceeds from these, provided he himself is in
them, sees innumerable truths . . .

7290-. For nothing enters into the internal man
except through intellectual -ideas . . .

7295^. By such degrees are the evil (there) deprived
of the understanding of truth and good.

7342. The understanding does not rule man unless
the will inclines ; for the understanding favours the
will ; for, regarded in itself, the understanding is
nothing but the form of the will. (Continued under
Will.)

7503. (The vastation) of the intellectual and scientific
things of the truth of faith. Sig.

— — -. As to the intellectual part, it is that part
which receives the truths of faith ; for the under-
standing is the internal sight, which is enlightened
by the light of Heaven, and in the same proportion
apperceives, sees, and acknowledges the truths of faith
wlieu the Word is being read . . .

VOL. VI.

7870'-'. The faculty of understanding truth remains
with the infernals, as with all men, however much they
may be in evil or falsity : but when this heaveidy light
passes from this faculty into the will, in tliat they do
not want to understand ... it is turned into a lumen
like that from a charcoal fire . . .

7912. The enlightenment of the understanding of
those of the Spiritual Church through the influx and
presence of truth Divine. Sig. and Ex.

8025. A kind of discourse which fell solely into the
interior understanding. Des.

8067. That this must be perpetually in the imder-
standing. Sig. and Ex. 8090.

8160. The Intellectual of the mind, and [its] thought.
Sig. and Ex.

82152. 'Wheels' = the intellectual power of advancing.

83076. The Lord gives man the faculty of understand-
ing truth ; and the reason he does not understand it,
is that he does not want to understand it, on account
of the evil of his life . . .

8332. All falsities from a perverted Intellectual with
these . . . Sig. and Ex.

8443-. Two degrees of truth Divine above the angelic
understanding. Ex.

8521". The good of truth, which is the good possessed
by those in the Spiritual Kingdom, is implanted in
their intellectual part . . .

8622^ The falsity of Genii is such evil that it cannot
inflow into the intellectual part . . . and, as the new
will of the man of the Spiritual Church is implanted
in his intellectual part . . . such Genii are vastated as
to all the Intellectual. Ex.

8628. They who have used their knowledges as
means to annihilate the things of faith, have completely
destroyed their Intellectual.

-. In this Earth, knowledges are a means for

opening the intellectual sight.

\ 8694'-'. With those who are in good, and thence in
i the affection of truth, the Intellectual of the mind is
I open into Heaven . . .

I e. For through Heaven (comes) a light which

I encompasses and enlightens their understanding, which
is the eye of the internal sight ; and the things which
appear in that light are truths . . .
i 8701-. In the other life all are consociated according
j to the life of the will, and not according to the life of
' the understanding ; for where the will is, there the
i understanding is ; but not the converse . . .

«. But (here) the case is different ; here, a man

i can . . . understand differently from what he wills ;
but this is for the sake of the possibility of his
reformation ; that is to say, he can understand what
is good, although he wills what is evil ; and thus,
through the understandiug, he can be led to will
what is good. But in the other life everyone is led
according to his will which he had acquired in the
world.

8707. 'Way' is predicated of the understanding
of truth ; here, in an interior degree, because it is

2E

Understanding

434

Understanding

preilicated of the understanding which is possessed by
the man of the Spiritual Church from the immediate
influx of truth from the Lord ; from which there is
not the apperception of truth, but a light which
confers the faculty of understanding. Ex.

[A.] 8764^. ' Birds ' = intellectual things; and hence
'wings' = spiritual truths, because all the Intellectual
is from them : an Intellectual from falsities, however
perspicacious and acute it may appear, is not an
Intellectual ; for the Intellectual sees from the light
of Heaven, which is spiritual truth . . . and therefore
where there is not the truth of faith, there is no light,
but thick darkness, and an Intellectual in thick dark-
ness is no Intellectual.

88go. 'Son' = the Intellectual ... in the internal
man.

^. For truths constitute the Intellectual.

8904*. Imaginary ]»ower from man's Own Intel-
lectual. Sig.

8988. To act from the Intellectual, and not from
the Voluntary, is to act from that which stands with-
out and serves ; for the understanding has been given
to man in order that it may receive truths, and intro-
duce them into the will . . .

9007". Instead of 'ma.n-vir' the Angels perceive
his intellectual faculty, from which he is a man . . .
for man-Aomo-is man-Ao7no-from the will ; but man-
vlr-fiom the understanding.

9009^. The evils which proceed from . . . the Intel-
lectual part, and not at the same time from the
voluntary part, are not inrooted and appropriated to
the man. Ex,

9013. For he who is in deceit meditates evil, and
thereby nourishes his understanding, and delights it,
and thus destroys therein everything M'hich belongs
to man . . .

9050. To the faculty which is called the under-
standing pertains faith ; for the truths of faith make
its life . . .

9051. If they should injure anything in the interior
Intellectual. Sig. and Ex.

: . Man has an exterior understanding, and an

interior understanding ; tlie exterior understanding
is where that thought is which comes to perception ;
and the interior understanding is where that thought
is which does not come to perception — but still it
conies to the perception of the Angels. It is this
understanding which is enlightened by the Lord
when the man receives faith, for it is in the light of
Heaven ; and in this understanding is the spiritual
life of man, which is not much manifested to him
(here) . . . Meanwhile this life lies hidden interiorly
in the thought of the exterior understanding, and
produces there what is holy and reverential for the
Xord, the Church, etc.

9052. If they should injure anything in the exterior
Intellectual. Sig. and Ex.

90552. (Thus) when a man is being regenerated,
there is given him by the Lord a new understanding
through the truths of faith ...

9057. If anything of affection in the Intellectual
should be extinguished or injured. Sig. and Ex.

9069. For evil from the Voluntary, and not at the
same time from the Intellectual, does not condemn.
Sig. and Ex.

9071. Evil which has passed into the Intellectual.
Sig. and Ex. 9095.

9096. It is the Intellectual which sees evil; and
that which is seen may be restrained, not by the
Intellectual ; but through it by the Lord. For the
Lord inflows into those things with a man which are
known to him, but not into those which are unknown
to him.

9132^. For what is done consciously, goes out from
the will and at the same time from the understanding ;
thus from the whole man ; for man is man from both ;
and that which is done from both is done from the
falsity which is from evil ; from falsity, because from
the understanding ; and from evil, because from the
will ; and hence the man is guilty ; (for) that is ap-
propriated to a man which comes from his under-
standing, and at the same time from his will ; and
a man becomes guilty, if he does not, by means of
his Intellectual, repress the evil of his Voluntary,
when he sees it.

9144. The fires (of love) constitute the life of man's
will, and the light from them the life of his under-
standing ; and so long as the fires of evil are kept
enclosed in the will, the understanding is in light,
and is consequently in the apperception of what is
good and true ; but when these fires shed their light
into the understanding, the previously existing light
is dissipated . . .

-. And when these evil loves are assailed, there

bursts forth fire from the will into the understanding,
and conceives a flame there, which is called anger. . .
This flame attacks the truths and goods which are in
the Intellectual, and not only hides, but also consumes
them ; and, what is an arcanum, when this evil fire
bursts forth from the will into the Intellectual, the
Intellectual is closed above, and is opened below . . .
and this is why evils and falsities then inflow . . .

9156. The evils (called 'transgressions,' aud 'in-
iquities' ) come forth from a perverted understand-
ing .. .

9224. For the Intellectual is that which first receives
truths, because it sees them, and introduces them to
the will.

9227-. The external way (through which truths enter)
is through the hearing into the memory, and from the
memory into the understanding ; for the understand-
ing is the internal sight . . .

9230^ For the memory and the understanding are
like courtyards . . .

9274^. For the will is the man himself, and the
understanding is its minister.

. For the understanding is only the sight of

the Things which the man wills and loves.

9279-. Intellectual things are opened by means of
those things which relate to truth.

Understanding

435

Understanding

9282. To know, understand, acknowledge, and
believe, are of the understanding; but thesr; are not
with a man until they become of liis will ; nor do they
come ^ovth-existiiiit-wiih him until they become of the
understanding from the will. Ex.

9283. For the thought which does not speak, is the
higher or interior Intellectual of man which proceeds
from his will ; but the thought which speaks is tlie
lower or exterior Intellectual, formed from the higher
or interior one, to present, or to simulate before the
world, the things which are just and fair, and good
and true.

9296^ The derivative new Intellectual is as it were
the tabernacle through which there are entrance and
exit.

9297^. These truths from good are what make the
new Intellectual, which makes a one with the new
will . . .

g.300^. (Thus) they who are enlightened (or illu-
strated) see and jierceive within themselves whether a
thing is true or not ; and that which is then inwardly
enlightened is their Intellectiial ; and that which is
then inwardly enkindled is their Voluntary ; and if 1
that in which they are enlightened is the genuine
truth of faith, and if that in which they are en-
kindled is the genuine good of charity, then it is the
Intellectual of the internal man which is enlightened,
and the Voluntary of the internal man which is en-
kindled . . .

■'. (Thus) it is evident that the Intellectual is

enlightened with those who are in the affection of
trnth from good, but not with those who are in the
affection of truth from evil. "With (the former), the
Intellectual of the internal man is enlightened ; and
the Voluntary of the internal man is enkindled ;
whereas with (the latter), the Intellectual of the
internal man is not enlightened, nor is the Voluntary
of the internal man enkindled ; the reason is that
these latter are natural men.

9384. Reception in the understanding by those who
are truly of the Church. Sig. and Ex.

9386. So long as truths are regarded only intel-
lectually, they are not impressed on the life . . .

9393. Truth is occasionally called forth from the
memory to the internal sight, or understanding, from
which it again falls back into the memory . . . But
when truth is called forth from the memory into the
understanding, and, from the understanding, enters
the will ... it becomes of the man's life.

9394. All things which are . . . laid up in the
memory and are capable of being called forth from it
to the intellectual sight, are called scientiiics ; and,
in themselves, are the Things which constitute the

ntellectual of the natural or external man.
. But the internal sight, which is the under-
standing, sees nothing else in the fields or gardens of
the Things of its memory than those which are in
agreement with the loves in which the man is, and
which also favour the principles which he loves . . .

9398. 'To hear' = obedience from the understanding,
thus from the soul.

9399. For the Divine truth which is from the Lord
is continually inflowing with man, and making his
Intellectual . . .

^. That every man in the world, of sane reason,

is in the faculty of understanding truth Divine . . .
in proportion as he desists from evils, has been granted
me to know from much experience ; for all in the
other life, both evil and good, are able to understand
what is true and what is fiilse, and also what is good
and what is evil ; but the evil, although they under-
stand what is true and good, do not want to under-
stand them ; for the will resists ; and therefore when
they are left to themselves, they relapse into tl.e
falsities of their evil, and are averse to the truth and
good which they had understood . . .

9407'*. But he who cannot think intellectually, that
is, abstractedly, from material things, cannot appre-
hend these things . . .

9424*. These, being enlightened by the Lord, are
led to see the truths of the Word as they are in
Heaven ; for the Lord inflows through Heaven into
their understanding ; for it is the interior under-
standing of the man which is enlightened.

9474^. The will cannot manifest itself except by
means of the understanding ; for the understanding
receives the good of the will, and declares it ; more-
over, the understanding is the form of the will ; and
moreover truth pertains to the understanding, and
good to the will.

9509**. As truth cannot enter Heaven, unless there
is good in it ... so neither can the Intellectual . . .

95 14^. Good is to truth as the will to the under-
standing . . . The will receives its quality from the
understanding ; and the understanding its esse from
the will ; for the will is formed in the understand-
ing .. .

9595' ' Curtains ' = the interior truths of faith which
are of the new Intellectual.

9596^. 'Twined fine linen,' properly = the Intellectual
such as exists with the spiritual man, or spiritual
Angel. Ex. 9744,Ex. 9774.

. For the Intellectual is the subject, or contain -

ant ; and truth is of it.

. (Thus) the Intellectual itself, with those of

the Spiritual Kingdom, is, in the strict sense, 'the
habitation' ; and it is described by the expanse formed
of curtains.

5. To regenerate man, and thus to create or

form a new Intellectual in which there is a new
Voluntary, which is the Heaven itself of the spiritual
man, in which the Lord dwells with that man. Sig.

9598. 'The work of the designer ' = the Intellectual.
Ex. 9835,Ex.

9637. The Voluntary does not appear without the
Intellectual ; and the Intellectual does not come into
existence without the Voluntary . . .

9696. For the understanding is according to the
reception of the light which is in the Heavens.

9716^. For the Intellectual is allotted to tlie yer-
ception of truth from good ; and the Vohintary to the
perception of good in truth.

Understanding

436

Understanding

[A.] 97^3- The scientifics stored up in the external
memory serve the internal sight or understanding as
;i plane of objects . . . for tlie interior sight, or under-
standing, by virtue of its light which is from Heaven,
looks into this plane . . . which is below it, and chooses
and elicits from the various things there such as are in
agreement with its love ; and these it calls forth to
itself, and stores them up in its own memory, which
is the internal memory. This is the source of the
life of the internal man, and of his intelligence and
wisdom . . .

9744. For the Intellectual consists, and is as it were
woven together, of truths from a celestial origin.

. The faculty allotted to the reception of truth,

is called the understanding . . . and therefore the
understanding excels in proportion as it has been
formed from genuine truths.

9780'!. The Intellectual of the man of the Church
perverted through reasonings from scientifics. Tr.

9781. The will does not appear in the light except
through the understanding ; for it is the understand-
ing which forms the Voluntary, and presents it so
tliat it can be seen.

9796. When it is known what the internal and the
extiiual man are, it can be known whence are the
understanding of truth and the will of good.

9797. In proportion as the internal man has been
opened towards Heaven, in the same proportion it is
in tlie light of Heaven ; thus in the understanding of
ti'uth . . .

9799. Therefore the understanding of truth consists
in seeing, by enlightenment from the Lord, truths from
the Word.

9800. They who are in love to and faith in the Lord,
and in charit}' towards the neighbour, are in the
understanding of truth and the will of good . . .

oSio. Divine truth . . . received in the intellectual
part, is called spiritual good.

9817^. 'Spirit' = the life of the intellectual part.

9818^ And the life of the intellectual part is to
know, see, and understand truth to be truth, and
good to be good.

9835. What is meant by a thing coming from the
Intellectual. The Spiritual Kingdom, as to all truths
and goods there, pertains to the intellectual part. Ex.

^. (The Grand Man also therefore) has these two

faculties . . . and his understanding is in the Spiritual
Kingdom . . . 9858.

9846. Hence . . . the Intellectual of a regenerate
man corresponds to tlie Spiritual Kingdom.

9915^. The faculties which receive (the Celestial,
Spiritual, and Natural) are called the Voluntary, the
Intellectual, and the Scientific . . . The Scientific
constitutes the Intellectual of the natural man . . .
and these three are signified by 'the weaver," 'the
designer,' and 'the embroiderer.' The reason 'the
Aveaver' = the Voluntary, is that the Voluntary intiows
into the Intellectual, and weaves it, insomuch that
the things which are in the Intellectual are things
wov(;ii from the Voluntary ; for that which the

A'oluutary wills, it forms so that it uiay apjicar to
the sight in the Intellectual. This sight is thought ;
and therefore by 'the designer' (or 'thinker out-
excogitator' ) is signified the Intellectual.

9942". For all things wliich are of the understanding
with man proceed from his Voluntary . . .

9952. Everyone (there) is clothed according to his
Intellectual corresponding to the Yoluntarj^ which is
in him. The reason is that the Intellectual with man
invests his Voluntary ; and the Intellectual has been
formed from truths, and the Voluntary from goods ;
and good is that which is clothed.

9960'''. The imi)lantation of good and truth in the
intellectual part is described by Shem and Japheth
putting the garment on their shoulders, going back-
wards, and turning their faces backwards ; for such
is exactly the case with the truths and goods of faith
with the man of the Spiritual Church. Ex.

9993. To the Spiritual Kingdom in the Heavens
corresponds the Intellectual with man . . . and the
Intellectual with man is internal and external . . . the
internal Intellectual making the spiritual (as dis-
tinguished from the celestial) life of the internal man ;
and the external Intellectual making the spiritual life
of the external man . . .

9995"'. With a spiritual man and Angel the marriage
of good and truth takes place in the intellectual part. . .
The external way, through which truth enters, isthrough
the hearing and sight into the understanding . . .

9996. The ultimate of the Intellectual is called the
sensuous Scientific . . . and it is imbibed through the
two senses of hearing and sight . . .

10062. The derivative Intellectual in the Middle
Heaven. Sig. and Ex.

^.For all the Intellectual has been formed from

truths . . . and the understanding of man has been
given for truths ; and therefore as 'the hand' = truth
in its power, it also = the understanding.

10064-. The understanding of man is therefore such
as are the truths which form it ; and such as is the
faith in them ... In the opposite sense . . . the under-
standing is such as is the falsitj" which forms it,
and such as is the faith in the falsity . . . The under-
standing of falsity is from Hell . . . for it is opposite
to the understanding of truth . . . which is from
Heaven from the Lord.

10076*. So, whether you say understanding, cause
of the end, faith, or truth, it is the same ; for that
which a man understands or thinks from the will, he
liolds as a cause, and believes, and calls truth.

10093. For in the Spiritual Kingdom Divine truth
is received in the intellectual jiart . . . and that which
is received in the intellectual part is said to be
acknowledged.

10109-. The understanding is only so far the man
as it has from the will. Ex.

loiio'-. Truth (alone) does not make man's life,
because it is of the understanding; and the under-
standing without the will is not the man himself,
being only the entrance to him ; for entrance is made
through the understanding. Ex.

Understanding

437

Understanding

10124. With those in the Siiiritual Kingilom, good
is iuijilanted through truth in the intellectual part . . .

. In proportion as the man is art'eeted with the

truth, and lives according to it, it is called forth into
tlie Intellectual, and becomes faith . . . and this faith
constitutes his new Intellectual . . .

10196^. The understanding has been formed to
receive Divine truth . . . The understanding serves
them for reception, and also for ])erception.

10237^ Spiritual ideas cannot be comprehended in
the Natural : for they are intellectual ideas which are
devoid of objects such as are in the material world . . .

10264^ The Intellectual is constituted from the
perception of truth ...

10332*^. For the understanding is not anything
except from the will ; for that which a man under-
stands, and does not will, is not of the man's under-
standing ; but is of the understanding of another in
himself; and therefore this understanding perishes.
But it is different with the understanding from the
will : this is of the man himself, because the will is
the man himself.

io^6y*. Hence it is that the Knowledges of truth
and good must precede, and must enlighten the man's
understanding ; for the understanding has been given
to man in order that it may be enlightened through
the Knowledges of good and truth, to the end that
they may be received by his will . . .

. Tlierefore when man is in good as to the will,

he is in tlie truths of this good as to the under-
standing ; for the understanding with a man actually
makes a one with his will ; for that which the man
wills, he thinks, when left to himself.

^. They who love their evils . . . can indeed . . .

in some measure tinderstand truths from the Word . . .
for every man is kept by the Lord in this state as to
the understanding, to the enJ that he may be re-
generated ; but when he loves his evils, the Intel-
lectual of his internal man is not imbued with truths,
but only the Intellectual of his external man, which
Intellectual is merely scientific . . .

10409^. Every man is led by the Divine through his
Intellectual, otherwise no man could be saved.

10536-. The Intellectual (of Angels and Spirits) is
that which is presented and represented by means of
their garments ; for the Intellectual of everyone has
been formed by means of trutlis ; and becomes such as
are the truths from which [it came]. The Intellectual
with the Angels of Heaven is in their internal, and
therefore they have resplendent white garments . . .

10569-. For the understanding is the internal eye
. . . and it is a real light wliich illumines the under-
standing ... H. 130.

10659^. But to those who are in illustration (or
enlightenment) the Lord gives to understand the
things they believe . . .

10675'-. -As to the Intellectual of man, whether it
consists of truths which are from good, or from falsities
which are from evil, it cannot consist of both together,
for they are opposites ; and the Intellectual of man is
that which receives truths, and is formed through

truths ; for whatever is in liis Intellectual, lelates to
truth.

^. For, in the proper sense, nothing else can

be called an Intellectual than tliat wliich is from truths
from good : that which is from falsities from evil is
not an Intellectual ; for intelligence and wisdom can
never be predicated of falsities from evil . . . And
therefore the Intellectual of man is never opened, until
the man loves and perceives truths ; and the perception
and love of truth are from good. Hence it is that
ti'Uths from good are the source of the Intellectual.

*. He who believes that he has an IntellectupJ

who can reason dexterously against the truths of the
Church, is very much mistaken ; for such a one sees
nothing within himself, but without himself . . .

10714. Faith makes the life of man's understanding,
hence such as is the . . . faith, such is the life.

H. 128. The understanding is the internal sight of
the Angels, which inflows into their external sight,
and produces it.

130-. In proportion as I liave been elevated (into the
light of Heaven) ray understanding was enlightened . . .

136. Angels, like men, have under-standing and
will ; the light of Heaven makes tlie life of their
understanding, because it is Divine truth . . .

153. With the evil, the Intellectual can be turned
to the quarters of Heaven ; but not the Voluntary . . .
which has been provided ... to the end that everyone
may be able to see and acknowledge truths . . .

368. For the man-i'w-is born to be intellectual,
thus to think from the understanding . . .

462-. The pleasures of the appetites . . . obscure and
debilitate the understanding in proportion as they
prevail.

464-. The internal Sensuous, or the Intellectual.

N. 35. (Refs. to passages on the subject of the will
and the understanding. )

113. A man is able to know, think, and understand
much ; but, when left to himself, he rejects the things
which are not in agreement with his love.

J. 36. The understanding, whose province it is to
think, is the receptacle of faith.

L. i8e. 'The will of nian-riri '=the intellectual
proprium of man, which in itself is falsity.

S. 12. The successive states of the Church as to the
understanding of the Word. Sig. and Enum.

76*=. It is not the Word which makes the Church,
but the understanding of it ; and the Church is such
as is the understanding of the Word with those who
are in the Church.

77. The Word is the Word according to the under-
standing of it with man ; that is, according as it is
understood. If it is not understood, the Word is
indeed called the Word ; but it is not the Word with
the man. The Word is the Truth according to the
understanding of it . . . The Word is spirit and life
according to the understanding of it ; for the letter,
without the understanding of it, is dead. As man
has 'Truth and life according to the understanding

Understanding

438

Understanding

of the Word, he has also faith and love according to
it ... It follows that through the xinderstanding of
the Word, and according to it, the Church is the
Church . . .

F. 4. The Angels therefore utterly reject the dogma
that the understanding must be under obedience to
faith.

W. 40". (For) appearances are the first things from
which the human mind forms its understanding . . .
and, if the cause lies deep, the mind cannot investigate
it unless it keeps the understanding in spiritual light
for a long time ; but it cannot keep it long in that
light on account of the natural light which continually
draws it back.

46. (Such) think from the eye, and cannot think
from the understanding. Thought from the eye closes
the nnderstanding ; whereas thought from the under-
standing opens the eye.

67. As man perfects his understanding by knowledges,
he is elevated into the third degree (of the natural
world), and then becomes rational. 237.

243. That the understanding can be elevated into
the light of Heaven . . . but that the will cannot be
elevated into the heat of Heaven . . . unless the man
shuns evils as sins. (From experience.) 258, Ex.

25S. Every man is born into the faculty of ixnder-
standing truths even to the inmost degree in which
ai .^ the Angels of the Third Heaven ; for the human
understanding, rising up by continuity around the
two liigher degrees, receives the light of their wisdom . . .

264. By rationality is meant the faculty of under-
standing truths and thereby falsities, and of under-
standing goods and thereby evils . . . which every man
has from creation . . . and which is never taken away.

357. In spiritual light, the understanding (of atheists)
appeared open l)elow, but closed above . . . Above the
S.'Dsuous — which is the lowest of the understanding-
there appeared as it were a covering , . .

363^. It is the understanding which sees through
the eye ; and theiefore seeing is predicated of the
understanding. . . It is the understanding which
hears through the ear ; and therefore hearing also is
piedicated of attention and giving heed, which pertain
to the understanding. . . It is the understanding
which smells and also tastes, by virtue of its percep-
tion . . .

368". It is believed . . . that the understanding
makes man ; but this is because the understanding
can be elevated into the light of Heaven , . . But still
so much of the understanding as transcends . . . the
love (only) appears to be the man's . . . and therefore
in time either passes away, or lingers in the borders
outside tlie Things of the memory . . . and therefore
is separated after death . . . 397.

382. That the understanding corresponds to the
lungs. Gen. art. 413, Ex.

383. Therefore by 'the soul,' and 'the spirit,' is
signified the understanding. 111.

395-. It has therefore been effected that the uhder-

standing of man can be elevated above his own proper
love into some light of wisdom, in the love of which
the man is not . . . But as man has abused the faculty
of elevating the understanding above his own proper
love, he has destroyed in himself the ability to be a
receptacle and habitation of the Lord ... by making
the will a habitation of the love of self and of the
world, and the understanding a habitation of confirma-
tions of these loves. This is the origin of these two
habitations, the will and the understanding, having
been made habitations of infernal love . . . ami infernal
thought.

401. That love or the will cannot do any tiling . . .
without a marriage with wisdom or the understanding.
Ex.

402. That love or the will prepares a house or bridal
bed for its future consort, which is wisdom or the
understanding. Ex. (and shown from the physiology
of the heart and lungs. )

403. That love or the will prepares all things in its
human form, in order that it may be able to act
conjoinedly with wisdom or the understanding.
Shown.

404. That when the nuptials have taken j>lace, the
first conjunction (of the will and understanding) is
through the affection of knowing, from which comes
the affection of truth. Ex.

-. That the second conjunction (of the will and

understanding) is through the affection of under-
standing, from which comes the perception of truth. . .
The affection of truth and the perception of truth are
two faculties of the understanding which with some
accord in a one ; but with some do not. They (do so)
with those who want to perceive truths with the
understanding ; but not with those who merely want
to know truths. It is also evident that everyone is in
the perception of truth in proportion as he is in the
affection of understanding it ; for take away the
affection of understanding truth, and there will be no
perception of truth ; but give the affection of under-
standing truth, and there will be the i)erception of it
according to the degree of the affection of it. No man
of unimpaired reason ever lacks the perception of truth,
so long as he has the affection of understanding truth.
That every man has the faculty of understanding truth,
which is called rationality, has lieeu shown above.
", Further ex.

*. For when love enters the understanding . . .

it first produces the affection of truth ; then the
affection of understanding that which it knows ; and
at last the affection of seeing in the thought of the
body that which it understands.

405. That these three . . . follow in order in the
understanding. Shown.

406. Love without the understanding . . . can neither
feel nor act in the body. Ex.

, Hence, without the light of the understanding

even the bodily senses would be blind and blunted . . .
and the same is true of every act of the body. Ex.
407, Shown.

40S. That love or the will introduces wisdom or the
understanding into all things of its house. Shown.

Understanding

439

Understanding

409. That love or the will does nothing except in
conjunction with wisdom or the understanding. Ex.

410. That love or the will conjoins itself with wisdom
or the understanding ; and causes wisdom or the
understanding to be reciprocally conjoined with it. Ex.

*. Thoughts, perceptions, and the derivative

knowledges, do indeed inflow from the Spiritual World;
but still they are not received by the understanding ;
but by tlie love, according to its affections in the
understanding. It appears as if the understanding
receives them . . . but it is a fallacy. It also appears
as if the understanding conjoins itself with the love
or the will ; but this too is a fallacy. Ex. 411^.

412^ He who knows the whole structure of the
lungs, and compares it with the understanding, can
clearly see that the understanding does nothing from
itself; that it does not perceive or think from it-
self; but that it does everything from the affections
which are of the love, which, in the understanding,
are called the affection of knowing, of understanding,
and of seeing truth. . . The structure of the lungs
(shows) that the love through its affections conjoins
itself with the understanding ; and that the under-
standing does not conjoin itself with any affection of
love ; but that it is reciprocally conjoined by the love,
to the end that the love may have sensitive and active
life.

413. Tliat wisdom or the understanding, from the
power given it by the love, can be elevated, and can
receive such things as are of light from Heaven, and
can perceive them. Ex. and Shown.

^. This takes place in the lungs, because the

understanding can be elevated above its own proper
love, and can receive light from Heaven. But still,
when the understanding is elevated above its own
proper love, it does not recede from it, but derives
from it that which is called the affection of knowing
and understanding for the sake of something of honour,
glory, or gain, in the world.

^. To see (these things) from correspoudence is

to see the lungs from the understanding, and the
understanding from the lungs . . .

416. That (unless love or the will loves the under-
standing in the degree of its elevation) it draws down
wisdom or the understanding from its elevation, in
order that it may act as a one with itself. Ex. 417,
Shown.

419. That love or the will is purified in the under-
standing, if they are elevated together. Ex. 420,
Shown.

421. That love or the will is defiled in the under-
standing, and by it, if they are not elevated together.
Ex.

422. That love, when purified by wisdom in the
understanding, becomes spiritual and celestial. Ex.

424. That love, when defiled in the understanding,
and by it, becomes natural, sensuous, and corporeal.
Ex.

425. That there still remains the faculty of under-
standing, which is called rationality ... Ex.

P. 96-. Man has an understanding from no other

source than that he is able as from himself to under-
stand whether a thing is of reason or not ; and to
understand whetiier a thing is of reason or not is from
the faculty continually given him by the Lord which
is called rationality.

'. As man can will, he can also understand ;

for to will is not possible without to understand ; to
understand is its consort, or mate, without which it
cannot be. . . Moreover if you take away willing from
nnderstanding, you understand nothing ; but in pro-
portion as you will (to understand) in the same proportion
you can understand, provided the aids called Knowled.i^e.-
are to hand . . .

^. For the Lord resides with men in these two

faculties . . . and hence it is that both an evil and a
good man can understand . . .

99. I have heard atheists, who had become devils
and sataus, understand the arcana of wisdom as well
as the Angels ; but only when they heard them from
others ; but when they returned into their own
thoughts, they did not understand them, for the
reason that they would not . . .

144. That no one can be reformed in a state of
blindness of the understanding. Ex.

. When the understanding is blinded, the will

is also stopped up . . .

. In addition to ignorance, the religion which

teaches a blind faith also blinds the understanding ;
and also a doctrine of what is false ; for, as truths
open the understanding, so falsities close it ; they
close it above, but open it below ; and an under-
standing which is opened only below cannot see truths
but can only confirm whatever it wills, especially what
is false. The understanding is also blinded by the
cupidities of evil ; for so long as the will is in thtm,
it impels the understanding to confirm them. Examp.

^ So thinks the understanding, which is then

the whore of the will.

149. The second cause (of spiritual slavery) is that
the religion of the Christian world has closed the
understanding ; and faith alone has sealed it up . . .

1 50-. For what the Lord teaches. He gives to man
to perceive by reason ; and this in two ways ; one,
that he sees in himself that it is so as soon as he hears
it ; the other, that he understands it by reasons : to
see in himself is in the internal man ; and to under-
stand by reasons is in the external man.

^. For the understanding sees in the eye, and

hears in the ear ; and not the converse.

172". Everyone is taught according to the under-
standing of his love ; what is beyond this does not
remain.

187^. I have sometimes thought, would such acknow-
ledge the Divine Providence if their understanding
were opened above . . . and I have perceived that
those who have confirmed themselves in favour of
nature . . . would not. Ex.

223. Man possesses in himself the faculty of under-
standing the arcana of wisdom, like the Angels
themselves ; for I have seen fiery devils, who, when
they heard the arcana of wisdom, not only understood

Understanding

uo

Understanding

ihem, but also spoke them froDi their own rationality ;
but as soon as they returned to their diabolical love,
they did not understand them, but things contrary to
them . . . R.940-.

[P.] 233''. When a man is in evil, many truths can
be introduced into his xmderstanding, ami yet not be
profaned. The reason is that the understanding does
not inflow into the will, Init the will into the under-
standing . . .

. When truths are solely in the understanding,

and thence in the memory, they are not in the man,
but outside of him.

2S2. The Lord could heal the understanding with
every man, and thus make him not think evils but
goods . . . but merely to heal the understanding, is to
lieal a man outwardly only ; for the understanding
together with its tliought is the external of man's life ;
and the will with its atfection is the internal of it ;
and therefore the healing of the understanding alone
would be like a palliative healing ... It is the will
itself which must be healed, not by the influx of the
understanding into it, because this is impossible ; but
by instruction and exhortation by the understanding.
If the understanding only were healed, the man would
become like an embalmed corpse, or one enveloped in
fragrant spices and flowers, which in a short time
would acquire a stench from the corpse ... So would
it lie with heavenly truths in the understanding, if
the evil love of the will were shut in.

321^. All influx from the Lord is eli'ected by the
enlightenment of the understanding, and by the
art'ection of truth, and through the latter into the
former.

R. 25. That all will acknowledge the Lord who,
from atfection, are in the understanding of Divine
truth. Sig. and Ex.

214. That the understanding may be healed, lest
the genuine truths of wisdom be pi'ofaned and falsified.
Sig. and Ex.

224-\ Things which the learned of the clergy have
removed from the understanding, not knowing that
there are two ways to the understanding ; one from
the world, and the other from Heaven ; and that the
Lord withdraws the understanding from the world,
when He enlightens it ; whereas if the understanding
is closed by religion, the way to it from Heaven is
closed, and then the man sees nothing more in the
Word than a blind man. Examjjs.

''. The Angels said, AVe will not say anything

but M-hat you understand ; otherwise our discourse
would fall like rain upon sand . . .

" ^*. The Angels re])lied. It is a mystery, but such

a one as can be understood.

^. Then they said. Now for the first time we

understand ; and, when tliey said. We understand, a
flaming light descended from Heaven and consociated
them with the Angels.

244. The Divine truth of the Word as to Knowledges
and the derivative understanding. Sig. (b}' 'the flying-
eagle. ')

298. 'A white horse' = the understanding of truth
and good from the Word with them. E.355.

305. 'A red horse " = the understanding of the Word
destroyed as to good, and thence as to life, with them.
E.364.

312. 'A black horse' = the understanding of the Word
destroyed as to truth, thus as to doctrine, witli them.
E.372.

320. ' A pale horse ' = the understanding of the Word
destroyed both as to good and as to truth. ( = tlie
understanding of the Word null from the evils of life
and the derivative falsities then prevailing. E.381.)

337. Those who before the separation (from Heaven)
had been in the understanding of truth and good.
Sig. and Ex.

360^. As the Intellectual of the Church is from the
doctrine of good and truth, this Intellectual ... is
signiiied by 'Joseph.' 111.

429. That those who are in the doctrine of faith
separated, wish tliat in things of faith the under-
standing be closed and the will stopped up . . . but
that it has been provided . . . that the understanding
be not closed, nor the will stopped up. Sig. and Ex.

451^. The effect of removing the understanding from
faith.

462". Tliis sjiiritual witchcraft, used by the magi . . .
was called the binding of the understanding. Ex.

564. The spiritual truths, rationally understood,
adduced by the Michaels of the New Church. Sig. and
Ex.

^. As, in the New Church, the dogma that the

understanding is to be kept in obedience to faith, is
rejected ; and as there is received in its stead [the
doctrine] that the truth of the Church must be seen
in order that it may be believed ; and as truth cannot
be seen in any other way than rationally, it is said,
by truths rationally understood. How can any man
be led by the Lord, and lie conjoined with Heaven,
who has closed his understanding in such things as
belong to salvation and eternal life ? Is it not the
understanding which must be enlightened and taught ?
And what is an understanding closed by religion but
thick darkness ? . . . The wise cast out of their memories
. . . words which have not entered by the understand-
ing . . .

575^. The dragon reigns and prevails . . . especially
tlirough this dogma, That the understanding must be
kept under obedience to faith ; and that that is faith
which is not understood ; and that, in spiritual things,
faith in a Thing which is understood is intellectual
faith, which is not justifying. AVhen these [ideas]
jirevail among the laity, the clergy have Power, re-
verence, and a kind of adoration. Sig.

61 1^ Those whom you saw . . . like dead horses,
were those who have closed the rational sight ... by
their peculiar dogma that the understanding must lie
kept under obedience to their faith ; not thinking that
the understanding, when closed by religion, is as blind
as a mole. Des.

65s''. For every devil can understand truth when he
hears it ; but he cannot retain it. Ex.

914. With every man the understanding is such

Understanding

441

Understanding

that it' can be elevated even into the light of Heaven ;
ami also is elevated if from any deliglit it wills to see
truth . . .

— — -. But they who have conlirme<l the dogma,
that in theological things the understanding must see
nothing . . . cannot see any truth in the light. This
doijma was retained by the Church of the Reformed
from the Roman Catholic religiosity, which holds that
no one but the Church itself, by which the}' mean the
Pope, and the Papal Consistory, must interpret the
Word . . .

^. They who here.ifter retain (a faith which is

.separated from the nnderstanding) cannot be en-
lightened by the Lord in Divine truths. So long as
the nnderstanding is held captive under oliedienc'e
to faith, that is, so long as the nnderstanding is
removed from seeing the truths of tlie Church, theology
becomes a mere affair of the memory . . . (Such) are
'blind leaders of the blind' ; and 'when the blind leads
the blind, both fall into the ditch' . . .

940'-. This conceit from that love can elevate the
understanding into the light of Heaven . . .

M.- 55". The love of a man-raV-for a man-mr, is like
the love of an nndei-standing and an understanding ;
for the man was created, and is thence born, in order
to become understanding. The love of a woman for
a woman is like the love of an affection and an affection
of the understanding of the men ; for a woman has
been created and is born to become the love of the
understanding of the man.

90. This reception (with the male, of the truth of
wisdom) takes place in the understanding ; and con-
sequently tlie male is born in order to become intel-
lectual. E.v.

^. Moreover, the prolific principle is in the male ;

and this is from no other source than the understanding ;
lor it is from the truth from good there.

I5ia\ (The idea that) the understanding is only a
modification of the light of the sun . . .

168. The ^lascixline consists in perceiving from the
understanding . . . and the understanding perceives
also those things w-hich are above tlie body, and out-
side of the world . . . whereas love does not go beyond
what it feels ; and when it does go beyond this, it
derives its doing so from a conjunction . . . with the
understanding of the man. , For the understanding is
of light; and love is of heat; and the things which
are of light are seen ; and those which are of heat
are felt.

183^. Some ai>iieart'd crowned with flowers, because
they had understood more profoundly.

2iSe. From these things I could plainly see that the
man-f-ir-is born understanding . . . also the ijuality
of understanding in its beginnings ; and thus what
the quality of the understanding of the man would be
in its development without conjunction with feminine
love . . .

223. The masculine form is the intellectual form . . .
and the intellectual form cannot grow warm with con-
jugial heat of itself . . .

245. The reason why souls or offs])ring are jiropagated

(even when cold sei>arates the souls of the parents) is
that the understanding of the man is not closed ; but
is capable of being elevated into the light iu which the
soul is . . .

269'''. He replied ... In the body I am an angel,
but in the spirit a devil ; fur in the body I am in the
understanding, but in the spirit I am in the will ; and
the understanding carries me upwards, but the will
downwards. When I am in the understanding, my
head is encompassed with a white ring ; but when the
understanding surrenders itself entirely to the will
. . . which is our ultimate lot, the ring becomes black
. , . The bystanders came to the conclusion that a man
is such as his love is, and not such as his understand-
ing is ; because the love easily draws the nnderstanding
over to its side, and enslaves it.

''. Devils have such rationality from the glory

of the love of self ; for . . . glory elevates the under-
standing even into the light of Heaven. For with
every man the understanding is capable of being
elevated according to the Knowledges ; but not the
will, except by a life according to the truths of the
Church and of reason. Hence it is that atheists them-
selves . . . enjoy a more lofty rationality than many
others . . . but only when they are in the thought of
the understanding . . . The affection of the will pos-
sesses the internal of man, but the thought of the
understanding his external.

354. For, in the Spiritual World, the understanding
clothes everyone.

372. The seat of jealousy is in the understanding oi
the husband . . . For conjugial love jirotects itself by
the understanding . . .

-e. The nnderstanding of the husband then

hardens itself, ami becomes like a horn striking the
adulterer.

446. That the love of the sex . . . commences when
a youth begins to think and act from his own nnder-
standing. Ex.

-. It is known that the love of the sex follows

the initiament of one's Own understanding, and pro-
gresses according to its vigour ; a sign that this love
ascends as the iinderstanding ascends, and descends
as the understanding descends. By ascending is
meant into wisdom, and by descending is meant into
insanit}"^ . . .

®. The reason the voice becomes masculine

together with the beginning of one's Own understand-
ing, is that the understanding thinks, and sjjeaks
through the thought ; a sign that the understanding
makes the ma.n-virum, and also his masculinity ;
consequently, that in proportion as his understanding
is elevated, so does he become a ma.n-homo vir, and
also a male ma.n-masculus vir.

486. That adulteries of the first degree . . . are
committed by those who cannot as yet, or cannot at
all, consult the understanding, and so prevent them.
Ex.

^. After death these adulteries are imputed

according to the presence, quality, and faculty of
nnderstanding in the will of those who commit them.

48S. That adulteries of the second degree . . , are

Understanding

442

Understanding

committed by those who are indeed able to consult
the understanding ; but from accidental causes at the
moment are not able to do so. Ex.

[M.] 489. That adulteries committed by these persons
are imputatory, according as the understanding after-
wards favours them or not. Ex.

490. That adulteries of the third degree ... are
committed by those who confirm by the understanding
that they are not evils of sin. Ex.

^. Whatever the will does, it does through the

understanding. On the other hand, the understand-
ing does nothing alone from itself; but whatever it
does, it does from the will. The will inflows into the
understanding, and not the understanding into the
will ; but the understanding teaches what is good and
evil, and consults the will so that from these two the
will may choose and do what is pleasing to the under-
standing. After this there is effected a twofold con-
junction ; one in which the will acts from within, and
the understanding from without ; and the other in
which the understanding acts from within, and the
will from without. . . In adultery of the reason, the
understanding acts from within, and the will from
without ; but in adultery of tlie will, the will acts
fi-om within and the understanding from without : and
the will is the man himself ; and the understanding is
the man from the will ; and that which acts within
dominates over that which acts without.

492. That adulteries of the fourth degree ... are
committed by those . . . who do not consider them of
sufficient importance to consult the understanding
about them. Ex.

— — -. Those who are evil from the understanding
. . . are called satans . . . With such the understand-
ing plays the leading part . . .

493. Therefore the understanding, regarded in itself,
is nothing but the form of the will . . .

^. That which flows forth from . . . the under-
standing and its thought, is called intention.

495. That adulteries . . . from the confirmation of
the understanding, render men natural, sensuous, and
corporeal. Ex.

. To this end there has been given man the

faculty of elevating the understanding (to the highest
region of the mind) ; but if the love of his will is not
elevated at the same time, he . . . remains natural ;
nevertheless he retains the faculty of elevating the
imderstanding, in order that it may be possible for
him to bo reformed ; for he is reformed by means of
the understanding. Ex.

'. But if the man does not live according to

the Knowledges of good and truth ... his under-
standing becomes spiritual [only] by alternations ; for
it elevates itself alternately, like an eagle, and looks
down below to what belongs to its love ; and, when
it sees it, it flies down to it, and conjoins itself with it
. . . and again, for the sake of renown ... it lifts itself
on high . . .

498. That a natural, sensuous, and corporeal man
is equally rational as to the understanding with a
spiritual man, has been shown me from satans and
devils . . .

are done by the under-
confirmation, because the
. Hence evil, or good, is

. Without the faculty of elevating the "under-
standing above the love of the will, man would not be
a man, but a beast; for a beast does not enjoy this
faculty ; consequently, neither would he be able to
choose anything . . . and therefore could not be re-
formed . . . 499, Ex.

527% AH things which
standing, are done from
understanding confirms. .

imputed to everyone according to the quality of his
will in them, and according to the quality of his
understanding about them.

B. 53. Therefore (the present) dogmas enter the
memory only, and not anv understanding above it.
Ex.

54. The dogma that the understanding must be kept
under obedience to faith. Ex. 59. T. 185* (in a sermon).

55. For the human understanding possesses two
lights ; one from Heaven, and the other from the
world . . .

I. 14'*. Unless the understanding could be perfected
separately, and the will through it, man would not be
man, but a beast ; for, without this separation, and
the ascent of the understanding above the will, he
could not think, and, from thought, speak . . . Jior
could he act from reason, but only from instinct ;
still less could he Know the things which are of God
. . . and thus be conjoined with God, and live to
eternity. . . T.5882.

T. 11^. The faith of God enters man . . . from the
soul into the higher things of the understanding ; but
Knowledges about God enter by a posterior way, be-
cause they are drawn in from the revealed Word by the
understanding through the senses of the body ; and
the meeting of the influxes is in the middle of the
understanding ; and there natural faith . . . becomes
spiritual . . . and therefore the human understanding
is like an exchange.

40. The life which is the light ... as it illuminates,
also vivifies the understanding of man.

173. The human understanding is like the true
stomach, as the memory is like the ruuiinatory one.

iSs*". (The priest said, in his sermon to the boreal
Spirits,) In spiritual things, man cannot will, think,
or understand anything ... so that in spiritual things
man is truly an ass . . . But lest this should trouble
your reason, let us in this, as in all the other things,
keep the understanding under obedience to faith.
For our theology is an abyss without a bottom, and if
you direct the sight of your understanding into it,
you will sink and perish. Nevertheless, we are in
the very light of the gospel . . . but alas, our hair and
skulls prevent it from penetrating into the chamber
of our understandings.

''. I asked his hearers whether they had under-
stood anything ? But they replied, We took everything
in with open ears ; why do you ask whether we under-
stood ; is not the understanding stupefied in such
things ? And the priest added. Because you have
heard and have not understood, blessed are ye . . .

224-. For all things of man relate to the under-

Understanding

443

■Understanding

BtaKding and will ; and the understanding is the
recc])tacle of Divine truth . . .

374'. In these tilings (the seed, branches, leaves,
etc) a tree eorre.spouds to the understanding in man.

SoS''. I sa,\v this writing . . . Nkhc licet, which meant
that now it is allowable to enter intellectually into
the arcana of faitli. . . It is very dangerous to enter
witli the understanding into dogmas of faith which
have been made up from Own intelligence . . . the
understanding is thereb}- closed above, and gradually
below also . . . and remains solely in politics, etc.

^ But in the New Church it is allowable to

enter with the understanding and penetrate into all
its secrets . . . for conlirmations of these Truths by
rational things cause the underetanding to be opened
above more and more, antl thus to be elevated into
tlie light in which are the Angels of Heaven . . .

. For it is a canon of the New Church, that

falsities close the understanding, and that Truths
open it.

533^. The will is the house itself . . . and the under-
standing is the court ...

564". The cerebrum has been allotted to the under-
standing . . . and the cerebellum to the will . . .

571. (Reformation) is a state of thought from the
understanding. . , (but after regeneration has com-
memed) the love of the will inflows into the under-
standing, and leads it to think in agreement with its
love. 587, Gen. art.

5S7. Therefore regeneration must be eifected through
the understanding as a mediate cause. Ex.

5S9. The faculty of elevating the understanding
even to the intelligence in which are the Angels, is in
every man from creation, both evil and good, and even
in every devil in Hell. Ex. 602.

590. The q^uality of a man whose understanding has
been elevated, but not the love of the will thereby.
Shown by comparisons.

602-. As to the lower region in the mind, the under-
standing is actually in the light of the world ; and is
in the light of Heaven as to the higher region . . .

658-. By this delight the will enters the under-
standing, and produces consent.

'*. The iinderstanding is the derivative existerc or

existence. And, as an essence is not anything unless
it is in some form, so the will is not anything except
in the understanding ; and therefore the will forms
itself in the understanding, and thus comes forth-
2>roiJit-mio tlie light.

*. The love ... in the understanding, seeks and

huds causes . . . Purpose also is of the will, and enters
the underetanding l>y intention . . .

^. (Thiis) man is man (only) secondarily from the

understanding.

Si 4. Influx adapts itself to efflux ; and in like manner
so does the understanding from above to the measure
of the freedom there is in speaking and acting out the
thoughts . . .

815. Hence (the Germans) rarely elevate spiritual
things into the higher understanding ; but only let

them into the lower understanding, from which they
reason about them . . .

924.

929.

930.
mind.

944.

Ad. 653. To the soul succeeds the intellectual mind
. See 666. 917.

Hence comes the understanding.
The human understanding is a kind of sight . . .
The use of tlie understanding, or intellectual
931-

The understanding, or human mind as to that
part which is properly called intellectual, has Truths
for its objects . . .

945. How a theoretical understanding becomes
practical.

964. The soul of the understanding is affection . . .

996. The understanding comes forth from these
loves . . . 997.

998. Intellectual light.

D. 157. On the disturbing of the understanding by
the dissenting of Spirits.

857-. We ought to believe these arcana although we
do not understand them. Ex. 858. 860.

861. As the human understanding is full of fal-
lacies . . .

899. There are two ways into the human under-
standing : through the senses . . . and the human
understanding is born through this way ; and through
Heaven from the Lord . . .

1667. The right side of the brain is devoted to
intellectual things ; and the left to affections ; but
the contrary in the body ; for the left eye is devoted
to intellectual things . . .

1757. That intellectiial faith is onl}' an affair of the
memory.

1925. When I had no understanding of certain
things, that is, no attention, the Angels had a fuller
one. Hence, from infants, who do not understand
what they are praying for, the Angels perceive a still
fuller understanding.

2546^. Therefore truths are not to be denied because
we do not understand them . . .

2949. In proportion as man is in a most arcane
leading, and not his own, he is in the faculty of under-
standing . . .

3094. That the faculty of understanding is of the
Lord. Ex.

3154. The quality of the ideas of those who do not
believe because they do not understand. Ex.

3209. That the Intellectual can apprehend or under-
stand that there is an internal more interior than itself,
but cannot enter it.

3486^. Dippel took away all understanding of truth
and good from those who adhered to him.

3891. I asked Dippel who understands the most ; he
who knows many falsities, or he who knows a little
truth . . .

431 1. On intellectual things not instructed. . . There
are Spirits who are affected with goods ; but have no

Understanding

A44

Understanding

tmderstanding lor discriminating . . . (Tliey showed)
wliat affection is without understanding, namely, that
unless a man is instructed as to the intellectual part
[he is easily le<l astray]. 43i2,Examp.

[D.] 4387. What intellectual life is. Ex.

4537. On the Holy Spirit, and the intellectual
gift. . . The more anyone supjioses himself to be the
Holj' Spirit, the more he loses the intellectual gift ;
for it is the love of self which destroys it . . . This was
shown also by . . . the most deceitful, who have the
intellectual gift more than others ... It was shown
by looking into their eyes, where is the intellectual
gift ...

4627^. Thus the understanding sees by the light of
Heaven ; the interior understanding by the light of
Heaven ; the exterior, by the influx of the light of
Heaven into the light of the world . . .

4690. Some complained when they saw that their
Intellectual which they had had in the world was
laken away . . . but they were told that otherwise
they would be in Heaven by their Intellectual, and
in Hell by their Voluntary . . . and also tliat if their
external Intellectual were to remain, they would use
it to confirm evils . . .

4751. (Charles xii. ) was vastated as to his Intel-
lectual by the evil of the Most Ancient Church ; for
t<! be conjoined with them is to perish as to all the
Intellectual.

4754. A most striking example that the evil . . .
have the gift of understanding truth. Des.

5545. AVhy so many intellectual things are here
given.

5641. The Intellectual of man is preserved entire by
the Lord, however his Voluntary may be . . .

5670. On the Intellectual of man as to the Word.
Gen. art.

5696. (On those who receive truths only intellectu-
ally.)

6085. On the operation of the understanding and the
v.ill. Gen. art.

«. (Thus) the understanding only teaches, and

does not produce the will ; but the will the understand-
ing.

D. Min. 4653. On intellectual hypocrites. Ex.
4728. On the light and understanding which are

from jjroprium, and which are from the Lord. Ex.

4752. On the understanding of those who only con-
tirm principles which have been given or a]»prehended.
Ex.

E. 8". They who receive (heavenly things) with love,
see them in their understanding . . .

II. Their understanding enlightened. Sig. and Ex.

68-. For the Divine understanding, being infinite, is
the Divine Providence.

140^. Man can be in enlightenment as to the under-
standing, although in evil as to the will ; for the
intellectual faculty has been separated from the
voluntary faculty with all who have not been re-

generated ; and only with those who have been
regi'uerated do they act as a one ; for it is of the
understanding to know, think, and speak truths ;
whereas it is of the will to will the things which the
man understands, and, from will or love, to do them
. . , i40,Tr.

'■. The pos.sibility of the understanding's being

in enlightenment has been given to man for the sake of
his reformation ; for all evil resides in the will of man,
both that into which he is born, and that into which
he introduces himself; and the will canuot be amended,
unless the man knows, and through the understanding
acknowledges, truths and goods, and also falsities ami
evils.

239. That they are devoid of the understanding of
truth, and of the understanding and will of good. Sig.
and Ex.

. Therefore they remove the under-standing

from the Things of faith. Ex. . . There lurks something
like (popery) in this . . . Vet the understanding is the
way to man's life . . . All in Heaven see truths with the
understanding . . . and what they do not see with the
understanding they do not receive . . . saying, I cannot
believe what I do not see, that is, understand . . .

-. That (such) are devoid of the understanding

of good, because devoid of the will of good. Ex.

242*. The circle of life is to know, understand, will,
and do . . .

243. For the human understanding has been formed
to receive truths, and therefore it becomes such as are
the truths from which it is formed. It is believed that
the understanding is also the ability to reason from
thought and to speak from falsities, and to confirm
these by many things : but this is not the understand-
ing ; it is only a faculty given to man together with
the memory to which it is adjoined, and of which it is
an activity. Still, the understanding is born and
formed through it, in proportion as the man receives
truths from afl'ectiou. But to receive genuine truths
from affection is not given to any man except by the
Lord, because they are from Him ; and therefore to
i-eceive understanding, or to become intelligent, is not
given to any man except by the Lord alone ; but it is
given to everyone who applies himself to receive them.

273. Enlightenment, understanding, and perception
of Divine truth . . . Sig. and Ex.

. 'Thunderings' are predicated of the under-
standing of Divine truth. -,I11.

274^. As the understanding derives its all from the
will . . . when the understanding ot truth is from the
good of the will, the whole man is spiritual. Sig. But
it is the contrary when the understanding is formed
from the evil of the will. Sig.

283. The will ... is the man himself, or man in
essence ; and the understanding ... is the derivative
man, thus man in form. 295-'.

313*^. 'The light of the body is the eye,' etc. =that if
the understanding of man is good, that is, if it is from
the truths which are from good, then the whole man is
such ; but if the understanding is from the falsities of
evil the whole man is such.

Understanding

445

Understanding

329^^. The conespoiideiiue of" the understanding is
vith the blood . . .

331-. To dispel tlie shade which lias covered the
understanding . . . Sig.

354. What crniies from the Middle Heaven, is under-
stood . . .

376*^ 'SliepherJs wlio know uot to understand' (Is.
lvi.ii)=who have no understanding of truth.

427*. All the understanding of man is from the good
of his love, and accoi'diug to that which he receives from
the Lord. Sig.

546. ' Maii-Ao?/U), ' here, = the understanding of truth
and perceptiou of good. Ex.

547. That they should uot be deprived of the faculty
of understanding truth . . . Sig. and Ex.

. For every man is born into the faculty of

understanding truth . . . This faculty man never loses
... A sensuuus mau . . . seems to have lost it, because
he does not understand truth . . . when reading the
AVord . . . but still he has not lost the very faculty of
understanding . . . but only the understanding of
truth ... so long as he is in falsities . . . But if the
jiersuasion of falsity ... is removed, he understands

and perceives that truth is truth . . . -, (From

ex])erience with evil Spirits. )

-. For it is the affection of the will which makes

all the understanding therf is with a man ; because the
very life of the undei-standing is from it. Ex. . . From
tins it is evident that a man can indeed lose the under-
standing of truth . . . but still he cannot lose the faculty
of undei-standing truth . . .

54S. Tiiat tlie understanding would be darkened and
drawn away by falsities of evil from seeing truth . . .
Sig. and Ex.

550. That they then want to lose the faculty of
understanding truth ; but that they cannot. Sig. and
Ex.

559^. For these are the ultimates of the understand-
ing, which persuade. Sig.

572. Depriving themselves of all understanding of
truth, and thus of spiritual life. Sig. and Ex.

e. The understanding is opened by truths from

good ; but not bj' trutlis without good. Ex.

622^. 'The belly' = the interior understanding; and
'to fill their belly with treasure' = to instruct their
interior understanding in the truths of the Word. . .
For man has iilso an exterior understanding, (which)
is of the natural mind ; whereas the interior under-
standing is of the spiritual mind. 111.

696-^ 'A good understanding' (Ps.cxi. 10) = intel-
ligence.

706*. 'To see with the eyes and understand with the
heart' (John xii.40) = to receive in the understanding
and will.

-1*. The Natural, the Spiritual, and the Intel-
lectual, perverted. Sig.

708-. Those who receive the light of intelligence from
the Lord as a Sun, are those in whom the Intellectual
and its Rational have been opened . . . while those who

receive light from the Lord as a Moon, are those in whom
the Intellectual and the interior Rational have uot been
opened . . .

yio-'. For the man-it'?-has been born to act from the
understanding . . . and the understanding with men-
riro.i-is the understanding of truth and gond . . . and
as all the understanding derives its life from atfection,
the two are coujiled in Heaven (in marriage) . . .

. The understanding is various with everyone ;

as the truths, from which the understanding is, are
various (enura.) ; and hence the understanding of one
is never like the understanding of another . . .

. Two various atiections cannot correspond to one

understanding . . .

■^^. 'To be made eunuchs of men-ex hominibus' =:

to be reformed through the understanding from the
memory; *man-/<o??io' = this understanding.

7 1 5-. The truly human understanding is formed and
perfected by meaus of natural, civil, moral, and spiritual
truths ; the interior understanding by means of
spiritual truths ; and the exterior by means of moral
and civil truths ; thus such as are the truths, such is
the understanding from them.

. In this case tlie interior understanding cannot

be formed . . .

730-. The will is the man himself, and the under-
standing IS produced and formed from the will ; for
the understanding has been so adjoined to the will that
what the will loves the understanding sees, and also
brings forth into the light ; and therefore if the will is
not in good, but in evil, the influx of truth from the
Lord into the understanding has no effect, for it is
dissipated . . . From this it is evident why the Lord
does not inflow immediately into the iinderstanding of
man, except in proportion as his will is in good. The
Lord can enlighten the understanding with every man
. . . because the faculty of understanding truth has
been given to every man . . . but still He does not
inflow, because the truths do not remain, except in
proportion as the will lias been reformed. Moreover, to
enlighten the understanding in truths even to belief,
except in so far as the will acts as a one, is dangerous ;
for then the man is able to pervert, adulterate, and
profane the truths . . . And besides, in so far as truths
are kncwn and understood, and are not lived, they are
nothing but inanimate truths . . .

759*. 'The wings of an eagle ' = the understanding of
truth ; for all of the Xew Church have the uuderstand-
iug enlightened, by which they are able to see truth
from the light of truth . . .

. But (others) cannot have the understanding so

enlightened as to be able to see whether a thing is true
or not . . .

790^^ For the understanding in the natural man is
formed by the influx of the light of Ht^aven through the
spiritual man . . . thus the understanding is formed
from the truths w^hich are from good . . . and therefore
such as is the will of good with a man, such is the
understanding of truth in hiiu . . . These are in the
natural man ; but in the .spiritual man the will and
understanding are much more perfect . . .

Understanding

446

Understanding

[E.]8io«. They are not true as to their understanding
of them.

828^. (With the celestial Angels, truths) are in the
life, and thence in the understanding ; hut not as
tliought ; but as the affection of good in its form . . .

83 1^*. The spiritual Angels admit truths first into the
memory, and thence into the understanding . . . But
not unless they see them. Ex. *.

■*. These Angels are perfected in the understand-
ing in proportion as they are in the love of truth for
the sake of life . . . Hence the truths from which their
understanding has been formed, when they become of
the will . . . are called goods . . .

. When there is no will, the understanding

perishes ; and there remains only the faculty of under-
standing.

832^. Thus man ought to see his truths . . . But if
you say that . . . the understanding cannot be opened
so far (as to see spiritual truths) while a man is in the
world, let it be known that he who loves truth . . .
because it is truth, can see spiritual truths ... for the
love of truth receives the light of Heaven, which
enlightens the understanding. Ex. . . (Thus) every
man has the faculty of understanding truths, nay, of
seeing them ; but it is only the love of truth for the
sake of truths which causes a man to understand them,
in the world rationally, and after death spiritually.

6^

834. As these Angels are natural, they have not the
understanding elevated above what it was in the world,
except a little ; and therefore they do not see truths in
the light . . .

846. 'The number of a man' = as if it were from such
an understanding of truths . . .

■-'. Moreover, those in faith separated . . . exclude

the understanding . . .

. The spiritual sense treats much of the under-
standing of Divine truth . . . (and shows that) in pro-
l)ortion as the understanding of truth perishes in the
Church, in the same proportion the Church perishes.

. These three degrees of understanding— natural,

lational, and spiritual, must be together. Sig. For the
natural understanding . . . cannot be enlightened by
its own lumen, but must be enlightened by the light of
the rational man . . . and this by spiritual light ; for
the spiritual understanding is in the light of Heaven
. . . Hence it is evident that the natural understanding,
without light through the Rational from the Spiritual,
is not understanding ; for it is devoid of light from
Heaven ...

' ^. (Thus) the Lord wants a man not only to know

the truths of his own Church, but also to understand
them ; yet not from natural light separated from spiiitual
light. Ex.

. To comprehend the Things of the Church from

this light is not to understand them ; but is rather to
not understand them . . .

*. (Thus) by the understanding of the Truths

of the Church, is meant the understanding of them
enlightened by the light ol Heaven, thus by tlie
Lord . . .

874^^. Hence it has been evident to me that almost
every one has the faculty of understanding . . .

889^ So the understanding, according to its (ietir-
minations, takes the quality of its tliought froni the
truths which are its objects in the Spiritual World . . .

923. Dominion over the understanding. Sig. and
Ex.

^. It is the understanding of truth in the Word,

which is meant. Ex.

. But he who has no spiritual affection of truth,

cannot have his understanding enlightened . . . (and
therefore) at the end of the Church the undei-standing
of truth so far perishes that it cannot be enlightened.
Ex. ■>.

941''. He who believes that man has a Rational and
an understanding before his Natural has been ]iurified
from evils, is mistaken ; for understanding is to .see
the truths of the Church from the light of Heaven . . .

970. There was a discussion among the Spirit.^ .is to
whether everyone has the faculty of understanding
truths ; and an infernal Spirit was taken as a witness
. . . and it was found that he could understand them
... as well as a good Spirit ; and yet he did not want
to understand them . . . Through this faculty, man has
conjunction with the Lord . . . The reason this faculty
is said to have been destroyed by falsifications, is that
they who have falsified the Word do not want to under-
stand real truths . . . 998^.

1004^. It is not possible for one understanding to be
united to two diverse wills ; or the converse.

1049^ For nothing enters the life of man . . . except
that which comes into his understanding and thence
his will ; and man does not think from his own under-
standing, anil act from his own will, until he is grown
up.

1 153®. Therefore the Lord's operation is into man'.s
love, and from it into his understanding ; and not the
reverse.

1170^. For the understanding with man has not been
destroyed . . .

. Nothing destroys the understanding except

the will. Ex.

1 171. Before reformation, the light of the under-
standing is like the clear light of the moon . . . but
after it, it is like the light of the sun . . .

1216''. For every man, even sensuous man, has been
endowed with understanding, which can be elevated
into the light of Heaven, and can see spiritual ami
Divine things . . . but only while he hears or reads them
. . . Ex. 1 224-.

Ath. 58. In theological matters . . . the idea is
formed according to each person's understanding, even
in regard to those things of which it is said that the
understanding must be kept under obedience to faith
. . . The idea which is formed about it, is the under-
standing of it . . .

166^. As for those who do not want to understand
what they believe, let them remain in their own
opinion ; but let them know that in the Spiritual
World, no one receives anything which he does not

Undigested

147

Unexpected

see, that is, understand ; for he says. Perhaps it is
not trne.

J. (Post.) 329. That the understanding teaches the
will, and does not lead it. Ex.

J36. In Heaven they utterly reject the dogma that
tlie understanding is to be kept under obedience to
faith.

. All thing.s of theology can be apprehended

with the understanding: not only with the spiritual
understanding by the Angels; but also with the
rational understanding by men.

D. Love i. LoVe is the life of the understanding,

and therefore of the whole man. Ex.

D. Wis. vii. 3^. In a word, such as is the under-
standing, such is the respiration . . .

X. 2. (Thus) the understanding returns the life of
love received from the will ; yet not by the .same waj'
as that by which it receives it ; but by another towards
the sides . . .

3. That the life of the understanding purities the
life of the will. Ex.

2. That the life of the understanding also

perfects and exalts the life of the will. Ex.

4. That the life of the will co-operates with the life
of the understanding in every motion ; and the life of
the understanding with the life of the will in every
sense. Ex. 5.

6. That . . . with the evil the life of the will . . .
is defiled, depraved, and brutefied by the life of the
understanding. Ex.

Undigested. See Indigesi>ion.

Undivided. See Indivisible.

Undulation. Undulaiio.
Undulate, To. Undulare.
Undulatory. Undulatorius.
Undulatorily. Undtdatorie.

A. 1763. A speech of Spirits . . . undulating like
a via,ye-vohimeii. 6923.

4046. Many Spirits acted (by) as it were a reciprocal
undulation downwards and upwards.

-. I felt a pulsation . . . undulating in a similar

manner ...

^. Others inflowed into the pulse, by an undula-
tion not downwards and upwards, but transversely.

10379. The action of these Spirits is into the left
knee . . . with a kind of vibration of an undulation
. . . 1686.

10382^. He stood at the occiput, and spoke with me
thence undulatorily. D. 1682.

T. 173^. The heavenly aura in which their thoughts
fly and undulate . . .

D. 894. The speech of the Angels was . . . perceived
by me only as a gentle undulation . . . above and
backwards.

942. When such speak, it takes place with an un-
dulation as of the waves of the sea.

16SS. There was first as it were a reciprocal undula-
tion, downwards and upwards . . .

2662. A commotion (which) undulated tieuiulously.
2999. Speech with me from Heaven by means of a
kind of general undulation . . .

3121. The general undulation of Heaven was per-
ceived, (which) was the respiration of Heaven.

3207. Thus (Sirens) may undulate from one extreme
of fire and ice to the other.

3218. On a tritutory undulation.

32336. The Spirits above me undulated quickly, like
the atniosphei-e. Ex.

3284. They saluted their own peojile in a volume,
by a kind of undulation. Des.

3728. There was a kind of undulation desneiiilin"
from the Spirits above the head . . .

3741. These Spirits from the side of Gehenna . . .
acted by an undulatory vibration, by which they also
spoke ; for to speak by means of an undulation had
often been done before. The undulation fell towards
the left knee, and extended itself towards the sole . . .
As the front of the knee and the foot are bony, thej'
are such that the speech of (such Spirits) falls thither
with a vibratory undulation.

3880. These Spirits . . . undulated gently, by thus
speaking among themselves.

3S95. Lascivious girls flowed together above my
head with a rather sweet undtilation. Des.

391 1«. This undulating volume adhered to my
head . . .

3926. The deceitful ... at a middle distance above
my head, were perceived as a kind of undulation, as
it were a pure watery one.

3954. (He sup[iosed the soul to be) something of
ether, as it were undulating generally . . .

5521. The speech (of the celestial) is like a soft
undulatory [motion] which however is audible.

Unexpected. Inexspectatus.

A. 9125*^. 'To come as a thief ' = to come unknown
and unexpected.

Unextinguishable . InexstinguibiUs.

D. Min. 4786". He entertained unextinguishable

hatred.

Unfaithful. Infidus.

See under I^- fidelity.

R. 891. 'The unfaithful' (Rev.xxi.8) = those who
are in no charity towards the neighbour ; for such are
also insincere and fraudulent ; thus unfaithfitl.

Unfermented. Infermentaius.

See Unleavkxed.

A. 2342. Unfermented or unleavened.

9287. What is unfermented or unleavened = good
purified from falsities.

P. 2846. Then good with its truth . . . becomes
turbid and foul, like unfermented wine, and up-
fermented strong drink.

Unfold

448

Unicorn

T. 4046. Like the uui'ermented must of wine, which
tastes sweet, but infests the stomach.

Unfold. See Disclose.

Unforeseen. Tmprovisus.

D. Min. 4784«. Unforeseen misfortunes are nothing
else than the perpetual efforts of evil Spirits ; and this
because unforeseen goods come forth from the Lord.

Unfortunate. See Misfortune.

Unfruitful. Infoecundus.

A. 9325". 'There shall not be in thee the unfruitful,
nor the barren' (Deut.vii. i4) = not devoid of life from
truth and good ; thus that they shall be spiritually
alive.

Unfruitful. Infrugifer.

A. 9272'*. That the cares of the world, etc. render
(truths) unfruitful, the Lord teaches in Mark iv.7, 18,
19 ; and therefore it is said (here) that they should
circumcise themselves to Jehovah . . . that is, purify
themselves from sucli things as . . . render the truths
and goods of faith unfruitful.

M. 76'-. Some of the chariots were carved like
unicorns.

E. 403^'^. As a Church composed of such as are not
in natural good ... is not a Church, it is said, 'Why
doth it make the land unfiniitful ?' (Luke xiii.7).

Unhappy. Infelix.
Unhappiness. Infelidtas.

A. 1 103. For they are among the unhappy.
1568^. If these things cannot be removed, the man
cannot be otherwise than unhappy to eternity.

3539*. The most unhappy life is from the love of
self and the love of the world, because Hell inflows
into it.

7599^. They see not the things wliich are behind
them: hence comes all evil, consequently all un-
happiness and Hell to man.

8480*'. Whatever happens to (those who trust in
themselves) ... is evil, and therefore conduces, as a
means, to their eternal unhappiness. Sig.

M. 294^. (Thus do the pleasures of scortatory love)
enter into their unhappiness, which consists in a
want of all the delights of the heart. Ex.

D. 4127. On the Hell of the unhappy. Gen. art.

E. 993*. From the happinesses of marriages, a con-
clusion may be drawn respecting the unhappinesses
of adulteries . . . Therefore all unhappinesses belong
to (the love of adultery) . . . The undelights and un-
happinesses in those marriages in which the love of
adultery reigns, increase in direfulness even to the
lowest Hell.

Unicorn. Momceros.

A. 2832*. 'The horns of the unicorn' (Deut.xxxiii.
1 7) = the great power of truth. ( = the things which
are of power from the good and truth. of faith. 9081*^.)

S. i8^ 'A calf,' and 'a sun of a unicorn' (Ps.xxix.
6) = the falsities of the natural and of the sensuous
man.

E. 316-'. 'His horns are the horns ot a unicorn'

(Deut.xxxiii. 1 7) = truths in their fulness and in their
derivative power. 336*.
375^. Occurs.

Unicorn. Ufiicornis.

A. 4402^^ 'The strength of the unicorn ' (Num.
xxiii.22 ; xxiv.8) = the power of truth from good. Ref.

T. 78. I saw (there) unicorns.

Uniform. Unifonnis.

T. 365^. Outwardly uniform ; but inwardly mani-
fold.

Unigenitus. Under Onlv-Begotten.
Union. U7tio.

Unite, To. Unire.

Unition. Unitio.

See under One, and Unity.

A. 252. Heaven and the Church are united to the
Lord through proprium . . . for without jjroprium (or
what is their Own) there is no union.

3436. For all gathering together and union are from
charity ; and all dispersion and disunion are from no
charity.

1013^. This 'one' is that mystical union of which
some think ; which union is solely through love.

■*. This union, which makes the image and

likeness, cannot be so clearly seen in the human race j
but it can in Heaven . . .

1414*'. In the Lord alone was there ... a union of
the corporeal things with the Divine celestial things;
and of the sensuous things with the Divine spiritual
things.

1432. For each and all things exist and subsist
from . . . the unition of His Human essence, in as it
were a marriage, with His Divine essence . . .

1577. With no man have the internal man and the
external ever been united; nor could they be united ;
nor can they be united ; but in the Lord alone . . .
With regenerated men it appears as if they had been
united. Ex. ^.

■*. In the Lord alone has the internal man been

united to the external; but in no other man, except
in so far as the Lord has united, and does unite them.
Love and charity, that is, good, is what alone unites;
and (this) is solely from the Lord. Such is the union
signified by these words. Ex.

1587^. The Lord came into the world that He might
conjoin and unite the external man to the internal,
that is, the Human essence to the Divine essence.

1594. 'A man a brother ' = union.

1737. Conjunction or union has been effected with
the Celestial of love . . .

1926. The unition was eftected successively. . . Every
temptation and victory united ; and in proportion as
He united Himself to Jehovah . . . intellectual truth
was united to Divine good.

Union

449

Union

1985. It treats (in Gen.xvii.) of the union of the
Lord's Divine essence with His Human essence ; and of
the Human essence with the Divine . . . 1986.

1988^. By these things Abraham represented the
union of the Lord's Divine essence with His Human
essence; and in fact that of His internal man, which
was Jehovah, with His Rational. 1996.

I997«. The Lord united the affection of truth to the
affection of good . . . when He united the Human
essence to the Divine essence.

1999^ By this Internal (of man) the Lord is united
to man.

'. His Human essence, by the unition, was in

like manner made life.

2003. The union of the Divine essence with the
Human essence. Sig. and Ex.

2004. The union of the Human essence with the
Divine essence. Sig. and Ex.

. The Angels perceive . . . the reciprocal union

of His Divine essence with His Human . . . and of His
Human with His Divine.

'. That the unition was effected reciprocally. Ex.

*. As to the union of the Lord's Divine essence

with His Human essence, and of His Human essence
with His Divine essence, it infinitely transcends [the
human understanding]. Ex.

. There was a union of the Lord with Jehovah ;

but there is no union of man with the Lord ; but con-
Junction.

, The Lord, by His Own power, united Himself

to Jehovah . . .

. It is this reciprocal union which is meant in

John xii. 44-46 ; in which words are hidden most arcane
things about the union of good with truth, and of truth
with good ; or, what .is the same, of the union of the
Divine essence with the Human essence, and of the
Human essence with the Divine essence . . .

. In John xiv. 10-12, are the same arcana con-
cerning the union of good with truth, and of truth
with good, or, what is the same, of the Lord's Divine
essence with His Human essence . . . This is that
mystical union of which many speak.

201 1. The union of the Lord's Human essence with
His Divine essence is circumstanced as is that of truth
with good ; and the union of His Divine essence with
His Human essence, as that of good with truth, which
is a reciprocal union. Nay, in the Lord, it was truth
itself which united itself to good ; and good which
united itself to truth . . .

2018. 'A covenant' = union. 2084.

8. But there is union when the countenance,

speech, and gesture are in agreement with the thought.

2021. The 'covenant' first mentioned refers to the
union of Jehovah with the Human essence ; and the
second, to the conjunction with those who are 'the
seed.' In order that a more distinct idea may be had
(of these two things) we may call the former a union,
and the latter a conjunction. There was a union of
the Divine essence with the Human essence ; but there
is a conjunction of the Lord with the human race ; for
the Lord is life, and His Human essence also was made

VOL. VI.

life ; and there is a union of life with, life ; whereas
man is (only) a recipient of life . . .

2033. -A- union still closer. Sig. and Ex.

. The unition of the Human essence with tho

Divine essence was not effected all at once ; but through
the whole course of Hi.s life . . . Thus He continually
ascended to glorification, that is, union. Sig. 2063^

2034-. That in His union with the Father, the Lord
had in view His conjunction with the human race. 111.
2077. 2102-.

— — ■*. ' Glorification ' = union.

2074. That the Rational of His Human essence
should then be united to the Divine essence. Sig. and
Ex. 2095.

2095. The state of union then, Sig. and Ex.

2135. The state of the Lord's perception . . . before
the perfect union . . . Tr. 2136.

2144S. His perceptions were more and more interior,
in proportion as He drew near to union with Jehovah.

2213. By Abraham's hundredth year, is signified
the full unition of the Human of the Lord with the
Divine, and of the Divine with the Human. 2636.

2222. The Lord's love towards the universal human
race was so great that He willed to save all to eternity
through the unition of the Human essence with the
Divine essence, and of the Divine essence with the
Human essence. 2235®.

2236. For all things said in the Word involve the
advent of the Lord, to unite the Human essence to the
Divine essence ; through which unition He should save
the human race.

2243^. Then the Lord came into the world, and
through the unition of the Divine essence with the
Human essence in Himself, He conjoined Heaven
with earth . . .

2249^. The Angels are enlightened and confirmed by
these things more and more in regard to the unition of
the Lord's Human essence with His Divine essence.

2250®. But when the Human essence had become
united to the Divine essence . . . He no longer inter-
ceded, but He has mercy, and . . . saves.

2253. This life (of love towards the universal human
race) is the veriest Celestial through which He united
Himself to the Divine, and the Divine to Himself.

2299. They represented (before the little children)
the unition of the Lord's Human with the Divine.

23 10". Thus the "Word is the uniting medium of
Heaven and earth ; the union is through the Church ;
in fact through the Word in the Church.

2456®. Salvation through the unition of the Lord's
Divine essence with His Human essence. Sig.

2457. The good were separated from the evil, and
the former were saved and the latter condemned, solely
through the unition of the Lord's Divine essence with
His Human essence. Tr.

2500^ These Divine perceptions and thoughts from
Himself, He implanted in Divine intelligence and
wisdom ; and this even to the perfect union of His
Human with His Divine.

2 F

Union

450

Union

[A.] 2523''. Tlie Lord's life itgelf was a continual pro-
gression of the Human to the Divine, oven to absolute
union.

2618. As to the state of the unition of the Divine
Spiritual of the Lord in His Divine Celestial, it is the
very marriage of good and trutli . . . 2649.

2625^. The Divine Rational existed from the unition
of the Divine Spiritual with the Divine Celestial.

2648. 'Abraham made a great feast' = dwelling to-
gether and union ... As it treats of the union (of the
Divine and the Human) it is called 'a great feast.'

2649. From the first verse of (Gen.xxi.) it has treated
of the unition of the Divine essence with the Human
essence of tlie Lord, in this order : Of the presence of
the Divine in the Human for the sake of unition, verse i.
Of the presence of the Human in the Divine, thus of
reciprocal unition, verse 2. That by this unition
the Human was made Divine, verse 3. And this
successively and continuously while the Lord lived in
the world, verse 4. That this commenced when the
Rational was in a state to receive, verse 5. The state
of the unition is described as to its quality, with its
arcana, vei'ses 6, 7. 2667.

2728. From the union of good and truth which
inflows from the Lord, Heaven is compared to 'a
marriage' ; (and) when good united to truth flows
down into a lower sphere, it presents this union of
minds ; and, when into a still lower one, a marriage ;
and therefore the union of minds from good united to
truth from the Lord, is conjugial love itself. 2734.

2764. In (Gen.xxii.) it treats of the Lord's most
grievous and inmost temptations, through which He
united the Human essence to the Divine essence.
2765. 2776.

2776^. The passion of the cross was the last of the
Lord's temptation, through which He plenarily united
the Human to the Divine, and the Divine to the
Human, and thus glorified Himself. It is this very
union through which those who have the faith of
charity in Him can be saved. For the Supreme
Divine itself could no longer reach the human race
. . . and therefore in order that it might be able to
descend to such men, the Lord came into the world,
and united, in Himself, the Human to the Divine ;
which union could not be eff'ected otherwise than
through the most grievous combats and victories in
temi)tations ; and finally through the last one, which
was that of the cross.

'. The illumination of the sight and under-
standing of the spiritual would not take place, unless
the Lord had united the Human essence to the Divine
essence ; and, unless He had united them, man in the
world would no longer have had any capacity for
understanding and perceiving good and truth ; nor
would any spiritual Angel in Heaven . . .

2798^. The unition of the Divine essence and the
Human essence was eflected mutually aud reciprocally.
Eefs.

2803. For t)ie union of the Divine essence with the
Human essence, and of the Human essence with the

Divine essence, is the Divine marriage of good with
truth, and of truth with good . . .

2826. That the Divine love is that through which
the Lord united the Human essence to the Divine
essence, and the Divine essence to the Human essence ;
or, what is the same, glorified Himself. Refs.

2827. The unition of the Human with the Divine
through the last of temptation. Sig. and Ex. 2854.

2844**. That there was always a further unition of
the Lord's Human essence with His Divine essence,
even to a plenary unition. Refs.

2854. The union of the Lord's Human essence with
His Divine essence. Sig. and Ex. (Through tempta-
tions. 3381, Sig. and Ex.)

2921^. The full unition was accomplished after the
last temptation . . .

3381^. That the Lord united His Divine essence to
the Human essence through temptations by His Own
power. Refs.

33S2. As through temptations, so also through these
continual revelations from Himself, He united the
Divine essence to the Human essence. Sig. and Ex.

3573- Whether (the Natural) could be united (to the
Rational). Sig. and Ex.

. 'To kiss' —unition aud conjunction from

aff'ection. 3574.

3574. Presence and unition. Sig. and Ex.

3736. Even to perfect union. Sig. and Ex.

. By His 'going again to the Father,' is meant

that He has united the Human essence to the Divine
essence. 111.

3737. The supreme internal sense treats of the
unition of the Human of the Lord with His Divine
. . . and that He would lie Jehovah as to the Divine
Natural also through the unition of the Divine essence
with the Human essence, and of the Human essence
with the Divine essence. This unition is not to be
understood as that of two who are distinct from each
other, and who are only conjoined by love . . . but it
is a real unition into a one . . .

3960. This union is not a dwelling together . . .

3993^^. Evils and goods . . . are not conjoined, still
less united . . .

4145^. Finally, there succeeds (in marriage) a unition
as to celestial good and spiritual truth. Ex.

4450. A union of goods and truths. Sig. and Ex.

5002. Lest thus (truth natural and not spiritual)
should be wniieA-adunaretur. Sig. and Ex.

. Love is spiritual conjunction or unition.

. Therefore, where there is not conjunction, or

union, there is not being-essc. Ex.

5469''. In the supreme sense, tliis treats of the Lord,
how He has united the Internal with the External in
His Human.

8495. In the supreme sense, the Sabbath represented
the union of the Divine and of the Divine Human in
the Lord. 8886.

8666. 'They came into the tent' — what is holy of
union . . . for love is union.

Union

451

Union

. It treats in this verse of the union of Divine

good with truth Divine ; and as all union is first
«lfected through the influx of the one into the other
and the consequent jierception ; then through appli-
cation ; next through immission ; and afterwards
through conjunction, (these things are treated of in
order).

8702. 'Jetliro' represented Divine good united to
Divine truth ; hence by 'hearing his voice' is signified
consent from union. Ex.

8761. The union of the Divine good in Heaven with
the Divine triitli there. Sig. and E.\-.

. 'To call to Himself,* when said of the Divine,

= conjunction ; here, union, because it is said of the
Divine good united with the Divine truth, which,'
through conjunction, become a one.

9382^. That through the Word there is a union of
Heaven and the world ; thus of the Lord with the
human race. Refs.

9836. The preservation, through a complete unition,
•of good and truth . . . Sig. and Ex.

10053. 1° t^'^ supreme sense . . . the 'burnt-offer-
ings'= the unition of the Divine truth with the Divine
good ; which unition is what is meant by 'glorifica-
tion' . . .

10084. Unition with the Di\ine good of the Divine
love. Sig. and E.\.

10730. 'A Sabbath of a Sabbath '= . . . the union
of the Human of the Lord with the Divine itself . . .
For when the Lord . . . went out of the world, He
made His Human the Divine good, through union with
the Divine itself which was in Him.

^. For when the Lord had united His Human

•with the Divine itself, He had peace . . .

^. For the universal of all things is, that the

Lord has united His Human to the Divine itself ; and
that from that there are peace and salvation for man.

H. 375. The essential of marriage is a unition of
TOinds ; (therefore) such as are the minds, such is the
unition ; (and as) the mind is formed solely from
truths and goods ... it follows that the unition of
minds is exactly such as are the truths and goods from
which they have been formed ; consequently, that a
unition of minds which have been formed of genuine
truths and goods is the most perfect one.

N. 304. That the Lord has united the Divine truth
to the Divine good ; thus His Human to the Divine
itself. (Refs. to passages.)

L. 34. That the full unition of the Divine and
Human in Him has been effected through the passion
■of the cross. Ex.

35*. The Lord said these things because the unition
■was reciprocal, of the Divine with the Human, and of
the Human with the Divine. . . It is the like with all
unition, which, unless it is reciprocal, is not full . . .

W. 102*. Therefore an Angel is an Angel of Heaven
Recording to the union of love and wisdom in him.
• It is the like with a man of the Church . . .

R. 565. Those who believe themselves wise from con-
firmations in favour of the mystical union of the Divine
and the Human in the Lord. Sig. and Ex.

-. By the mystical union, which is also called the

hypostatical union, are meant tlieir figments about the
influx and operation of the Divinity into the Lord's
Humanity as into another . . .

M. 42^ For such was the union of their minds,
from which their speech flows. Des.

50. For no married partners can be received into
Heaven, so as to remain there, except those who have
been interiorly united, or who can be united, as into a
one. Ex.

160. That the inclination to unite herself to the man
is constant and perpetual with a wife ; but is inconstant
and alternate with the man. Ex.

172. Hence there takes place in an effective manner a
union of souls, and a conjunction of minds. Ex.

178. That those who are in love truly conjugial feel
themselves a united man . . . Ex.

e. It follows that the unition of soul and mind

with a married partner is felt in the body also as one
flesh.

179. That, regai-ded in itself, love truly conjugial is
a union of souls, and a conjunction of minds . . . Ex.

316^. That conjugial pairs are born ... he confirmed
. . . also by the inmost and eternal union of miuds-
animoruvi et mentiuni . . .

321. Those who have lived in love truly conjugial . . .
do not want a repeated marriage . . . because (l) they
have been united as to their souls, and thence as to
their minds ; and this union, being spiritual, is an
actual adjunction of the soul and mind of the one to
those of the other, which cannot possibly be dissolved
. . . 2. Because they have also been united as to their
bodies through the reception of the propagations of the
soul of the husband by the wife ; and thus by the in-
sertion of his life into hers . . . and, reciprocally,
through the reception by the husband of the conjugial
love of the wife . . .

T. 97. That by the same acts the Lord united Him-
self to the Father ; and the Father [united] Himself to
Him. Gen. art.

98. That the Father and the Son, that is, the Divine
and the Human, in the Lord, have been united like the
soul and the body . . . -,Ex.

99. That the union is reciprocal. 111.

, The reason the union is reciprocal, is that no

union or conjunction between two is possible, unless the
one reciprocally accedes to the other. Ex. and examps.

104. That the progression to union was the state of
His exinanition ; and that the union itself is the state
of His glorification. Gen. art.

126. The glorification is the unition of the Human of
the Lord with the Divine of His Father : this unition
was efl'ected successively ; and fully througli the passion
of the cross. Ex.

D. 2405. A discourse about union : that nothing is
possible of which any faculty or quality can be predi-
cated unless there are a number . . . and also that no
union is possible . . . unless everyone loves the neigh-
bour more than himself . . .

Unite

452

Universal

[D.] 5662a. On those who have consulted together
about a union of religions . . .

E. 272^. Thus united the Divine Human to the
Divine itself . . . 659^^*.

684^*. To the conjunction and iinion accomplished in
time.

984-. For the Divine good and Divine truth proceed
from the Lord united ; and therefore they must be
united in an Angel of Heaven and a man of the Church.
This union is never possible except through the marriage
of two minds into a one. Ex.

1 138'. Such is the union, through love, of the Lord
with man, and of man with the Lord.

D. Wis. iii. 3. The union of love and wisdom is
reciprocal : love unites itself to wisdom, and wisdom
unites itself ba.ck-reunit-to love . . .

Can. Redeemer viii. That after the union was
accomplished, He returned into the Divine in which
He had been from eternity, together with and in the
glorified Human. Chapter.

Unite. Adunare.

A. 5002. See Union, here.

8902'. 'Thou shalt not be united with them in the
sepulchre' (Is.xiv.20). (=:no consociation with those
who rise again to life. £.659"".)

E. 696!". 'ITnite my heart to the fear of Thy name'
(Ps.lxxxvi.ii) = that the good of love must be conjoined
with the truths of faith.

Unity. Unitas.

A. 1648-. (Choirs, in speech) cease in unities, for the
most part simple ones ; and when they pass on by an
accent into the following one, in composite ones.
D-3423-

M. 76®. They said. These (pictures and forms) repre-
sent unity of souls ; these, conjunction of minds . . .

T. 5. On the unity of God. Chapter. (See under
One.)

9. Such is the Christian faith concerning the unity
of God. (As presented in the Athanasian Creed.)

24. The unity of God has been inmostly inscribed on
the mind of every man. Ex.

679. It is this unity which causes the preservation
of the whole.

E. 1 106^. There is a Trinity in God, and also a unity.
Ex.

Ath. 169. Thus there is a unity in Trinity, and a
Trinity in unity.

Can. God i. On the unity of God ; or, that there is
one God. Chapter.

iii. 12. In proportion as a man or an Angel acknow-
ledges the unity and the infinity of God, and according
to the way in which he does it, he becomes, if he lives
well, a receptacle and an image of God.

Trinity i. i. The unity of God has been acknowledged
and received in the whole world, where there is religion
and sane reason.

iii. 2. How can a Trinity of Persons be conceived in a
unity of God ; and the unity of God in a Trinity of
Persons '{

Universal. Universalis. Universus*
Universally. UniversaUter.

A. 5. The universal* Heaven. 14. 15. 29^ etc.

468^. The case in the universal is as it is in the
particular . . .

1637'. The spiritual language is the universal language-
of all languages. (See below, at D.213S.)

1919'*. Jehovah rules order, not, as is supposed, in the
universal only, but also in the most singular things ;.
for it is the most singular things from which comes th«
universal. To speak of the universal and to separate
from it the singulars, would be nothing else than to
speak of a whole in which there are no parts. Thus it
is very false, and an entity of reason, as it is called, to
say that the Providence of the Lord is universal and
not in the most singular things ; for to provide and rule'
in the universal, and not in the most singular things,
is to provide and rule nothing whatever. 2694^

2589. The Lord's mercy is universal, that is, towards
everyone. H.318.

2706^. In the universal sense. 27S0.

4043. The still more interior forms are also more
universal.

4346. What is universal, thus all things. Sig. and
Ex.

4842^. For the internal or spiritual sense of the AVord
is universal . . .

5130. Tlie remembrance of the Lord (with such) is-
what is universally regnant ; and that which reign.*
univereally is not apperceived, except when the thought
is determined thither. Examp.

-. For that which reigns universally with any-
one, produces (a) sphere.

. For that which reigns universally inflows into

all the several particulars-SM^g'w^a ; and leads and rules
them. 6159. ^.

^. Unless charity inflows into faith . . . faith

cannot possibly reign universally. Ex.

5135®. The universal* Church. Sig.

5136. 'The universal* earth ' = the universal*^
Church.

5264^. Providence . . . has in it . . . what is infinite,,
because it regards the universal simultaneously in every
singular ; and every singular in the universal.

5287. All thought and speech (there) are abstracted
from persons, and therefore are universal, and relatively
unlimited. 5434^. 56i4'*,Ex.

5440''. See Reign, here. 5949- 6159. 6203. 6489.
71 18. 76482. 87012. 8864. 8865. etc.

6159^. (Thus) where good reigns universally, it
reigns in each and all things ; and in like manner evil ;.
for a universal regnant first comes into existence when
each and all things are such [as the universal in ques-
tion] ; and the universal is according to the quality and

(* Universus is distinguished by an asterisk.)

Universal

45J

Universal

quantity of these things ; for that which is called
universal, is universal from the fact that it is in all
the things singularly.

6338. For the Universal which proceeds from the
Lord effects this (arrangement into order), because this
Universal contains in it all the singulars down to the
veriest siugulars : these, together, are the Universal
which reduces into order all things in the Heavens.
"When this Universal acts, it appears as if the goods
-and truths themselves ordinate themselves . . . This is
the case with the universal* Heaven, which is . . .
continually kept in order by the universal influx from
the Lord ... As soon as Angels or Spirits are congre-
gated, they are at once disposed into order as of them--
selves . . . which would never be done, unless the
Universal which proceeds from the Lord contained in
itself the veiiest singulars ; and unless all these were in
the most perfect order. If any Universal devoid of
singulars were to inflow from God, as many think, while
the man, Spirit, or Angel were to rule himself in the
singulars, then in place of order there would be confusion
of all things ; and there would be neither Heaven, Hell,
human race, nor nature.

-'. (So) unless man's thoughts were ordinated

Tiniversally, and at the same time singularly, by the
affections of love, they could not possibly flow rationally
and analytically ; neither could the actions. Also
unless the soul in the universal and the singular
inflowed into the viscera of the bod}% it would be im-
possible for anytliing ordinate and regular to come forth
in the body ; whereas when it inflows singularly, and
thus universally, then all things are ordinated as of
themselves.

6482. (As to) the Lord's universal government, I
said that the Universal is not possible without
singulars ; and that without them the Universal is
nothing ; for the reason it is called universal, is that
the singulars, taken together, are so called, just as
particulars taken together are called a general ... If,
by Providence in the universal, anyone means the
conservation of the whole according to the order
inpressed on universal* nature at its first creation,
he does not consider that nothing can subsist unless
it is perpetuall}' coming into existence . . . Some con-
firm themselves in the idea that a universal is possible
■without a particular, from a king, who reigns uni-
versally, but not singulaily ; but these do not con-
sider that the royalty is not onlj' with the king himself,
but also with his ministers . . . and that in this way
the universal which is of the king is in the singulars.

6483. (Thus) it may also be evident that the Uni-
versal is entirely according to the singulars : if these
are less singular, tlie universal also is less elevated ; but
if they are more singular, the universal is consequently
more elevated ; for the singulars cause the universal to
be, and to be called, universal. From this may be
known the nature of the Divine Universal ; namely,
that it is in the most singular things of all ; for it is the
most elevated above all . . .

6653. By thinking and speaking abstractedly. Angels
and Spirits comprehend a Thing universally, and thus
at the same time singularly the things which pertain to

it . . . Reflection upon any people . . , would withdraw
the mind from the universal idea, thus from the exten-
sion of the view . . . 6804*. 7002.

7007. (Such) attribute to the Divine, only a universal
government . . .

8390. He who only universally acknowledges that he
is a sinner . . .

8478''. The Divine Providence is universal, that is,
in the veriest singulars.

8717^. (Thus) the Lord has not only a universal
care ; but also a particular and singular care of all
things.

88658. That a universal is so called from the fact
that it is every singular in the complex. Refs. 9407^.

9276^ The universal* Church, before the Lord, is as
a man . . .

10335. All in the universal* Heaven and universal*
Church. Sig.

10730^ The two universals themselves on which all
other things of the Church depend. . . The universal
of all is that the Lord united His Human to the Divine
Itself, and that from this man has peace and salvation ;
and it is also a universal that man must be conjoined
with the Lord — which is done by regeneration — in order
for him to have peace and salvation.

10775. (The idea) that the Divine Providence is
only universal ; and that the singulars are with man.
P.201.

H. 308. For the Church of the Lord is universal,
and with all who acknowledge the Divine, and live in
charity ... In the sight of the Lord, the universal
Church is as one man, exactly as Heaven is . . . and the
Church where the Word is ... is like the heart and
lungs. . . H. 305(c). S.ios. E.3SI2.

328. The Church of the Lord is scattered through
the universal * world, thus is nniversal ; and in it are
all who have lived in the good of charity according to
their religiosity . . . (See P. 325^.)

N. 34. Spiritual truths cannot be comprehended
unless the following universals are known. (Five
universals stated.)

F. 34. The Christian Faith in a universal idea stated.
R.67. B.I 16. T.2.

35. It is said in a universal idea, because this
(doctrine) is the universal of faith ; and the universal
of faith is that which must be in each and all things.
It is a universal of faith that . . . (Four universals ot
faith stated.)

e. These are the universals of the Christian

Faith concerning the Lord.

36. The universal of the Christian Faith on the part
of man, is . . .

W. 28. If you inquire what is the universal (of all
things you know), you cannot conclude otherwise than
that it is love and wisdom. Ex.

222. This matter does not allow of demonstration
otherwise than by universals. And, as the Angels
are in wisdom from universals, we may adduce their
declarations.

Universal

454

Universal

[W.] 228. Yet abstract things, being universals, are
usually better comprehended than applied ones. Ex.

P. 191. That the Divine Providence, from things
most singular, is universal. Chapter.

201-. Reflect what is a universal Providence when
the singulars have been separated from it. Is it any-
thing but a word ! For that is called universal which
is made up of singulars taken together . . . and there-
fore if you separate the singulars, what is the universal
but a something which is empty inside, like a surface
with nothing within it. Further ex.

203-. From these things it is evident that the Divine
Providence ... is universal because it is in the veriest
singulars ... Of this universal Providence, man does
not see anything . . .

287. That the Divine Providence, not only with the
good, but also with the evil, is universal in the veriest
singulars; yet is not in their evils. Ex.

294". These infinite things which proceed from the
Lord, inflow not only universally, but also most
singularly; for the Divine is universal from the veriest
singulars; and it is the Divine veriest singulars which
are called the Universal . . . ami a Divine veriest
singular is also infinite.

R. 29^. The universal language. Ex.

87^ 'The Churches ' = the universal* Church in the
Christian world. (= the universal" New Church . . .
66^.)

350. The tribe named first is as ... a imiversal
which enters into all the things that follow.

398. 'The land and sea,' everywhere in the Apoca-
lypse. . .=the universal* Church; 'the land,' those
in internals; and 'the sea,' those in externals . . .

470. That the Lord has the universal * Church under
His auspices and dominion . . . Sig. and Ex.

M. 62^. This cannot but be acknowledged because it
is a universal truth ; and every universal truth is
acknowledged as soon as it is heard, which is from
the influx of the Lord and the simultaneous confirmation
of Heaven.

85^. It is from this that good and truth are called
the universals of creation.

209. Universals concerning marriages. Chapter.

261-. I began to long for a universal Knowledge of
the state of both (Heaven and Hell) ; knowing that he
who is acquainted with universals, is able to compre-
hend singulars, because the latter are in the former, as
parts are in a general.

. I asked them whether they knew the universals

concerning Heaven and Hell . . . And they said, The
universals of Hell are three; but the universals of
Hell are diametrically opposite to the universals
of Heaven. The universals of Hell are the love of
dominating from the love of self ; the love of possess-
ing the goods of others from the love of the world ; and
scortatory love. The universals of Heaven ojjpositc
to these are the love of domination from the love of
use ; the love of possessing the goods of the world from
the love of doing uses by their means; and love truly
conjugial ... It was said to me from Heaven, Examim-

these three universals above and beneath ; and W9
shall afterwards see tliem in your hand. Ex.

386. That two universal spheres proceed from the
Lord for the preservation of the universe in its created
state . . . Ex.

387. That these two universal spheres make on»
with the sphere of conjugial love, and with the sphere
of the love of infants. Ex.

388. That these two spheres inflow universally and
singularly into all things of Heaven and of tlie world,
from primes to ultimates. Ex.

. It is said universally and singularly, because

when it is said universally, the singulars from which
[is the universal] are meant at the same time ; for
from these it comes into existence, and of these it
consists ; thus the universal is named from tlie singulars,
as is a general from its parts ; and therefore if you take
away the singulars, the universal is only a name, and
is like a surfitce within which there is not anything ;
and therefore to attribute to God a universal govern-
ment, and to take away the singulars, is an empty
word, and is like the predication of an emptiness. A
comparison with the universal government of an
earthly king avails nothing.

T. Title. The True Christian Religion, containing
the universal* Theology of the New Church. See F. 133.

4. The Lord sent (His twelve Apostles) into the
universal* (or whole) Spiritual World. loS^. 791.

37-. Heat and light . . . are the two essentials and
universals . , . The two essentials and universals
(called) the will and understanding . . . The two
essentials and universals . . . the heart and lungs.

60. Order is universal from [being in] the veriest
singulars ; for singulars taken together are styled a
universal . . . and a universal together with its veriest
singulars is a work cohering as a one, insomuch that
one thing cannot be touched or affected, without some
sense of it being communicated to all the rest.

121^. The universal* world-orbis.

335'^. For (breathing) is a universal of life.

358. The invitation, or call, is universal.

394. That there are three universal loves: the love
of Heaven, the love of the world, and the love of self.
Gen. art.

603". He collects them . . . into a universal idea.

711. That . . . the Holy Supper contains, universally
and singularly, all things of the Church, and all things
of Heaven. Gen. art.

714. In order that singulars may be held together
in their order and connection, it is necessary that there
be universals from which they come fovth-exi stunt ;
and in which they subsist ; and it is also necessary that
the singulars should, in a kind of image, relate to their
universals; otherwise the whole would perish . . .

e. These three most universal things (God,

good, and truth) are inscribed on (every created thing).

D. 1076. On universal and singular government.
Ex. 2605.

Universe

455

Universe

1830. That universals * correspond to tlie things in
man. Ex.

2138. The speech of Spirits is a universal speech . . .

3637"- 5585. 5589-

3549. When I was kept simply in tlie faith of
universal Knowledges . . .

4533. On a universal alBrniative. Gen. art.

E. 242'". 'Thewhole-wnwersa-earth' (Zech.xiii.8) =
the whole-w»irc?-sa-Church. 532'.

331^ The Lord's Church is universal; it is with
all who are in the good of life, and from their doctrine
look to Heaven, and thereby conjoin themselves with
the Lord.

435^. For there are three things which fully con-
stitute and form every universal essential : the good
of love, truth from this good, and the derivative good
of life.

438. Each tribe=some universal essential which
makes Heaven and the Church. There are in general
three universal essentials which make them : love to
the Lord, charity towards the neighbour, and the
obedience of faith. Sig.

1003. 'The earth and the world ' = the Church as to
truth and as to good, thus the universal (or whole)
Church.

D. Love i^. For man's love is the universal life.
By universal life is meant life in the veriest singulars
. . . That which is thus universal is not perceived
otherwise than as a one . . . Such also is the Divine
Universal in the veriest singulars of the world . , .

Can. God V. I. Love and wisdom are the two essentials
and universals of life . . ,

Universe. Universum.

A. 947. A small globe on a pyramidal base, which
(the deceitful) suppose to be the universe, under their
government . . . They believe themselves to be the
gods of the universe. 1506^. 1749-.

1 1 15. Some come to them, as they expressed it, from
the universe.

1308. Everyone acknowledges a Supreme Being-
summum e?fs-when he beholds the universe . . .

1380. Spirits can, by phantasy, be translated in a
moment ... as it were from one end of the universe
to the other.

1675^. (The love of self causes them) to want to
exercise command over the universe . . . 2219'*.

1728. As a King, the Lord governs each and all
things in the universe from Divine truth ; and as a
Priest, from Divine good.

1812^. In all His combats of temptations, the Lord
fought . . . for all in the universe.

3483. Whatever appears in the universe is a repre-
sentative of the Lord's Kingdom, insomuch that there
is nothing in the atmospheric and stelliferous universe,
or in the Earth and its three kingdoms, which is not,
in its own way, representative. Ex.

^. It follows that the visible universe is nothing

else than a theatre representative of the Lord's
Kingdom . . .

4658-*. The radiant circle is the Divine from Him,
which inflows not only into Heaven, but also into the
universe . . . Aristotle added, that He who disposes
and rules Heaven, also disposes and rules the
universe . . .

4946*'. When this idea was unfolded . . . there was
manifested as it were a universe leading to the Loid ;
and ... so it is with every idea of what is good and
true.

6696. The Spirits of Mercury are allowed to wander
about, and acquire Knowledges of Things which are
in the universe. 6925.

. There are Earths with men in them, not only

in this system, but also in the universe, in immense
numbers. 6927.

6698. Men may believe that there are more Earths
in the universe than one, from the fact that the
visible universe, resplendent with innumerable stars,
is so immense.

. The visible universe is a means for the coming

forth of Earths . . .

8325^. Two statues which appear at the terminus of
the created universe, which are said to swallow those
who think of what the Divine was doing before the
creation. (Compare T.3I«.)

8705**. He conceives an idea of the Divine from the
visible universe without an end, or with an end in
obscurity.

9440. By changes of state. Angels and Spirits can
be translated . . . even to the Earths which are at the
end of the universe . . .

U. Subtitle. On the Earths in the Universe.

'W. 29. The created universe, regarded from order,
is so full of wisdom from love that . . .

52. That all things in the universe have been
created from the Divine love and Divine wisdom of
God Man. Gen. art.

. This appears from the correspondence of all

things in the universe with all things of man ... in-
somuch that it may be said that man also is a kind
of universe. Ex.

". In the Spiritual World (all objects) appear

around those there in just such an aspect as that of
the created universe . . .

^. (Thus) the created universe is an image

representative of God Man ; and it is His love and
wisdom which are presented in the universe in an
image. Not that the created universe is God Man ;
but that it is from Him ; for nothing whatever in the
created universe is substance and form in itself, or life
in itself, or love and wisdom in itself.

55. That all things in the created universe are
recipients of the Divine love and Divine wisdom of
God Man. Gen. art.

. Hence the universe, with each and all things

of it, is called in the Word 'the work of the hands of
Jehovah.'

. Therefore the universe, which is an image of

God, and consequently full of God, could not be
created except in God from God, (and not from nothing),
Ex.

Universe

456

Universe

[W.] 58. That all the other things of the universe,
which are not like Angels and men, are also recipients
... Ex.

59. (Thus) the Divine is in each and all things of
the created universe ; and hence it is that the created
Tiniverse is 'the work of the hands of Jehovah.' Ex.

. Although the Divine is in each and all things

of the created universe, still there is nothing of the
Divine in itself in the esse of them ; for the created
universe is not God, but is from God ; and, because it
is from God, His image is in it. Ex.

60. I have heard many say that they are willing to
acknowledge that the Divine is in each and all things
of the universe, because they see the marvellous things
of God in them . . . yet when they heard that the
Divine is actually in each and all things of the created
universe, they were indignant . . .

63. That there is a relation to man of all things of
the created universe . . .

64. God is a Man ; and the created universe is His
image. Ex.

69. That the Divine infils all spaces of the universe
without-a&s^'Me-space. Gen. art.

151. That the Lord created the universe and all things
of it by the medium of the (spiritual) Sun . . . Gen. art.

154. End, cause, and effect . . . exist in the greatest,
that is, in the universe, in the following order. In
the Sun ... is the end of all things ; in the Spiritual
World are their causes ; and in the natural world are
their effects.

155. See Create, here. 156. 283. 284. 303^. 326^.
329. 3496. P. 9. 51. 202. 324-. M.38o«. T.46.

163. The universe in general has been distinguished
into two worlds: the Spiritual, and the natural . . .

169. In the created universe, in both its greatests
and its leasts, are . . . end, cause, and effect. The
reason these three are in the greatest and least things
of the created universe, is that tliey are in God the
Creator . . . And hence it is that the universe, which
has been created from His Esse, and which, regarded
as to uses, is His image, has obtained these three in
each and all things of it.

225. The greatest things in which there are degrees
of both kinds, are the universe in its whole complex ;
the natural world in its complex; and the Spiritual
World in its . . .

227. The perfection of the created universe is from
the similitude of the generals and of the particulars, or
ot the greatest and least things, as to these degrees . . .

282. That the Lord from eternity . . . created the
universe and all things of it from Himself, and not
from nothing. Gen.art. 285^, Ex.

283^. They feared that thus they miglit come strongly
into the thought that the created universe is God be-
cause from God . . .

285. That the Lord from eternity . . . could not
have created the universe and all things of it, unless
He were a Man. Gen.art. 286.

. They think, Hoav can God as a Man wander

all over the universe, from space to space, and create !
Ex.

290. That the Lord from eternity . . . produced from
Himself the Sun of the Spiritual World ; and from it
created the universe and all things of it. Gen.art. 1. 5.
T.33-

298. That all the uses in the created universe cor-
respond to the uses (in man), will be demonstrated.
(For) God as a Man is the very form itself of all uses ;
from which form all the uses in the created univeree
derive their origin ; and thus the created universe, re-
garded as to uses, is His image.

317. All uses . . . have a relation to all things of man
. . . and therefore man is the universe in a kind of
image ; and, conversely, the universe, regarded as to
uses, is man in an image. 3 19, Gen. art.

319. Man has been called a microcosm . . . from the
fact that he bears relation to the macrocosm, which is
the universe in its whole complex. Ex.

^. The ancients called man a microcosm, or little

universe, from their knowledge of corresjjondences. Ex.
320, Ex.

320. The idea of the universe as regarded in the
Spiritual World. 321, Ex.

32 1-. (Thus) the universe of the Spiritual World is
exactly like the universe of the natural world, with
the sole difference that the things there are not fixed
and stated . . .

322. That the universe of that World bears relation,
in an image, to man . . .

326<'. From this they know there that . . . the created
universe, regarded as to uses, is an image of God.

366*. Hence it is that man is as it were a universe
... in the least form.

P. 3. That the universe with each and all things
of it has been created from the Divine love through the
Divine wisdom. Gen.art.

M. 222^. A sphere for the conservation of the created
universe (proceeds from Him). 386, Ex.

38o'-^. The multitude of those who believe that nature
has created the universe . . .

397. For everything that proceeds from the Lord
goes through the universe in an instant.

T. 13. That unless God were One, the universe could
not have been created and preserved. Gen.art.

29^ Otherwise, that whole universe, into which
Souls go . . . might be drawn through the eye of a
needle . . . This would be possible if there were no
substantial extense there.

47. (Thus) the universe is a work cohering from
primes to ultimates, because it is a work containant
of ends, causes, and effects in an indissoluble connec-
tion . . . and it follows that the universe is a work
containant of the Divine love, the Divine wisdom, and
Uses . . .

'^. That the universe consists of perpetual uses

produced by wisdom aud initiated by love, may be
seen by every wise man . . . when he acquires a general
idea of the creation of the universe, and in it views the
particulars . . .

Universe

457

Unjust

67. (Thus) the universe has been createJ by God in
oviUt that uses may come forth ; and theiefore tlie
universe may be called a theatre of uses . . .

74^. God created the universe from Himself as Order,
in order, for order.

75. On the creation of the universe. Chapter. (See
Ckeate, here. 76. 78. 79.)

178. From tlie belief that nature is the creatress of
the universe, it follows that the universe is that which
is called God . . .

D. 189. When I was extracting what is said in
Is.xxiv. about the universal devastation, evil Genii
and Spirits could not desist from the cupidity of
exaggerating what is there said . . . insomuch that
they grieved t'nat the universe would not be destroyed.

984. In this way communications are instituted . . .
even if they were in another universe.

1706. For the ideas were determined into the uni-
verse, and were thus dissipated . . .

2234. Tliat the universe is governed by the Lord . . .
very easily. Ex.

2S32. They said that they are carried to the ends of
tlie universe.

28S4. That the general life of the Lord inflows into
the universe.

31 13. He was so inflated as to fill the universe . . .

3138. He was told that [he was] at the ends of the
universe.

3267. On the inhabitants of another world, or of
some universe, in the starry heaven. Gen. art. 3296.

3269. The Spirits of Mercury were present ... as it
•appeared to me, near the end of this universe.

3481. Could they conceive of anything as existing
beyond the bounds of the universe ? or whether there
is any space outside the universe ?

• Those who had been in such a phantasy, seem

to themselves to be withdrawn outside the universe,
(where) some of them said that it was well with them
. . . being remote from the troubles which exist in the
created universe. But, being kept in the phantisy
that they were outside the universe . . . they reasoned
about that non-s]iace outside the universe, that it is
without end ; and therefore they seemed to themselves
to advance still further, until at last they saw some
there who spoke to them . . . saying that they are in
the boundary outside the universe, and that they
themselves are the bounds ; and that if they ap-
proached them they would swallow them. In this
way they struck terror into them to prevent their
advancing further . . . Those in the bounds were a
kind of statues. Des.

3576^. Thus the universe, as to its inmosts and to
its outmosts, is organic, the Lord alone being the Life,
«o that the universe i^ full of the Lord.

3897. (The lascivious girls) receded at last to the ends
■of the universe . . .

4017. When some one was absent at the ends of the
universe . . .

4204. They who have thought that there is a begin-
ning to all things . . . are at the end of the universe.

4453^. (The Nephilim) bent their cavernous way . . .
even to the limits of this universe, and . . . were cast
into as it were a stagnant sea, in another universe.

4459. She was then conveyed outside the universe,
to the left . . . but she changed the sphere of the other
universe . . .

4665. I wondered who those were in the middle
boundary, between this world and the universe.

4741. On a certain people in the universe, and
Charles xii. Gen. art.

4742. There was another Society in the universe . . .
E. 286. From these two the tiniverse was created ;

and therefore all things in the universe bear relation
to good and truth.

1226^. The creation of the universe cannot be better
seen than from its types in the Heavens ; there, creation
is perpetual and instantaneous. Des. (Continued under
Create.)

D. Wis. xii. 2. The human mind . . . can see that the
universe has been created by God.

5^ A summary of the arcana of creation. The Sun
of Heaven, in which is the Lord, is the common centre
of the universe ; and all things of the universe are
circumferences and circumferences, even to the last
one ; and these the Lord rules from Himself alone as
one continuous thing ; but the mediate ones from the
ultimate one ; and He animates and actuates these
unceasingly, as easily as a man, from his under-
standing and will, animates and actuates his body . , .
(Ang. Idea : quoted under Create.)

Can. God vi. On the creation of the universe by the
one and infinite God, from Divine love, through Divine
wisdom. Chapter.

6. The created universe consists of infinite recep-
tacles of these three.

7. The created universe is a receptacle of uses, which,
from their origin, are infinite.

8. It follows that the created universe is the fulness
of God.

viii. 8. Unless each and all things in the world and
Heaven bore relation to a One, who is, lives, and has
power of Himself, the universe would be dissipated in
a moment.

Unjust. Injustiis.
Injustice. Injustitia.

A. 9283^. (Thus) with an insincere and unjust man,
the internal man has been formed into an image of
Hell, and the external man into an image of a Heaven
which is subordinated to Hell . . .

H. 533. When anything presents itself which the
man knows to be insincere and unjust . . .

N. 155. Hence, in the Word . . . 'what is unjust'
is said of that to which are ascribed self- righteousness
and self-merit.

P. 249*. When he sees that injustice triumphs over
justice . . .

Unknown

458

Unleavened

R. 761. 'God hath remembered her injustices'
(Rev.xviii.5)=: that the Lord will protect the Heavens
from violence therefrom. ( = that falsities from evils
have separated them from the Lord. E. 1 1 12. )

948. 'He that is unjust, let him be unjust still'
(Rev.xxii. ii) = that goods will be taken away from
those who are in evils. . . 'The unjust ' = him who is
in evils. . . Thus 'let the unjust be unjust still' = that
he who is in evils will be still more in evils ; (which
implies) that goods have been taken away from him.

T. 72. Why does He permit the injustice and im-
piety of the devil to triumph . . .

6646. (This would be) to accuse the Lord Himself . . .
of injustice.

D. 2827. Thegreatest justice would be injustice. Ex.

E. 401"^. 'He sendeth rain on the just and on the
unjust' (Matt. v.45) = that the Lord inflows. . . with
Divine truth equally with those outside the Jewish
Church and with those witliin it.

Unknown. Igjiotus.

A. III. At this day they are unknown.

3938^ Because what is unknown is believed to be
nothing.

6479. So many doubts could not be removed . . .
owing to . . . the numberless unknown things.

F. I. A faith in what is unknown. See T.345"'.

Unknown. Incognito.
A. 91256. 'To come as a thief = to come unknown . . .
D. 4467. He ruled others incognito.

Unlawful. Illicitus.

H. 378 (p). That marriagps between those who are
of diverse religion are unlawful. Ref.

Life 6T). He considers these things lawful before God,
but unlawful before the world.

III. He therefore makes adulteries not unlawful
before God . . .

M. 270^. To warm himself at an illicit tire.

467. That (this) concubinage is not unlawful. Ex.

Unlearned. Indodus.

A. 2759. Many. Spirits from the unlearned com-
monalty.

63176. But the unlearned who have been in the good
of faith, are not such. Ex.

T. 74. I saw some with turbans, who were unlearned.

Unleavened. Azytnus.

See UXFERMENTED.

A. 1947^ Hence 'what was unleavened,' in which
there was not what is fermented, is called 'the bread
of affliction.'

2177*. Its being unleavened, or not fermented, =
its being sincere, and thus from a sincere heart, and
without uncleanness.

2342. 'He baked unleavened things' (Gen.xix.3) =
purification, 'Bread' = all celestial and spiritual food

. . . and that these should be without impurities was
represented by unleavened bread ; for leaven-/er-
meniMm = what is evil and false, by which celestial
and spiritual tilings are rendered impure and profane.
Therefore . . . they were commanded not to offer any
other bread, or ineat-otfering, than what was unfer-
mented, or unleavened. 111.

6. So with 'what is unleavened,' which = what

is holy of love, or 'the holy of holies' (Lev.vi. 16,17).
Therefore 'unleavened bread ' = pure love ; and 'the
baking of what is unleavened' = purification. 2343.

7853. 'And unleavened things' (Ex.xii.8)=what is
purified from all falsity.

7854. 'Unleavened bread ' = such good (as the good
of innocence).

7886. 'Ye .shall eat unleavened things' (Ex.xii. 15)
= purification from falsities.

7897. 'Ye shall observe unleavened things' (ver. 17)
= that there must be no falsity.

7902. 'Ye shall eat unleavened things' (ver. 18) =
the appropriation of truth by good when the truth is
purified from falsity. Ex.

e. This state is signified by 'tlie unleavened

things' . , .

7910. 'In all your dwellings ye shall eat unleavened
things' (ver. 20) = that in the interiors, where good is,
truth shall be appropriated. . . 'To eat unleavened
things' = to appropriate truth to themselves.

7978. 'They baked the dough which they had
brought forth from Egypt into unleavened cakes'
(ver.39) = that from the truth of good there was again
produced good in which there was nothing of falsity.
Ex.

8058. 'Seven days thou shalt eat unleavened things'
( Ex. xiii. 6) = purification from falsities. . . 'To eat un-
leavened things' = the appropriation of truth, and
purification from falsity; for 'what is unleavened' =
good purified from falsity. (This is) because 'bread ' =
good; and 'leaven' = falsity. 8060. (=a holy state
then from the appropriation of Divine truth which has
been purified from evil and the falsities of evil. 10656.)

8487^ 'Unleavened bread,' like 'the manna, ' = good
pure from falsities. For a like reason this bread is
called 'the bread of misery' (Deut.xvi.3).

9286. 'The feast of unleavened things' (Ex.xxiii. 15)
= purification from falsities.

9287. 'Thou shalt keep the feast of unleavened
things' (id.) = worship and thanksgiving on account of
purification from falsities. . . This feast is called also
'the passover.' 10655, Sig. ^-nd Ex.

9992. 'And bread of unleavened things' (Ex.xxix.2)
= the purification of the Celestial in the inmost man.
Ex.

-. The reason 'what is unleavened ' = what is

purified, is that 'leaven' = falsity from evil. Ex.

9993. 'And cakes of unleavened things mixed with
oil' (id.) = the purification of the middle Celestial. Ex.

9994. ' And wafers of unleavened things anointed
with oil' (id.) = [the purification] of the Celestial in the
external man. Ex.

Unlike

459

Unripe figs

lOoSo. 'Out of the basket of the unleavened things'
(Ex.xxix.23) = (from the external Sensuous in whicli the
purified goods are together).

Unlike. See Dissimilitude.

Unlimited. Illimitatus.

A. 52S7. Tlicrefore thought and speech there are
universal, and are relatively unlimited.
T. 74. Unlimited Divine power. Ex.

De Verbo 3'. The difference between the Natural,
Spiritual, and Celestial, may be called unlimited.

*. The thoughts of the Angels of the Middle

Heaven are . . . therefore unlimited and unterminattd.

Unmerciful. Immisericors.
Unmercifulness. Immisericordia.

A. 954. Those who have been . . . unmerciful on
earth have their . . . unmercifulness turned into in-
credible cruelty . . .

6667. Unmercifulness. Sig. and Ex.
6671. The intention of subjugation . . . from un-
mercifulness. Sig. and Ex.

7272^. He who lives ... in unmercifulness . . .

9452. It would be unmercifulness (on the Lord's
part) . . .

T. 1 55-. This excites a zeal Avhicli . . . inwardly is
unmercifixlness, etc.

405'. The evils (from) the love of self are, in general,
unmercifulness, etc.

Unmixed. See Merum.

Unnatural. Innaturalis.

A. 2746. He had thus contracted an unnatural
nature. Des. D. 1663. DeConj.122.

D. 4367. On a certain unnatural and most filthy
person.

Unravel. Enodare.

S. 19. This sense can be unravelled with difficulty.

T. 16. He said, I have unravelled this great mys-
tery.

Unrest. Irrequies.
Restless. Irrequietus.
Restlessly. Irrequiete.

A. 2183'^ If the Natural conquers ... he comes, in
the other life, into the unrest and torment of Hell.

3170. For all unrest is from evil and falsity ; and all
peace from good and truth. 3696^.

3610. To appease the unrest of the lower mind with
hope. Sig. and Ex. 4783.

3742. Otherwise (the Angels) are in a state of un-
rest . . ,

4050''. (Those of the province of the infundibulum)
are restless.

5660^. Not anything of the love of the world, and
consequently not anything of unrest, etc.

5662^. Cupidities from (these lovee) are what ... at
last cause the man to make rest consist in unrest . . .

5725. When he is in this inundation ... he thinks
restlessly.

S893. Foi' liefoie man has been regenerated ho is in
iutranquillity, and unrest-irrc<;(«fc^o. Ex.
R. 307. Internal unrest. Sig. and Ex.

Unripe figs. Grossi.

R. 334. 'As a fig-tree casts its unripe figs' (Rev.vl.
13)= . . . the natural good of man separated from his
spiritual good. ('Its unripe figs ' = the things which
are in tlie natural man, which are especially the
Knowledges implanted in the natural man from in-
fancy, and are not yet mature, because they have
merely been heard, and so accepted. E.403.)

Unseasonable. Intempestivus.
Unseasonably. Intempestivc

D. 3593. On an unseasonable mercy, 3597.
3594. Those who are unseasonably merciful. 3596.

Unse"W. Dissuere.

A. 9960^ 'Unsewn garments' (Lev.x.6) = tha depri-
vation of Divine truth.

10076". The dissijiation of Divine truth is signified by
'to unsew the garments' (Lev.xxi. 10).

Unshoe. Discalceare.

E. 240^. 'To put off the shoe from off the foot,' that
is, to unshoe the soles of the feet (Is.xx.2) = to reveal
the filthy things of nature.

Unskilled. Atechnicus.

D. 4373^. Like the unskilled crowd.

Unspeakable. See Ineffable.

Unspotted. See Immaculate.

Unstable. Under Light-^wV.

Unsuitable. Incommodus.

A. 6202. Hence there usually inflows what is un-
suitable (or inconvenient) . . .

D. Min. 4728. He was sent ... to serve as a Subject,
because he was troublesome. (Compare A. 4419. )

UnS'wathe. Exfasciare.

A. 4772-. When the externals of the Ancient and of
the Jewish Church are ... as it were unswathed, the
Christian Church is disclosed.

9424^. If the appearances . . . are as it were un-
swathed, the truth appears in its nakedness.

Untempered. Ineptus.

A. 739'^. ' A wall plastered with what is untempered*
(Ezek.xiii. I4) = what is fictitious appearing as truth.

7553*. 'They plaster it with what is untempered'
(ver. io) = that they devise falsities, and make them like
truth.

E. 237'. 'When they build a wall, they plaster it

Unterminated

460

Unwillingness

•with what is imtempered. Say to them that plaster it
with what is untempered that the wall sliall fall' (ver.
lo, 1 1) = falsity assumed as a jiiinciple, and, by applica-
tion of the Word as to the sense of the letter, made to
appear as truth. . . 'What is untempered ' = what has
been falsified. 503^. 644^*.

Coro. 34'. 'Tlie plastering of what is untempered'
= the confirmation of what is false.

Unterminated. Jnterminatus. See Un-
limited.

Until. Priusquam.

A. 1661^. No one can combat . . . until he has
learned . . .

5276^. Truths are not appropriated to him until he
lives according to them.

6077*. Truths have no life until there is good in
them.

8456. No truth of doctrine . . . becomes truth with a
man until it has received life from the Divine. Ex.

8640. This life cannot be given to man until . . .

8701^ Man has not been regenerated until-j!/rms . . .
qumn.

. They are not sent into Hell until-/;;-/7(s . . .

quam.

9224*. It does not come to apperception until . . ,

99952. Truth does not become the esse of a man's life
until he loves it.

102 19^. Who does not believe, until he has been in-
structed, that life is in himself ?

10683*. Truth does not become of the life until-^riws
. . . quam, cwm-it enters the will.

J. 69^. The evil do not come to their like in Hell,
until the interiors are disclosed.

T. 109-, 'Before that Abraham was, Iam-/"«i' (John
viii.58).

347^. Truths do not actually live until they are in
deeds.

E. 837*. The Knowledges of truth and good . . . are
not alive with a man until-jorms . . . quam-\\& begins
to be affected witli truths . . .

1087". Itisnotthe Worduntil-2'/'iws . . . quam dmn-
it is in this ultimate.

Unusual. Itjsokns.

Unw^onted. Insolitus.

T. 716. The birds . , . gave forth unwonted sounds.
72. I heard an unusual murmur.

Unutterable . Ine?iuntiabilis.
See Ineffable.

A. 9094. Hence it is that the things of angelic wisdom
are for the most part unutterable . , .

Unwearied. Indefessus.

M. 284''. A mother's unwearied care.
396*. A mother's unwearied work.

Unwillingness. Nohmtas.

T. 561. Disuse induces an unwillingness (to perform
actual repentance).

Unworthy. Indig^mis.
Unw^orthily. Indigne.
Unworthiness. Indigtiitas.

A. 1594*- Not only says, but also acknowledges and
believes, that he is most unworthy.

4745. They who eat the bread in the Holy Supper
unworthily, appropriate evil to themselves.

E. 622^ The interiors of the understanding are said
'to waste away with unworthiness' (Ps.xxxi.9) wheo
they are perishing through falsities. 750^\

UphaZ. Uphasics.

A. 3021-*. 'The gold of Uphaz' (Dan.x.5) = the good
of wisdom which is from love.

9466^ 'Gold from Uphaz' (Jer.x. 9) = good appearing
in the external form, liecause from the Word. ( =
celestial good. 9881.) E.576''. (=the good of the
Word in the sense of the letter. E.58510.) 587^.

Upright. See Probity, and Right,

Upsala. Upsalio, Upsala.

D. 1880. A theatre which appeared at Upsala in a
dream. Des.

6012. A certain person who was at Rome from
Upsala.

Upwards. Sursuvi.

See under Downwakds.

A. 1702^. By communication with the Internal man,
man can . . . look upwards, which beasts cannot do ;
and by communication with the exterior man, he can
. . . look downwards. 3646^. 4760''.

. The rational man is spiritual or celestial when

he looks upwards ; but animal when he looks down-
wards.

2148. Interior things are expressed in the Word by
higher things, as by 'looking upwards.'

501 3-. In the other life, the spiritual appear , . .
with their heads upwards, towards the Lord, and with
their feet downwards, towards Hell ; but the natural
. . . with the feet upwards, and the head downwards.
57466. 6468=*.

6611. The state of man's life is carried upwards and
downwards, that is, towards Heaven, and towards Hell.
But they who suffer themselves to be regenerated are
continually carried upwards . . .

7693*^. To look upwards, that is, to Heaven, is not to
think about the things of Heaven ; but it is to have
them as the end . . .

7778^. The things which are of genuine faith, look
upwards . . .

8604. 'When Moses raised his hand' . . .=to deter-
mine spiritual power upwards, tlius to the Lord. . .
What it is to look above self, and below self. Ex. . .
Man is distinguished from brutes by having the ability
to look above himself, or below himself . . .

Ur

461

Urethra

S6o8. That the powor of looking upwards to tlie Lord
was lacking. Sig. and Ex.

9256'*. In the other life their internal is opened
above . . . and at the same time all the earthly and
worldly things . . . are elevated, so as to look upwards
all together . . .

9730. Hence upwards = inwards.

10156^ When man becomes spiritual, his interiors
, . . are opened, and then the man looks upwards,
which is elFected by an elevation by tlie Lord . . .

10420. They who are in (mere) externals all turn
themselves away from the Divine, because they look
outwards and downwards, and not inwards and up-
wards ; for man looks inwards or upwards when his
internal is open, thus when it is in Heaven ; but he
looks outwards or downwards when his internal is
closed, and only the external open, for this is in the
world ; and therefore when the external is separated
from the internal, the man cannot be elevated up-
wards . . .

E. II 2-. To look downwards, or upwards. Ex.

179^. 'The glory of the God of Israel was over them
upwards' (Ezek.x. 19). Ex. 422^".

283". 'The cherubim shall expand their wings up-
wards' (Ex. XXV. 20). Ex.

386'^. 'To look upwards, and to look to the earth'
(Is.viii.2i) = to look everywhere for goods and truths.

559^ 'To be upwards' (Deut.xxviii. 13) = to be
elevated by the Lord so that he may look to Heaven ;
and 'to be downwards' = not to be elevated by the Lord,
but by self . . .

Ur. Ur.

A. 1368. 'Urofthe Chaldees' (Gen. xi. 28) = external
worship in which are falsities. Ex.

®. Thus by 'Ur of the Chaldees' is signified

external worship in which there is interiorly profane
idolatry. 1373.

1816. ' I have brought thee from Ur of the Chaldees '
(Gen. XV. 7) = the first state of the external man; for
the maternal which the Lord received from birth . . .
is what is here signified by 'Ur of the Chaldees.' . .
It was from this that He was brought out . . .

Urbanity. Urbanitas.

M. 16^. The prince charged them to summon men
of urbanity and affability to entertain them.

Ureter. Ureter.

A. 5378. The Spirits of the ureters, etc. infest (those
of the peritoneum). Des. D.991.

5380. In the middle of the series are the ureters . . .
They speak with a harsh voice as if cracked, and desire
to introduce themselves into the body ; but it is only
an endeavour. . . Tliose (of them) who relate to the
ureters are to the left further from the body . . . This
is one general way to the Hells. (Fully quoted under
Kidneys.) D.825.

5381. See KiDXETS, here. 5382. 53S3. 5384. D.
1239.

ioo32<=. For the ureters and bladder, which go fortU
from the kidneys, = exterior truth and its exploration,
and also its castigation.

D. 870^. Those who constitute the province of . , .
the ureters. 959.

993. The case is similar as respects . . . the ureters,
which are in the folds of the peritoneum, and are
castigated, and are kept in compliance ; but it casts
forth to the ureters the unclean things, or phlegms.

looi. Those who represent the ureters, and in fact
the grosser serosities.

Urethra. Urethra.

D. 867. Those who relate to the sphincter ... or
the entrance towards the urethra.

3453-. Signified by ... a feeling of some burning
heat in the urethra.

4283^. When vastated .
of the urethra.

D. Min. 4570. Xavier
of the urethra.

they serve as the sphincter
, is among the interiors

Urge. Ins tare.
Urgency. Instantia.

A. 4290. That they were urgent to be representative
Sig. and Ex. 4293=. 4317=*.

M. 297. They had yielded to the urgencies of
entreaty of the men.

Urge. Urge re.

A. 2338. ' He urged them exceedingly' (Gen. xix. 3) =
a state of temptation when [the man] conquers. Ex.

". When in this combat the man seems to urge

the Lord ... to be present, etc.

2374. They pressed upon the man' (Gen. xix. 9) =
that they wanted to offer violence to truth.

2406. To urge. Sig. and Ex.

4373. 'He urged him' (Gen.xxxiii.ii)= ...the
affection itself inspired (in it).

7132. 'The exactors were urgent' (Ex.v. I3) = that
those infesting most nearly were WTgeni-instarcnt.

78776. The end, which is the salvation of the human
race, being urgent . . .

T. 498. The Lord is present in man, and urges the
reception of Himself . . . 766.

Urgently demand. See Disgrace.
Uri. Urus.

A. 10329. What is represented by 'Uri the father
of Bezaleel,' and by Hur his grandfather, is evident
from the generation of celestial good : it is generated
from the doctrine of celestial truth and good ; and
therefore these doctrines are signified by Uri and Hur ;
Hur representing the doctrine of truth.

Uriah. Uriah.

A. 2913". That still the Hittites were among the
more honoured, may be evident from . . . Uriah, who
was a Hittite (2 Sam. xi. 3, 6, 17,21).

Urini

462

Urine

Urim. Urim.

A. 20C9^. ' Honour ye Jehovah in urim' (Is.xxiv. 15)
= from the holy things of love.

3858*. In the breastplate itself, as it was most holy,
there were representations of all tilings which are of
love and faith in the Lord : these are the Urim and
Thummim . . . Hence it was that the Lord gave answers
by the Urim and Thummim.

3862^, Hence it is that the Lord gave answers by the
Urim and Thummim, and that they received answers
by means of liglits and their shining forth from the
precious and transparent stones according to the state
of the matter in question . . .

®. The oi'der of the precious stones in the Urim

and Thummim . . .

. This, then, was the Urim and Thummim,

which was upon the breastplate ... as is evident from
the fact that 'Urim and Thummim' = Lights and
Perfections . . .

''. Concerning the Urim and Thummim. 111.

4606^. In heavenly light, these things appear like
the answers in the Urim and Thummim, by vibrations
of light and flame, and perception thereby from the
Lord. For in the Urim and Thummim there were
twelve precious stones according to the twelve ti'ibes
of Israel.

5922". 'Urim' (Is.xxiv. I5) = the light which is from
the Divine truth that proceeds from the Lord.

6335^. In Heaven the lights are varied according to
the goods and derivative truths . . . Hence it is that
light sparkled and vibrated by means of the Urim and
Thummim, and that variously according to the state
of the matter about which there was interrogation.
This took place because the twelve tribes — by Avhich
are signified all goods and truths in general — were
designated in that breastplate, that is, in the Urim
and Thummim . . . This is the arcanum which was
signified by the Urim and Thummim.

9905. 'Thou shalt put the Urim and Thummim to
the breastplate of judgment '( Ex. xxviii. 30) = the shining
forth of Divine truth from the Lord in ultimates . . .
for 'the Urim and Thummim' — Light, and Shining
forth thence. The reason the Urim and Thummim =
Light and Shining forth, is that through tlie stones in
the breastplate tlie light of Heaven shone forth with
variety according to the answers which were being given
through them, and for this reason they were of various
colours. Ex.

3. For 'Urim' means tire shining; and 'Thummim,'

the shining forth therefrom; and 'tire shining ' = the
Divine truth from the Divine good of the Lord's Divine
love; and 'shining forth ' = this truth in ultimates,
thus in effect. But it is to be known that 'Thummim,'
in the Hebrew, is 'integrity ' ; but in the angelic
language, 'shining forth' . . . The shining forth of the
Divine truth produces the sonorous expression Thummim
. . . The Angels have a like perception when Thum is
read in the Hebrew, by which is signified what is
entire, or integrity . . . S.44*. E.431^.

■*. Hence, too, it is, tliat tlie Urim and Thummim

are called 'the judgment of the sous of Israel'; also

'the breastplate of judgment'; and likewise 'the
Judgment of Urim' . . .

. (Thus) through the Urim and Thummim, that

is, through the shining forth of the light of Heaven,
the breastplate revealed Divine truths in the natural
sphere, thus in ultimates. A like shining forth is
presented inwardly with those who are in truths from
good, which dictates, and as it were gives answers,
when the truth is inquired into from the affection of
the heart, and it is loved as good ... It is to be known,
further, that this shining forth appears in ultimates . . .

S. 44. That the truths and goods of the sense of
the letter . . . are meant by the Urim and Thummim.
Ex. T.218.

R. 349^. In the breastplate . . . which was the Urim
and Thummim . . .

Ad. 3/1807. On the Urim and Thummim.

E. 406^. As the nations from whom was the Church
were in natural good, it is said, 'Honour ye Jehovah
in urim . . .' (Is.xxiv. 15), for 'urim' means 'tire' and
'a hearth,' by which is signified the good of love of
the natural man.

431^. How the answers from Heaven were given
through the Urim and Thummim. All the light in
Heaven proceeds from the Lord as a Sun, and therefore
is, in its essence. Divine truth . . . This light is
modified into various colours according to the truths
from good which are being received . . . and therefore
the answers were given by means of the shining forth
from the colours of the stones which were in the Urim
and Thummim ; and at the same time, either by means
of a living voice, or a tacit perception corresponding to
the shining forth.

. That the breastplate . . . which was upon the

ephod, and was called 'the Urim and Thummim, ' = in
general, truth shining forth from Divine good. Ref.

^^. When these things are understood, it may be

evident whence it was that answers to anything what-
ever were given by means of the Urim and Tliummira ;
for there was a shining forth by means of the precious
stones from the origin of the colour in that stone on
which was the name of some tribe, from which the
determination began.

444®. ' Urim and Thummim' (Deut.xxxiii.8) = Divine
truth shining forth from Divine good, thus the Word.

717''. Like things are signified by the precious stones
which [were] the breastplate of judgment called 'the
Urim and Thummim.'

De Verbo 20''. As, therefore, all answers from Heaven
have been and are made by means of such things as
are of the sense of the letter ; and as therefore the
sense of the letter was represented by the Urim and
Tliumniini in tlie ephod of Aaron, this garment was
the last or ultimate one.

Urine. Lotium.

A. 53806. For the falsities and evils in which the
infernals are, are, in a spiritual sense, nothing but
urine and excrements.

T. 3836. Evil and the truth of faith cannot be
conjoined, except as . . . urine with wine.

Urine

463

Urine

Urine. Urina.
Urinary. Urinarius.
Urinatory. Urinatorius.
Urinous. Urinosus.
See Bladder and Kidneys.

A. 820. Those who have practised robbery and
I'iracy, love rank and fetid urine . . . and seem to
themselves to dwell among such things ... A certain
robber.. . . confessed that he would much rather live
in urinous iiltlis than in the most limpid waters ; and
that the smell of urine was wliat he delighted in. He
said that he would rather stay and have his home
in urinous vats than anywhere else. 954®. 5387^
*. D.I 160.

5381^. But the Spirits and Societies to which the
urine itself, and especially fetid urine, corresponds,
are infernal ; for as soon as the urine has been
separated from the blood, even although it is in the
little tubes of the kidneys, or within the bladder, it
is outside the body ; for what has been separated no
longer circulates in the body . . .

5387. But those who correspond to the urine itself,
are infernal ; for the urine ... is outside the body,
because it has already been separated from the blood,
and, in itself, is nothing but unclean and obsolete serum,
which is cast down. A certain Spirit (of the urine).
Des. He had been a pirate. . . Such are most timorous
at the least sign of danger, and most courageous wlien
there is nothing to fear ; and are the opposite of those
to whom the expelling of the urine corresponds ; and
they strive in every way to injure its expulsion ; (and
therefore) when those who correspond to the expelling
of the urine withdrew a little, and that pirate stood by,
the emission of the urine was completely stopped, and
effort was made with danger ; but when they were
recalled, the emission of the urine was intensified
according to their presence. D.1153. 1154. 1155.

*. They love feculent urine the most.

5389. There are companies of Spirits who wander
about, and by turns return to the same places. Evil
Spirits fear them greatly ; for they torture them . . .
They correspond to the fundus, or upper part of the
bladder in general, and to the muscular ligaments
converging therefrom toward the sphincter, where the
urine is driven out by a metliod of contorsion. These
Spirits apply themselves to the tergal part, where is
the Cauda equina. Their method of operating is by
quick reciprocations, which no one can stop: it is a
constrictory and rtstrictory method, directed upwards,
and acuminated in the form of a cone ; and evil Spirits
who are cast within this cone, especially at the U})per
part of it, are miserably tormented by being racked to
and fro. D.867. 868. 869. 870. 871.

H. 499*. They who have applied Divine truths to
their own loves, and have thus falsified them, love
urinous things, because urinous things correspond to
the delights of such love.

(u). That defilements of truth correspond to

urine. Eef.

P. 164". That those who do not receive are separated

from those who are within the Divine man, as the
ordure and urine are separated from a man.

D. 618. (Intemperance in drinking causes) a filthy
urinous smell.

825-. They are not content with their lot, so that
an abundance-Affw^/rts-of urine may be inferred.

826. Huge swine ' joined together, represent the
earthy matters in the urine, which are separated from
the serum . . ,

870^, (The Spirits who are thus tortured) have
urinous things collected together whicli are to be
cast out ; for such things are the phantasies of Falsities,
to which urine-Zo^iwwi-corresponds . . .

1 156. Such Spirits preside over the liquid excrements,
that is, the urines.

1 1 59. The same Spirit . . . evokes as it were a
pungent or urinous liquid in my eyes . . . Thus,
wherever they are, they excite urinous humours ; as,
now that he is above the head, such a urinosity inflows
into the eyes ; thus they preside over a collection of
urine ; and therefore it follows that they love urine
more than all other liquids, especially that which is
foul and feculent, and that they dwell in the like;
and are therefore infernals who pertain to the spiritual
class, who love to live in like things, as also in
urinous ponds.

1 170. This Spirit not only infused what is urinous
into the eye, but also loved urine ao as to have an
avidity for drinking it. (This Spirit des. 1171-1174.)

1 173. Such are assiduous in this life to whatever they
apply themselves; but as [this Spirit] had applied
himself to such things as are wicked ... he had been
attached to the province of the urine, and he therefore
loves urine, and also what is green.

1 174. Such green dwellings, and clouds shining
with green, are formed from filthy fancies, such as are
those of the lowest people : moreover they love fetid
urinary collections, and also that foul liquor of dung . . .

1 22 1. There are Spirits who constitute the urinary
province ; and the grosser of them examine every Soul
they meet, and desire to fine and punish him. Ex. . .
This may therefore be called the Judgment of Gelienna.

3149. He would (otherwise) have been excrement-
itious, with urine, so filthy that . . .

3186^. They were cast down ... to the urinous
things, which are beneath man, between his two feet ;
and the deeper the more urinous.

3189. On those who excite the urine ... It is done
by those who are in the highest degree urinous, or
utterly contrary to conjugial love, and yet are carried
away by lust ; and who when they are thus carried
away, excite a burning heat in the urine . . .

3453. At last they esteem marriages as urinatory
vessels.

4489. While I have thought about the urine, there
at once occurred to them what is against tlie Lord and
the truths of faith, and thus what is most profane was
excited among the profane infernals, so that I urinated-
mingerevv-with. trouble.

Urn

464

Use

[D.] 4490. He was afterwards sent into a utensil and a
vat of urine, which however he did not fear. He had
been a robber.

4492. He was again sent into a urinary vat, and
there seemed as if he had come into his Heaven.

5751. In a word ('the bottomless pit') is a vast gulf,
and is a receptacle of the uncleannesses of the urine,
but not of the excrements ; for the reason that all
these love falsities, and commingle falsities with truths.

D. Min. 4564. On the urine : its correspondence.
Whenever I have thought about the urine, Adam Lejel
has relapsed into his scandalous principles, which cor-
responded to his life . . .

E. 659^. To those who have confirmed themselves
in falsities, and have extinguished in themselves the
affection of truth, there is nothing more delightful
than a swampy and also a urinous odour.

Urn. Urna.

A. 8530. 'Take an urn' (Ex. xvi. 33) = truth ; for 'an
urn,' here, =truth, because it was a vessel for the
reception of manna, b}' which is signified good ; and
all truth is as a vessel for good.

M. 103^. Place the paper in this silver urn.

8. He took out the papers in order from the urn.

Use. Usus.
Useful. Utilis.
Usefulness. Utilitas.

See under Active.

A. 57. 'The herb yielding seed' = all truth which
regards use.

454. Angelic life consists in use. Ex.

". Therefore angelic happiness is in use, and

from use, and according to use ; that is, according to
the goods of love and of charity.

503. The life of love and of the derivative faith, such
as was that of the Most Ancient Church, is life while
in use, that is, in the good and truth of use. From
use, through use, and according to use, is life given by
the Lord. The useless can have no life ; for whatever
is useless is cast away. In this they were likenesses
of the Lord, and therefore they became images in per-
ceptive things ... He who is in love is not delighted
in knowing, but in doing what is good and true, that
is, in being of use.

696. The Lord turns all penalty and torment . . ,
into some use. No penalty is possible, unless there is,
with the Lord, an end of use ; for the Lord's Kingdom
is a Kingdom of ends and uses ; but the uses Avhich the
infernals are able to perform are most vile. AVhen they
are in them, they are not so much in torment ; but
when the use ceases they are remitted into Hell.

986^. When evil Spirits do evil, and are in any use,
they are excused ; but they are not permitted to speak
what is false ; the reason of which is that they may
learn what is true, and thus, so far as possible, be
amended, in order to serve for some vile use.

994^. No pleasure . . . except . . . from an interior
affection ; and no interior affection except from one
more interior, in which is the use, and the end. Ex.

9958. As they regarded their pleasures from charity
and faith . . . they regarded them from use, which
was their end. The use itself had been most delightful
to them ; and this had been the source of the delight
of their pleasures.

997. Enjoyment on account of use ... for whatever
is given for food is for use. Sig. and Ex.

. As to use, the case is that those who are in

charity ... do not regard the enjoyment of pleasures
except for the sake of use. For there is not charity
unless there are works of charity : in the exercise, or
use, consists the charity ; and he who loves the neigh-
bour as himself never perceives the delight of charity
except in the exercise, or use ; and therefore a life of
charity is a life of uses. Such is the life of the whole
Heaven ; for the Lord's Kingdom, being a Kingdom of
mutual love, is a Kingdom of uses. Therefore every
pleasure which is from charity has its delight from
use ; and the more eminent the use, the greater tha
delight. Hence it is that the Angels have happiness
from the Lord according to the essence and the quality
of the use.

^. This is the case with every pleasure : th©

more eminent the use, the greater is its delight. For
instance, the delight of conjugial love, because . . .
its use is the greatest of all . . . has heavenly happiness
in it. The case is the same with all other pleasures,
with a difference according to the excellence of the
uses ; and these uses are so manifold that they can
scarcely be classed into genera and species. . . (Thus)
all pleasures have been granted man ; but for the sake
of use ; and they partake of and live from heavenly
happiness with a difference according to the use in
which they are. 2039.

1097^. The Lord's Kingdom is such that everyone
. . . must perform a use. Nothing but use is regarded
by the Lord in His Kingdom. Even the infernals
must perform a use ; but the uses which they perform
are the most vile. Among those who perform vile
uses, are those in the other life who have had mere
external worship . . . 1 103, Sig.

1103^. For in the other life everyone must perfornt
use ; for no man is ever born for the sake of any other
end than that he may perform a use to the society in
which he is, and to the neighbour, while he lives in
the world ; and a use in the other life according to the
good pleasure of the Lord. Just as in the human body,
in which everything must perform a use, even such
things as excrementitious humours ... or as is the
case with manure in the fields . . .

1399. By his interior communications (with Heaven,,
a Spirit) is disposed to a use, and is carried to it beyond
his knowledge.

1472. The knowing of Knowledges is . , . for the end
of use . . , and when they are serving as vessels . . .
they are in the use, and receive their delight from tha
use. Ex. i486.

'^. The internal man regards nothing but use.

1487. Scientifics . . . are disposed by the Lord inta
order, so that they may serve for use . . . and finally
that the life itself may consist in use, and be a life ot
uses

Use

465

Use

*. When man becomes a use, that is, when he

thinks of all things from the end of use, and does all
things for the end of use, (even) if it is by a tacit
reflection . . . then the scientifics which have served
tlie first use . . . are destroyed ; and so on. Sig.

1 598-. The external man ... is a kind of instru-
mentality, so that ends may become uses ; and uses
be presented in effect . . .

1645. The speech of the Angels ... is one of ends
and of the derivative uses, which are the principals
and the essentials of Things.

. Ends and the derivative uses are as it were

the softest recipients, and the most delicious subjects
of indefinite variations, and this by means of incom--
prehensible celestial and spiritual forms. They are
kept in these by the Lord ; for His Kingdom is solely
one of ends and uses ; and therefore the Angels who
are with a man attend to nothing else than the ends
and uses . . .

1807^. The soul is in use and end ; the body is in
their exercise.

. All efi'ects whatever are in like manner repre-
sentatives of the uses which are the causes ; and the
uses are representative of the ends which are their first
principles.

1944. Whether a man is becoming rational, is Known
from the life of his use, or function.

1964. Scientifics and Knowledges must have use as
tlie end ; and when they have use, they have life as
the end ; for all life is of uses, because it is of ends.
Unless they are learned for the sake of a life of uses,
they are of no moment, because of no use.

^. Without a life of iise (in knowledges) the

Rational becomes like a wild ass . . . But when they
have use as the end, they receive life from the uses ;
but such a life as are the uses. They who learn Know-
ledges in order to be perfected in the faith of love . . .
are in the use of all uses, and receive spiritual and
celestial life from the Lord . . .

2991. Natural forms . . . receive their forms accord-
ing to the use in the place where they are.

3049^. The afi'ection of general scientifics makes
them good and alive ; for they are then for the sake
of use. No one is affected with any scientific, or
truth, except for the sake of use. Use makes it a
good ; and such as the use is, such is the good.

3058^. 'Drawers of water ' = those who continually
desire to know truths . . . without caring for any use
from them.

3066®. The end, or use, determines the quality of
the soil, or affection ; and thus the quality of the pro-
duct ; or, if you prefer it, the love itself determines it ;
for the love is the end and the use in all things ; for
nothing is held as an end, and as a use, except that
which is loved.

3089'^. In the first affection of truth . . . there is an
affection of use . . . for the sake of self, etc.

3166^. Whatever is of use, and life, relates to good
(as distinguished from truth).

3603*. In his third age, if he is among those who

VOL. VI.

can be regenerated, man begins to think about use . , .
and (then) the order is inverted . . .

3645. The universal kingdom of the Lord is a King-
dom of ends and uses : it has been granted me to
plainly perceive this Divine sphere of ends and uses.
Ex. 3660".

3646^. Thus man can be in the Divine sphere of ends
and uses, which is in Heaven, and which constitutes
Heaven ; whereas beasts cannot be in any other sphere
than one of the ends and uses which ai-e on earth . . .

3796^. If a man perceives in himself a delight from
use separated from self, (he may know) that he is in
genuine affection.

3887. For in the other life everyone is gifted with
intelligence and happiness by the Lord, according to
the use wliich he performs from the affection of the
will.

3913-'. The spiritual man does not regard himself
and the world, except in so far as is conducive to pro-
moting uses in the Spiritual World . . .

. Regards dignities, etc., for the sake of the

use.

3991. That (this) good is to be employed for use.
Sig. and Ex.

4054. The brain ... is in the sphere of ends, which
are uses. Ex.

. Societies which have no end of use. Des.

41 10. A state of use, and of end of good. Sig. and
Ex.

^ That 'to shear the flock ' = to do use. Ex. and

111. 4853-

4223. The organs move . . . according to the inten-
tion of the function, that is, of the use ; for it is the
use which commands in the forms.

-. (Therefore) the use had existed before the

organic forms of the body came forth ; and the use
produced and adapted them to itself, and not the con-
verse. But when the forms have been produced, or
the organs adapted, the uses proceed from them ; and
then it appears as if the forms or organs exist before
the uses ; when yet it is not so ; for use inflows from
the Lord, and this through Heaven, according to the
order, and according to the form, according to which
Heaven has been ordinated by the Lord; thus accord-
ing to correspondences. 4926.

4322-. This influx (from the Lord) holds (all things
in nature and in man) together, in form, according to
the uses.

4372. Spiritual riches are predicated of truth ; and
their uses, of good.

4459'. They who love gains . . . for no other use
than the gold and silver . . . But they who love gold
and silver for the sake of some use . . .

. The use itself wliich a man loves determines

his life, and distinguishes him from others : an evil
use makes him infernal ; and a good use makes him
heavenly ; not indeed the use itself; but the love of
the use ; for the life of everyone consists in love.

4633. By frequent use . . .

2 G

Use

466

Use

[A.] 4658. (Aristotle said) Let him think continually
of use . . .

4926. Regarded in itself, good is nothing but use.

4973. The corresponding interior truths in the
Natural are applications to uses ; and the interior
goods there are uses.

4981. For he who is content in God regards honours
and riches as means for uses.

4984. Truths which are not of use approach (good) ;
but do not enter (to it). All uses from truths are goods
of truth : the truths which are not of use are separated,
some being retained, and some rejected. Those which
are retained . . . are uses themselves ... In their be-
ginning-iju7i0-all uses are truths of doctrine ; but in
their progress they become goods.

5025. Spiritual truth and good will that a man
should have pleasiu'c ... in the use of dignities. Ex.

-. That the use and the end make a thing

spiritual, or not spiritual. Ex.

5053. CoDJugial love excels all other loves in use,
and consequently in delight . . .

5148. According to all the use of the Sensuous. Sig.
and Ex.

. ' "Work ' = according to all use. . . The reason

that 'work' = use, is that it is predicated of the Volun-
tary . . . for whatever is done by this, and can be called
a work, must be a use. All works of charity are
nothing else ; for works of charity are works from the
will, which are uses.

5214. 'Seven thin ears' = scientifics of no use. . .
For that is said to be 'full' in which there is use, or,
what is the same, in which there is good ; for all good
is of use; and therefore 'thin' = that which is of no
use. Scientifics of no use are those which have no
other end than glory and pleasure : these ends are of
no use, because they do not tend to benefit the neigli-
bour.

5293. 'Let them gather all the food' = all things
which are of use. Ex.

. That which conduces to use, is to know what

is good and true ; and that which is of use is to will
and do it.

^. For all man's knowing, understanding, and

being wise, and thus all his willing, must have use as
the end ; and therefore the quality of his life is accord-
ing to the quality of the use.

. That ' food ' = all that which is of use. 111.

5395. On those who live not for the sake of any use
to their country . . .

, For, with good Spirits and Angels, use con-
stitutes the delight (in) quantity and quality accordin*^
to the uses.

. If, in an earthly kingdom, everyone is valued

and honoured according to his use, what must it be in
the heavenly Kingdom ?

^. They who have lived solely for self , . . with-
out the end of any use, are under the buttocks, and
pass their time in filth . . .

551 1^ The (statement) that the joy which the Angels
have is . . . when they are in the use of performing the
things of love and charity . . . sounds hard to those

who are in joy solely from the love of self and of the
world . . . yet the joy of Heaven first begins in a man
when his regard for self in the uses he performs,
expires.

55276. The truths which are made fruitful by good
. . . are committed to life, and then become uses. Sig.
and Ex.

5529. Use from the truths in the Natural. Sig. and
Ex.

5562. They who emerge from vastations, and serve
the uses which the bones serve, have no determined
thought . . .

5664a*. Such a man aims at nothing else through
truths of faith than uses, which are the exercises of
charity.

5688^. Man's regeneration . . . presents to view the
happiness of the Angels according to the application to
uses, which are to reform man.

5947*^. Thus the internal man has been formed to
serve the Lord for all the uses which love to Him, and
charity towards the neighbour demand ; first in the
natural world, and afterwards in the Spiritual AVorld.

5949-. Man should care for the soul (only) for the
sake of the uses it must perform in both worlds ; and,
when man has uses as the end, he has the Lord as the
end ; for the Lord disposes to uses, and also the uses
themselves.

6073. Concerning offices and uses. Sig. and Ex.

■ . ' Works ' = goods ; thus uses and ofiices ; for

these are goods. All the goods which are called goods
of charity are nothing but uses ; and uses are nothing
but works for the neighbour, our country, the Church,
the Lord's Kingdom. Ex.

^. The Angels . . . because they are in good

from the Lord, long for nothing more than to perform
uses ; these are the very delights of their life ; and
they also enjoy bliss and happiness according to the
uses. 111.

61 19. Spiritual life consists in exercises according to
truths, consequently in uses. Ex.

6325-. For to the man who is led by the Lord, there
are given an affection and longing to do good ; and
then nothing is more happy to him than to perform
uses . . .

6388. For when those in Heaven who are in mutual
love are jierforming uses, and doing goods to others,
they are in such joy and liappiness that they then for
the first time seem to themselves to be in Heaven.
This is given them by the Lord, and to each one
according to the uses. But this happiness vanishes as
soon as they think about recompence. Ex.

6393^ 'The recompence in the resurrection of the
just' = the internal happiness from doing good without
reward, which they receive from the Lord when they
are performing uses ; and the more they love to serve
without recompence, the more noble are the uses over
which they are set . . .

64106. Activity, with those in Heaven, consists in
performing uses — which, to them, is delight from good
—and in being wise in truths with the end of uses — ■
which, to them, is the pleasantness from truth.

Use

467

Use

6815. I suggested to (tlie Spirits of Mercury) the
making use of their Knowledges ... for Knowledges
have regard to uses . . . But they replied that ... to
them, Knowledges are uses.

7038. Elevation into Heaven to perform uses thence.
Sig. and Ex.

. The reason 'to serve the Lord ' = to perform

uses, is that true worship consists in the performance of
uses, thus in the exercises of charity . . . The worship
of the Lord itself consists in performing uses; and uses
are (in this life) that everyone should rightly discharge
hh function in his station ; thus [they consist in his]
being of service to his country, to societies, and to the
neighbour, fi-om the heart ; in his acting sincerely with
his associates ; and in performing kind offices prudently,
according to the quality of each person. These uses
are chiefly the exercises of charity ; and are those
through which the Lord is chiefly worshipped. Fre-
quenting a place of worship, prayers, etc., are also
necessary ; but without those uses are of no avail ; for
these things are not of the life ; but teach what the
life should be. The Angels in Heaven have all their
liappiness from uses, and according to uses, insomuch
that uses are Heaven to them.

'\ That, from Divine order, happiness is accord-
ing to use (shown from the economy of the human
body).

^. (Thus) uses are the things according to which

happiness is given in Heaven ; and it is use through
which the Lord is principally worshipped. Hence
John lay on the Lord's breast . . . because he repre-
sented the exercises of charity, that is, uses. 7884.

7770^ The reason 'whosoever hath, to him shall be
given . . . but whosoever hath not, from him shall be
taken away even that which he hath,' is that, with the
evil, the Knowledges of good and truth are applied
to evil uses ; but, with the good, to good uses. The
Knowledges are the same : it is the application of them
to uses which makes the quality of them with each
person. Just as with earthly riches : these, with one,
are disposed to good uses, and with another to evil
uses ...

S253. In a word, the life of charity consists in per-
forming uses. Def.

8378. (In Jupiter) they prepare food not according
to the taste, but chiefly aceoi'ding to the use : useful
food, to them, is relishable.

8439^^. Reception is not anything, unless there is
ajiplication, that is, to use.

8521'. None can see whether the doctrine of their
Church is true, except those who are in the affection of
truth for the sake of the uses of life. They who have
this end are continually enlightened by the Lord , . .

8631®. Learned men who . . . had not applied (what
they had disputed about) to any use.

8719. The reason the Lord acts mediately through
Heaven, is . . . that the Angels may have . . . happi-
ness according to their oflices and uses.

9103^ What is useful to him, is, to him, truth . . .

Qao?"*. 'Fit neither for the land, nor the dunghill ' =

what is not conducive to any use whatever, good or
evil.

92242. Therefore the good of charity does not come
to apperception, until truths . . . begin to be loved for
the sake of good use . . .

9230-. All that is called the truth of faith which is
as yet without an end of use . . .

9296^ (Thus) the good with a man is exactly
according to the use of life ; if the use of life is for
the neighbour ... the good is the good of charity ; but
if the use of life is solely for self and the world, this
initiament of the new will is closed, and there is formed
below it a Voluntary from the evils of (these) loves . . ,

9297'*. For the use of life, which is the end, is the
good with him ; and all things are formed according to
the use of life ; (thus) in the other life all are reduced
to the state of their own good, or evil, thus to the use
of their life, which had been the end . . . The truths,
or falsities, which had made a one with this use,
remain, and more are associated with them, which . . ,
complete the use, and cause the use to appear in its
own form. Hence it is that Spirits and Angels are
forms of their own use ; evil Spirits, forms of evil use
. . . and good Spirits, or Angels, forms of good use.

9723. Things to be removed after uses. Sig. and Ex.

9756. Truths sufticient for uses. Sig. and Ex.

9757. The goods and derivative truths which support
as much as is sufficient for uses. Sig. and Ex.

9828. The Spiritual World is a Kiugdom of uses ;
and the uses there are ends . . .

10309^. (Such infernals) also perform a use . , .

10709. (In the Fourth Earth they attend to nothing
but use) and, when speaking together, advance, for
the most part, to the ninth use. There are some in
the universe who in speaking advance to the fifth use ;
some to the seventh ; to the tenth ; to the fifteenth ;
to the twentieth ; and even to the fiftieth. Ex.
D.3270-3283. 3901.

2. To say 'to the use,' is a formula in use in

Heaven. Ex.

H. 64. The reason so many various things in man
act as a one, is that there is not anything therein
which does not . . . perform a use. The general per-
forms use to its jiarts ; and the parts jjerform use to
the general . . .

-. (So) the consociations in the Heavens are

conjoined together according to uses, in a like form ;
and therefore those who do not perform a use to the
general are cast out ... To perform use, is to will well
to others for the sake of the common good ; and not to
perform use, is to will well to others ... for the sake
of self . . .

96^. The influx of Heaven is into the functions and
uses of the members ; and the uses, being from the
Spiritual World, form themselves by means of such
things as are in the natural world, and thus present
themselves in effect. Hence is the correspondence.

107. For all good is good according to the use.

112. The Kingdom of the Lord is a Kingdom of ends

Use

468

Use

which are uses ; or, what is the same, it is a Kingdom
of uses which are ends ; and therefore the universe
lias been so created and formed by the Divine, that
uses may everywhere be clothed with such things as to
be presented in act, or in effect ; first in Heaven, and
then in the worhi ; thus through degrees, and success-
ively, down to the ultimates of nature. Hence it is
evident that the corres})ondence of natural things with
spiritual ... is tlirough uses ; and that the uses con-
join them ; and that the forms with whicli the uses
are clothed, are correspondences, and are conjunctions,
in proportion as they are forms of uses. In (the three
kingdoms of nature) all things which come forth
according to order, are forms of uses ; or effects formed
by use for use ; and therefore the things there are
correspondences.

[H. 112]-. With man, however, in proportion as he
lives according to Divine order— thus in proportion as
he lives in love to the Lord, and in charity towards the
neighbour — in tlie same proportion his acts are uses in
form, and are correspondences, through which he is
conjoined with Heaven. To love the Lord and the
neighbour, is, in general, to perform uses.

(q). That all good has its delight from uses, and

according to uses ; and also its quality : hence, such
as is the use, such is the good. Refs. 517(a).

361. The rich in Heaven . . . have an abundance of
all things for the uses of life ; yet tliey do not set
tlieir hearts on them, but on the uses; these they see
clearly, and as in light ; but the gold and silver ... as
lelatively in the shade. The reason is that in the
world they had loved uses ; and gold and silver only
as means. The very uses, in Heaven, shine in this
way ; the good of use, as gold ; and the truth of use,
as silver. Such, therefore, as had been their uses in
the world, such is their opulence, and such their delight
and happiness.

-. Good uses are, to provide for one's self and

one's own the necessaries of life ; to desire an abundance
for the sake of one's country, and the neighbour, whom
a rich man can in many ways benefit more than a poor
man ; and also because he can in this way remove his
disposition from an idle life, which is pernicious, for
in it a man thinks evilly, from the evil implanted in
him. These uses are good, in jiroportion as they have
in them what is Divine ; that is, in proportion as the
man looks to the Divine and to Heaven, and places
his good in them, and in wealth only a subservient

(f). Refs. to passages on the subject of uses.

3S7{t).

362. Into sucli (sordid) things arc turned not only
the riches wliicli are loved as an end, but also the uses
themselves, which are that they may indulge in plea-
sures, etc. Such . . . uses, having nothing spiritual
in them, become foul ; for what is spiritual in riches
and their uses is like the soul in the body . . . and
[such riches nnd uses] therefore become putrid, like a
body without a soul . . .

3S7. As til e heavenly Societies are distinct according
to goods, they are so according to uses ; because the
■goods with all in th* Heavens are goods in act, which

are uses. Everyone there performs a use ; for the
Lord's Kingdom is a Kingdom of uses.

389. In the Heavens those things which are of the
general good, or use, are under the custody of the
wiser Angels, and so on. They are subordinated,
just as, in Divine order, uses are subordinated ; and
therefore dignity is adjoined to every function accord-
ing to the dignity of the use ; but still the Angel does
not claim the dignity for himself, but gives it all to-
the use ; and, as the use is the good which he per-
forms, and all good is from the Lord, he gives it all
to Him. And therefore he who thinks about the
honour for himself, and derivatively for the use, and
not for the use and derivatively for himself, cannot
dischargi' any office in Heaven, because he is looking
backwards from the Lord : at himself in the first place,
and at the use in the second.

®. When use is mentioned, the Lord also is

understood, because . . . use is good, and good is from
the Lord.

390. (This shows) the nature of the subordinations
in the Heavens ; namely, that in proportion as anyone
loves, esteems, and honours a use, so does he love,^
esteem, and honour the person to whom that use has
been adjoined ; and also, that a j^erson is loved, es-
teemed, and honoured in proportion as he does not
ascribe the use to himself, but to the Lord ; for in the
same proportion is he wise ; and in the same proportion
the uses which he performs, he performs from good.
Spiritual love, esteem, and honour are nothing else
than the love, esteem, and honour of the use in the
person, and the honour of the person from the use,
and not of the use from the person.

• -. So he who regards men from spiritual truth

. . . sees one man to be like another . . . and the
difference solely in the wisdom ; and wisdom is to love
use, thus the good of a fellow-citizen, of society, of our
country, and of the Church. In this, too, consists
love to the Lord, because all the good which is the
good of use is from Him ; and also love towards the
neighbour, because the neighbour is the good which is
to be loved in a fellow-citizen, etc., and which is to be
performed to them.

391. All the Societies in the Heavens are distinct
according to uses, because they are distinct according
to goods ; and goods are goods in act, that is, the
goods of charity, which are uses. (The uses of various
Societies enum.)

392. For every general use is composed of innumer-
able ones, which are called mediate, administering,
and subservient uses. All and each are co-ordinated
and subordinated according to Divine order, and, taken
too-ether, they constitute and perfect the general use,
which is the common good.

393^. There are so many offices, administrations, and
works in Heaven that . . . those in the world are
relatively few ; and all [the Angels] are in the delight
of their work and labour from the love of use, and no
one from the love of self, or of gain . . . from which it
is evident that those who have loved themselves and
the world more than use, cannot have any lot in
Heaven.

Use

469

Use

402. All the delights of Heaven have been conjoined
with and are in uses, because uses are the goods of love
and of charity in which the Angels are ; and therefore
everyone has delights according to the nature of his
uses, and also in the degree in which he has the affec-
tion of use. That all the delights of Heaven are
deliglits of use (shown from the Jive senses and their
delights).

403. There is no happiness in being quiescent . . .
nor without an active life . . . Angelic life consists in
performing goods of charity, wliich are uses ; and the
Angels have all their happiness in use, from use, and
according to use.

405-. The uses in the Heavens are in like manner of
all variety and diversity ; and in no case is the use
of one exactly the same as the use of another ; and there-
fore neither is the deliglit of one the same as that of
another. And, what is more, the delights of each use
are innumerable, and these innumerable delights are in
like manner various . . .

SoS*". The insanity of evil Spirits is (not allowed to
go) beyond the limits of use ; for some use is performed
by every such Spirit. (These uses enum.)

517-. As Spirits are of such a nature, there is con-
stantly inspired into them the affection of ti'uth for the
sake of the uses of life ; for the Lord provides that
everyone should love the uses suited to his native
character ; and besides this love is exalted by the hope
that they will be Angels. And, as all the uses of
Heaven bear relation to the general or common use,
which is use for the Lord's Kingdom . . . and, as all
special and singular uses are excellent in projDortion as
they more nearly and more fully regard this general
use, it follows that all the special and singular uses,
which are innumerable, are good and heavenly ; and
therefore with every person the affection of truth is
conjoined with the affection of use, insomuch that they
act as a one. By this, truth is implanted in use, so
that the truths which they learn are truths of use. In
this way angelic Spirits are instructed and prepared for
Heaven.

^. The affection of truth suited to the use is

insinuated by various means . . . especially by repre-
sentatives of uses . . . attended with such delights
that they penetrate the Spirit from the interiors of
his mind to the exteriors of his body . . . and in this
Avay the Spirit becomes as it were his own use ; so
that when he comes into his own Society ... he is in
his life when he is in his use.

6. It is evident from these things that Know-
ledges ... do not cause anyone to come into Heaven ;
but the life itself, which is a life of use, implanted by
means of the Knowledges.

518. Those Spirits who had been in the genuine affec-
tion of truth, thus one for the sake of uses separated from
hodily and worldly things, which uses, in themselves,
are spiritual uses, after instruction, were received into
Heaven . . .

557. Heavenly love is to love uses for the sake of
uses ...

56j. In their offices they had not looked to the uses,

but to themselves, and thus had set self before uses.
(Their experience after death.)

564. He who exercises dominion from love towards
the neighbour . . . loves nothing more than uses.
Ex. . . He rejoices, not for the sake of the dignities,
but for the sake of the uses which he can thereby
perform in a greater degree . . .

-. But the uses jjerformed by one who exercises

dominion from the love of self, are for the sake of his
own honour and glory, which, to him, aie the only
uses.

*. (The former class) are entrusted with dominion

in the Heavens ; but it is not they that exercise
dominion, but the uses which they love ; and, when
uses exercise dominion, the Lord does so.

565^. The end for which wealth is sought, is called
its use ; and it is the end, or use, from which the love
has its quality . . .

J. 69-. They had done uses, but not for the sake of
uses.

S. 57. Enlightenment . . . exists with those who love
truths because they are truths, and make tliem uses ot
life. 59^. 6ie.

F. 14. Good is nothing else than use ; and therefore
charity, in its first origin, is the affection of use ; and,
as use loves means, it produces the affection of the
means . . . and through these . . . the affection of use
comes forth and becomes charity.

16^. (Thus) the will of producing use by means of
the understanding is perpetual . . .

20. In the spiritual sense, good is the neighbour,
and, as use is good, use, in this sense, is the neighbour.
Ex.

W. 46^. (This) cannot be seen unless nature is re-
garded from uses in their series and order, and not
from some of its forms . . . for uses are solely from
life ; and their series and order are from Wisdom and
Love ; whereas forms are the containants of uses.

58. The conjunction (of the Divine) with all these
things is according to their uses. Ex.

6 1". Their vegetative soul is use, the forms of which
they are.

65. That the uses ot all created things ascend,
through degrees, from ultimates to man, and through
man to God the Creator, from whom they are. Gen. art.
1706.

. The end of all uses is the endeavour to produce

uses ; and the beginning of them is the force acting
from this endeavour. These are of the mineral
kingdom.

-. The uses of (plants) are for each and all things

of the animal kingdom . . .

66-. The six degrees, through which the uses of all
created things ascend . . .

e. (Thus) the uses of all things are the veiy

recipients themselves of life, and, derivatively, the
forms of the xises are.

80. The Divine is also the same in the greatests and
in the leasts of all created things which are not aMve ;
for it is in all the good of their use. Tlie reasi>n these

Use

470

Use

are not alive, is that they are not forms of life, but
forms of uses ; and the form varies according to the
goodness of the use.

[W.] I42<^. There is also a love of exercising dominion
from the love of doing uses . . . but this love cannot be
called a love of exercising dominion, but a love of doing
uses,

158". (Otherwise) earths could not . . . produce forms
of uses, which are plants . . .

166. For what is living disposes what is dead . . .
and forms it for uses, which are its ends.

171. For out of the Earth, forms of uses are con-
tinually raised by the Creator . . .

213. Love is the end, wisdom the instrumental
cause, and use the effect ; and use is the complex,
containant, and basis of love and wisdom ; and use is
such a complex, and such a containant, that all things
of love, and all things of wisdom, are actually in it.
It is their Simultaneous. Ex. 214. 2i5,Ex.

220^. By 'works' are here meant uses which are
actually done ; for in uses, and according to them, is
the all of charity and of faitli . . .

230. As the Lord is love itself, and wisdom itself,
He is also use itself ; for love has use as its end, and
produces use by means of wisdom ; for love aud wis-
dom, without use, have no boundary or end . . . and
therefore they cannot be said to be and come forth,
unless there is use in which they may be. These three
constitute the three degi-ees of height in the subjects
of life. They are as end . . . cause . . . and effect.
241, Ex.

232. The (celestial) Angels are in love ; the (spiritual)
Angels are in wisdom ; and men in the world are in
uses. Ex.

235. There are such degrees (of height) derivatively,
in each and all things of uses.

237. The second, or spiritual, degree is opened
through the love of uses from the intellectual things ;
but through the spiritual love of uses, which love is
love towards the neighbour.

^. The celestial degree is opened through the

celestial love of use, which love is love to the Lord ;
and love to the Lord is nothing else than to commit to
life the precepts of the Word . . .

239. As there are, with man, three degrees of love
and wisdom and the derivative use, it follows that
there must exist with him three degrees of will, under-
standing, and . . . determination to use . . .

241^. Therefore, such as is the love with a man, such
is the Avisdom with him, and such is the use.

25 1 2. According to uses, also, the natural man be-
comes as the spiritual man, which takes place when the
natural man feels, from the spiritual, the delight of
use.

. To do truths is to perform uses.

252®. The communication by correspondences (be-
tween the natural and the spiritual man) ... is per-
ceived in the will only by the fact that uses are
performed from atiection.

253-. Good, through truths, opens the spiritual

degree ; for good, through truths, operates use ; and
tises are goods of love . . .

258-. Love ... is elevated solely by shunning evils
as sins, and, then, through the goods of charity, which
are uses, and which the man then performs from the
Lord.

296. That there are three things in the Lord which
are the Lord : the Divine of love ; the Divine of wis-
dom ; and the Divine of use ; and these three are
presented in appearance outside the spiritual Sun . . .
the Divine of use by the atmosphere.

-. The third thing which proceeds ... is the

atmosphere . . . and this proceeds from that Divine
of the Lord which is called use.

297. Anyone . . . can see that love has use as its
end and aim ; and that it produces use by means of
wisdom ; for love cannot produce any use from itself,
but only by the medium of wisdom. Nay, what is
love unless there is something to be loved ? This
something is use; and, as use is that which is loved,
and as it is produced by means of wisdom, it follows
that use is the containant of wisdom and of love.

— — ^. (Thus) these three things : the Divine of love,
the Divine of wisdom, and the Divine of use, are in
the Lord ; and, in essence, are the Lord.

298. That man, regarded as to his exteriors, and as
to his interiors, is a form of all uses ; and that all the
uses in the created universe correspond to these uses,
(shows that) God as a Man is the very form itself of
all uses, from which form all the uses in the created
universe derive their origin ; so that the created
universe, regarded as to uses, is an image of Him.

— — ^. Those things are called uses, which, fi'om the
Lord, are in order from creation ; but those things are
not called uses which are from the proprium of man,
because this is Hell . . .

299. As . . . love, wisdom, and use are in the Lord,
and are the Lord . . . and as the Lord cannot present
Himself such as He is in Himself . . . He therefore
presents Himself ... as to love by heat, as to wisdom
by light, and as to use by the atmosphere. The reason
the Lord presents Himself as to use by the atmosphere,
is that the atmosphere is the containant of heat and
light, as use is the containant of love and wisdom. Ex.

302*^. As this (condensation from the atmospheres)
is the origin of substances and matters, it follows . . .
that they have been accommodated to the jiroduction
of all uses in their forms.

303. It follows (also) that these substances and
matters . . . retain within them, from the atmospheres
from which they originated, an effort and conatus to
produce uses.

307. That all uses, which are the ends of creation
are in forms . . . Gen. art.

. The ends of creation are those things M'hich

are produced by the Lord as a Sun by means of the
atmospheres from the earths ; and tliese ends are called
uses. In their whole extent they include all things
of the vegetable kingdom ; all things of the animal
kingdom ; finally, the human race, and the angelic
Heaven from it. These are called uses, because they

Use

471

Use

are the recipients of the Divine love and the Divine
wisdom, and also because they have regard to God
the Creator, from whom they are, and thereby conjoin
Him with His great work ; and, by the conjunction,
cause that they subsist from Him, as they had
existed. Ex. '

308. That uses are the ends of creation, who does
not clearly see, when he considers that by God . . .
nothing can ... be created but uses? and that in order
to be use, it must be for the sake of others ? and that
use for the sake of self must also be for the sake of
others ; for use for the sake of self is that one may be
in such a state that he may be of use to others ?
(Therefore) use which is use cannot come forth from
man ; but must be in man from Him from whom every-
thing that comes forth is use.

310. That in earths there is a conatus to produce
uses in forms, that is, forms of uses. Gen. art.

. By this (seeds) are in the potency of conjoining

themselves with the use from which comes their prolific
principle ; and then, through conjunction with matters
from a natural origin, of producing forms of uses, and
then sending them forth as from a womb . . , This
conatus is afterwards continuous through the root even
to the ultimates, and from the ultimates to the primes,
in which the use itself is in its origin. Thus do uses
pass into forms ; and the forms, in their progression
from primes to ultimates and from ultimates to primes,
derive from the use — which is like a soul — that each
and all things of the forms are of some use. It is
said that the use is like a soul, because its form is like
a body. It also follows that there is a conatus still
more interior, which is the conatus of producing uses
for the animal kingdom through vegetable growths . . .
It also follows that in these there is an inmost conatus,
which is a conatus of performing uses to the human
race.

^. (Thus) all uses are produced by the Lord from

ultimates ; and therefore there must be a conatus to
them in the ultimates.

313. That in all forms of uses there is some image of
creation. Gen. art.

. Forms of uses are of three kinds: forms of

uses of the mineral kingdom ; forms of uses of the
vegetable kingdom ; and forms of uses of the animal
kingdom. The forms of uses of the mineral kingdom
cannot be described, because they do not appear to the
sight. (Continued under Form.)

314. In the forms of uses of the vegetable kingdom,
the image of creation appears in this : that they proceed
from their primes to their ultimates; and from their
ultimates to their primes. Ex. . . The stems covered
with barks Tefresent-referunt-the Earth covered with
earths, from which earths come forth the creation and
formation of all uses.

"-. (Moreover) in the whole progression there is

the end of producing fruits and seeds, which are
uses.

^. (Thus) the progression of the creation of the

universe was from its First ... to ultimates, which are
earths, and from these, through uses, to its First . . .
Also, the ends of the whole creation were uses.

315. It is the (spiritual) heat, light, and atmospheres
which bear this image of creation with them, and clothe
it with the forms of uses of the vegetable kingdom.

316. In the forms of uses of the animal kingdom,
there is a like image of creation. Ex.

-. A like image of creation comes forth in all

the several things in man ; for there is a like pro-
gression of love, through wisdom, into uses . . . Acts
and works are the ultimates ; and from these, through
the delights of uses, there is effected a return to their
primes, which . . . are the will and understanding.
That the return is effected through the delights of
uses. Ex. . . The delights of acts and works are the
delights which are called the delights of use.

317. That in all forms of uses there is some image of
man. Ex.

. All uses, from prunes to ultimates, and from

ultimates to primes, have relation to all things of man,
and have a correspondence with them . . .

318. That in all forms of uses there is some image of
the Infinite and the Eternal. Ex.

319. That, regarded from uses, all things of the
created universe have relation to man, in an image ;
and that this testifies that God is a Man. Gen. art.
3268.

322®. This (correspondent) image does not appear
when all these things are regarded in their forms ; but
it appears when they are regarded in their uses. . .
When the Angels have seen these things from the
correspondence of the uses, they have recognized and
seen themselves in them.

327. That all things which have been created by the
Lord are uses ; and that they are uses in that order,
degree, and respect, in which they bear relation to
man, and, through man to the Lord, from whom [they
are]. Gen. art. 329.

329. From the end of the creation of the universe,
it may be evident what use is. Ex.

330*=. Hence it is evident in what order, degree,
and respect, uses — which are the mediate ends of
creation — bear relation to man ; namely, that they are
for the sustenance of his body ; for the perfecting of
his Rational ; and for the receiving of what is spiritual
from the Lord. (These three classes of uses enum. in
order, 331-333)

331^. Superfluity does not take away use ; but causes
the uses to persist.

335. Although it is said that these things are uses,
because, through man, they bear relation to the Lord,
still it cannot be said that they are uses from man
for the Lord's sake, but from the Lord for man's sake ;
because, in the Lord, all uses are infinitely one, and
there are none in man except from Him ; for man
cannot do good from himself, but from the Lord ; and
good is what is called use. Ex.

-. (Thus) the uses which the Lord performs for

Himself by means of man, are that, from love, He is
able to hless-benefacere . . .

e. The Lord is with those (only) who do His

commandments, thus uses.

Use

472

Use

[ W.] 336. All things which come forth in act are called
uses, (both good and evil) ; the latter, evil uses, and
the former, good uses. . . None but good uses have
been created by the Lord, and evil uses have originated
from Hell. The uses treated of in this article . . . mean
all things which appear upon the Earth ; as animals
and plants of every kind : such of these as perform a
use to man are from the Lord, and those which inflict
injury on him are from Hell. By uses from the Lord,
are likewise meant all things which perfect the Rational
of man, and those which cause him to receive what is
spiritual from the Lord ; whereas by evil uses are
meant all things which destroy the Rational, and cause
that man cannot become spiritual. The reason why
the things which inflict injury on man are called uses,
is that they are of use to the evil to do evil, and that
they also conduce to the absorbing of malignities ; thus
also for remedies. Use is spoken of in both senses, as
love is . . . and love calls all that use which is done
by it.

338. What is meant by evil uses which are upon the
Earth. Enum.

339. That all things which are evil uses are in Hell ;
and all things which are good uses are in Heaven. Ex.
and enum.

341. That influx from Hell effects those things which
are evil uses in the places whei'e there are things which
correspond. Gen. art.

345-. It follows that it is the ultimate Spiritual,
sejiarated from what is above it, such as exists with
those in Hell, which effects these evil uses upon the
Earth. 111.

346^. Plants derive from the Spiritual which is their
source that they are uses.

348. That all uses, both good and evil, are from a
spiritual origin ; thus from the Sun. (Shown by an
experiment.)

^. (Thus) even evil uses are from the spiritual

Sun ; but good uses are turned in Hell into evil uses.
From which it follows that the Lord has not created
and does not create any but good uses ; and that Hell
produces the evil uses.

396^. All these things (food, clothing, employment,
honours, pleasures, etc., should be sought) for the sake
of . . . use.

409-. The use of (all things in the universe) has
relation to good ; and the form of the use, to truth.

414. Love, or the will, cannot be elevated . . . except
through the love of use . . .

426. By love towards the neighbour, is meant the
love of uses ; and by love to the Lord, is meant the love
of doing uses. . . The reason these loves are spiritual
and celestial, is that to love uses, and to do them from
the love of them, is something separate from the love
of Avhat is man's Own ; for he who loves uses spiritually
does not look to self, but to others outside of self, with
whose good he is affected.

^. But man does not feel and perceive the love of

doing uses for the sake of uses, as he does the love of
doing uses for the sake of self ; and therefore, while he
is doing uses, he does not know whether he is doing

them for the sake of the uses, or for the sake of self.
But let him know that he is doing uses for the sake of
uses in proportion as he is shunning evils ; for, in
proportion as anyone is shunning these, in the same
proportion he is doing uses, not from himself, but from
the Lord. For evil and good are opposites ; and there-
fore in proportion as anyone is not in evil, in the same
proportion he is in good. . . These things have been
said, in order that it may be known, that although a
man does not perceive by his feelings, whether the uses
he is doing 'are for the sake of the uses, or whether they
are for the sake of self — tliat is, whether the uses are
spiritual, or whether they are merely natural — still he
is able to know it from this : whether he thinks evils
to be sins, or not ; if he thinks that they are sins, and
on this account does not do them, then the uses which
he does are spiritual ; and, when such a one shuns sins
with aversion, he then begins to perceive by his feelings
the love of uses for the sake of uses, and this from the
spiritual delight in them.

431. In Heaven, all who do uses from the affection
of use, derive, from the communion in which they are,
that they are wiser and happier than others ; and, with
those there, to do uses is to act sincerely, justly,
rightly, and faithfully in the work which belongs to
their ofhce. They call this charity . , . and they say
that when anyone (is doing this) the community
subsists and persists in its good ; and that this is 'to
be in the Lord ' ; because all that inflows from the Lord
is use ; and it inflows from the parts into the com-
munity, and from the community to the parts. The
parts, there, are the Angels ; and the community is a
Society of them.

P. 12^. In these effects, the uses are of love or of
good ; and the means to the uses are of the understand-
ing, or of truth.

26. The Kingdom of the Lord, which is over (both)
Heaven and Hell, is a Kingdom of uses ; and it is of
His Providence that there is not anyone or anything
there, by whom, or through which, a use is not effected.

183'*. When the Lord leads man away from (seeking
honours and wealth for the sake of self) he introduces
him into the love of uses, so that he may regard
eminence . . . for the sake of use, and thus that it may
be of the uses, and thence of self ; and not of self and
thence of the uses ; and in like manner opulence.

215". The quality of the love of dignities and riches
for the sake of use (contrasted with the love of theni
for their own sake). . . The love of them for the sake
of use, is the love of uses, which is the same as the love
of the neighbour. Ex. ^^.

1^. By uses are meant goods ; so that to do uses

means to do goods ; and to do uses, or goods, means to
serve others, and minister to them . . . Dignity and
wealth are regarded merely as a means for doing uses.
Sig.

. When uses, or goods, are the ends, or loves, it

is not (the rulers) who exercise dominion, but the
Lord . . .

^^. For most of those in dignity and opulence do

uses ; but do not know whether they do them for the
sake of self, or for the sake of the uses ; and the less so

Use

473

Use

because thei'e is more of the fire and ardour of doing
uses in the love of self and of the world than in those
who are not in (these loves) ; but the former do uses for
the sake of reputation, or gain . . . but they who do
uses for the sake of uses ... do not do them from self,
but from the Lord.

^^. For man is unaware whether he is led by the

devil, or by the Lord : he who is led by the devil does
uses for the sake of self and the world ; whereas he who
is led by the Lord does uses for the sake of the Lord
and Heaven ; and all those do uses from the Lord who
shun evils as sins ; and all those do uses from the devil
who do not shun evils as sins ; for evil is the devil ; and
use, or good, is the Lord : from this (only) is the
difference Known. Both appear alike in the external
form ; but in the internal form they are altogether
unlike. Des.

2 1 7". Not to set the heart on (dignities and riches) is
to love the uses, and not self, in them.

^. The reason both the evil and the good are

promoted to honours and wealth, is that the evil do
uses equally with the good ; but the evil for the sake
of honours and gains for their own pei'son ; but the
good for the sake of honours and gains to the Thing
itself. Ex.

^ Still (the Angels) do not regard the dignity

itself as anything, but the uses in the administration
and discharge of which they are. They indeed receive
the honours . . . but attribute them to the uses them-
selves ; and, as all uses are from the Lord, they
attribute them to Him.

®, But (those who) had attributed (dignities and

wealth) to themselves, and not to the tises ; and (who)
had not wanted uses to dominate over them, but them-
selves over the uses ; and (who) had regarded tliem as
uses only in so far as they served for their own honour
and glory . . . are in Hell, and are vile slaves there . . .
111.

220^. That the Lord, through His Divine Providence,
conjoins Himself with natural things through spiritual
things, and with temporary things through eternal
things, according to uses. Ex.

*. Uses are the goods which are called the goods

of charity.

®. That the Lord conjoins Himself with uses

through corresi)ondenees, and thus through appearances,
according to the confirmations of these by man. Ex.

''. As all the uses, that is, truths and goods of

charity, which a man does to the neighbour, may be
done either according to appearances, or according to
the real Truths in the Word ; if he does them according
to the appearances confirmed with himself, he is in
fallacies ; but if according to Truths, he does them as
he ought . . .

®. The same dignities and honours are spiritual

and eternal, when the man regards himself as to his
person [as being] for the sake of the commonwealth
and uses ; and not these [as being] for his sake.

. (Such) have indeed performed uses and goods,

but from self and not from the Lord ; and thus have
placed themselves in the Lord's place.

^''. Riches and wealth (also) are spiritual and

eternal with those who, in them, regai-d good uses . . .

In Heaven they live in palaces the i\se{\il-ute7isiles-
forms of which are resplendent with gold and precious
stone.s, which, however, they regard merely as external
things which are resplendent and transparent from the
internal things, which are the uses, and from which
they have the very pleasure and deliglit themselves,
which, in themselves, are the happiness of Heaven.
(The contrary state des.)

". By uses are meant not only the necessaries of

life ... for one's self and one's own ; but also the good
of our country, of the community, and of our fellow-
citizen. Mercantile business is such a ^ood when the
love of it is the end, and money is a mediate subservient
love ; provided the man of business shuns and is averse
to defraudings and evil arts as sins.

2335. This evil (of the love of self and the world)
cannot be removed in any other way than by the love
of self becoming the love of uses, that is, the love of
dominating being not for the sake of self, but for the
sake of use ; for in this way tises constitute the head,
and the love of self . . . first the body , . . and after-
wards the feet . . .

^. This turning about cannot exist in a moment ;

for the greatest delight of life, Avhich is from the love
of self and the derivative dominion, can be lessened,
and turned into the love of uses, only successively . . .

252^. For the evil do uses ec^ually with the good, and
the evil, from their fire, do them more ardently than
the good ; especially in wars ...

R. 153'^. Food is there given to all from Heaven
according to the uses they do . . .

^. As all who have confirmed themselves in

falsities of faith cannot do works of good use, but of
evil use ; and as they do not do them faithfully, but
only that they may appear, for the sake of honour or
gain, they leave their works, and love only to gossip,
walk, and sleep . . . and ai-e therefore cast out as useless.
(Their further lot des. )

352. 'Of the tribe of Gad were sealed twelve
thousand ' = the uses of life, which are of wisdom from
celestial love, with those in the Lord's New Heaven
and New Church. Ex.

. 'Gad,' in the spiritual sense, =the good of life,

which is also use . . . here, the uses of life, because he
follows Reuben and Judah ; and celestial love, through
wisdom, produces uses.

. There are three things which . , . cannot be

separated : love, wisdom, and the uses of life. If one
of them is sejiarated, the other two go.

. That 'Gad' = the uses of life, which are also

called 'fruits.' 111.

353. 'Of the tribe of Asher were sealed twelve
thousand ' = mutual love, which is the love of doing the
good of use to the community, with those ... of the
Lord's New Heaven and New Church.

. 'Asher,' here, =^ the love of doing uses which

exists with those who are in the . . . Celestial Kingdom,
and which is there called mutual love. This lore
descends proximately from love to the Lord, because
the Lord's love is to do uses to the community . . . and
He does them through men who are in love to Him.

^. He was named from 'blessedness' ; and, in

Use

474

Use

Heaven, those who are in the love of doing uses to the
community and the Society, are in pre-eminent blessed-
ness.

[R.] 354. 'Of the tribe of Naphtali were sealed twelve
thousand '=the perception of use, and of what use is,
with those ... in the Lord's New Heaven and New
Church.

. 'Naphtali' ... in the spiritual sense, = tempt-
ation and victory . . . but the reason 'Naphtali' here =
the perception of use and of what use is, is that he
follows in the series after Asher, by whom is signified
the love of uses ; and moreover there is an interior
perception of uses in those who have overcome in
temptations ; for the interiors of the mind are opened
by means of temptations. 111.

S75®. I said, What is the third thing ? The angelic
Spirits replied. It is use. Love and wisdom, without
use, are not anything, but are only ideal entities, and
do not become real until they are in use ; for love,
wisdom, and use are three things which cannot be
separated ; if separated, neither of them is anything.
Love is not anything without wisdom, but in wisdom
it is formed for something ; and this something is use ;
and therefore when love, through wisdom, is in use, it
is something ; nay, then, for the first time, it comes
into existence. They are exactly like end, cause, and
etfect . . . (and other trines). T.387.

9036. To do His commandments, is love towards the
neighbour, because to do His commandments, is to do
uses to the neighbour.

940*^. For, in Heaven, all uses shine.

M. 5^ They asked the Angel, What, then, is
heavenly joy? He replied ... It is the delight of
doing something which is of use to one's self and
others ; and the delight of use derives its essence from
love, and its coming forth into existence from wisdom.
The delight of use, originating from love, through
wisdom, is the soul and life of all heavenly joys.

*. There are the most delightful social gatherings

in the Heavens . . . but . . . after they have done the
uses in their employments and works . . . but if you
take away this soul or life, the accessory joys gradually
cease . . .

6^ The Angel . . . taught them (that) in Heaven
there arc . . . banquets and feasts . . . plays, spectacles,
concerts . . . and all in the highest perfection ; and
the} hold such things as joys, but not as happiness ;
the happiness must be in them . . . and everyone has
this happiness from the use in his employment.

*•. There is a certain hidden vein in the affection

... of every Angel which draws on the mind to do
something ; and through this the mind tranquillizes
itself, and satisfies itself; and this satisfaction and
tranquillity cause a state of the mind which is receptible
of the love of use from the Lord ; and from the reception
of this comes heavenly happiness, which is the life of
all these joys. Heavenly food is nothing but love,
wisdom, and use together ; that is, use, through
wisdom, from love ; for which reason food for the body
is given everyone in Heaven according to the use which
he performs ; sumptuous food those who are in eminent

use ; moderate, but of an exquisite flavour, those who
are in use of a middle degree ; and common-viVis-those
who are in a \ow-vili-u.se ; but none to the slothful.

7*. Learn, therefore, that 'to reign with Christ'
means to be wise, and to do uses ; for the Kingdom of
Christ, which is Heaven, is a Kingdom of uses. For
the Lord loves all, and thence wills good to all ; and
good is use ; and, as the Lord does goods, or uses,
mediately through the Angels ; and, in the world,
through men. He therefore, to those who do uses faith-
fully, gives the love of use, and its reward, which is
internal bliss ; and this is eternal happiness. (Further
ex. in connection with the high government offices and
splendours of Heaven.)

8^ They all asked, What is the deliciousness of the
soul ? and what is the source of it ? The Angel replied.
The deliciousness of the soul is from the love and
wisdom from the Lord ; and, as love is the efficient,
and as it is efficient through wisdom, therefore the seat
of both is in the effect, and the effect is use. Ex. . .
You have just seen paradisiacal things, and . . . there
is nothing therein, not even a leaf, which is not from
the marriage of love and wisdom in use ; and therefore
if a man is in this, he is in the heavenly paradise . . .

10^. As use is the containant of love and wisdom,
the state of heavenly life is from the conjunction of
these in use. Ex.

13S. All those receive the influx (of heavenly blessed-
nesses) who are in the love of use ; but those who are in
the love of glory, and not from use, do not receive it.

16^. (The prince said,) There are three things which
inflow as a one from the Lord into our souls . . . love,
wisdom, and use ; but love and wisdom do not exist
except ideally . . . but in use they exist really, because
they are together in the act and work of the body . . .
and (therefore) it is use which affects us ; and use is to
discharge the works of our employment sincerely and
industriously. The love of use, and the derivative
application in use, hold the mind together, and keep
it . . . from wandering about and imbibing all the
cupidities which inflow fpom the body and the world
. . . by which the truths of religion and of morality,
with their goods, are dispersed to the winds ; whereas
the application of the mind in use holds them together
. . . and disposes the mind into a form which is re-
ceptible of wisdom from these truths . . .

18. That the seat of wisdom is in use . . . (The eight
wise ones said,) No one is wise, or lives, for himself
alone ... To live for others is to do uses. Uses are
the bonds of society, which are as many in number as
there are good uses ; and uses are infinite in number.
There are spiritual uses which are of love to God, and
of love towards the neighbour ; there are moral and
civil uses, which are of the love of the community and
the state in which the man is, and of the companions
and citizens with whom he is ; there are natural uses,
which are of the love of the world and its necessaries ;
and there are bodily uses, which are of the love of the
preservation of self for the sake of the higher uses.

^. All these uses have been inscribed on man,

and follow in order, one after the other; and, when

Use

475

Use

they are together, the one is in the other. They who
are in the first uses, which are spiritual, are also in the
sequent ones ; and tfiese are wise. But they who are
not in the first uses, and yet are iu the second, and
thence in the sequent ones, are not so wise . . . They
who are not in the first and the second uses, but are in
the third and fourth, are not at all wise ; for they are
satans . . , And they who are solely in the fourth uses
are least wise of all ; for they are devils . . .

". Every love has its own delight . . . and the

delight of the love of uses is heavenly delight, which
enters into the sequent delights in order . . . They
(then) enumerated the heavenly deliciousnesses which
proceed from the love of use ; and said that there are
myriads of myriads of them ; and that those enter into
them who enter Heaven.

68-. The reason all delights, from primes to ultimates,
have been collated into conjugial love, is on account
of the paramount excellence of its use. Its use is the
propagation of the human race, and thence of the
angelic Heaven ; and, as this use was the end of ends
of creation, it follows that all blessednesses, happinesses,
delights, and pleasures . . . have been collated into this
its love.

^. That delights follow use, and that they are

in man according to the love of use, is evident from
the delights of the five senses . . .

137^ (The husband is perfected in wisdom, and the
wife loves it in her husband) through the uses, and
according to them, which both, by mutual aid, perform
in the Society.

■*. Heat, with (the Angels) is love ; and the light

with which the heat is united, is wisdom ; and use is
as it were the atmosphere which contains both in its
bosom. What are heat and light without that which
contains them ? And in the same way what are love
ami wisdom without their use ?

^. No one knows the blessed delights of conjugial

love but he who rejects the horrid delights of adultery ;
and no one can reject these but he who is wise from
the Lord ; and no one is wise from the Lord unless he
does uses from the love of uses.

183". What is meant by the third proceeding Divine
essential, which is called use? The Angels replied,
Love and wisdom, without use, are merely abstract
ideas of thought . . . but in use these two are collected
together, and therein become a one, which is called a
real thing. Love cannot rest unless it is doing some-
thing . . . neither can wisdom . . . and doing is use;
and therefore we define use as the doing of good from
love through wisdom : use is good itself.

*. As these three, love, wisdom, and use, inflow

into the souls of men, it is evident whence it is that
it is said that all good is from God ; for everytliing done
from love through wisdom is called good ; and use also
is what is done. . . What are love and wisdom without
use, but a state of the mind? Whereas love and wisdom
together with use not only constitute man, but also
are man; nay . . . they propagate man. Ex. . . This
use is the highest and ultimate use of the Divine love
through the Divine wisdom.

^. (Therefore) all fructification, propagation, and

prolification are originally from the influx of love,
wisdom, and use from the Lord ... for creation cannot
be from any other source than from the Divine love,
through the Divine wisdom, in the Divine use ; and
therefore all things in the univei'se are procreated and
formed from use, in use, and for use.

®. The deliciousnesses of conjugial love, which

are innumerable and ineff'able . . . are from the uses of
love and wisdom, which may be seen from the fact that
in proportion as anyone loves to be wise for the sake
of genuine use, in the same proportion he is in the
vein and potency of conjugial love . , . Use effects
this. Ex.

^. To this the Angels added that those who are

not, from the Lord, in the love of being wise for the
sake of use, do not know anything about the variety
of the innumerable deliciousnesses of love truly con-
jugial. Ex.

s. The listeners then said, that they perceive

that conjugial love is according to the love of being
wise for the sake of uses from the Lord ; and the Angels
replied that it is so.

207'. Eternal rest is a rest which dispels (languor,
stupor, and drowsiness of the mind and body), and
causes the man to live ; and this is nothing else than
something which elevates the mind ; and it is therefore
some application and work, by which the mind is
excited, vivified, and delighted ; and this takes place
according to the use from which, in which, and for
which it is working. Hence it is that the universal
Heaven is regarded by the Lord as a containant of
use ; and that every Angel is an Angel according to
use ; the delight of use bears him along as a favourable
current does a ship, and causes him to be in eternal
peace, and in the rest of peace. This is the meaning
of eternal rest from labours.

. That an Angel is alive according to the

application of his mind from use, is very evident from
the fact, that each one has conjugial love, with its
virtue, power, and deliciousnesses, according to his
application to the genuine use in which he is.

e. When the novitiate Spirits were gone, the

maidens sang an ode, in which they expressed . . . the
aS'ection of the works of use, with its pleasantnesses.

220. That men have abundant store according to the
love of propagating the truths of wisdom, and according
to the love of doing uses. Ex.

^. Because uses are the goods which truths

produce.

249. Man has been created for uses, because use is
the containant of good and truth, from the marriage
of which is creation, and also conjugial love ... By
study and business is meant all application to uses.
When a man is in any study and business, that is, in
use, his mind is limited and circumscribed as in a
circle, within which it is successively co-ordinated into
a form truly human, from which as from a house he
sees various concupiscences outside of himself, and from
the soundness of reason within he banishes them, and
consequently also the wild insanities of scortatory lust.
Hence it is that conjugial heat remains better and
longer with such than with others. The contrary

Use

476

Use

happens to those who give themselves up to sloth and
idleness. Des.

[M.] 250^ As to dignities, all in Heaven regard others
according to the uses they perform . . .

262. The love of exercising dominion from the love
of uses is in the highest degree heavenly, Ex. 266.

^. For the love of uses is from the Lord, and is

the Lord Himself. (Those in it) regard dignities merely
as means to do uses, and they set them lar above the
dignities . . . 266-.

266-. The prince said that he was the servant of his
Society, because he was of service to it by doing uses ;
and (the high priest) said that he was a minister of
the Church there, because in being of service to them
he ministered holy things to the uses of their souls;
that they were both in perpetual joys . . . and that all
things in that Society are resplendent and magnificent
. . . the reason of which is that their love of exercising
dominion is . . . from the love of uses ; and, as the
love of uses is from the Lord, all good uses are in the
Heavens resplendent and refulgent . . .

^. We did indeed seek (these) dignities, but

(merely) that we might be able to do uses more fully
. . . We feel . . . that the uses we perform are, from
the love of them, within us Irom the Lord ; and this
love receives its bliss from communication, through
uses, with others ; and we know from experience, that
in proportion as we do uses from the love of them, in
the same proportion this love increases, and, with love,
wisdom, by which the communication is effected; but
that in proportion as we retain the uses in ourselves,
and do not communicate them, in the same proportion
the bliss perishes ; and then the use becomes like food
stored (and retained) in the stomach ... In a word
the whole Heaven is nothing, from primes to ultimates,
but a containant of use. What is use but the actual
love of the neighbour ? and what holds the Heavens
together but this love ?

*. I (then) asked, How can anyone know whether

he does uses from the love of self, or from the love ot
uses? Every man, both good and evil, does uses; and
he does uses from some love. (In) a society of mere
devils, and one of mere Angels, I opine that the devils
. . . from the fire of the love of self, and the resplendence
of their own glory, would do as many uses as the
Angels in their society. Who, then, can know from
what love, and from wliat origin, uses are ? The two
Angels replied. Devils do uses for the sake of self, and
reputation, that they may be elevated to honours or
gain wealth ; whereas Angels ... do uses ... for the
sake of the uses, from the love of them. Man cannot
discriminate these uses, but the Lord does so. Every-
one who believes in the Lord, and shuns evils as sins
does uses from the Lord; whereas everyone who does
not believe in the Lord, and does not shun evils as
sins, does uses from self and for the sake of self. This
is the difference between uses done by devils and uses
done by Angels.

305. Man is elevated into the highest region of the
mind, which is called celestial, (and) in which is
conjugial chastity in its love, through the love of
uses . . .

405. The spiritual love their children from . . . their
affection for and application to uses which are of
service to society.

426. The spiritual man is that into which a man is
introduced through the love of doing uses, which love
is called charity . . .

T. 13^. (It may thus be seen) that the world is a
complex of uses in successive order for the human
race ... 47.

67. Before the creation, God was love itself and
wisdom itself, and was these two in the conatus to do
uses ; for love and wisdom, without use, are only fly-
aways of reason . . . Hence it is evident that the
universe has been created by God in order that uses
might come into existence ; and therefore the universe
may be called a theatre of uses . . ,

. Love and wisdom, without their third, which

is use, may be compared to . . .

-. (As it is with end, cause, and effect, so is it)

with love, wisdom, and use; and use is what love
aims at, and produces through the cause ; and, when
the use has been produced, love and wisdom come into
existence really, and make a dwelling-place and a seat
in it . . . It is the same with a man in whom are the
love and wisdom of God, when he is doing uses; and,
in order that he may do the uses of God, he has been
created an image and likenesi*, that is, a form of Divine
order.

394. There are three universal loves : the love of
Heaven, the love of the world, and the love of self. . .
By the love of Heaven is meant love to the Lord and
also love towards the neighbour, and, as each of these
regards use as the end, it may be called the love of
uses. . . The reason charity has something in common
with each of these three loves, is that, regarded in
itself, it is the love of uses . . . and, from these loves,
everyone regards uses as his ends; the love of Heaven,
spiritual uses; the love of the world, natural uses,
which may be called civil ; and the love of self, corporeal
uses, which may be called also domestic, being for one's
self and one's own. 403, Ex.

412^. For honours are attached to (dignities) according
to the uses they perform. Ex.

*. But the rulers of the present age can do uses

. . . and yet not love the neighbour. Ex.

®. But those who have promoted uses from love

to the neighbour are set as rulers over a heavenly Society
. . . (while) those who have done uses from the love
of the world and of self, are rejected.

419. Whether it is said use, or good, it is the same;
and therefore to do uses is to do goods; and the goods
are goods according to the quantity and quality of the
use in them.

422. The reason charity itself is to act justly and
faithfully in the office, business, and work in which
each one is, is that all things which a man does in
this way are of use to society ; and use is good ; and
good ... is the neighbour. Examps.

677. The first use of baptism. Ex.

681. The second use of baptism. Ex.

684. The third use of bajjtism. Ex.

Use

Use

685. Thus the three uses of baptism cohere together
as a one . . .

Ad. 1008. Onuses. 1009-1013.

D. 231. (How sadnesses and insanities there, are
made to be of use.)

20246. He received consolation ... in the degree in
which the rays of the sphere of use entered; and was
thus taught that nothing should be coveted except from
use; and that use ought to excite the affection.

2025. The cupidities of some, of having without use,
which they afterwards defend, by feigning uses . . .

2505^. These never aim at any use except for them-
selves; that is, the xise of the commonwealth is null"
to them; but their own; and therefore they are such
as are not led by use, or by the love of use. Des.

2506. In the life of tlie body, such want ... to take
away the delight of life !rom others who perform use ;
and yet do not want to perform anything useful.
(A discourse to them on delights and uses.)

2510. That each and all things in the world are for
the sake of use; and that the uses of all things in the
universe reveal the Creator. Ex.

2512. In use there can be nothing material, when
yet use has formed these things, because each and all
things are according to use ; and as there is nothing
material in the use which is as it were the forming
[■igent], it is evident, from a spiritual idea, that the
Divine is that which has formed ... j

2566. At this day the human race regards no other
use, and consequently no other end, than self. Ex.

2922a. That no one [exists] except for the sake of use,
even evil Spirits ; and indeed to perform use to . . .
those whom they hate. Ex.

3144. For it is a law that there is nothing without
a use.

3147. That in the other life everyone must perform a
use ; and must have happiness from the iise. Ex.

3574. That all things have been created by use, and
for use. Gen. art.

3576. Unless the Lord were the End, and disposed
all things to ends, it could not possibly appear to
anyone how uses and ends form the viscera, and natural
things; for ... no one has any idea of use except from
effects. And as uses and ends cannot possibly come
forth into existence except from organic things; and
because uses ami ends are the lives of organic things, it
is evident that the universe, to its inmosts [and] to its
outmosts, is organic . . .

3577. It is evident, therefore, that, in the universe,
use can never be separated from organic things . . . and
therefore the uses of the ultimate things in nature flow
from the uses of the exterior organic things. Use,
separated from organic things, does not exist in the
created universe ; thus it is necessarily from the Lord.
But, that all use is first seen from ultimate things, has
happened because man is so born as to be instructed
through sensuous things . . .

39CX). They become Spirits almost devoid of sensation,

serving sucli uses (as the bones, anus, etc.). 4282.
(See 4461, below.)

4038. (Such) are vastated, so that they may serve for
uses. Ex. 41 1 1.

4173. The Spirits are indignant that so much is said
about use ; but they were told that there is nothing in
the world without a use ; in a kingdom the question is,
What use is it? and about a man, What is he useful
for? and if he is not useful, he is rejected . . . What
therefore must be the case in the Lord's Kingdom,
whence comes all use { There was represented ... a
sphere as an aura of uses . . . and in it [one of them]
began to flee, saying that he could not breathe.

4182. On uses. — My mothers said that my father
. . . had often been absent . . . and had always returned
in delight, from which it was perceived that he is sent
forth by the Lord for various uses among men, now
hither, now thither, because his delight consists in an
active life ... It is evident from this that Spirits are
sent forth for various uses.

4267. The thought and speech (of the Angel.>; are
solely of ends, and consequently of uses.

4268^. Yet (the Spirits are acted upon) so that their
reigning state of life may be bent to some use.

4461. That some are taken out of Hell into tlie World
of Spirits for vile iises. Ex. 4471.

4548. On those who live without use, and tlieir Hell.
Ex.

4630. For the influx is into the functions and uses of
the bodily (organs, etc.); and as it is into these, it is
also into their forms ; for uses and their forms make a
one, as the principal and the instrumental ; for these
two must be together in order that anything may be
effected ; and when anything is effected, they both
make the one cause. Tlius when influx from the
Spiritual World takes place into the use of an organ, it
takes place into the organ itself; for this has been
formed entirely for the use . . .

5155. All the joy, bliss, happiness, and delight, in
the Heavens, are in the affection of use for the sake of
use. Ex. 5 1 58, Ex.

5606. There are four kinds of men . . . The first
attend to the uses in the AVord . . . thus is it read by
the celestial . . .

5792c. For they who are delighted with good use . . .
are in spiritual delight . . .

5831. They who do uses ... do not know what it is
to look around and down . . . 5902.

5839. Some have cultivated arts of looking down into
the houses . . . being such as liave not been delighted
with any iise for the sake of use ; but had done some
use for the sake of food, honours, gain, etc. . . And
they who love idleness more than use gather together
evils into their spirit ; for they do not determine the
mind to use, but to such things as are in the world,
thus to filthy and evil things of every kind ; from which
they are well withheld if they are delighted with uses.

6072. Idleness is the devil's pillow . . . because man
inclines (to impure things) ; and . . . the love of uses

Use

478

Use

alone repels them, for it holds the lower mind in its
delight, so that it regards all other things as being
outside itself. Exanip.

D. Min. 4637. The delight of honour and dignity
not for the sake of use, is the worst ground ; and so is
the delight of riches not for the sake of use. Such as
the use is, such is the delight.

4678. Such a sphere — altogether contrary to the
Divine sphere, which is of uses — was present; and it
took away . . . from me the delight of use . . .

4741. Those who learn languages, etc., without use
. . . Such are rejected after death, because they are of
no use, because they had been of no use.

4805. That there is no joy in Heaven without use.
Ex.

E. 790^. In general (these) are called uses.
825^. Uses are his delights . . .

826^ When they come forth into existence they are
called uses . . .

828. By 'the neighbour' (the celestial Angels) under-
stand uses, which indeed are works ; but, with them,
uses are all things which take place among them from
the Lord. Enum. -.

83 1 ^ All in the Spiritual Heaven love uses . . .

837^. Into the uses from which, in which, and
according to which, the members and viscera have been
formed.

943. Man has the affection of good when he loves
good uses, and is averse to evil uses,

951^. In proportion as they regard iises in the first
place, and self in the second, they are good . . .

952-. Not from the delight of uses . . .

975-. Works are more, or less, good, according to the
excellence of the uses, for works must be of use; the
best are those done for the sake of use to the Church ;
to these succeed those done for the sake of use to our
country ; and so on. The use determines the goodness
of the works.

990-. The delights of the love of adultery derive what
they are from the delights of doing evil uses , . . and
the delights of the love of marriage, from the delights
of doing good uses . . .

991^. Because all the delight, pleasure, bliss, and
happiness in the universal Heaven and world . . . have
been collated into the conatus, and, derivatively, into
the act, of producing uses; and these joys increase in
an ascending degree, to eternity, according to the
goodness and excellence of the uses . . . the pleasure
of producing offspring . . . surpasses every other, on
account of its use surpassing all other uses . . .

1082^. The effect is use.

1 1 38®. The effect in which the end presents itself
is use.

1 1 398. In doing the commandments, which are uses.

1 144. In the spiritual sense, the love of the neighbour
is the love of uses ; but when the uses are for the sake
of self, there is no love of uses, but the love of self.

1190-. To love wisdom is to love uses which are true

uses ; and to love knowledge is to love the Knowledges
of good and truth for the sake of these uses. When
uses are loved more than self and the world, and the
Knowledges of good and truth for the sake of uses, then
uses are in the first place, and eminence and opulence
in the second.

1191^. Every least thing (in the palace) down to the
smallest particulars, are for use; and everyone who
enters sees for what use they are ; and perceives it as
if from a transpiration of the uses through their
images . . .

-. The wisdom (of the subordinate governors) is

according to the degree of their love of uses. Such
(magnificent things) exist not solely with these, but
also with the inhabitants, all of whom love uses, and
perform them by means of various works. But few of
them can be described. Ex.

1 1 93". Something shall now be said about the uses
by means of which a man and an Angel has wisdom.
To love uses is nothing else than to love the neighbour;
in the spiritual sense, use is the neighbour. Ex.

. The reason use is the neighbour, is that every

man is esteemed and loved . . . from the uses which , . .
he performs or is able to perfonn. Hence a man of use
is a man according to his use ; and a man not of iise is
a man not a man . . .

^. Man, therefore, is such as his use is. But

uses are manifold ; in general, they are heavenly and
infernal. Heavenly uses are those which are of service,
more or less, to the Church, our country, society, and
our fellow - citizen . . . for their own sake, as ends;
whereas infernal uses are those which are of service
solely to one's self and one's own ; and if to the Church,
etc., it is . . . for the sake of self as the end.

*. When a man loves uses by doing them, in the

first place, and the world and self in the second place,
then the former is his Spiritual, and the latter his
Natural ; and the Spiritual rules, and the Natural
serves. This is meant by ... ' Seek ye first the K ing-
dom of the Heavens, and its righteousness, and all
things shall be added unto you' . . . because, when use
is in the first place, the Lord ... is in the first place
. . . and gives whatever contributes to eternal life and
happiness . . .

1 1 94-. As man has been created to perform uses, and
as this is to love the neighbour, therefore all whatever
who come into Heaven must do uses. All their delight
and bliss are according to uses, and to the love of uses
. . . No idle person is tolerated even in Hell. . . The
difference is that in Hell uses are done from fear ; but
in Heaven from love. . . Recreations are also uses.

e_ jt has been revealed (to me) that everything

in (Heaven, the world, and the human body) both great
and small, has been created from use, in use, and for
use ; and that the part in which the ultimate, which is
for use, ceases, is separated as harmful, and is cast out
as damned.

1 2 14'-. That the origin (of animals and plants) is use,
is because affections relate to uses. Use is the subject
of all affection ; for man cannot be affected except for
the sake of something; and this something is use.
Now as all aflection presupposes use, and the plant

Use

479

Use

soul, from its spiritual origin, is affection . . . therefore
it is also use. It is for this reason that in every plant
there is a use; a spiritual use in the Spiritual World;
and a spiritual and also a natural use in the natural
world. The spiritual use is for the various states of
the lower mind ; and the natural use is for the various
states of the body. Ex.

^. In the Heavens, the external spiritual use

from plants is the recreation of their lower minds ; and
the internal use is the representation of Divine things
in them, and in this way also the elevation of the lower
mind. Ex.

. In a word, from the soil in the Heavens

nothing else blooms forth but use, because use is the
plant soul. ■*.

*. By the uses which alone bloom forth in the

Heavens, is meant all good in act which is from the
Lord through love to Him and through love towards
the neighbour.

■ . Every plant there represents a form of use;

and whatever appears in it, from its prime to its
ultimate, and from its ultimate to its prime, that is,
from its seed to its flower, and from its flower to its
seed, exhibits the progression and extension of its
affection and at the same time of its use, from end to end.
Those who are skilled in the art of botany, chemistry,
medicine, and pharmacy, come after death into the
knowledge of spiritual uses from the plants there , , ,

1226^, For the universe has been so created . , , that
the Lord is in primes and in ultimates, and in the
centre and in the circumferences; and uses are the
things in which He is. Gen. art.

. In the Spiritual World (lands, gardens, and

plants) come into existence in a moment) and when
these are surveyed by one who is wise, they are found
to be correspondences of the uses in which the Angels
are . , . To the Angels are also given houses full of
useful and ornamental things according to the uses [in
Avhich they are] ; also garments according to the uses ;
and in like manner esculent and palatable foods accord-
ing to the uses ; besides delightful social intercourse,
which also are uses, because they are recreations. All
these things are given gratuitously, but still on account
of the uses which they perform. In a word, the
universal Heaven is full of uses, insomuch that it is
to be called the Kingdom of uses itself,

^, On the other hand, those who do no use are

sent into the Hells, where they are driven to works by
a judge, Des,

. But those who cannot be driven are cast out

into deserts , . . and as they perform no uses, the lands
where they are are so barren that a grassy sod is rarely
seen upon them. In the deserts and Hells I have seen
many of noble descent, who in the world had given
themselves up to idleness, or had sought oHices, and had
discharged the duties of them, not for the sake of the
use, but the honours and gains, which, to them, had
been the only uses.

*, The uses performed in the Heavens, and the

tasks done in the Hells, are in part like those done in
the world ; but still for the most part they are spiritual
uses, which cannot be described in natural language,
and . , . do not fall into the ideas of natural thought.

. (So) in the whole world with its Earths,

nothing has been created except for use . , . and [all]
for the human race, that this may serve the Lord for
the doing of use to the neighbour.

■''. When the life of man is surveyed from the

creation of all things in it, no part will be found which
is not for use. Ex. and enum.

^, That in like manner every man has been

created and born for use. Ex.

. A life of the love of use is a life of the love of

the public [good], and also a life of the love of the
neighbour, and a life of the love of the Lord ; for the
Lord does uses to man by means of man. Hence a life
of the love of use is a Divine spiritual life; and there-
fore everyone who loves good use, and, from the love of
it, does it, is loved by the Lord, and is received by the
Angels iuto Heaven with joy. (Contrasted with a life
of the love of idleness.)

'', [Shown] from the essences of uses. The

essence of uses is the public good. Ex.

. Everyone who takes delight in the use of his

function for the sake of use, loves his country and
fellow-citizens ; but he who does not take delight in it
for the sake of uses, but does uses merely for his own
sake . , , at heart does not love his country and fellow-
citizens, but only himself and the world. Ex,

*. As, therefore, each and all things in the world

were created in the beginning for use; and as all things
in man have also been formed for use; and as, from
creation, tlie Lord regarded all the human race as one
man, in which everyone in like manner is for use, or is
a use; and as the Lord Himself is the life of this man
, . . it is evident that the universe has been so created
that the Lord is in its primes and in its ultimates, and
in its centre and its circumferences, that is, is in the
midst of all things ; and that uses are the things in
which He is. The Lord's omnipresence and omniscience
may also be comprehended from these things,

J, (Post,) 170, For the Lord leads through the
affection of use . . .

D, Love iv. That this form (in which is the life
which is the Divine love) is a form of use in the whole
complex. Ex,

^, This life does not apply itself to man, but only

to the uses in men. Regarded in themselves, uses are
spiritual ; while the forms of use, which are the
members, organs, and viscera, are natural ; but still
these are series of uses, insomuch that there is not a
particle . , , in any member, organ, or viseus, which is
not a use in form. The Divine life applies itself to the
uses themselves in every series, and thereby gives life
to every form,

V, And the common use, which is the common good,
regards each smallest singular . , ,

^, (The conclusion is,) Man is the complex of all

uses (in both worlds) ; and every use, from the idea of
the universe in it, is as a man ; but such a man as is
the use . , .

vi. In the Lord's view, the whole human race is as
one man , , , It is not the men themselves who so
appear ; but the uses with them. Those who are good
uses, that is, those who do uses from the Lord, appear

Use

480

Use

as a perfect and beautiful man. These are they who
do uses for the sake of uses; that is, who love uses
because they are uses for tlie house, city, province,
kingdom, or the whole world. But they who do uses
not for the sake of uses, but solely for the sake of self
or the world, also appear before the Lord, (but) as an
imperfect and ugly man.

[D. Love vi.]. (Thus) the Lord views the men of the
world eacli singly and severally from his use ; and con-
cretely from the uses joined together into the form of a
man. By uses are meant the uses of each person's
function, which are those of his office, study, or work.
In the Lord's sight these uses are good works themselves.

-. (It. follows that) each nation (appears before the

Lord as one man) according to its uses. Those persons
in each of the kingdoms who love the uses of their
offices because they are uses, appear together as an
Angel man; and those who love the uses of their
offices for the sake of mere pleasures separated from the
uses, appear together as a devil man. (This applied to
traders.)

. For to love mere wealth, and not any use from

it ... is avarice. These men are indeed useful to the
kingdom ; but only when they die. . . The usefulness
accomplished by this wealth is usefulness to the
kingdom ; but not to their souls .

viii. It can be seen from the creation . . . that the
Divine love ... is in the form of forms of all uses,
which form is a Man. For, from creation, nothing
exists upon the Earth which is not for use. Enum. . .
In a word, every point ... is a use ; nay, is in a . . .
series from the use in the primes to the use in the
ultimates ; thus from use to use, continually ; a
manifest indication that the Creator ... is an infinite
complex of all uses . . .

ix. That there are as many affections as thei'e are
uses. Gen. art.

. For (affections) . . . produce uses in forms;

and, in these uses advance from the primes of the
uses to their ultimates . . . (Thus) affection is love in
its essence ; and use is love in its form.

*. It results that the objects or ends of affections

are uses, and therefore the subjects of affections are
uses . . .

. (Thus) affection . . . becomes something by

being in use ; and the affection of use is nothing but an
idea unless it is in a form ; and the affection of use in
a form is nothing but a potency ; but affection becomes
something when it is in act. This act is the very use
which is meant, which, in its essence, is affection.
Therefore, as affections are the essences of uses, and as
uses are the siilijects of affections, it follows that there
are as many affections as there are uses.

X. That there are genera and species of affections,
and differences of species to infinity; and in like
manner of uses. Gen. art.

. For every Angel is an affection, and is also a

use.

-. The love of self involves evil uses a q2io . . .

and the love of the world involves evil uses ad quern . . .

. There are like distinctions of affections in the

human body ; and in like manner of uses . . .

. As these things (in the human body and in

Heaven), in general and in particular, are uses; and as
uses live from the life which is love, their life cannot
be called anything but the affection of use.

xi. That there are degrees of affections and of uses.
Gen. art.

xii. That each use draws its life from the common
[good]; and that from this [common good] inflow the
necessary, useful, and delightful things of life, accord-
ing to the quality of the use, and the quality of its
affection. Gen. art.

. In the Spiritual World, uses are laid bare, and

their origin is revealed, and their place in the spiritual
man which is the Lord in the Heavens. There every-
one is remunerated according to the excellence of his
use ; and at the same time according to his affection for
use.

-. As, in Heaven, there is a communication . . .

of the affections of use . . . and as all there are affected
and delighted with uses, the necessary, useful, and
delightful things of life flow back and abound from the
common [good] into [each person's] use ; and, as a.
usufruct, into the one who does the use. ^,Ex.

*. For the man who is in the affection of use, from

use, that is, for the sake of use, is a Heaven in the
least form. Ex.

^. (Thus) every use is a representative of all the

uses in the whole body ; and therefore there is in each
use an idea of the universe, and thereby an image of a
man. It is from this that an Angel of Heaven is a
man according to use ; nay, to speak spiritually, it is
from this that a use is an Angel man.

xiii. That in proportion as a man is in the love of
use, in the same proportion he is in the Lord, in the
same proportion he loves Him, loves the neighbour, and
is a man. Gen. art.

. To love the Lord means to do uses from Him

and for His sake. To love the neighbour means to do
uses to the Church, our country, human society, and
our fellow-citizen. To be in the Lord means to be a
use. And to be a man means to perform uses to the
neighbour from the Lord for the Lord's sake. (These
statements fully explained, in order.)

. For uses, which are goods, are from the Lord,

and consequently are Divine ; nay, they are the Lord
Himself with man ; and these are what the Lord can
love. He cannot be conjoined in love with any man
except through His own Divine things ... for man
cannot love the Lord from himself; the Lord Himself
must draw him . . . and therefore to love the Lord as a
Person, and not to love uses, is to love Him from self,
wliich is not to love Him.

. The (celestial) Angels are not aware that to

love the Lord is anything else than to do goods, which
are uses ; and they say that uses are the Lord with them.
By uses they mean the uses and goods of ministry, of
administration, of function, as well with piiests and
magistrates as with traders and working men. The
good works which do not flow from their occupation
they do not call uses ; but alms, benefactions, and
gratuities.

^. (Thus) to love the Lord is to do uses a quo

Use

481

Use

(or with regard to tlicir source) ; ami to love the
neighbour is to do iises ad quern (or with regard to
their object) . . . and love thus returns to Him from
whom it is. Ex.

^. For the Church and Heaven are, from the

T.ord, as one man, whose forms . . . are made up of all
who love uses by doing them ; and the rises themselves
are what compose this man, because it is a spiritual
man, which does not consist of persons, but of the nses
with them. Still, all who receive from the Lord the
love of uses, are there ; and these are they who do uses
for the sake of the neighbour, for the sake of the use,
and for the sake of the Lord. . . It follows that all
these are in the Lord.

^. For everj' use, which is in any way of service'

to the common good ... is a man, beautiful and perfect
according to the quality of the use, and of its affection.
The reason is that in each thing of the human body,
there is, from its tise, an idea of the whole. Ex.

. That every least thing in man is, from its use,

a raan, falls . . . into a spiritual idea. In a spiritual
idea a man is not a person, but a use. Ex.

^. An Angel appears in lace according to the use

in which he is ; and the affection of it makes the life of
las face.

xiv. They who love themselves and the world (above
all things) can do good uses . . . but the affections of
use, with them, are not good. Ex.

XV. That a man is not of sound mind, unless use is
his affection or occupation. Gen. art.

^. On the other hand, all who in the world have

loved uses . . . think sanely in their spirit. Ex. . .
The affection of use has kept their mind in itself ...

xvii. That a man has eternal life according to his
affection of use. Gen: art.

-. The affection of use is, in general, of two

kinds : the spiritual affection of use, and the natural
affection of use. These are opposites. Ex.

'^. With some, these (selfish) ends so enkindle

the affection of doing uses, that sometimes they perform
more excellent uses than those who are in the spiritual
affection of use. 111. *.

'. But the spiritual affection of use is internal and

at the same time external. Ex.

. The spiritual affection of use ... is acquired by

shunning evils as sins. Ex.

^. If, by combat against evils, a man has acquired

anything spiritual ... he is saved, and his uses after-
wards grow like a grain of mustard seed . . .

xix. That to love, in the AVord, is to do uses.
Gen. art.

D. Wis. ii*. It is a universal law of correspondences
that what is spiritual adapts itself to the use which is
its end, and actuates and modifies the use through heat
and light, and clothes it by provided means, until
tliere results a form subservient to the end; in which
w'lat is spiritual acts as the end; the use as the cause;
ami what is natural as the effect. In the Spiritual
World, however, what is substantial takes the place of
■what is natural. All things in man are such forms.

iii. 2. The forming Divine is in them spiritually , . .

VOL. VI.

for it is in their uses ; and, regarded in themselves, uses
are immaterial . . .

ix. (Thus) the Divine love is called the Divine good
from its effect, which is use ; and the Divine wisdom is
called Divine truth also from its effect, which is use
. . . For every effect is a use ; and use is what is called
good and truth ; good being the essence of use, and
truth being its form.

. What is good in effect without use? . . . But

it becomes something in use ; consequently, love comes
into existence in use. And in like manner wi.sdoni. Ex.

X. 7*. As love has formed the understanding for the
use of thought and speech, so it has also formed all the
other functions of life for their uses. Enuni.

xi-. That the love of uses is charity. Ex.

. The use is the effect in which the end comes

into existence. The Lord is the end a quo, because
from His Divine love He perpetually . . . wills to do
uses, that is, goods, to the human race. Man is the
cause jjer quern, because he is in the love of uses, or
can be, and in this love he . . . wills to do uses ; and
the uses are the effects in which the end comes into
existence ; and uses are what are called goods. Hence
it is evident that the love of uses is the charity wliich a
man must have towards the neighbour.

^. As the Lord is the end, He is the all in the

love of uses . . . with a man; and, derivatively, He is
the all in the uses done by him, that is, in the uses
done by his means. . . It follows, therefore, that to do
charity is to do uses, that is, the goods which are uses ;
thus, that the love of uses is charity.

3. That love to the Lord comes into existence in
charity, because in use. Ex.

. Thus the conjunction of the Lord with man is

in use ; and is such ... as is the love of use ; for the
Lord is in use as in the good which is from Him ; and
the man who is in the love of use, is in use as if of
himself; but still acknowledges that it is . . . from the
Lord. Ex.

4. That use is to discharge one's office and to do one's
work, rightly, faithfully, sincerely, and justly. Ex.

. These uses (giving to the poor, etc.) are not

meant by 'fruits,' 'works,' and the goods of charity, in
the Word; but what is meant is to discharge one's
office, business, and work rightly, faithfully, sincerely,
and justly. Ex. . . For when this is done, everyone . . .
is doing uses daily. Examps. That such uses are
meant by the goods of charity, and 'works,' is evident
from the government of the Lord in the Heavens, where
all are in some function, ministration, office, or work
... In the Heavens, such things are called goods of
charity, works, and uses. Ex.

5. That there are general uses, which also are uses
of charity. Ex.

. The proper and genuine uses of charity are the

uses of each one's function and administration . . . But
besides these uses there are other general uses: to love
the married partner faithfully; to bring up the children
riglitly; to manage the home prudently; to deal justly
with the servants. These works become works of
charity wdien they are done from the love of use; and

2 H

Use

482

Use

in reference to a married partner, when they are done |
from mutual and chaste love. These uses are the j
household uses which are of charity.

[D. Wis. xi. 5]. There are still other general uses, such
as contributing ... to the support of the ministry of
the Church ; which . . . become uses of charity in pro-
portion as the Church is loved as the neighbour in a
higher degree. Among general uses may be included
also the expenditure of means and labour for the build-
ing and maintenance of orphanages, refuges, schools,
and the like. To give aid to the needy, to widows,
orphans . . . and beggars, solely because they are such,
are uses of external charity . . . but are not uses of
internal charity except in proportion as they are derived
from use itself and the love of it.

6. That uses do not become uses of charity with
anyone else than he who tights against evils . . . Ex.

7. (As) all the uses which, in their essence, are uses
of charity, are from the Lord, and are done by Him
througli men ; and as the Lord then conjoins Himself
with the man in the use ; (ill.) . . . the uses done by a
man who has not fought, or is not fighting, against
evils . . . are contrary to love to the Lord and to
charity towards the neighbour. Ex. . . These iises are
such within the man who does them ; and yet outside
the man they are still uses, and are excited by the Lord
with the man for the sake of the common and the
particular good ; but they are not done by the Lord ;
and therefore these uses are not recompensed in Heaven ;
but they are recompensed ... in the world.

8. Tliat the uses which have one's Own good for their
first and last end, are not uses of charity. Ex.

. Thus his use becomes a use in appearance, but

not in essence . . .

4a. That truths teach how . . . the Lord does uses
through man. Ex.

. From himself, man . . . cannot do any use

which is use in itself; for use is good; from which it
follows that the Lord does all the use which is good,
through the man.

xii. 5. That souls of life, and living souls, and plant
souls, are animated by life from the Lord through uses
and according to them. Ex.

6. Theinflux (from theLord into theuniverse) takes

place into uses, and from tliese into the forms of them.

C. 13. That the second of charity is to do goods
because they are uses. Gen. art.

78. That a society, smaller or larger, is the neighbour
according to the good of its use. Ex.

126. That man has been born in order that he may
become charity, which is impossible unless he is per-
petually doing the good of use to the neighbour from
affection and delight. Gen. art.

127. That the common good comes into existence
from the goods of use which individuals perform ; and
that the goods of use which individuals perform subsist
from the common good. Ex.

. They are called the goods of use, because all

the goods which are of love towards the neighbour . . .
are uses; and all uses are goods; and therefore they are
called, in one word, the goods of use. They are also
called the fruits of use.

128. It is known that every man has been born in
order that he may do use, and that he may do uses to
others ; and he who does not do this is called a useless
member, and is cast off. He, also, is useless who does
uses for himself alone, although he is not called so.
And therefore in a well constituted commonwealth
provision is made that no one shall be useless; and if
useless, he is compelled to some work . . .

129. Infants and children, so long as they are under
nurses and masters, do not indeed do the goods of use;
but still they learn to do them, and must have them as
the end ; and in this way the good of use is in the end.

134. That ministries, functions, offices, and various
works are the goods of use which individuals perform,
and from which the common good comes forth. Ex.

137. That all offices and employments, regarded as to
the goods of xise, constitute a form which corresponds
to the heavenly form. Ex. (And also to the human
form. 143- )

149. That in this form each individual is a good of
use, according to tiie extension of his office or employ-
ment. Ex.

. Charity is nothing else than the affection of

truth from good ; and (this) is the afi'ectiou of use. Ex.

154. That man . . . cannot become a charity, unless
he perpetually does the good of use to the neighbour
from affection and its delight. Ex.

157. A man may also do the good of use from the
affection of glory, honour, and gain ... In this case he
is ... a concupiscence; and ... is a form of Hell; for
even in Hell everyone is compelled to do good work . . .

158. Therefore, when a man sincerely, justly, and
faithfully perfornrs the work that belongs to his office
or employment, from affection and its delight, he is
continually in the good of use, not only to the com-
munity . . . but also to individuals . . . But this is not
possible unless he looks to the Lord, and shuns evils as
sins. Ex. . . And the goods which he does are the goods
of use, which he does every day ; and, when he is not
doing them, he is thinking of doing them; for there is
an interior affection which . . . longs for it. Hence it
is that he is perpetually in the good of use, from
morning to evening, from year to year, from his earliest
age to the end of his life. Examps.,160. 161. 162. 163.
164. 165. 167. 168. 171.

170. The work (of masters of vessels) is a greater
good of use than man}' others. Ex

189. Useful recreations. Enum.

193. The affection of use remains interiorly within
(these recreations) ; and, while thus resting, is success-
ively renovated. Des.

196. To those who perform their duties merely for
. . . the necessaries of life . . . for a name ... or for
the sake of the emoluments . . . the above-mentioned
diversions are the only uses; and they are corporeal
and sensuous men. Des.

Can. God vi. 10. Evils, or evil uses, did not come
into existence until after the creation.

vii. 2. Ultimate ends are uses, or relations to use.

Use

483

Utensil

Use and enjoy, To. Usufna.
Use and enjoyment. Ususfmctus.

W. 334. Such things have been given to man to
enjoy the use of.

T. 69S. (Otherwise) no one can know the use and
enjoj-ment of the Holy Supper. 700. .

D. Love xii-. See Use, liere. C. 127.

Use of, To make. Usurpare.
Using, A. Usurpatio.

A. 2479'-'. Believe that . . . intelligence perishes with
the non-using of the corporeal memory.

R. 194^. To ])rocure intelligence by the using qf
one's faculties.

T. 297. The name of God ... is to be constantly
made use of in holy things . . .

497"'. According to the use made of his free vdll . . ,

D. 2989. They lose nothing but . . . the making use
of the corporeal memory.

3783. A Spirit is not allowed to make use of the
corporeal memory.

Useless. inutiUs.

A. 503. There can be no life in what is iiseless ; for
whatever is useless, is cast away.

1509''. In the other life, such are useless members,
and are cast out.

1937^. Such are as it were without propriiim . . . and
are therefore among the more useless Spirits. Des.

3951^. By renouncing worldly things . . . they render
themselves useless . . .

Life 30"=. Such are called 'useless servants' (Luke
xvii. 10).

R. 153®. As they cannot be brought to their works
. . . they are cast out as useless.

C. 128. See Use, here.

Usurer. See Interest.

Usury. Usura.

A. 182. The spiritual Angels give him the use of
light. 183. 314. H.450.

9210. A usurer entrusts money to another for the
sake of the usury.

— — *. 'Thou shalt not put upon thy brother usury
of silver, usury of food, usury of anything that is put
[so]: upon a foreigner thou mayest put usury , . .'
(Lev. XXV. 36-38; Deut.xxiii. 20,21). 'To put upon a
brother usury of silver' = to lend truths, or instruct, for
the sake of gain. 'To put on him usury of food ' = to
lend the goods of truth for the sake of gain , . . The
reason it was allowed to put usury on foreigners, was
that by 'foreigners' are signified those who do not
acknowledge and receive anything of good or truth,
thus who do good solely for the sake of gain ; and these
serve man.

^. 'He that giveth not his silver upon usury . . .

shall never be moved' (Ps.xv.5). 'To give silver upon
usury ' = to teach for the sake of mere gain ; thus to do
what is good for the sake of recompense. Further ill.

921 1. 'Ye shall not put usury upon him' (Ex.xxii.25)
= that it is not on account of the consequent gain.
For 'to put usury upon anyone' = to do what is good
for the sake of gain. . . (This law) ceased when the Lord
came into the world. The interior things of this law-
are, that good ought to be done to the neighbour from
the heart ; and that we should believe that there is
nothing of merit in the deeds wrought from self; but
solely in those which are wrought from the Lord with
them . . . (and) he who is led by the Lord thinks
nothing about recompense, and yet does good to the
neighbour from the heart. These are the interior things
fiom which descended the law of usuries among the
Israelitish . . . nation. And when a man is in the
interior things, this law . . . ceases.

T. 317. 'Thou shalt not steal' . . . extends to all . . .
unlawful gains, usuries, and exactions.

432. The private debts of charity (include) the paying
of usiiries.

Utensil. Utensilis.

A. 995^. Ornate dwellings with their furniture (an
allowable pleasure).

P. 220^". They live in palaces, the useful forms of
which are resplendent with gold and precious stones . . .

M. 12. Tables on which were various things for use
of precious stones, and of entire gems in heavenly forms.

1 37s. I saw their house furniture, all of which was
in heavenly forms, and glittered with gold as it were
flaming with interstudded rubies.

477^. He saw the decorations of the gates, etc. of the
palace, and especially those of the furniture . . .

D. 2447. Spirits . . . dwell in houses . . . adorned
with furniture of every kind . . .

3608. In the ideas of some Spirits are articles of
furniture . . .

4639^. In the Heavens . . . there are palaces . . .
which contain furniture of every kind.

4716'-. When Spirits are provided with furniture,
they rarely reflect on the source . , .

E. 1 226-. To the same are given houses full of
furniture and decorations according to the uses . . .

J. (Post. ) 229. The Truths of faith have been com-
pared to the decorations and furniture in palaces . . .

De Conj. 11. They know how to decorate their
places with various pieces of furniture ; but only for
some moments ; for when the phantasy ceases, the
appearances cease.

Can. God iv. 12. In the Spiritual World . . . the
furniture of a house is created in a moment.

Uterus. See Womb.

Utility. Utilitas,

A. 995^. The pleasures of utilities from food and
drink (allowable).

D. 3835. They said that (the evil Spirits) were
good, because they understand that they perform a
usefulness to the good.

Utrecht

484

Utter

D. Love vP. See Use, here.

Utrecht. Utrecht.

D. 5901. Spirits from Utrecht. Des.

Utter. Edicerc.

A. 2618^. Cannot be nttered.

Utter. Efari.

Utterance. Effatus.

H. 268^. They (tliere) spoke such things as they
could not utter in the former state.

W. 223. The utterances of the Angels are these.

295. They said that these spiritual thoughts could not
be uttered.

T. 508^. The common utterance of their mouths,
that . . .

Utter. Effntire.

P. 38. The love of . . . uttering venom against God
(has its delight).

23 1^ They want to utter pious and holy things . . .
but cannot.

Utter. Enjoiciare.
Utterance. Emmtiatio.

Bnunciator. Efwntiator.

A. 1757''. After death . . . tlie thought . . . becomes
more instantaneous, and the . . . utterance of its
singulars is consequently more prompt.

1876". When Spirits are speaking together, they
cannot utter one word of human language. Shown.

26S6. The books of the prophetic Enunciators in the
Ancient Church. 2897.

2897. The prophetical things (in the ancient Word)
are called Enunciations - ^//Hw^'ate. 2898. 8273-'.
9942-^ M.77'-. T.279.

4236". Balaam gave forth anEnunciation-emm<ia<w»n.
Quoted.

5576'*. 'By every utterance of the mouth of Jehovah
dothman live'(Deut.viii.3 ; Matt.iv.4) = in general, the
Divine truth which proceeds from the Lord ; thus all
the truth of wisdom; in special, the Word, in which
and from which are the things of wisdom. ( = the
good and truth which proceed from Him. 5915".)
E.146^. 730="'-

6516^. All the words (in the Word) involve spiritual
things . . . and the}- are perceived in the Spiritual
World from . . . the afieetion which results from the
utterance of them. Ex.

6982. (The Divine truth) thus becomes s^ieech, which
speech is uttered by the Spirits . . .

6987. Utterance. Sig. and Ex.

. As 'mouth" = voice, it = utterance. . . 'The

mouth' of man = the active or sjaeaking thought, thus
utterance.

6988. Non-utterance. Sig. and Ex.

. By utterance, here, is not meant the utterance

ol' the voice, that is, speech ; for this utterance is

natural ; but by utterance is meant the confession of
the Lord, and the preaching of faith in Him ; for this
utterance is spiritual.

7004. That the things which he utters proceed from
the Divine Human. Sig. and Ex,

■ . But 'to put in the mouth,' when predicated

of the Lord, = to proceed; for the Word which is
uttered by a Spirit or Angel, proceeds from the Lord's
Divine Human. For 'Aaron' represents the doctrine
of good and truth, which is uttered. Ex.

. Hence it is that it is said that the things which

are uttered, proceed from the Divine Human.

8920". The form of truth Divine, that is, its perception,
thought, and utterance, in the Third Heaven, so
transcends that in the Second, that in the latter it
cannot be apprehended . . . for it contains innumerable
things which cannot be uttered in the Second Heaven
. . . and the form of truth Divine in the Second Heaven
in like manner transcends that in the First Heaven . . .
Hence it is that the things which are uttered in those
Heavens are such as no human mind has ever perceived,
or ear heard.

9049^. Hence the things of the mouth, as the jaw?,
lips, throat, tongue, = such things as belong to the
utterance of trutli.

9416. The things written on those tables . . . were
uttered before all the Israelitish people in a living
voice b_y the Lord, ( which) = immediate Divine inspira-
tion in all the other things (of the Word) also.

H. 237. It is impossible for the Angels to utter a
single word of human language ; it has been tried, but
they could not; for they cannot utter anything but
what is in complete accord with their affection. Ex.

S. 103-. 'Therefore the Enunciators say . . . ' (Num.
xxi.27). The translators render it 'Composers of
Proverbs'; but they are to be called ' Enrrnciators, ' or
'Prophetic Enunciations.' Ex.

R. 961". When they want to utter Gods, and ravh as
a Person by Himself, the endeavour to utter falls at once
of itself into One, God.

T. 8'-. The Angels, in their own light, cannot
compel themselves to utter [the word] Gods. Ex.

222'^. For all utterances . . . from Heaven take place
solely by means of ultimate things, such as are in the
sense of the letter . . .

414-. (A saying) which is uttered by every just man
(from a law inscribed on the human heart).

D. 4128. I could not understand a whit, still less
utter it.

4342<'. More in a moment than could be uttered in
an hour.

6093. They could not utter (the words) one God.
Ex.

E. 405^ 'To utter' (Amos iv. i3) = to inflow.

5S0. (These) organs serve the understanding for
utterance and speech.

810^. Although the things spoken are true as to
the utterance, they are not true as to their under-
standing of them.

utter

485

Valley

S92. This word (of spiritual language) can indeed be
uttered in natural language, but cannot be understood.

Utter. Elo(]ui.

D. 1048. On Spirits who . . . cannot but utter, and
<iuxckly . . .

5587. Such things as are rational, and which they
hear (the celestial) never utter, nor can they utter
them. Ex. 2.

5730. Those of the Celestial Kingdom . . . see truths,
and thence know them ; but cannot xitter them.

De Verbo 3*. I cannot litter and describe these things
with any spiritual or celestial word . . .

Uz. Uz.

A. 1233. 'Uz, Hul, Gether, and Mash' (sons of
Aram) (Gen. x.23) = so many kinds of the Knowledges
of good. 1234.

2864. 'Uz the first-born (of Milcah and Nahor), and
Buz his brother,' etc. (Gen. xxii. 21) = various derivative
religiosities and their modes of worship.

Uzzah. Usa.

A. 4926^. By 'Uzzah' (2 Sara.vi.S) was represented
that which ministers, thus truth ; for this ministers
to good ; and the separation of them is signified by
'the breach in Uzzah.'

E. 700^". Uzzah the son of Abinadab died because
he took hold of the ark with his hand, because ' to touch
witli the hand ' = communication, and communication
with the Lord is effected through the good of love;
and yet Uzzah had not been anointed. Ex,

Vacillate. Vadllare.

T. 1 16''. This faith is wavering with (such).

D. 1534a. Spirits who made me vacillate.

5568-. (Such) are present when a man is in tempt-
ations . . . and when his lower mind vacillates about
the Divine . . .

E. 400-'. 'The earth . . . sways like a hut' (Is.
xxiv. 19).

666^. 'He will not sufl'er my foot to totter' (Ps.cxxi.
3)= that He will not suffer the Natural to go astray
from truths.

Ath. 43. Athanasius . . . vacillated among the three
Gods.

Vacuum. See Y^MVi^-vacuus.

Vain. See In vain.

Vain. Vamis.
Vanity. Vanitas.

A. 2009". 'Thou shalt not take the name of thy
God into what is vain'= . . . that each and all things
which belong to the worship of God are not to be
contemned, still less blasphemed and contaminated
with filthy things. 8882. T.297, Ex.

3603^ Good . . . could not manifest itself, because
, . . vain and empty things were outside of it, such as
the things which are of the glory of the world and of
self.

4726. (Divine truths api)earing as) vain. Sig. and Ex.

S882. 'To take into what is vain' = to profane and
Idaspheme. By ' to take the name of God into what
is vain,' is properly signified to turn truth into evil,
that is, to believe that it is truth, and still to live in
evil ; and it is also to turn good into falsity, that is,
to live holily and yet not to believe: both ?Te profana-
tion. Ex.

■*. See Name, here. T.297. 29S. 299.

924S. 'Thou shalt not take up a report of vanity'
(Ex.xxiii. i) = no listening to Falsities. . . 'Vanity' =
Falsity ... of doctrine and religion. 111.

10287^. 'Vanity' (Ps.cxliv. 8) -Falsity of doctrine;
'a lie ' = falsity of life.

M. 268-^ They said, We know that it is an imaginary
nothingness. Des.

330^. Tlie wives murmured. What woman is so
devoid ot vanity as not to want to seem beautiful to
men (in general).

T. 28^. It is vain to want to Know . . .

577. (This) is a vanity of vanities.

580. Everyone can be regenerated according to liis
state ... in one way those who from infancy have
entered into the vanities of the world, and in another
way those who earlier or later have withdrawn from
them.

627^ The imputation of this faith is vain.

D. 3568. To name the Lord from proprium is to
take-swmere-His name into what is vain.

E. 237. This (falsification of the truths of the Word)
is . . . meant by 'the vanities' which the prophets see,
and 'the lies' which they speak.' 624^*.

. 'Vanities' = such things as are of no account;

and ' lies ' = falsities.

340^". ' He that oifereth frankincense, blesseth vanity'
(Is.lxvi.3) = to worship God from such things as
represented spiritual good, and yet to love evil and
falsity and imbue them. . . 'Vanity' = evil, and the
falsity of evil.

41 1-*. The falsities from which is such worship, are
signified by ' they have burnt incense to vanity ' (Jer.
xviii. 15): ' vanity ' = falsity.

587^ 'Vanities' (Jer. x. 8) = falsities.

!■-. 'Vanities of strangers' (Jer. viii. 19) = falsities

of religion.

654*^ 'Egypt, a vanity and emptiness' (Is.xxx.7) =
the Sensuous and the Natural, which, regarded in
themselves, are devoid of good and also of truths.

J. (Post.) 243. All the rest are in vain-;w. raniim.

Valley. ValHs.

A. 1292. 'They found a valley in the land of Shinar'
(Gen. xi. 2) = that their worship became more impure
and profane. . . 'A valley ' = what is lower than the
mountains ; thus what is lower, or exterior, in worshii>.
^Ex.

"-. In the Original, 'valleys' are designated by

certain names, by which are signified, when mentioned
in this sense, things less or more profane in worship.
111.

Valley

48G

Valley

[A. 12927. 'Thevalleyofvisioii'(Is.xxii. i) = pbantasies
and reasonings whereby worship is falsified and at last
profaned.

■ . -The valley of Hinnom'^Hell, and also the

profanation of truth and good. 659-^

- -^. 'A valley ' = worship in externals. 111.

. But when the worship has not yet become so

profane, it is expressed by the word for valley in Is.
xli. 18, where it treats of those who are in ignorance . . .
and yet are in charity ; 'valley,' here, stands for them;
and in like manner in Ezek.xxxvii. i.

1666. 'At the valley of Siddim ' (Gen.xiv.3) = in the
unclean things of cupidities. Ex. 1688.

1723. 'At the valley of Shaveh ; this is the king's
valley' (Gen.xiv. i7) = the state of the External Man as
to good and truth at that time. . . 'The valley of
Shaveh ' = the goods of the External Man; and 'the
vaUey of the king ' = the truths of the same. The ex-
ternal man is called 'a valley,' from the fact that it is
below ; for that which is exterior is also lower.

3417. '(Isaac) encamped in the valley of Gerar, and
dwelt there' (Gen.xxvi. I7) = that He betook Himself to
lower rational things, that is, from interior appearances
to exterior ones. . . For 'a valley ' = lower, or, what is
the same, exterior things.

3424. 'To dig in the valley' (ver. i9) = to seek lower
down according to truths as to where they are ; for . . .
'a valley ' = what is lower.

3527-*. 'Every valley shall be filled' (Luke iii.5). 'A
valley ' = what is lowly.

4715. 'He sent him out of the vale of Hebron' (Gen.
xxxvii.i4) = from the Divine Natural and Sensuous ; for
'a valley' = the things which are below.

•'. That 'a valley' = the lower things of the

Church. 111.

. 'The valley of vision' (Is.xxii.i) = phantasies

about spiritual things from sensuous ones : thus from
lower things.

. 'The choice of the valleys' (ver. 7) = goods and

trnths in the natural or external man.

. 'Every valley shall be exalted' (Is.xl.4) :

' valley '= lowly things. E. 405^", Ex.

*. 'See thy way in the valley' (Jer. ii. 23):

' valley '= scientific and sensuous things, which are
lower things through which they pervert truths.

. 'The inhabitress of the valley' (Jer. xxi. 13) =

faith in which is not charity.

. 'Thou shalt not glory in the valleys ; thy

valley hath flowed away, perverse daughter' (Jer.xlix.
4) : ' valley " = the external things in worship, which are
also the lowest things.

^ 'The valley of shadow' (Ps.xxiii.4) slower

things, which are relatively in shade.

*. As the valleys were between the mountains

and hills, and under them, by 'valleys ' are signified
the lower or exterior things of the Church, because by
'hills' and 'mountains' were signified its higher or
interior things . . . and, as by 'the Land of Canaan' is
signified the Lord's Kingdom and His Church, it is said,
•a land of mountains and valleys, that drinketh the
waters of the rain of heaven' (Deut.xi. 11).

«. The reason Joseph is said to have been sent

'from the valley of Hebron,' comes from his having
been sent to those who were teaching about faith ; for
those who are in faith and not in charity are in lower
things ...

6390^. 'In the valley under his feet' (Judg.v. 15) =
to serve in the lowest things.

9262'*. ' A barren valley which is neither cultivated
nor sown' (Deut.xxi.4)=:the natural mind not culti-
vated, in consequence of ignorance, with the truths and
goods of faith.

^. That 'a valley ' = the lower mind, which is

called the natural mind. Refs.

10261^. 'The cleaving of the mountain towards the
east and towards the sea, in a great valley' (Zech.xiv.4)
= the separation of Heaven and Hell.

10438. In the valleys (in the Spiritual World) are
those who have not as yet been carried up to the good
of love and of faith . . . thus to Heaven.

10609''. 'The valley of Achor' (Is.lxv. io) = the ex-
ternal (where is celestial good).

H. 429. The World of Spirits appears like a valley
between mountains and rocks, which here and there
winds up among them. 583.

S. 18^. 'Mountains,' 'hills,' and 'valleys' = the
higher, lower, and lowest things of the Church.

R. 84. (When in the first state of regeneration) they
have appeared to me turned to the valleys which are
over Hell . . .

896. The Angels of the Ultimate Heaven dwell in the
valleys between the hills and mountains. E.304-.

M. 76. Between (the distant mountain) and the hill
on which we stood, there was a valley, and a plain
beyond it.

78^. The land sloped down into a valley, where there
were cities . . .

79^ At last (after a long descent) we came into a
valley which was inhabited by (those of the Age of
Iron mingled with Clay).

D. 3306. They said that (in that Earth) there are no
pleasant places except those of the valleys.

4896. I was brought back, by a great descent, into
the valley where I was before . . .

5267. I saw the whole northern valley . . , upturned
from the bottom . . .

E. 304^'. 'Watercourses and valleys' (Ezek.xxxvi.6)
= the truths and goods which are the ultimates of the
Church.

374". Exterior truths are said to spring 'out of the
valley' (Deut.viii. 7) because 'avalley' = the lower and
exterior things, where such truths are.

37631. The head of the valley of the fat ones' (Is.
xxviii.4) = the intelligence of the natural man.

405-1. 'The mountains ascend, and the valleys de-
scend to the place which Thou hast founded for them'
(Ps.civ.8) = that in place of natural loves and the evils
from them there are inserted celestial loves and the
goods from them ; and in place of falsities general truths
are admitted.

Value, To

487

Vanish

"-. 'Between the mountains ' = truths from goods ;

for the valleys whieli are between the mountains =
lower truths, which are the truths of the natural
man.

^. 'Then sliall ye flee tlirough tlie valley of My

mountains' fZeoh.xiv.5) — that then those who are in
truths from good will be rescued. . . 'The valley of the
mountains' = where those are who are in the Know-
ledges of truth, and thence in truths from good ; for
those dwell in the valleys who are in the Knowledges
of troth.

-'^ 'Channels and valleys' (Ezek.vi.3) = exterior

or natural things.

*^. 'Valleys' (Micah i.4) = the derivative falsities.

411". 'The valley of vision ' = falsity of doctrine con-
firmed by the sense of the letter . . .

-''. 'Theinhabitress of the valley' . . . =those in

the ultimates of the Word who do not permit themselves
to be enlightened . . .

483'-. 'In the midst of the valleys' (Is. xli. 18) = in the
exterior man. 518^.

518". 'As the valleys are they planted' (Num.xxiv.
6) . . .=the intelligence of the natural man ; whereas
'gardens' = the intelligence of the spiritual man.

644®. 'A land of mountains and valleys' (Deut.xi. 11)
= the higher and lower things of the Church, that is,
its internal and external things . . .

727^. 'When I walk in the shady valley' (Ps.xxiii.
4)= an obscure understanding to which truths do not
appear by their light.

730^. 'Fountains in the midst of the valleys' (Is.xli.
18) = intelligence from natural truths.

--. 'The valleys are covered over with coi'n' (Ps.

Ixv. I3) = the natural mind receiving natural truth.

Value, To. See Estimate.

Vampire. Vampirus.

D. 1289. On a certain vampire. See D. 1274.

Vanish. Evanescere.

A. 1405. Unless the sense of the letter as it were
vanishes . . .

3108-. It then vanishes from his external memory.

3203''. When (these things) have become . , . spon-
taneous, they vanish from the scientifics. 9394^.

5948*. In proportion as instrumental things are made
the end, in the same proportion essential things vanish
. . . (thus) truths vanish . . . good vanishes . . , celestial
things vanish . . ,

6388'''. This happiness vanishes as soon as they think
of recompense.

8487. (This good) vanishes according to the degree
of the increase of concupiscence. Sig. and Ex.

. ' To melt' = to vanish.

8943-. It appears as if the literal sense vanishes . . .
through the internal sense ; but ... it does not
vanish . . .

9723". After scientifics or Knowledges . . . have
performed this use, they as it were vanish from (the
external) memory.

9918-. The scientifics (then) almost vanish from the
external memory.

10550. That the external of the Word, of the Church,
and of worship, vanishes from their apprehension. Sig.
and Ex. 10551.

H. io6^ If anything is separated from (that which is
prior to itself) it completely perishes and vanishes.

438^. As soon as any Spirit speaks to them, they
vanish.

475-. (This is mere) thought, which vanishes and is
dissipated.

N. 47'*. In proportion as the Internal is closed, truths
and goods vanish. Ref.

J. 32^. As soon as anyone is brought . . . into his
reigning love, he vanishes from the eyes of others, and
is with his own . . .

W. 220-. Like rainbows . . . which vanish . , .
344. He knew that (the bird) would vanish, or cease,
together with the affection . . .

R. 421*. As they then cannot but falsify the Word,
their huts vanish . . .

M. 55-. The Angel (then) vanished.

477^. (Consequently) both vanished, the virgins from
the sight of the man, and the man from the sight of the
virgins.

T. 797^ After some weeks, the things in (Melanc-
thon's) room began to grow dim, and at last to
vanish . . .

D. 859. The Spirits suddenly vanish, because they
do not perceive it.

1989. That in the Heavens the external senses vanish.
Ex.

471 1 -. The heads of the rest (of the Spirits) vanished,
so that at last only as it were a shade ap[)eared in the
Spirits' place ; and I afterwards heard that they had
not believed what I said, and that therefore they ap-
peared as vanishing or as absent . . .

5601. In the Heavens ... if anything of evil, of
what is lascivious or insincere, has crept in, and they
have not rejected it . . . the garden products and such
like things appear either to have vanished, or to be
changed . . .

6000. A Spirit is his own affection, as is evident from
the fact that ... if another speaks altogether contrary
to his affection, he vanishes, without going out through
the doors.

6050^. If a man does not act as of himself, he
vanishes.

E. 78 1 2. As soon as the Spirit or Angel ceases from
his thought and meditation, these animals and birds
instantly vanish,

837"-. As soon as anyone attacks the love (of a Spirit
or an Angel) he vanishes with his whole body, even
though he were sitting shut up in the room. Ex.

1199-. In the Spiritual World (beasts, birds, and
fishes) are appearances of affections, and they therefore
vanish as soon as the Angel or Spirit goes away, or hia
affection ceases.

Vanity

488

Variety

Vanity. Under Vain.

Vanquish. Debellare.

A. 1654. That the Lord then vanquished and con-
quered all kinds of persuasions of falsity. Tr.

Vapour. Vapor.

A. 90. ' He caused a mist to rise from the earfh, and
wateredall the faces of the ground' (Gen. ii. 6). . . 'Rain,'
which is presently called 'a mist' = the tranquillity of
peace when combat ceases.

91. This tranquillity is signified by 'rain,' and 'mist' ;
for it is as by a mist that the external man is bedewed
and watered by the internal.

P. 310^ Man's life after death (supposed to be) like
a vital vapour.

D. 397- There distinctly appeared to me as it were a
vapour exuding from tlie pores of the body . . . which
fell down to the earth . . , upon which the vapour
collected and was turned into worms.

E. 304^0. 'He maketh vapours to ascend from the
end of the earth' (Jer.x.13; li. i6) = the ultimate truths
of the Church; ' vapours ' = these truths; and 'the
end of the earth,' the ultimate of the Church. (Ultimate
truths, which are Knowledges from the sense of the
letter ... are signified by ' vapours from the end of
the earth.' 419^^. 644^^*.)

419^^ Tire and hail, snow and vapour' (Ps.cxlviii.
S)=the delights of the loves of the natural man, and
its scientifies and Knowledges; for these are 'fire and
hail, and snow and vapour' before man has been re-
formed and made spiritual. The sphere of life of such,
when it flows out from them, presents like things in
the Spiritual World; and to worship the Lord from
these is signified by their 'praising Jehovah.'

D. Wis. X. 3. (The source of the vapour-ro^orosttwi-
of the breath.)

Varicose. Varicus.

H. 553- The faces (of some of the inferuals are
direful) with enormous pustules, varicose formations

(or pocks) and ulcers.

Variety. Varietas.
Various. Var'nis.
Variously. Varie.
Variation. Variatio.
Vary, To. Variare.

A. 690. Thereisanaccordant and harmonious variety
of all (the Societies); and the varieties have been so
ordinated by the Lord that they conspire to one end,
which is effected through love and faith in Him.

^ As are the varieties of love and faith, so are

the Heaven and the joy in them.

12852. All (the Societies in Heaven) are various, but
still one, for all are led by the Lord as a one. Refs.
and Ex. (under One).

^ Mutual love and charity cause them to be one,

although they are various ; for they make a one from
the variety-mrw's. . . The varieties of doctrinal things
and of worships are like tlie varieties of the senses and

of the viscera in man, which contribute to the perfec-
tion of the whole . . .

1627. The variations (in the decorations) may
perpetually succeed one another . . . continually with
a new harmony . . .

1762. This was done by variations about the region
of the lips . . .

2333^. (The Angels perceive) these significations with
variety according to the series of things in the Word.

2739. There are inettable varieties (of loves in the
Heavens), all of which derive their origin . . . from the
union of good and truth . . .

2746. A certain Spirit . . . who in the bodily life
had lived lasciviously, and had been delighted with
variety. Des. DeConj.122.

2889^. With delight . . . thus with inmost joy, and
this with ineffable variety to eternity.

3241". In the Lord's Kingdom there are innumerable

varieties as to goods and truths, and yet one Heaven

is constituted of (them); for the varieties are so many

that one Society is never exactly like another, that is,

never in the same good and truth. The one there, is

constituted from many varieties-i-a/-m-by their being

so disposed by the Lord that they are in ngreement:

the agreement or harmony of many is implanted Ity

the Lord by the fact that they all bear relation to

Him ... as in the case of the organs, members, and

viscera of the body (which) are all various and yet

I make a one ... by the fact that they all bear relation

I to one soul, and through this to Heaven, and thus to

[ the Lord. 3890. 3986-1

3343. Spiritual things . . . are effected by modifica-
tions of heavenly light, in which are aftections, which
are wonderfully varied in innumerable-i/i(A^/(,/< is-ways ;
and celestial things . . . are effected by variations of
heavenly flame, or heat.

3350-. Many choirs exhibited various things repre-
sentatively . . . yet (the choirs) acted as a one ; for
from the form of the various things there resulted a
one, in which was heavenly beauty. Ex.

3743^. (Just as) the light of the sun ... is varied as
it passes through . . . various forms, whence are
colours . . .

3744. (And so) the varieties in Heaven as to the
life of good and truth, are innumerable . . . and are
in a relation to each other such as is that in which
are the organs, members, and viscera in man ; all of
which arc forms in perpetual variety recipient of life
from their soul . . . and yet, although they are in .such
variety, they together constitute one man. 3745, Ex.

3890^. But the variety (in the Lord's Kingdom)
arises, not from the influx, but from the reception.

3986^. The goods with men, both within and with-
out the Church, are altogether various, and so various,
that the good of one man is not exactly like that of
another. The varieties arise-ea;is<?t9i^-from the truths
with which the goods are conjoined . . . The varieties
arise also from the affections of each person's love.

*. For a one formed of many is never constituted

Variety

489

Variety

of single things wliicli are the same, or exactly alike ;
hut of various things harmoniously conjoined ... It
is so with the goods ami truths in the Spiritual World,
which, although various — insomuch that they are not
exactly tlie same with one as with another — still make
a one from the Divine through love and charity; for
I'lve and charitj' are spiritual conjunction, and their
variety is heavenly harmony, which makes such a
concord that they are a one in the Divine . . .

'*. ^Moreover, the good of love to God, and the

good of charity towards the neigbour, however various
may be the truths, and the allections of truth, are still
reccptible of genuine truth and good. Ex.

4043. In interior things . . . nothing is perceived-
(except) by states and their variations and changes . . .
In the Heavens, such things are presented by means
of variations ofheavenly light and of heavenly flame , . .

4149'-. Regarded in itself, good is one, but it is made
various through truths. Ex. . . Hence it is that good
... is so various with everyone that it is never exactly
the same with one as it is with another ; and hence, too,
it is, that the truth of one can never subsist in the
good of another . . .

^. Hence it is . . , also, that the universal Heaven

consists of angelic forms which are in perpetual variety,
and which, being disposed by the Lord into the
heavenly form, act as a one ; for every one is composed
of various things in a form, which make a one according
to the form; and never of the same things.

4206-. The reason such various things of the Lord
are represented, is not because there are various things
in the Lord, but because His Divine is variously
received by men. This is like tlie life in man, which
inflows and acts into various sensory and motor organs
of the body, and intoits various members and viscera,
anil everywhere presents variety (Des. ) ; but still it is
one life which actuates them all so variously ; and not
because the life itself acts in difl'erent ways, but
because it is difl"erently received . . .

4225. Various disorders and diseases.

^. Each one there is a centre of all the influxes

. . . according to the stupendous form of Heaven . . .
and thus with all variety.

4263^. Every one consists of things various, and
this through heavenly harmony and concord.

4742. 'A coat of various colours' (Gen.xxxvii.23) =
the a]ipearances of truth. Ex. . . The light of Heaven
is varied with everyone according to the reception. Ex.

5147-. Intellectual things may be compared to forms
which are being continually varied, and voluntai-y
things to the harmonies which result from the variation;
consequently, truths may be compared to the variations,
and goods to the derivative delights.

5598. According to the varieties of good from truth,
and of truth from good, in this birth, are the brother-
hoods ... in Heaven ; for in Heaven there are perpetual
varieties; but the varieties are so disposed by the
Lord as to bear relation to families, in which there are
brothers, sisters, etc. In general, however, all are
disposed into such a form that together they make a
one, like the varieties in tlie human body . . .

5962"'. But still the Lord makes a one fiom the
various things.

. It is a general canon, that every one in which

there is any rjuality comes forth-existat-from things
various, which, by means of the agreeuient of harmony,
are reduced into such unanimity that they all appear
as a one.

6232^. (Thus) there is an \nnwmera.h\e-inde^fiitila-
variety of all things, and there never exists one thing
the same as another ; and this variety is more innumer-
able in the truths and goods of the Spiritual World,
because one thing in the natural world corresponds to
thousands and thousands in the Spiritual World ; and
therefore the more interior they are, the more innumer-
able they are.

6326. All the operations of the mind are variations
of form, and these variations in the purer substances
are of such perfection that they cannot be described
. . . and these variations arise-f.x'('si'a9ii!-accordin^ to
the changes of the state of the aff"ections. How the
most perfect variations exist in the purer forms may
be concluded from the lungs, which fold themselves
variously, and vary their forms, according to every
single expression of speech, etc.

6337'-. Hence arise innumerable, nay, infinite varia-
tions (of significations). Ex. See D. 4 1 40.

6427. The truth of faith in the . . . Spiritual Church
is various. Ex.

6472. The Divine truth is received variously in man,
namely, according to his quality.

6685"''. This Divine truth ... is the life itself which
fills Heaven and the universe . . . but it is varied in
the subjects according to their form. Ex.

7236-. From (this) it is evident how manifold and
how various good is; for it is so various that no one is
ever in the same good as another . . . That there is a
perpetual variety, is because every form consists of
various distinct things . . .

'■>. That which makes good so various is truth

. . . The reason truth is so manifold and various that it
can vary good so much, is that there are innumerable
truths ... As therefore truths are so innumerable, it is
evident that, by means of conjunctions, so many
various things arise-cxistcmt-thaLt no one thing can
ever be the same as another. This is clear to him who
knows that from only twenty-three various [letters],
there can come forth, by difl'erent combinations, the
words of all languages, and this with perpetual variety
even if there were thousands of languages. What tiien
may not come forth from thousands and myriads of
various things, such as there are of truths !

7297. For the things which flow from order are not
changed by abuse.

7343-. The light of the sun is white, but is varied
according to the forms into which it flows . . .

8042. Although the truths in Churches are so
various, still by willing and doing them they become
goods.

9002-. There cannot be one thing in the universe
which is exactly like another ... it must be various,

Variety

490

Variety

that is, different from every other, for it to be anything
by itself. Refs.

[A.]i0334^. The universal Heaven consists in variety
as to good ; liy this variety one Augel is distinguished
from another ; for if a number had the same good there
would be no distinction: but these various goods are so
ordinated by the Lord that they together constitute one
■ general good. It is to be known that the Divine good
is one, because infinite; but that with Angels, Spirits,
and men, it is varied in quality and quantity by its
reception in truths . . .

H. 20. As in Heaven there are infinite varieties . . .
(d),Refs.

(d). That the varieties in the Heavens are

varieties of good. Refs.

41. Goods, in the Heavens, are in infinite variety.

47. Likenesses in general, and variations in particu-
lar. Ex.

56. The variety of the worship of the Lord, from the
variety of good in one or other of the Societies, does no
harm, but is an advantage; for the perfection of
Heaven is from it. (This must be explained by show-
ing) how a one which is perfect is formed from things
various. Every o?ie comes forth from things various;
for a one which is not from things various is not
anything: it has no form, and therefore no quality.
But when a one. comes forth from things various, and
the various things are in a perfect form in which each
thing adjoins itself to another in a series in friendly
agreement, then it has a perfect quality. Heaven, too,
is a one from various things ordinated in a most perfect
form ; for the heavenly form is the most perfect of all
forms.

-. That this is the source of all perfection, is

evident from all beauty, pleasantness, and delight . . .
for these come forth . . . from no other source than the
agreement and harmony of a number of concordant and
consentaneous things . . . Hence it is said that variety
is charming; and it is known that the delight is
according to the quality of the variety. From this it
may be seen, as in a mirror, how perfection exists from
things various, even in Heaven.

71. For variety disposed in a heavenly form makes
perfection ; and variety exists where there are a number.

190. The houses in which the Angels dwell . . . are
also varied a little according to the changes of the state
of their interiors.

204. It is to be known that, with everyone, intelli-
gence and wisdom are varied according to the com-
munication. Ex.

269. The words are varied in infinite ways . . .

469^. For every Thing can be varied infinitely, and
til us be enriched by means of things various . . .

486. The delights of everyone are, in special, of
infinite variety . . .

489''. The trees and flowers are varied daily,

588". Every evil is of infinite variety, like every
good . , .

N. 26. (Rels. to passages on the subject of variety.)
J. 12'*. Every form consists of various tilings : a form

which does not consist of things various is not a form,
because it has no quality, nor any changes of state: the
quality of every form is from the ordination of the
various things therein among themselves, and from
their mutual relation, and from their consensus to a
one ; it is from this that every form is considered as a
one. Such a form is the more perfect in proportion as
there are more things ordinated in it in this manner;
for each thing . . . confirms, strengthens, conjoins, and
thus perfects it.

13. The cause of there being such an infinite variety
in each and all things, is derived from the origin of all
things from the Divine, which is infinite . . .

W. 125. As the quarters (in the Spiritual World) are
various receptions of love and wisdom by the Angels,
the variety from which this appearance arises shall be
explained. Ex.

155. The diversity in created things arises from the
fact that there are infinite things in God Mnn, and
consequently things innumerable in the Sun . . . From
this it is that no one thing can anywhere be the same
as another. From this comes the variety of all tilings
which is presented before the eyes . . . and it is a
variety of both generals and particulars.

228. Things abstract, being universals, are often
better comprehended than things applied ; for these are
of perpetual variety, and variety obscures.

300". This one only substance, which is the Sun,
proceeding by means of the atmospheres, according to
continuous . . . and at the same time according to
discrete degrees, presents the varieties of all things in
the created universe.

318^. There is another image of the Infinite and
Eternal in the varieties, in that there can never be a
substance, state, or thing . . . the same as any other
... to all eternity. This is plainly to be seen in the
variety of faces . . . P. 56-, Ex.

P. 24. In every Thing, from the greatest to the least
of it, there must be variety-'i,-a?-mm ; and when there is
variety -varimn-nliio in its opposite from its least to its
greatest, and there is equilibrium between tliem, then
there is relation according to degrees on both sides ; and
the perception and sensation of the Thing either increase
or diminish.

57. The variety of (human aff'ections and perceptions)
is also infinite and eternal.

190. For things various cannot have existence except
in things constant, stated, and fixed. For examjile:
the varied things of vegetation would not be possible
unless the rising and setting of the sun. and the
resultant heat and light, were constant. Harmonie.-i
[of sound] are of infinite variety, but they would l)e
impossible unless the atmospheres were constant in
their laws, and the ears in their form. The varieties
of sight, which are also infinite, would be impossible
unless the ether in its laws, and the eye in its form,
were constant ... It is the same with thoughts, words,
and actions, which are also of infinite variety: these
would be impossible unless the organic forms of the
body were constant. Must not a house be constant in

Variety

491

Variegation

order that various things may be done in it by man ; or
a temple, that in it there may be the various things of
worship . . . ?

^ A.s to the varieties themselves which take

place in things 'constant, stated, and fixed, they advance
to infinity, and have no end; and yet there is never
possible one exactly the same as another . . . nor can
there hv to eternity. WIio so disposes these varieties
going on to infinity and eternity that they may be in
order, but He who created the constant things to tlie
eml that the varieties might come into existence in
thi'm ? An<l who can dispose the infinite varieties of
life i)i men, bnt He who is life itself, that is, love itself
an.j wisdom itself?

279''. That the thoughts . . . are mere changes and
variations of (the organic substances of the mind) ; and
that tlie memory is the permanent state of these changes
and variations. Ex. 3 19, Ex.

■'. It is (therefore) evident that the affections . . .

are changes and variations of the state of the purely
organic substances of the mind . . .

. All changes and variations of state in the

organic substances are of such a character that once
imbued they are permanent . . . and can be reproduced.

. These changes and variations are infinitely

more perfect in the organics of the mind than in those
of tlie body.

R. 66. The Church in the whole comjilex. in itself,
is one, but is various according to the reception ; and
these varieties may be compared to the various jewels
ill a king's crown ; and also to the various members
and organs in a perfect body, which still make a one.
The perl'ection of every form arises from varied things
placed fitly in their order. Hence it is that the
universal New Church with its varieties- yams-is
desciibed ... by 'the seven Churches.' 73.

M. 324. That the varieties and diversities of these
(repeated) marriages exceed all number. Ex.

. There is an infinite variety of all things, and

also an infinite diversity. By varieties are here meant
[the differences] between the things of one genus, or
one species ; and also those between genera and species :
whereas by diversities are meant [the differences]
between things which are opposite to each other. (For
exam]ile,) the angelic Heaven ... is in an infinite
variety. (Des.) But by diversities, we mean the things
opposite to these varieties, which exist in Hell ; and
Hell, made up of these, is held together as a one by
means of varieties which, in their relation to each
other, are utterly contrary to the varieties in Heaven;
thus by means of perpetual diversities. . . It is the
same with marriages, so that there are infinite varieties
with those who are in conjugial love, and infinite
varieties among those who are in scortatory love ; thus
there nre infinite diversities between the latter and the
foriii' r.

362. Both (the love of good and trutli, and the love
of evil and falsitj^) are of infinite variety. Ex. It is
the same with zeal.

454. That the lust of committing fornication is more
grievous in proportion as it verges to the desire of
varieties. Ex.

506. On the lust of varieties. Gen. art. 507, E.v.

524. Everyone has a life proper to himself ... for
there is a perpetual variety. Ex.

^. (Otherwise) there would be no Heaven ... for

its form is solely from the varieties of souls and minds
disposed into such an order as to make a one . . .

. In general, every form is from things various,

and is such as is their harmonious co-ordination and
disposition into a one. Such is the human form.

T. 32. This infinite variety cannot possibly arise-
exiMere-exceiA from the infinity of God the Creator.

763. It is according to order that a prime should
' proceed to its ultimate, in both general and particular^
in order that there may arise-ca;*Va^-a variety of all
things, and, through varieties, every quality; for
quality is perfected by the relative differences of things
more or less opposite. Examps.

D. 1399. That there are mnnmeva.h]e-i7ideji7iitae-
varieties in the other life. Ex. 2975.

2014. That there is a variety of all things. Ex.

e, An unlimited variation of varieties to

eternity.

3127. Variations of affections without ideas oi
thought. Ex.

3146. On variations of state. Ex.

3635. That the objects of sight and hearing are
variations of the vessels. Ex.

3941. That some representations, and many things
besides, are variations of Societies. Ex.

4087. This translation and progression ... is accord-
ing to the variations of the idea . . . and consequently
of the corresponding Societies . . .

4140. How ideas are variously attached to Things.
Ex.

4182^. Thus Spirits are sent forth for various uses.

4535. Hence [there being] many worships and
varieties, matters little if there is charity in all.

E. 674*. The variations and changes of the affections
which originate from tliis communication and its
extension, arise-existunt-irom the influx of affections
from other Societies . . .

lOio^. The delights of varieties, even with harlots,
are delights of adultery; for the delight of variety
destroys the delight of marriage.

1080^. The variations of the face . . , correspond to
the affections of the lower mind. Ex.

C. 190. So the mind (becomes dull) if kept from day
to day in the same ideas, without variety.

— — e. Every form delights by its varieties-i-a?-j/s.
. . , Hence it is that the rainbow is more charming than
the light itself.

De Conj. 95. There are some in the excrementitious
Hells who have been addicted to variety, and have
thereby extinguished what is conjugial.

Variegation. Variegatio.
Variegate, To. Variegare.

A. 1053. These colours are . . . from the variegation
of spiritual light.

Variegation

492

Vastation

[A.] 3341. The two origins of all the variegations of
light and shade there. Ex.

3862. Their speech . . . consists of variegations, that
is, inoditications, of heavenly light, in which is
heavenly heat.

3993". The derivative variegations are what are
called colours.

e. Thus (evils and falsities) are variegated (by

goods and truths). . .

4005. 'Ring- straked' (Gen. XXX. 35) = truths which

are strewed and mixed with evils. ^,Ex. 4020.

4022. 4080.

4328^. Around the column was a lucidity which was
■variegated by something shining white, presenting
colours, by which was signified the state of the Spiritual
Church. . . (It) = the Intellectual in which there is a
new Voluntary from the Lord.

4742. All the thought of the Angels is effected
through the variegation of that light, as is also the
thought of man . . .

4922. The variegations or modifications of the light
of Heaven are thus the variegations, and, so to speak,
the modifications, of wisdom and intelligence, and
consequently of good and trutli. . . Tiiat colours . . .
are variegations and modifications of that light, and
consequently of intelligence and wisdom. Refs. 9833-.
986S-.

5922^*. Hence tlie cloud variegated by the lire yields
wonderful aspects. Ex.

9467-. Therefore tlie modifications of that light and
flame are variegations of truth and good, thus of intelli-
gence and wisdom.

H. 269^. From tlie tone, variegated by the ideas m
the words, the interior Angels perceive the ruling Jove.

356-. The planes of this light, in which come forth
the variegations as of colours, are the interiors of the
mind ; and tlie confirmations of Divine Truths by such
,things as are in nature . . . produce these variegations.

D. 4293. As (Spirits) have light, they have also the
variegation of light, which presents colours. Light
without variegation is not possible, for it is to them
shade: hence they liave colours . . .

D. Min. 4620. Ideas are formed (there) by means of
ineffable varieties ... by shade and lights, by their
determinations, and by other variegations.

E. 195". 'Thou didst make to thee high places
adorned with divers colours-excel sa variegafa' (Ezek.
xvi. i6) = truths falsified.

395=. King's daugliters arrayed in cloaks of various
coloiirs-frustatir/i varicgatis (2Sam.xiii. 18). 8631^.

J. (Post.) 267, Tlie colours (there) are variegated
more tliau (here) ; and there are variegations of their
light which correspond to their love or good, and to
their wisdom or truth.

2. They showed that the colours are nothing else

than variegations of the flaming light and the shining
white light, in objects, in accordance witli the forms of
these.

Vastation, Devastation. Vastatio, De-

vasfatio.
Vastate, Devastate, To. Vastare, De-
vast an.

Devastator. V as tutor.

Waste. Vastitas.

See Devastate; and also under Desolate, and
Pit.

A. 18. The 'dejiths of the sea' (are said to be) 'dried
up,' or 'laid waste,' before man is being regenerated.
. . . The same involves, in general, the vastation (or
laying waste) of man which precedes regeneration; for
before man can know what is true, and be affected with
good, the things which hinder and oppose must be
removed.

19. Remains . . . never come into the light of day
until the external things have been vastated.

153. 'Wastes,' in the Word, = evils; 'desolations,'
falsities.

239. Their curse and vastation are described (in Gen.
iii.i8). . . (by 'the thorn and the thistle." 272.)
273,111.

406. 'Lamech' = vastation, or no faith. Ex. 428.

407. When there is no faith, the Church is said to be
vastated (or laid waste). . . At the time of the Lord's
advent, the Jewish Church was so vastated that they
did not know anytliing about the Lord . . . And so the
primitive Church ... is at this day so vastated that
there is not any faith. Yet there always remains some
nucleus of a Church, which those who have been
vastated as to faith do not acknowledge . . .

408. When a Church has been so vastated that there
is no longer any faith, it commences anew . . . The
reason the new light does not come until the Church
has been vastated, is that the things of faith and
charity have been commingled with things profane.
Ex.

409. So with the heresy called 'Cain,' which in
course of time was vastated. Ex.

410. Vastation is of two kinds : tlie first is that of
those who know and do not want to know . . . Such was
that of the Jews, and such is that of Christians at this
day. The second is that of those who know . . . nothing,
as the gentiles . . . When it is the last time of vastation
with those who kno\v and do not want to know . . . the
Church rises anew . . . with those they call gentiles.
Ex.

411. That the last time of vastation must come before
a new Church can rise, is often declared in the Prophets,
where that which regards the celestial things of faith is
called 'vastation' (or 'laying waste') ; and that whicli
regards the spiritual things of faith is called 'desola-
tion,' and also 'consummation,' and 'cutting off.' 111.
431-

488^ 'The day of Jehovah ' = vastation.

530. When (Churches decline) until nothing remains
of the goods and truths of faith, (they) are called, in
the Word, 'vastated' (or 'laid waste).

Vastation

493

Vastation

613. 'The wastes of an age' (I«.lviii. 12) = the celestial
things of faitii.

698. In addition to the Hells, there are vastations, of
which much is said in the Word. For a man takes with
liim into the other life, from actual sins, innumerable
evils and falsities . . . and before such can be elevated
into Heaven, their evils and falsities must be dissipated.
This dissipation is called vastation. There are many
kinds of vastations ; and there are longer and shorter
periods of vastation.

699. That I might witness . . . the vastation of those
who are in the Lower Earth, I have sometimes been let
down thither. . . I heard piteous lamentations, such as.
Oh God ! Oh God ! have mercy upon us ! and this for
a long time. I was permitted to speak to those wretched
souls . . . They especially complained of evil Spirits,
who desired and burned to torment them. Thej^ were
in despair, and said they believed their torment would
be eternal ; but it was granted me to comfort them.
D.22S.

72S. 'In yet seven days' (Gen.vii.4) = not only the
beginning of the temptation (of the man called 'Noah'),
but also the end of the vastation (of the fallen descend-
ants of the Most Ancient Church).

. Every coming of the Lord ... is a beginning to

those being regenerated ; and the end of those being
vastated. . . As when the Lord came into the world —
the Church was then in its last vastation, and it was
then made new. Further ill.

793. 'Desolation' is predicated of spiritual, 'vasta-
tion' of celestial things.

1 106. (General article on vastations. )

. From simplicity many have (here) imbued

falsities . . . yet have" had a species of conscience . . .
and have not lived in hatred, revenge, and adultery.
In the other life these . . . are kept for a time in the
Lower Earth, to throw off their false principles. The
time they remain there is longer or shorter according
to the nature of the falsity and the life contracted
from it, and according to the confirmation of their
principles. Some suffer there severel}- ; some not
severely. These sufferings are what are called vasta-
tions, of which there is frequent mention in the
Word. When the period of vastation is completed,
they are taken up into Heaven, and are instructed as
novitiates in the truths of faith . . .

1 107. Some are quite willing to be vastated, and
thus put olf tlieir false principles . . . for no one can
put off his false principles in the other life, except by
a lapse of time, and by means provided by the Lord.
While such remain in the Lower Earth, they are kept
by the Loid in the hope of deliverance, and in the
thought of the end in view . . .

1 108. 1 109. Some are kept in a middle state between
sleep and waking, and think very little . . . and in
this way are vastated. They are under the left foot
. . . Those who have quite confirmed themselves in
false principles are reduced to complete ignorance . . .
But after some time they are as it were created
anew . . .

mo. Those who have placed . . . merit in good

works . . . seem to themselves to cut wood. Des. . .
There appears to be something of the Lord under the
wood . . . but when this begins to disappear, their
vastation is drawing to an end. At last they can be
admitted into good Societies ; but they waver for a long
time . . . The Lord takes great care of them, because
they have lived a pious life . . .

1 1 1 1. They who have lived a good moral and civil life,
but have persuaded themselves that they merit Heaven
by their works, and have believed that it is sufficient to
acknowledge one only God the Creator of the universe
. . . seem to themselves to cut grass. Des. . . These,
because they have performed good works, are among
those who are vastated . . .

1 1 13. Girls who have been enticed into whoredom
. . . and in other respects have been well disposed . . .
are attended by an instructor, quite severe, who
chastises them whenever, in thought, they break out
into such wantonnesses. They are in great fear of
him, and in this way they are vastated. But adult
women wdio have been harlots, and have enticed others,
do not undergo vastation ; but are in Hell.

1273^*. Those also change their Societies who are
taken up from vastation among the Angels. Des.
1306-. OfT\'re, and its vastation. Tr.

1366. The Church cannot come into existence anew
in any nation, until it has been so vastated that nothing
of evil and falsity remains in its internal worship. Ex.

1666'. Vastation is described by 'saltness.' 111.

■*. 'Sulphur ' = the vastation of good ; 'salt,' the

vastation of truth . . . 2455-.

1825^. The time or state of the Church even to the
last, wdien it is vastated, or desolated. Tr. ^.

1917. In temptations there are vastations and desola-
tions, etc.

1992^. The very word 'Shaddai' means vastation,
thus temptation ; for temptation is a species of vasta-
tion.

2240. In the Prophets, when 'vastation' (or 'laying
waste'), and 'desolation' are treated of, it is said that
[people] 'howl and cry'; and this = that goods and
truths have been vastated. 111.

''. The vastation of good and truth. Tr.

2242*. By 'visitation' is signified either vastation —
which is either of the Church, or of the individual^r
deliverance.

2353®. As in Egypt (at the time of the Exodus) there
was represented the vastation of good and truth within
the Chitrch ... it was commanded that they should
go out in the middle of the night (Ex.xi.4 ; xii. 12,

29,30)-

2354. Here (Gen.xix.5) is described the first state of
a vastated Church, that is, when there begins to be no
faith because there is no charity. Ex.

2455. 'She became a pillar of salt" = that all the good
of truth had been vastated. . . Truth is said to be
vastated, when there is no longer any good in it : the
vastation itself is signified by the 'salt.' . . 'Salt,' iu
the opposite sen.se, = the vastation of the affection of
truth, that is, of the good in truth. 111.

Vastation

494

Vastation

[A. 2455]^. ' ^ place abandoned to the nettle' = good
vastated ; 'a pit of salt ' = truth vastated,

-. 'Parched places' = goods vastated; 'a salt

land ' = truths vastated.

■*. 'A fruitful land turned into a salty one' = the

vastation of the good in truth.

. 'To be given to salt' = to be completely vastated

as to truth.

2694-. Those who can be reformed . . . are led into
this state of reformation, in which (this state) is well
known, and is called vastation, or desolation. . . They
who are in such vastation or desolation are reduced to
despair ; and . . . then receive comfort and aid . . . The
reason for this vastation and desolation is chiefly thcat
the Persuasive which they have conceived from what is
their Own may be broken . . . and also that they may
receive the perception of good and truth . . . These are
the causes of vastation or desolation, besides many
others. Examps.

^. Hence it is evident M'hy those being reformed

. . . are reduced into the state of vastation or desolation
which is treated of in the preceding verses.

2699^. In the other life, those who have been in vasta-
tion or desolation, after being comforted by the hope of
help, are taken up . . . into Heaven ; thus from a state
of shade . . . into one of light . . . Tr. 2702®.

2704. The third state of those who come out of vasta-
tion, or desolation. Tr.

2708-. Those who are in vastation as to good, and in
desolation as to trutli. Sig.

^ That 'a desert' = . . . those who are in vasta-
tion as to good, and in desolation as to truth. 111.

. The journeyings and wanderings of the Israel-

itish people in the wilderness, represented the vastation
and desolation of the faithful before reformation, and
consequently their temptation ; for indeed when they
are in spiritual temptations, they are in vastation and
desolation. 111.

- — — *. ' The desert of the sea' = truth vastated through
scientifics and the derivative reasonings.

2799. 'Sword' = the vastation of truth. '',111.

^. ' Famine ' = the vastation of good.

2831®. '(A lion) maketh the land a waste' (Jer.iv.7)
= vastates the Church.

2851^ 'The gate' is said to be laid waste' (Is.xxiv.
12) when only evils and falsities reign.

2928^. 'The land' =the Church itself, which is said
to be 'laid waste,' as to good ; and to be 'desolate,' as
to truth (Ezek.xii.20).

2959. 'Four hundred ' = vastation.

. Vastation is of two kinds ; one, when the

Church is altogether perishing, that is, when there is
no longer any charity or faith, for it is then said to be
'vastated' or ' waste- vasto' ; and the other when those
who are of the Church are being reduced to a state of
ignorance, and also of temptation, in order that the evils
and falsities in them may be separated and as it were
dispelled. They who emerge from this kind of vastation
are they who are, in special, called 'the redeemed,' for
they are then instructed . . . and reformed and regener-
ated . . .

'-. That 'four hundred 3?ears' = the duration and

state of vastation. 111.

*. The sojourning of the sons of Jacob in Egypt

= the vastation of the Church, the state and duration
of which are described by the number '430 years' ; for
'3o' = the state of the vastation of the sons of Jacob,
that it was null, because they were such that they could
not be reformed by any state of vastation . . . and '400
years' = the general state of vastation of those who are
oftheCliurch : and therefore those who go forth from
this vastation are those called 'the redeemed.' 111.

2967". These evils and falsities must be vastated
before the man can be regenerated ; and in proportion
as, after vastation, there is a residue of celestial and
spiritual life, in the same proportion this residue can be
enlightened with truth and enriched with good. . .
These cannot be brought out until the external mau has
been reduced to correspondence, which is elfected chiefly
by temptations, and by many kinds of vastation. Ex.

3033'*. If there is anything of natural good in (those
who are in mere knowledges) they are vastated until
they know nothing of truth ; and then there is insinu-
ated into the remaining good something of truth . . .

3104^. (In Ezek.iv.) it treats of the vastation of good
and truth . . . The state of vastated good is signilied by
their 'eating food and bread by weight' ; and the state
of vastated truth, by their 'drinking water by measure.*

3268°. (In Jer.xlix.28,29) it treats of the vastation
of the Spiritual Church. P]x. (Also in Is. xxiv.6.7,
3580^.)

''. 'To pass the night in the forest of Arabia' =

to be vastated as to truth.

3448^. (Dan.xi. 13,25,26) is a prophetic utterance con-
cerning the vastation of the Church.

3470^. Of itself, natural good is not willing to obey
rational good . . . and in order that it may be reduced
to a state of compliance ... it is harassed by states of
vastation and temptation . . .

3542^. 'To put the neck under the yoke of the king
of Babel . . .' = tobe desolated as to truth, and vastated
as to good. That ' Babel ' = that which vastates ; and
that they are vastated lest holy things be profaned.
Refs.

3651^. By these words of the Lord (about 'the
abomination of desolation foretold by Daniel the
prophet,' Matt. xxiv. 15-18) is fully described the state
of vastation of the Church as to the goods of love and
the truths of faith. (This vastation occurs when the
Lord is no longer acknowledged, and consequently
when there is no love and no faith in Him ; and also
when there is no longer any charity towards the neigh-
bour, and consequently no faith of good and truth.
When this is the case in the Church — ^or rather in
the region where the Word is — that is, when men are
such in the thoughts of the heart, even if not such in
the teaching of the lips, then there is 'desolation,'
and the things just mentioned are its 'abomination';
and therefore the words, 'When ye shall see the abomina-
tion of desolation,' means when anyone observes such
things. What is then to be done, iollows in verses 16-
18. 3652.)

Vastation

495

Vastation

3652-. Vastation is much treated of in the Prophets,
and, in the sense of the letter, it=the vastation of the
Jewisli and Israelitish Chuich ; but in the internal
sense, the vastation of tlie Church in general ; thus
also the vastation which is now existing.

*. ' Standing in the holy place ' = vastation as to

all things which are of good and truth. Ex.

3900''. Vastated truth is signified by 'the wilder-
ness'; and vastated good, by 'the secret chambers.'
. . . For, uhen the Church has been vastated, that is,
when there is no longer any truth Divine in it, because
no good ... it is called 'a wilderness' . . .

3901®. Vastation is signified by 'marching into the
breadths of the land' (Hab.i.6).

3941^ 'The devastators have come' (Jer.xii. 12). . .
'Tlie wilderness of solitude' = the vastation of the
Church ; ' the devouring sword' = the vastation of truth.
Refs.

*. 'The field is laid waste, the ground hatli

mourned because the corn has been laid waste ..."
(Joel i. 10). That the state of the vastated Church is
here described, is evident to everj-one.

®. (Rev.vi.5,6) treats of the vastation of good

and truth.

4058. In what precedes (in Matt.xxiv.) it has treated
of the successive vastation of the Church, namely, that
first they began not to know what good and truth are,
but to contend about them ; secondly, that they de-
spised tliem ; thirdly, that they did not acknowledge
them at heart ; Iburthly, that they profaned them.

4197*. That 'the beast from the abyss' . . . will 'kill
them' — the vastation of good and truth within the
Church.

42S9. The representative of a Church could not be
instituted among (the posterity of Jacob) until they
had been completely vastated (in Egypt), that is, until
they had no Knowledge of internal things ; for if they
had had a Knowledge of internal things, they nught
have been affected by them, and would thus have pro-
faned them. Further ex.

4334^. 'As it was in the days before the flood' = the
state of vastation of those of the Church, compared
with the state of vastation of the Most Ancient
Church . . .

4423. (Such suppose) that those ... in whom good
and truth have been vastated — that is, no longer
acknowledged at heart — will perish . . . But when the
Church has been vastated — that is, when it is no
longer in any good of faith — it perishes principally as
to the states of its interiors, and thus as to its states
in the other life. Heaven removes itself from them
. . . and they are in a kind of inundation as to their
interiors , . . which appears like a thick cloud . . . and
their state is that they cannot possibly see what the
truth of faith is, and still less what the good of it
is ; for the light of Heaven . . . cannot penetrate into
that cloud. This is the state of a vastated Church.

4424-. Such are almost all who are within a vastated
Church ; for they have external things, but no internal
things, Sig. and Ex.

4499. 'Sword,' in the opposite sense, = falsity com-
bating, and consequently the vastation of truth.

4728. Those who go into the places called 'pits' are
such as must be in vastation. . . Beneath the Lower
Earth are the places of vastation, which are calleil
'pits' ; and below them, and round about them for a
considerable extent, are the Hells. 111.

4744. ' Babel' = those who vastate, that is, deprive
others of truths.

4843^ The falsity from evil in which the Church is
, . . when it is vastated. Tr.

*. For spiritual temptations are nothing else

than vastations of the falsity and evil in a man. . . For
temptations are nothing but vastations, or removals,
of falsity and evil ; and therefore both temptations and
vastations are signified and described by inundations of
water . . .

5037. For all that region next under the sole of tlie
foot, and round about, is called 'the prison house,'
where those are kept who are in vastation, that is,
those who have been in principles of falsity, and yet in
good as to their intentions. Ex.

5044''. The desolation and vastation of truth are sig-
nified by 'the line of emptiness, and the plumbline of
wasteness' (Is.xxxiv. 11).

5113^^. The vastation of the Spiritual Church as to
the good and truth of faith, thus as to the Intellectual.
111.

51201". ^g falsity from evil vastates or destroys the
Church, it is said 'the cup of devastation and desolation'
(Ezek.xxiii.33).

5124^. As by ('those bound in prison,' or 'in a pit')
were represented those who are in vastation under the
Lower Earth, therefore by 'to lift up their head' was
signified their deliverance ; for they are then elevated
or lifted up out of vastation to heavenly Societies , . .

5291^. Unless such things were stored up in nian by
the Lord, there would be nothing to uplift him when iu
a state of temptation and vastation . . .

5319^. Hence they who are taken up into Heaven out
of a state of vastation, appear clad in bright white.

5360. When there is a deficiency of such things, there
is a famine, and it is called in the Word 'desolation,'
and 'vastation' ; 'desolation,' when there is a deficiency
of truths ; and 'vastation' when there is a deficiency of
foods. This desolation and vastation are treated of in
many passages of the Word, and are there described by
'the desolation of the earth,' 'of kingdoms,' 'cities,'
'nations,' and 'peoples' ; and it is also termed a 'pour-
ing out,' a 'cutting otf,' a 'consummation,' a 'desert,'
and a 'void' ; and the state itself is called 'the great day
of Jehovah,' 'the day of His wrath and vengeance,' 'a
day of gloom and thick darkness,' 'of cloud and ob-
scurity,' 'a day of visitation,' also 'the day when tlie
earth shall perish'; thus 'the last day,' and 'the day of
judgment.'

^. This last state of a Church, which precedes

the state of a new Church, is properly meant and de-
scribed in the Word by 'vastation,' and 'desolation ' ;
and by the same is also described the state which precedes

Vastation

496

Vastation

man's regeneration, which state is here signified by 'the
seven years of famine.'

[■A..] 5376^ This desolation is called 'wasteness,' etc.

4_

5561. These remains make this little of spiritual life,
after the vastations of many ages.

5562. They who come out of vastations, and serve
the uses of the bones, have not any determinate thought.
Ex.

5759. They who do what is true and good, and from
ignorance or simplicity attribute it to themselves, are
not damned, but are delivered in the other life by a
mode of vastation.

5895*^. 'Ploughing, ' in the opposite sense, = the evil
which obliterates good, thus vastation.

6000**. The vastation of adulterated good. Tr. The
vastations are said to take place 'in the night,' because
then truth is obscured, and falsity enters.

6109". As the reduction of scientifics into order under
a general principle can be effected in no other way than
through vastations of good, and desolations of truth,
soon followed by supportings, therefore these are treated
of (in Gen.xlvii.).

6141. 'That the ground be not laid waste' (ver. 19) =
that the mind will be cultivated with the scientifics of
the Church. . . 'To be laid waste' = to be without
visible truth ; here, without the scientifics of the
Church.

6589. 'The land of Egypt' . . . =a vastated Church.

6595. As the man of a vastated Church thinks no-
thing about what is internal ... it cannot be injured
by him. Ex.

^. That the interior things of the Church are

not revealed until the Church has been vastated,
because they are then not believed, and therefore cannot
be profaned. Refs.

67456. The Spiritual Church vastated (is described in
Lam.iv.3,4).

6767"^. 'The day of slaughter' (Jer.xii.3) = the time
of the vastation of the Church, when there is no longer
any faith, because no charit\\

6828. 'A wilderness' means a place which is but
little inhabited and cultivated, and also one which is
not inhabited and cultivated at all, thus, in the spirit-
ual sense, a man vastated as to good and desolated as
to truth ; and consequently a man who is in tempt-
ation ; for he who is in temj)tation is in vastation and
desolation, because the falsity and evil which are in him
emerge, and obscure and almost take away the influx of
truth and good from the Lord . . .

7102. There are four kinds of vastations and punish-
ments mentioned in the Word : 'the sword,' 'famine,'
'evil beasts,' and 'pestilence'; and 'the sword' = the
vastation of truth, and the punishment of falsity ;
' famine' = the vastation of good, and the punishment of
evil ; 'the evil beast' = the punishment of evil from
falsity; and 'the pestilence ':= the punishment of the
evil which is not from falsity, but from evil. 111.

*. For the vastation of truth is without ; and the

vastation of good within-

^^. 'The death that wasteth at noonday' (Ps.

xci.6)=^the evil which is oi)en.

7250. As (these Spirits of Venus) can be saved, they
are in places of vastation, and are there reduced to the
extreme of despair ; for evils and falsities of this kind
cannot be removed in any other way. Des.

7264. It treats (in the history of the plagues of Egypt)
of the vastation, and, finally, of the damnation, of those
who are iu falsities and evils . . . 7378.

7265. In (Ex.vii.) it treats of the first three degrees
of vastation. Enum.

73i3«. The state in which are those of the Spiritual
Church at this day who are being vastated as to lalsities.
Rep.

7378. In (Ex.viii.) it treats of the fourth and fifth
degrees of the vastation of those who are in falsities,
and who infest the upright in the other life. Enum.

7474^ They who are in vastation are kept iu such a
state (of infestation) until they have imbued the truths
of faith, and, by degrees, more interior truths . . .

•*. From this it is evident what is the nature of

the vastations in the other life in which are thos*^ who
are in the good of faith. These vastations arc vasta-
tions of falsity. But the vastations with timsr who
have not been iu the good of faith, but in some truth of
faith as to the mere knowledge of \t-scientific4, ajid in a
life of evil, are vastations of truth. They who are
vastated as to falsities, successively imbue the truths
and goods of faith and charity ; whereas they who are
vastated as to truths, successively put off truths, and
put on the evils which had been of their life. From this
it is evident what is meant in the Word by 'vasta-
tions,' and 'desolations.'

7495. In (Ex.ix.) it treats of the sixth, seventh, and
eighth state or degree of the vastation (of those who
infest the men of the Spiritual Church). 7502, Sig. and
Ex. 7505,Sig. and Ex.

7502. For the degrees of the vastation of those who
were infesting were punishments.

7554-. (The terrible vastation of those who have be-
longed to the Church and have lived in evil. Sig. and
Ex.)

7556. For the good and truth which have not been
joined to evils and falsities are not vastated (even with
the evil). Sig. and Ex.

7568. When any change of state is taking place with
the evil who are being vastated ... it is ettected by a
more present influx of the good and truth from Heaven ;
for the nearer Heaven approaches them, the more are
the interior evils and falsities in them excited. Sig. and
Ex.

7577-. There is here described the state of those who
belong to the Church and infest the upright in the other
life, after they have been vastated. (Sig. by 'the hail,'
and 'fire.')

760 1 -. (These two verses) treat of the truths and
goods which have been destroyed and vastated, and of
those which have not been destroyed and vastated . , .
For when the evil are being vastated — that is, when
they are being separated from truths and goods, and

Vastation

497

Vastation

left to their evils and falsities — they are vastated
as to those truths and goods which are in the exterior
Natural, and which are joined to the evils and falsities
there . . . but the truths and goods of the interior
Natural are not vastated, but are drawn inwards, and
are there reserved for use, Ex.

7604'-. If the goods and truths (which are in the ex-
terior Natural) with the evil, were not vastated, those
in the interior Natural would inflow, and would conjoin
themselves with those in the exterior Natural, and
(would) perish. Ex.

7628. In (Ex.x.) it treats of . . . the ninth and tenth
state or degree of their vastation . . .

76796. 'To pursue the east wind ' = to multiply
vastation. A state of vastation and temptation is
called 'the day of the east wind.'

77 lo^ Being cast into Hell, is the last of the degrees
of vastation.

7766. 'One plague more upon Pharaoh and Egypt' =
the end of vastation, which is damnation. Ex.

7795. The prodigies and signs wrought in Egypt =
vastations, and consequent confirmations that they are
in evil; for those prodigies = so many degrees of the
vastation of those within the Church who have been in
the knowledge of the things of faith, and yet have lived
evilly . . . The reason there are so many degrees of it, is
that the evil may be assured that they are in evil ; and
also that the good may be enlightened concerning the
state of those within the Church who have lived evilly.
Ex.

^. Therefore, when a man after death is vastated

as to the externals, his quality becomes evident ... To
this state is every evil person reduced by degrees of
vastation; for all vastation (there) advances from
externals to internals.'

7796. That these vastations, and the consequent
proofs that they were in evil, were effected through
truth from the Divine. Sig. and Ex.

*. But it is to be understood that . . . what is

Divine vastates no one ; but that it is the evil person
who vastates himself by his obstinate opposition to
truth Divine . . . 7879, Ex.

7926^^. When the infernals introduce themselves to
where the Lord is present . . . they cast themselves
into the evils of vastation . . .

7984^. As to the vastation which is signified by '400
years,' it is of two kinds: the vastation of evil and
falsity, and the vastation of good and truth. With
those being damned there is the vastation of good and
truth ; but with those being saved there is the vastation
of evil and falsity. Vastation is deprivation. That
the evil who have been of the Church are vastated as to
all good and truth, has been shown ; for the successive
degrees of their vastation are signified by the plagues in
Egypt. The good, however, are vastated as to evil and
falsity; these are successively separated from them,
that is, they are rejected to the sides, and goods and
truths are collected together in the midst . . . The
vastation of evil and falsity, and the insinuation of
good and truth, with the good, are effected through
infestations, and also through temptations . . .

VOL. VI.

8096^. Those signified by 'the Philistines' (there)
infest the well-disposed ... for they retain the principles
they had received (here) until they have been vastated,
that is, until they are deprived of all knowledge of the
Knowledges of faith . . .

8279. So long as the evil have not been devastated as
to truths, they are in the region above the Hells ; but
as soon as they have been devastated — that is, deprived
of truths — it is as if wings were cut off from them, and
they then sink down like weights . . .

8313'. (Jer.vi. 22-24) treats of the vastation of truth
with those who are in evil. *.

8364'. ' Pestilence ' = the vastation of good and truth.

8622^. To this end . . . these Genii are vastated as to
all the Intellectual.

8902^. 'The earth a waste . . .' = the man of the
Church devoid of faith and charity.

8940^. The vastation of the Church. Tr.

9198^. The plenary vastation of the Internal Church.
Sig.

^. The vastation of the external Church also.

Sig.

9295=. The vastation of the Church as to the truths
of faith and the goods of charity. Sig. 9340^. 9470*.

9325*. 'Abortion,' and ' barrenness '= . . . vastations
and denials of good and truth.

9396^-. The vastation of truth Divine in the Church
as to all understanding of it. Sig.

9434'. With those in infernal love, the Divine fire or
love is continually hurting and vastating. Sig. and Ex.

9755^. The vastation of the Knowledges of good and
truth. Tr.

9960'. ' To devastate ' = to deprive of truths.

10031^. The grief of a vastated Church. Tr.

10184^. The vastation of all goods with those who
are meant by 'Moab.' Sig. . . And the vastation of
all truths.

10452^. All things (then) rush into evil, and thus
into devastation.

10458. The vastation of truth. Tr.

105 10. The devastation of truth and good among
the Israelitish nation, Sig. and Ex.

10570^. A deficiency of truth, and the consequent
vastation of the Church. Tr.

10609'*. The Church then vastated, that is, that
there was no longer the good of love, nor the good of
faith. Tr.

H. 510-. They do not appear to fall headlong, as
they do when they have been fully vastated.

5 1 3". Some (good Spirits) are first vastated, which is
effected in places under the soles of the feet, which are
called the Lower Earth, where some of them suffer
severely ; namely, those who have confirmed themselves
in falsities, and yet have lived a good life.

(z). (Refs. to passages on the subject of

vastation. )

551®. Every evil Spirit is reduced into this state

2 I

Vastation

498

Vastation

before he is cast into Hell ; and this is called being
vastated as to truths and goods. Vastation is nothing
but being let into the internals, thus into what is
proper to the spirit, or into the spirit itself.

L. 15^. For the Churcli, which was then among the
Jews, was completely devastated, and it was devastated
by this, that they had perverted all things of the
Word . . .

S. 84. 'Waste' is predicated of good, or of evil;
'solitude,' of truth, or of falsity.

P'- 53^- 'Jehovah will lay waste the Philistines'
( Jer. xlvii. 4) = their destruction.

R. 51^ 'The earth' which will be 'made a waste ' =
the Church ; and when it is vastated, the Knowledges of
good and truth in the Word do not appear.

658. The devastation of the Church, and its end
then. Sig. and Ex. 709, Sig. and Ex.

^. It is this end which is signified by 'consumma-
tion,' and which is called 'devastation,' in the following
passages. 111.

676^. In the Spiritual World, devastation and con-
summation are effected in this way. From those who
are in falsities as to doctrine, and thence in evils as to
life, all the goods and truths which they had possessed
solely in the natural man . . . are taken away, and,
when these are taken away, they have been separated
from Heaven and conjoined with Hell, and they are
then distributed into Societies in the World of Spirits
according to the varieties of their concupiscences, which
Societies afterwards sink down. The goods and truths
are taken away from them by an influx from Heaven
... by which they are tormented . . . and they there-
fore reject the goods and truths of Heaven . . . and
when this has been done they enter into their own evils
and falsities, and are separated from the good. These
are the things described in Rev.xvi. by the casting
down of the vials in which were the seven last plagues.
Ex.

T. 7558. 'Vastation,' 'desolation,' and 'decision' =
the same as 'consummation'; but ' desolation ' = the
consummation of truth ; 'vastation,' the consummation
of good; and 'decision,' the full consummation of both.

D. 189. On the cupidity of evU . . . Spirits to vastate
and torment man.

391. Vastations des. 392.

427. Vastations by dreams.

437. A mild kind of vastation. Des.

662. When a Spirit confesses that he cannot help
doing evil, he is so tempered by modes of devastation
that he can desist . . . 2306a.

6926, In this way they are at last devastated, and
can be admitted . . . This sometimes lasts very many
years ... for the vastation of some lasts a long time.

8546, These are vastated very slowly. Des.

1039. On the difference between punishments and
vastations. Ex.

. In themselves, all punishments are vastations,

because they devastate evils by causing the acquisition
of the faculties of speaking truth and doing good . . .

1041. But some vastations take place without any
reluctancy, and with consent . . .

1042. But whether there is any vastation of evil
without any sense of pain, or of what is unpleasant, I
do not as yet know . . .

1054^. If the Angels then suffer themselves to be
seduced . . , they undergo suitable kinds of vastation,
and are afterwards again admitted. 12 18. 3224^.

1070^. The times of vastation in solitudes is longer
or shorter (according to the nature of the sin).

1 125. Immediately after vastation (the celestials)
love nothing more than serious thoughts. Des.

1218. That the power (to become Angels) is obtained
solely through vastations. Ex.

1370a. On the penalty of vastation of those who are
of elated mind, and trust in themselves . . . They are
wrapped up in a kind of a cloth. Des. (This vastation
by the veil was inflicted on a certain Spirit ten times.
1377). See 1386.

1402. On a state of vastation in darkness. Ex.

1435. The Spirits of our Earth are gi'osser and slower,
and are defiled with corporeal cupidities, which must be
vastated before they can apprehend interior things ;
and they must be utterly vastated, so that aversion is
felt for them . . . before they can be delighted with
interior things.

1467. On the penalties of vastation of those who
assume hypothetical things in spiritual and celestial
things, and confirm them. Ex.

151 1. There are some who, when vastated, have
received somewhat of capability for good, and who,
while . . . the trouble of vastation is felt by them . . .
are taken up a little into Heaven . . .

23056. Thus all . . . kinds of vastation are for the
sake of good.

2579. The evil who are in this sphere of intentions
are not vastated like those who are evil in externals ;
for the more interiorly a man is evil, the more grievous
and prolonged is the punishment. Thus there remains
for them a hell most grievous and prolonged, and a
vastation until almost nothing of them remains . . .

2959. When love pei'ceives what is good, it willingly
permits vastation. Ex.

3904^. (This state of obscui'ity, to which they are
reduced) is a species of vastation. Ex.

3912^. (These Spirits) are antediluvians, who, having
been vastated, can serve for Subjects ... for those of
the antediluvians who are vastated . . . become like
skeletons . . .

3914. Their vastations recur quite frequently, so
that they become like skeletons, as is the case with
others with whom vastations recur by turns, in order
that they may be initiated into their services . . . for in
the other life they are initiated into uses, wliich is what
vastations regard, or have as their end.

3920^. It is therefore only a detention from evil which
is induced by vastations . . .

3944. Still, such Spirits, since they lose nothing of

Vastation

499

Vastation

rheir previous life, after they have been reduced by
vastations into this bony state, can be restored ; (and)
until they are able, in this way, to serve these uses,
they are vastated by alternations.

4038. Spirits remain in the state in which they had
been (here) ; but the filthy things, and the falsities of
the corporeal memory, and of the interior ideas, are
subdued by vastations and punishments, so that they
become as it were dead, and the Spirits perform services
... so that in the other life they are not reformed, but
they are vastated, so as to be able to serve for uses.
(Thus) the adulterers who are cruel become excrements,
and sit like dead stocks, and afterwards serve as such
Subjects, in whom there is but little life; [but],
conscience is not given them, but all that is effected by
the vastations is that the things which hinder their
being of use are taken away.

4051. They who are in such a life of persuasion are
vastated differently from those who are in a life of the
will, or of cupidities. The life of persuasion is vastated
so that the person is reduced into complete ignorance
. . . and then into confusion, so that when he thinks
about his persuasions, he is so confused as to be almost
tortured. Des.

41 1 1. Such penalties last a long time — for years, and
ages . . . and are attended with vastation ; but still
the last vastation follows, in that the person is dis-
sociated . . . and sits in darkness, and in torment,
having but little life, until he becomes of such a
character that he can serve for some use.

4281. On those who are vastated until they have but
little life left. Gen. art.

. I was brought to a place . . . which was dark-
some, and where there were very many Souls flitting
about, who had lived two, three, or four thousand
years ago, and had been vastated. They were of those
who from being of the Church had become idolaters.
Des. . . They are able to serve for some use, such as
for . . . the sphincter of the anus . . . 4282.

4308®. Unless a Spirit is amended before he conies
(into that more subtle sphere) his evil is continued
there . . . and therefore Spirits who are being vastated
are not permitted to come into that sphere until they
have been vastated . . .

4753. That the devastation of the evil is from them-
selves. Ex.

49CX3. On total devastation : Charles xii.

. He who is to be devastated — that is, deprived

■of goods and truths, and thus let into Hell — is devas-
tated successively from head to foot, which takes many
years, because all things of him are obsessed with
evils. This befell Charles xii. who was at length de-
vastated down to the soles of his feet, and to his
fingers. Des.

5040. These (Swedish magicians) are vastated more
quickly.

5047. Such must be cast down into Hell immediately
after death ... in order to be devastated there ; for
hitherto most have been devastated in the World of
Spirits, and this during many years, for all devastation
is effected from head to heel.

5071. All who enter the other life are vastated ; they
who had been good in the world are vastated as to evils
and the derivative falsities, and then they are in their
own good and derivative truth ; whereas they who
have been in evil arc vastated as to truths and goods,
if there are any, and they are then in their own evil
and the derivative falsity.

. With some, vastations last a long time, accord-
ing to the quantity and quality of the good or of the
evil. They usually last some years ; and, when persons
are vastated, they are vastated from the head down to
the heel ; for in this way has the good, or evil, tran-
scribed itself upon the body.

5072. There are vastations which last only a few
moments . . . These vastate the externals which had
been of the world . . . Those who in the world have
thought about nothing but themselves and the world,
after vastation have but little left, and are stupid.
But those who have had interior things for the sake of
use to the neighbour, when they have been vastated
there, put off worldly things, and rejoice that they have
been so vastated. ilut only tliose who have been for
some time previously in the other life, and have thereby
perceived an unpleasantness in earthly and worldly
things, are admitted into this kind of vastation . . ,

5108. On the vastation of those who are let down into
Hell.

. Those (of the evil) who bring with them (into

the other life) such things as are of truth and good, by
which they communicate with the well-disposeil Spirits
who are in the lowest Heaven, and, through them,
with the interior Heavens . . . are on this account
vastated, which is effected by the closing of their
interiors. This is not done in a moment, but by
degrees, Des. (The reverse happens with the good.
Ex. 5 no.)

5109. But the deceitful are vastated in a different
way . . .

51 1 1. The reason the evil can be vastated in this
way, and thus have tlieir interiors closed, is that in this
way they turn themselves to their loves. Ex.

5132. Concerning the vastation of some of those who
go to Hell. — It has been said that some are led about,
and in this way their interiors are closed, and so they
are vastated. But there are others who are not led
about, and yet are vastated. Ex. 5133^. 5148, con-
tinued.

5184. Concerning vastation; thus concerning Hell
and Heaven.

. That whole plain (full of evil Spirits) was over-
turned . . . and then a plain that was beneath it was
disclosed, and a multitude of other Spirits there, who
had been in vastation there, and who were well-
disposed.

5185. I saw still more vastations. Des. 5202. 5323.

5197. Continuation concerning vastation. — I saw
also the vastation of those in Christendom who had con-
firmed themselves in favour of polygamy . . . They,
together with that whole region, were overturned, and
cast into Hell.

5198. General vastations take place when the whole

Vastation

500

Vastation

[social] body has been destroyed . . . The last consum-
mation is that of the feet, which are externals that
correspond to the internals ; then comes vastation.
Hence it is that in particular [also], all vastation ceases
in the feet.

[D.] 5200, 5201. On the ultimate vastation, and the
Hell where it takes place.— There are some who cannot be
amended by any penalties whatever, because they have
imbued hatred, revenge, and the like from their chiid-
hood . . . They are therefore at last sent into a Hell
where they lie like corpses . . . for 10, 50, loo, 1000,
2000 years, until such a ferine and utterly inhuman
nature has been eaten away ; and in the meantime they
undergo by alternations horrible torments. (Further
des.) After they have undergone this [vastation] they
are as it were idiotic, and go about bereft of under-
standing, but with a difterence according to their life :
if they have had any rationality, it is preserved ; and
whatever religion they have had which has not been
profaned, remains. See also 5499.

5361. None who have been fully vastated can be
taken out of the Hells (into the World of Spirits) ; but
sometimes those may be who have not been fully
vastated. . . They who are from the world, and are
serving as Subjects, are meanwhile being vastated,
which is done from the head down to the heel ; for
every single particle of the body of a man or of a Spirit
corresponds to some Society ... in either Heaven or
Hell. The evil are vastated as to all their hypocritical
or external goods and truths . . . but the good, as to
their actual evils and falsities . . .

5479. Such . . . are vastated for two days, and . . .
go about like idiots. (The case of Lagerberg des.)

5496. They who . . . have been poisoners, assassins,
and murderers, are carried at once into Hell, and are
vastated. Des.

5508. Vastations take place with all variety ; first
with the interiors, and then, successively, the exteriors,
even to the extremes ; and when these have been
reached, it is all over. Vastations are of the loves, and
of all the derivative cupidities. The succession from
the inmosts to the outermost of the lower mind appears
in the body in succession from the head to the heel, and
the progression is also so felt in the body . . .

5509. Evil Spirits are permitted to do evil . . . These
are temptations with the good, and vastations with the
evil. Ex.

5510. Vastations and purifications are going on con-
tinually ; but the Last Judgment only at the end of the
Church.

5527. On the state of those who are in Hell and in
Heaven, (as compared with that of those) who have not
as yet been vastated. Ex.

•. The east, with Spirits, is their life's love . . .

and when [evil Spirits] are in this, they have been fully
vastated, and are in Hell.

5529. But those not yet vastated, that is, who are
not as yet in Heaven or Hell, do not turn themselves
constantly to their reigning love ... so that there are
rotations . . . With some this lasts only a week ; with
some, months ; with some, years, up to fifty, entirely

according to the use there, for they attend on man, and
serve the rest as Subjects. Such are said to be in the
World of Spirits ; and, if cast into Hell, they return r
whereas those who have been vastated and have once
been in Hell, do not return . . .

5598. As there are a large number of those called
'Babel' who are not yet vastated, but roam free in th&
World of Spirits, as many as some hundreds of thou-
sands, which hundreds of thousands are vastated.
successively, as fast as new ones arrive from the Earth,
they are permitted to do as they did before . . .

5693. On vastations there, what they are, and what
is their nature. — They who have led an evil life in the
world are all vastated as to truths, so that at last there
remains nothing but evil and its falsity, and so thejr
gravitate into Hell. This lasts continixously from the
first time when such a one comes into the other life, and
variouslj' according to the evil of each person and the
derivative nature he has acquired. It sometimes lasts;
for years, up to fifty. Some [are vastated] more quickly^
and others more slowly ; and mean while they perform a
use in regard to temptations with the good, for they are
with men : they have communication with Hell, and the
influx comes thence.

5694. But those who are to be elevated into Heaven
are continuously vastated as to evils and falsities, so^
that at last they are in their own goods and truths.
Before this they cannot be elevated into Heaven, for
their evils aiid falsities gravitate downwards. They are
vastated also as to the gross external things of the body
and the grosser things of the world, which are mere
bodily pleasures, and in this way they are reformed,
and then become light, so that they can be elevated into
Heaven. Meanwhile they undergo various temptations
which conduce to the separation of their external
evils . . .

5695. All vastations are effected by the separation of
evils from goods, and of goods from evils — for all the
evil with a man has a communication — and this separa-
tion is eff'ected in very many ways . . .

5731. On the vastation of those who are in no charity.
(Fully quoted under Last Judgment.)

5935. On vastation. — After a Spirit has completed
his time in the World of Spirits, he finally comes to
the last of it, which is his vastation. He then for the
most part appears such as he had been in the world, and
he is let out to go wherever he pleases, and so he comes
to a place where conjunction with anything spiritual is
taken away, so that he becomes like an idiot, and casts
himself into Hell.

E. 78^. When evil Spirits who have not yet been
vastated — that is, have not been determined to their
reigning love — enter any angelic Society . . . they are
direfuUy tormented.

131'. The vastation of the Church as to truth. Tr.

257^. 'The devastator at noonday' (Jer.xv.8) = the
vastation of that Church, however much it may be in
truths from the Word.

326\ 'Jhe wastes (of Zion)' (Is.li.3)=:a lack of trutk
and good from the absence of Knowledges.

Vastation

501

Vastation

365". 'Wasting and breaking shall be no more' (Is.
Ix. l8) = that there shall no longer be evils and falsities.

372*. 'The whole laud shall be a waste' (Jer.iv.27) =
that the good and truth in the Church will perish.
'Yet will I not make a consummation' = that still
something of good and truth will remain. 730".

374^. The Church and its vastation treated of. 'The
hills in the desert upon which the devastators have
come' (Jer.xii. I2) = that all the good of charity has
perished through evils and falsities. . . 'The devasta-
tors'=evils and falsities through which good and truth
perish. ■*.

3S8. Evils of life . . . which vastate all things of the ■
Church with man. Sig. and Ex.

^^. 'How is she become a waste' (Zeph.ii.i5) =

that there is nothing of truth there.

^®. At wasteness and famine thou shalt laugh

(Job. V. 22) = that to him there shall be no lack of good.

^^. The desolation of all truth, and the vastation

of all good in the Church. Tr. . . 'Those who are in
wastes shall die by the sword' (E/;ek.xxxiii.27) = that
those who are iu scientifics will perish through falsities ;
for the scientifics of the natural man devoid of light
from the spiritual are here meant by ' wastes. '

397^. This (last) state of the Church, when there is
no longer any faith because no charity, is called in the
Word 'vastation,' and ' desolation,' and, by the Lord,
' the consummation of the age. '

401^-. 'To make the earth a waste ' (Is.xiii.9) = that
there is no longer any good in the Church.

405^''. The desolation and vastation of the Spiritual
Church. Tr. . . Its 'desolation and wasteness' (Ezek.
:xxxiii.28) = the last state of this Church, which was
that there was no longer any truth because no good, or,
when there was no faith because no charity ; 'desola-
tion' is predicated of the truth of faith ; and 'waste-
ness' (or 'vastation') of the good of charity.

5". That there is no good or, truth whatever, is

meant by 'they have been laid waste, so that no man
passeth through' (Jer.ix.io).

419!^. 'Lying' = falsity ; and 'wasteness' (Hos.xii.i)

— the dissipation of truth.

433'*. 'Egypt shall be for a waste, and Edom for a
desert of a waste' (Joel iii. 19) = that false principles,
and evils of the love of self, both from the natural man,
will be destroyed. ( = that the natural man will be
-devoid of truths, and thus in mere falsities ; and that
he will be devoid of goods, and thus in mere evils.
654".)^ 730^.

^^. That the falsities which destroy the Church

will be shaken off, is meant by 'I will raise up the
wastes thereof ' (Is.xliv.26).

474-. In a word, those who are to come into Heaven are
T^astated as to falsities ; and those who are to come into
Hell are vastated as to truths ; that is, falsities ai-e
taken away from (the former), and truths from (the
latter).

e. The temptations which those undergo with

Tvhom falsities are to be shaken off . . . are called

- vastations, ' etc.

601'*. 'They reduce his land to a waste' (Jer.ii. 15) =
the destruction of the Church by evils.

633". The vastation of the Church among the sons of
Jacob ... in Egypt. Sig.

637". Their perdition, tliiit is, the vastation of the
Church, is meant by 'the waster (or devastator) shall
suddenly come' (Jer.vi.26).

654'^-*. 'That the land of Egypt may become a
solitude and a waste' (Ezek. xxix.9) = that the natural
man is devoid of all truth and of all good.

659". 'To pass the night in the wastes' (Is.lxv.4) =
to remain and to live in falsities; 'wastes' = where there
are no truths.

680. Lamentation over the ultimate vastation of the
Church, now certainly at hand. Sig. and Ex.

721". 'Jehovah will comfort all the wastes of Zion'
(Is.li.3); 'wastes' = truths destroyed; and 'to comfort'
= to restore the Church.

727^ 'The devastator of Moab hath come up against
thee' (Jer.xlviii.i8) = the adulteration of the Word as
to its literal sense.

730'*. 'Desert,' 'solitude,' and 'waste' are mentioned
in many places in the Word, and by these expressions
is signified the state of the Church when there is no
longer any truth in it because no good.

''. 'The whole land shall be a waste' (Jer.iv.27)

= that the Church will be devoid of good, and conse-
quently of truths.

8_ 'Devastators in the desert' (Jer.xii. I2) = evils

because of there being no truths.

". 'A desert of wasteness' (Joel ii. 3) = no under-
standing of truth from good, and the consequent
insanity from falsities which are from evil.

750". 'To reduce to a waste' (Jer.vi.8) = lest the
Church be desolated as to all truth.

783^. It is from this that those who are in falsities
are called 'devastators,' etc.

914. A manifestation by the Lord concerning the
devastation of the Church as to Divine truth such as it
is in Heaven. Sig. and Ex.

^. The devastation of the Cluirch as to Divine

truth is wrought by the falsification of the Word; for
when the Word is explained to favour earthly loves,
and to confirm falsities of doctrine, the Church is being
vastated; but it is not being vastated when the Word
is understood in simplicity according to the sense of the
letter ; but it is being vastated when it is explained so
as to destroy the Divine truth in Heaven ; for by this
Heaven is closed ; and when Heaven is closed there is
no longer any Church with man. Ex.

1 100^*. The devastation of the Church, treated of.
'The habitations laid waste, so that no man passeth
through' (Jer.i.x.io) = the doctrinals of the Church
which had been from the AVord, and iu which there is
now not any good or truth. . . The vastation of the
Church as to doctrine, further des.

15 The devastation of the Church as treated of

in Hos.iv. Ex.

1129-. 'The devastator' (Jer.vi. 26) = the deprivation
of truth and good, and thus the end of the Church.

Vault

502

Vegetable

J. (Post.) 247. After death every man is attached to
as many Societies as he has had loves ; but after
vastation he comes into the Society where his reigning
love is . . .

Coro. 6. The third (change of state in every Church)
has been its decline, when has been its evening, or
vastation; and the fourth has been its night, or con-
summation. Ex.

238. 'Wasteness,' and 'emptiness' = the lack of the
two essentials of the Church — the good of life, and the
truth of doctrine. 111.

29. The third state of the Most Ancient Church . . .
called evening and vastation. Sig. and Ex. Also that
of the Ancient Church. 41^ And that of the Israel-
itish Church. 54.

55. What vastation is. 56,111.

57. Vastation and consummation differ from each
other as do the shade of evening, and the thick darkness
of night; for vastation is recession from the Church,
but consummation is complete separation from it.
Vastation, therefore, is as when anyone descends from
Heaven, but not so far as Hell, but tarries in the
middle, standing at one side in regard to both. . .
Vastation, also, takes place when a man regards the
holy things of the Church from falsities and falsified
truths; but consummation, when he lives in evils,
or in adulterated goods. (The difference ill. by
comparisons. )

Vault. Crypta.

See Cellar, and under CHAMBER-ra/HC/a.

H. 488. All (such) . . . hurry into vaults (or sub-
terranean places) which, at their entrances, appear
very dark.

-. These, too, are in vaults, and enter chanibers-

cameras-so dark, that they cannot see one another.

J. 58^. The ecclesiastics hid (the treasures) in the
cells and subterranean vaults of that city.

M. 514''. When they feel anything from conjugial
love, they flee into subterranean places . . .

T. 124-. At the mere perception of Divine truth,
infernal Genii . . . creep into subterranean places, to
hide themselves.

E. 410^. What is .signified by 'caves,' 'caverns,'
'vaults,' 'holes,' etc. Ex.

Vaulted. Fomicatus. Vi.iof.

Vegetable. Olus.

A. 55^. 'When it is grown, it is greater than all pot-
herbs' (Matt.xiii.32) . . . At last, as faith is being
conjoined with love, it becomes greater, thus a 'pot-
herb' (or 'vegetable').

58. His Natural is here signified by 'the wild animal
of the eartli,' and 'the bird of the heavens,' to which
the vegetable and 'green of the herb' is given for food.

59. Why only the vegetable and the green of the
herb is for food to the natural man. Ex.

. In time of combat, evil Spirits . . . leave him

no other food than that which is compared to the
vegetable and the green of the herb.

824. Vessels like those for braying vegetables.

996. That 'the vegetable' = the low things of
delights, is evident ... They are called 'the vegetable
of the herb' (Gen.ix.3) because they are only worldly
and corporeal, or external. Ex.

^. As 'creeping things' = both the pleasures of

the body and the pleasures of sensuous things, of which
'the vegetable of the herb' is predicated, the word, in
the Original Language, i.s one which means both
•vegetable,' and 'green'— 'vegetable,' relatively to
the pleasures of the things of the will, or of celestial
affections; and 'green,' relatively to the pleasures of
the things of the understanding, or of spiritual
affections.

^. That 'the vegetable of the herb,' and 'the

green of the herb ' = low things. 111.

. 'The vegetable of the grass' (Is.xxxvii.27) =

what is very low.

^ 'A garden of vegetables' (Deut.xi. 10 )=what

is low.

Vegetable. VegetahiHs.

Vegetable Kingdom. Regnum vege-

tabile.
Vegetate, To. Vegetare.

Vegetation. Vegetatio.

Vegetative. Vegetativus.

See under Flower, Fruit, Leaf, Plant, Seed,.
Tree, etc.

A. 1632. There is nothing in the vegetable kingdom,
on Earth which does not in some way represent
the Lord's kingdom. . . All the beautiful . . . things
in the vegetable kingdom derive their origin from the
Lord through Heaven . . . and the vegetative soul or
life is from this. 2993.

2231*. Plants-re^etoia-torpid in winter.

3220. When the Angels discourse about the things of
intelligence and wisdom, and about perceptions and
Knowledges, the influx from it . . . falls into represen-
tations of such things as are in the vegetable kingdom,
such as paradises, vineyards, forests, meadow.s with
flowers in them . . . Hence it is that the things of
intelligence and wisdom are described in the Word by
(tliese things).

36iO''. So in the vegetable kingdom: in every tree
and in every plant there lies inmostly concealed the
conatus of producing fruits or seeds ; but this conatus
cannot manifest itself until it has first produced all the
means, namely, branches, leaves, and flowers.

3648. There is an influx from the Lord through
Heaven also into the subjects of the vegetable kingdom.
as into trees of every kind, and into their fructifications,
and into planfs-^7/«);.'rt.9-of various kinds, and their
multiplications. Unless a spiritual principle from the
Lord within continually acted into their primitive
forms, which are in the seeds, they would never
vegetate and grow in so wonderful a manner and
succe.ssion. But the forms there are such that they do
not receive anything of life . . .

4i8o''. Wintry liglit . . . does not [lenetrate towards

Vegetable

503

Vegetable

the interiors, because there is no heat in it, and hence
no vegetation.

51 15. He who is being born a man, is compared in
the Word to the subjects of the vegetable kingdom,
especially to trees ; and this because the whole vege-
table kingdom . . . represents such things as are in
man, and consequently such as are in the Lord's
Kingdom.

5116-. That such things come forth in the vegetable
kingdom, is from the influx of the Spiritual World . . .
Such endeavours-fO/ia<2<.s'-could never have existed in
everything in the vegetable kingdom, unless the Divine
continually flowed in . . ,

5704-. The things of light in the world, such as
vegetable forms, are also disiiosed into order by the
heat which proceeds from the sun's tire and is in its
light.

6128-. What influx is, is evident from . . . the influx
of heat from the sun into all things of the Earth, whence
comes vegetative life . . .

6405. Like the light of the sun, which inflows by
heat into the subjects of the vegetable kingdom — as
into trees, plants, and flowers, and causes them to grow
and blossom — but not immediately; for when light
inflows without heat, as in winter, nothing grows and
blossoms.

H. 104. The things in the vegetable kingdom are
correspondences in the second degree, because they only
grow. . . The correspondences in the vegetable kingdom
are all things which grow and blossom in gardens,
forest, fields, and plains. 111.

289^. A vegetative odour . . .

479^. Like spongy and porous wood, which imbibes
such fluids as conduce to its vegetation . . .

567^. So the subjects of the vegetable kingdom
derive their germinations from the influx from that
World ; the natural heat . . . only disposes the
seeds . . .

569. The heat . . . produces vegetation ....

W. 3. The sun's heat is ^ . . as it were the common
life of all the vegetations of the earth. Des. 5^.

60. The marvellous power in every seed of producing
its own vegetable fona-vegetabi/e-in perfect order . . .

e_ Earthy matters, out of which come plants-

.vegetabilia.

61^. The relation to man [which appears] from each
and all things of the vegetable kingdom. Ex.

6. The conatus (in minerals) towards vegetat-
ing. Ex.

62. As there is a conatus in minerals to vegetate
themselves, so there is a conatus in plants to vivify
themselves ; whence come insects of various kinds that
correspond to the odours which exhale from the plants.
This is not from the heat of the sun of this world, but
is from life [operating] through it according to the
recipients.

65. Soil from vegetable and animal [matter] . . .

158^. Unless they had been encompassed (with what

is spiritual) the earths could not have . . . produced
the fornis of uses, which are plants. 310, Ex.

185-. (Without a knowledge of these degrees) nothing
can be known ... of the diff'erences among the forms of
the vegetable kingdom.

223. There can be nothing so minute ... in any
plant ... as not to have in it (degrees of both kinds).
190''.

313,314. Forms of uses are of three kinds ... In the
forms of uses of the vegetable kingdom the image of
creation appears in this — that from tlieir primes they
proceed to their ultimates, and from their ultimates to
their primes. Their primes are seeds, their ultimates
are stems covered with bark, and through the bark , . .
they tend to seeds . . . The stems covered with barks
have relation to the Earth clothed with earths, from
which conies forth the creation and formation of all uses.
That vegetation is eff"ected through the outer and inner
barks and coatings, by a climbing up, by means of the
coverings of the roots — which are continued around
the stems and branches — into the beginnings of the
fruit, and in like manner through the fruits into the
seeds, is known to many. . . In the whole progression
there is the end of producing fruits and seeds, which
are uses.

315. The heat, light, and atmospheres of the natural
world contribute nothing whatever to this image of
creation. It is only (those) of the Sun of the Spiritual
World which do this ; for they bear this image with
them, and clothe it with the forms of uses of the
vegetable kingdom. (Continued under Seed. )

316. The progression (in the animal kingdom) is like
that of the forms of uses of the vegetable kingdom.
Ex.

331. The uses created for the nourishment of the
body, are all things of the vegetable kingdom which
are suited for food and drink. Enum.

338'-. The evil uses of the vegetable kingdom.
Enum.

340. This is why those who have written on the
origin of plants and animals have been compelled to
ascribe it to nature ... It is the Spiritual which
derives its origin from the Sun where the Lord is, and
which proceeds to the ultimates of nature, which pro-
duces the forms of plants and animals . . . and tills
the forms with matters from the Earth, so that they
may be fixed and enduring. . . (Thus) it can now be
seen that plants and animals have come into exist-
ence . . . through the Spiritual World from the Lord,
and that they continuously come into existence through
it.

344. Sir Hans Sloan was thus convinced that nature
contributes nothing whatever to the production of
plants and animals ; but solely that which inflows
from the Spiritual World into the natural. Ex.

346. That there are two forms into which operation
by influx takes place : the vegetable form, and the
animal form. Ex.

. (The parallelism between the animal and vege-
table kingdoms.)

■ e. The perfect subjects of the vegetable king-

Vegetable

504

Vegetable

dom are fruit trees ; the less perfect are v'mes-arbores
vini-und shrubs ; and the imperfect are grasses. From
the Spiritual which is their source, plants derive [tlie
fact] that they are uses ; but animals, that they are
affections.

[W.] 347®. (Thus) although the more imperfect, and
the noxious, animals and plants, originate through
immediate influx from Hell, they are afterwards pro-
pagated mediately by seeds, etc.

351. The wonders displayed in the production of
plants. Des. M.416. T.695«.

P. 190. (Among things constant are) tlie vegetative
faculty in the vegetable kingdom ; and both the
vegetative and the prolific in the animal kingdom.

M. 183^ All fructification, etc. are . . . from a still
more mediate influx into the inmosts of plants . . .

189-. This may be illustrated by . . . the sports of
heat with light in plants. Ex.

222^. There is (a marriage) in all the subjects of the
vegetable kingdom, from olives and palms down to the
small grasses.

225. With plants (the conjugial sphere) is devoid of
life . , .

238. What is analogous to (the propagative faculty)
in the subjects of the vegetable kingdom, Ex. . . This
propagative or plastic force in seeds in the vegetable
kingdom, and in souls in the animal kingdom, is from
. . . the conjugial sphere . . .

3896, Analogues of this love (of children) exist also
in the vegetable and in the mineral kingdom ; in the
vegetable kingdom, in that the seeds are guarded by
shells or husks as by swaddling clothes ; or are in
fruit as in a house, and are nourished with juice as with
milk.

397. All that proceeds from the Lord goes through
the universe in an instant . . . not only to animals, but
also beyond, to plants and minerals ; and also into the
earth itself, which is the mother of all plants and
minerals. For the earth, in the spring time, is in a
prepared state for the reception of seeds, as it were in
the womb ; and, when it has received them, it as it
were conceives, cherishes, gestates, brings forth, suckles,
nourishes, clothes, brings up, guards, and as it were
loves, the oflspring from them . . .

^ As the earth is the common mother of plants,

so there is a common mother of bees in each hive.

T. 442. (Representations, or types, of the Divine love
as seen even in the inanimate subjects of the vegetable
kingdom.)

63. (Spiritual) heat and light . . . produce also the
vegetative life in every sprig.

78. How animals and plants of every kind were pro-
duced (in the beginning) by God. Shown.

io62. The two states (of regeneration) as represented
in the subjects of the vegetable kingdom. Des.

308. The sun is as a common father, and the earth
as a common mother, from whose marriage comes forth
all the yegetation-germitadones-which adorns the sur-
face of the Eartli. It is from the influx of (the Divine

heavenly sphere of love) into the natural world that
come forth these wonderful progressions of vegetation-
vegetationum-hom seed to fruit, and to new seed. It
is from this also that many kinds of shrubs as it were
turn their faces to the sun . . . and also that there are
flowers which open at the rising of the sun . . .

366^. That everyone receives life from God according
to liis form, may be illustrated by comparison with
plants of every kind. Enum. . . And this not only
with those of good use, but also with those of evil
use.

470^. (Otherwise) no worms could be procreated from
. . . the exhalations from plants with which the atmo-
spheres are inpregnated.

585. In trees and all the other subjects of the vege-
table kingdom, there are not two sexes . . . but every
one of them is male ; the earth, or soil alone, being the
common mother, and thus as the woman ; for it receives
the seeds of all ]}la,nts-f ruticum, opens them, gestates
them as in the womb, and then nourishes them ; and
it brings them forth . . . and afterwards clothes them,
and supports them. When the earth first opens a seed,
it begins from the root, which is like a heart, and from
this it emits and transmits sap, like blood, and so
makes as it were a body provided with members ; its
body is the stem, and the branches and twigs are the
members. The leaves which it puts forth immediately
after the birth, are in place of lungs ; for as the heart
without the lungs does not produce motion and sensa-
tion, and by these cause the man to be alive, so the
root without the leaves does not cause to vegetate-
vegetat-tree or shrub. The flowers which precede the
fruit are means for straining the sap, its blood, and of
separating its grosser from its purer parts ; for forming
in their own bosom, for the influx of these, a new little
stem, through which the strained sap may inflow, and
thus begin, and, successively, form, the fruit — which
may be compared to a testicle — in which the seeds are
perfected. The vegetative soul — which reigns inmostly
in every particle of sap, that is, its prolific essence — is
from . . . the heat of the Spiritual World, which, being
from the spiritual Sun, aspires to nothing but genera-
tion, and thereby to a continuance of creation ; and, as
it aspires essentially to the generation of man, it induces
upon whatever it generates some likeness of man.

^. Lest anyone should wonder . . . that the sub-
jects of the vegetable kingdom are only male . . . (take)
bees ... as there is only one common mother for these
. . . why not for all T^\a,nts-/ruiicibus ? Further ex.

620. Than vegetation of trees without light from
the sun.

D. 1 7 14. Hence is the existence and siibsistence of all
plants . . .

2830. The animal kingdom and the vegetable king-
dom correspond to each other in such a way, that when
a man is thinking about one of them. Spirits and
Angels may, at the same time, think and speak about
the other. Ex.

41056, As nothing can vegetate without the vernal
and summer heat . . .

Vegetable

505

Vegetable

E. 1 139*. From heat the subject has the life of vege-
tation . . .

1 196'. On the life of animals, and the soul of plants.

1203". On the vegetable kingdom, and its soul, which
is called the vegetative soul. — This is spiritual. . . By
the vegetative soul is meant the conatus and etfort to
produce a plant, from its seed on to [new] seeds, and
thereby to mulciply itself to infinity, and to propagate
itself to eternity ; for there is in every plant as it were
an idea of what is infinite and eternal . . . This, with
the wonderful progression in its growth ... is not a
natural thing, but a spiritual one. So also plants have
in many respects a relation to such things as belong to
the animal kingdom, as that they spring from seed, in-
which there is as it were a prolific [power] ; that they
produce a sprout, like an infant, a stem like a body,
branches like arms, a top like a head, barks like skins,
leaves like lungs ; that they grow older in years, and
afterwards blossom like maidens before their nuptials,
and after these they expand as it were wombs or eggs,
and bring forth fruits like offspring, in which are con-
tained new seeds . . .

1204. How the Spiritual inflows and acts upon plants,
and produces such a conatus, effort, and act. Fully ex.

1206-. "When (the Spiritual acts upon the Natural) it
causes it either to as it were live, or else to derive
something of the appearance of being alive-ea; vivo;
the latter in plants, the former in animals.

1208^. That there are two general forms, the spiritual
and the natural : the spiritual is such as belongs to
animals, and the natural is such as belongs to plants.
Ex. D.Love xxi.Gen.,art.

^ But the second form, which is the natural

form, and that in which are all plants, derives its
origin from the conatus and derivative flow of natural
forces, which are the atmospheres, and are called the
ethers, in which this conatus is present from the deter-
mination of the spiritual forces — which is into the animal
form — and from the continual operation of these forces
into the natural forces, which are the ethers, and through
ihese into the matters of the Earth, of which plants are
composed. That this is its origin is evident from (the
fact) that a certain semblance of the animal form appears
in them.

®. That all things of nature strive after this form,

and that the ethers have impressed upon them . . . the
-effort to produce it, is evident from . . . the universal
vegetation on the surface of the whole Earth ; and also
from the vegetation of minerals into such forms in
mines . . . and from the vegetation of cretaceous sub-
stances into corals . . . and even from the forms of the
.parts of snow, which emulate those of plants.

1209*. The formative force ... is the force of produc-
ing animals and plants from the ultimate matters of
nature. Ex.

1210*. That from the Spiritual, by means of these
forces, come forth plants, and also animals, both those
■which appear in Heaven and those which are in the
■world. Ex.

^. The ultimate of the Spiritual is in the Earth,

in its earths and waters ; and Irom this ultimate the

Spiritual produces plants of every kind — from a tree to
grass — remaining in which the Spiritual manifests itself
only in a certain likeness to animals.

121 1^. Concerning plants in Heaven. . . There are
plants there of every genus and species, and also plants
which are not on earth ; for there are composites of the
genera and species witli infinite variation. . . The genera
and species of the plants there differ as do those of the
animals.

^ (The plants of the three Heavens enum.

seriatim.) Nothing is born there from sown seed, but
from created seed, and the creation there is instan-
taneous ; and the duration is sometimes long, and some-
times only for a moment. Ex.

1212'^. That animals and plants have the same origin,
and thus the same soul, the difference being only in the
forms into which the influx flows. Ex.

. The origin of animals is spiritual aflection

such as man has in his Natural ; and that plants have
the same origin is evident from the plants in the
Heavens, in that they appear according to the affections
of the Angels, and also represent them, insomuch that
the Angels see their own affections in them . . . and
also in that they are changed as the affections change ;
but this occurs outside of the Societies. The only dif-
ference is that the affections appear as formed into
animals by the Spiritual in its mediates, and into
plants in its ultimates, which are the earths there.
For the Spiritual which is their source is alive in its
mediates, but not so in its ultimates. In its ultimates
the Spiritual retains no more of life than is sufficient to
produce a resemblance of what is alive.

^. That the vegetative soul has the same origin

as the soul of beasts . . . birds . . . and fishes, appears
at first sight not to be the case, from the great differ-
ence that the one is alive and the other not alive ; but
still it is plainly evident from the animals and plants
which appear together in the Heavens, and also from
those which appear together in the Hells. Ex. . . The
agreement with the affections of the Angels and of the
Spirits is so complete that an animal can be changed
into the concordant plant, and a plant into the con-
cordant animal. Further ex. ■*.

5. The difference, therefore, between the plants

in the Spiritual "World and those in the natural world,
is that in the Spiritual "World both their seeds and their
growths come forth in a moment according to the affec-
tions of the Angels and Spirits there ; whereas in the
natural world the origin is implanted in the seeds.
(Further ex.) Hence it is that from the earths there
. . . plants are born in a moment, and also disappear in
a moment. But this occurs only when the Angels go
away : so long as they do not go away the plants are
permanent.

1214-. As all affection involves use. and as the vege-
tative soul is, from its spiritual origin, an affection, it
is also a use. It is from this cause that there is a use
in every plant ; a spiritual use in the Sjiiritual World,
and a spiritual and also a natural use in the natural
world. The spiritual use is for the various states of the
lower mind; and the natural use is for the various states
of the body. These uses enum. ■ ^.

Vehement

506

Veil

[E. 1214]^. As use is the vegetative soul, in those places
there called deserts . . . there appears no grass or herb of
any kind . . .

^. Those skilled in botany, chemistry, medicine,

and pharmacy, come after death into the knowledge of
spiritual uses from the plants there, and they also make
use of-exe7-cent-t'his knowledge, and find the greatest
delight in it.

Ath. 26. The reason there are plants also, is that
their prime substances are in nature, and therefore they
are destitute of life.

D. Love viii. The whole vegetable kingdom is full
of uses. Enum.

X®. In the vegetable kingdom also there are two
universal [divisions] ; in one, fruit trees ; and in the
other, seed ])la,nts-plantae.

D. Wis. viii\ Thus everything in the animal
kingdom, like everything in the vegetable kingdom,
from its first rises to its last, and from its last rises
again to its first from which it was. The same in man,
but with the difference that the first of an animal and
of a plant is natural, and therefore, when it has risen,
it relapses into nature . . .

xii. 5. That souls of life, and living souls, and vege-
tative souls, by the life wliich is from the Lord, are
animated through uses and according to them. Ex.

Vehement, Vehonens.

A. 6358. 'Cursed be their anger because it was
vehement' (Gen.xlix.7) = a grievous turning away from
good and the consequent damnation. . . 'Vehement
anger '= grievous turning away.

D. 17986. Penalties quite forcible.

E. 654'*^. 'A fierce king shall rule over them'
(Is.xix.4) = that the falsity of evil will reign there.

Veil. Pepbim.

A. 3207. 'She took a veil and covered herself
(Gen.xxiv.65) = the appearances of truth; for the veil
with which brides covered their faces when they first
saw the bridegroom, = the appearance of truth. Ex.

4859. 'She covered herself with a veil' (Gen. xxx viii.
14) = truth obscured. Ex.

. That the truth of the Church has been obscured

to (the Jews) is represented also at this day by their
covering themselves with veils-veZi* seu peplis-m their
synagogues. Further ill.

4883. 'She removed her veil from her' (ver. 19) =: that
what was obscure was dissipated.

Veil. Velum.

Veil, To. Velare, Circujiivelare, Obvelare.

Sail management. Velificatio.

A. 955. There are penalties under veils, etc.

963. One of the frequent punishments is the casting
over of the veil ... By phantasies impressed upon
them they seem to themselves to be under a veil which
is extended to a great distance. It is like a closely
clinging cloud, which is made dense according to the
l>haiitasy. They run about beneath it, at various

speeds, and the desire to break forth from it is kindled^
until they are quite wearied out. This usually lasts aii
hour, more or less, and is accompanied with torment
proportionate to the degree of the desire to extricate
themselves. The veil is for those who, although they
see truth, are yet unwilling to acknowledge it, from
the love of self . . . Some, when under the veil, feel
such anxiety and terror that they despair of ever being
delivered. D.435, Further ex.

964. There is another kind of veil, which consists in
their being rolled up as it were in a cloth, so that they
seem to themselves to be bound, hand, foot, and body,
and a burning desire to unroll themselves is injected
into them. As he has been rolled up in one fold, the
Spirit supposes that he will easily become unrolled ; but
when he begins to unioll himself, the veil stretches out
in length, and the unrolling goes on continuously until
he despairs. D. 1371-1376, Further des.

2356. Such (introductory) things were represented by
the door and the veils of the Tent, and also of the
Temple.

2576^. As rational truths . . . are a kind of veil—
velamen-ov clothing to spiritual truths . . . we may . . .
explain what was signified by the veils (of the Tent). . .
There were three veils ; the first made the divisiott
between the Holy and the Holy of Holies ; the second
is called the hanging for the door of the Tent; and the
third was the hanging for the gate of the court. The
'veil' itself (is described in Ex.xxvi.3i-34; xxxvi.35,
36). This veil represented the nearest and inmost
appearances of rational good and truth, in which are
the Angels of the Third Heaven, which appearances are
described by the 'hyacinthine, bright crimson, double-
dyed scarlet, and fine twined linen;' in which the red
colour represented the good of love, and the white its
truths.

^ From this it is evident what is signified by

'the veil of the temple being rent in twain' (Matt.
xxvii.51 ; Mark XV. 38; Lukexxiii.45) ; namely, that
the Lord had entered into the Divine Itself, all
appearances being dispersed; and that at the same time
He had opened an approach to the Divine Itself through
His Human made Divine.

^. The second veil (is described in Ex.xxvi.36,

37; xxxvi.37,38). By this hanging were represented
appearances of good and truth which are lower or more
external than the former, that is, the middle appear-
ances of the Rational, in which are the Angels of the
Second Heaven . . .

". The third veil (is described in Ex.xxvii. 16, 17 ;

xxxviii. 18, 19). By this hanging were represented still
lower or more external appearances of good and truth,
which are the lowest appearances of the Rational, in
which are the Angels of the First Heaven . . .

4772'^. Thus when the externals of the Ancient
Church, and also of the Jewish Church, are unfolded
and as it were unwrapped, the Christian Church is
disclosed. This also was signified by the veil of the
temple being rent in twain.

5044I-. 'To co\ey:-ohrclare-t\\e face' (Ezek.xii. 12) =
that truth should not be seen at all. (Compare-
A.6S4S.)

Veil

507

Veil

6849''. The great danger the Angels would be in if
they were looked at by the Divine without the veiling
over-obveladone-of a cloud. Ex.

8788. A veiling over of the interiors so that they
may appear in the holiness of faith . . . Sig. and Ex.

-. Unless the internals (of the Israelites) had

been veiled over-obvelaUc, they would have appeared
in plain view, and then the Representative would have
perished. Ex. . . Thus 'to sanctify ' = a veiling over
of the interiors . , , SS06. 8838.

8838. Hence even the Angels are veiled over with a
cloud. H. i20,Des.

8946®. And therefore all who are in Hell are veiled
over with dense clouds ; for such clouds = falsities.

9433. The Divine truth cannot possibly appear in its
own bright beams ; for . . . the light would blind the
understanding . . . and therefore it is ... as it were
veiled over with a cloud . . . With Spirits this veiling
over appears as a cloud, which is dense or thin according
to the reception of each person.

9592. In (Ex.xxvi. ) . . . there is represented the
medium which unites the Second Heaven and the
Inmost Heaven by the veil between the Habitation and
the ark of the testimony. 9596', Ex.

9670. 'Thou shalt make aveil' (ver.3i) = tlie medium
uniting (these two Heavens), thus spiritual good with
celestial good. Ex.

^. The intermediate angelic Societies which . . .

were represented by "the veil.' Des. . . Tiiey correspond
to the cardiac and pulmonary plexuses . . . and also to
the medulla oblongata . . .

■*. The veil of the temple being rent in twain

. . . signitied the glorification of the Lord ; for, while in
the world, He made His Human Divine truth, but
when He went out of the world He made His Human
Divine good . . . and the Divine good is the Holy of
Holies.

^. The gloritication of the Lord's Human even to

Divine good ... is also described by the process of
expiation when Aaron entered into the Holy of Holies
within the veil (Lev.xvi. ); and by the same process
there is described, in the representative sense, the
regeneration of man even to celestial good. Ex.

^. (Tlius) the veil between the Holy and the

Holy of Holies also = the medium which unites the
Divine truth and the Divine good in the Lord.

9671. (For) those in Heaven wlio relate to the uniting
medium which is represented by 'the veil,' have the
goods of love and the goods of faith conjoined together
in them ; for, tlirough the goods of love they are con-
joined with the celestials in the Inmost Heaven, and
through the goods of faith with the spirituals who are
in the Middle Heaven . . .(These Angels) are called
celestial spiritual and spiritual celestial Angels ; the
former being represented by "Joseph,' and the latter by
'Benjamin.'

9683. 'Thou shalt set the table outside the veil'
(ver.35) = influx through the celestial things of love;
(for) 'outside the veil ' = outside the uniting medium
through which is mediate influx . . .

9785. 'From without the veil which is over the

Testimony' (Ex. xxvii.2i) = where there is communica-
tion, and, through tho uniting medium, conjunction
with the Lord in the Inmost Heaven ; for ' the veil ' -—
the medium which unites the Inmost and the Middle
Heavens; thus where tliere are communication and
conjunction. 10005-*.

10005". The neck corresponds to the medium which
imites the Inmost and the Middle Heavens; in like
manner as does ' the veil ' in the Tent.

10195. 'Thou shalt put (the altar of incense) before
the veil . . .' (Ex.xxx.6) = in the interior Heaven where
it is conjoined with the Inmost Heaven. Ex.

H. 577^. The evil of the spirit of man then lay veiled
SiVOXLnd-circumvelatum . . . with external probity . . .

S. 46. That the sense of the letter of the Word is
signified by the curtains and veils of tho Tabernacle.
Ex.

e_ These curtains and veils represented the

externals of Heaven and the Church, thus also the
externals of the Word. 97^

Life. 8G^. The concupiscences of evil are (then) like
a dense veil . . . beneath the spiritual mind . . .

W. 147®. (Thus) the proceeding Divine is in every
man, but is variously veiled over by each person.

204. For prior things . . . are less veiled over with
substances and matters devoid of life.

P. 235. He is like ... a sail by which a ship can be
turned. . . P.i9S«. T.38i^

310. Such close the interiors of their minds, and
interpose as it w^ere a veil, and they afterwards think
below the veil.

31 1^. For with these there is no veil between the
interiors and the exteriors, that is, between the spiritual
and the natural things of the mind, as there is with the
sensuous.

R. 54"-. The Lord so . . . tempers His Divine, that
man can endure His presence. This is done by veilings
over ... By veilings over He is present with everyone
who worships Him.

463®. A A-essel with seven sails seen flying in the air.

938. When the Lord presents Himself to view . . .
He veils Himself over ... by means of an Angel.

M. 14S. Then the internal Conjugial is veiled
over . . .

T. 381^. (Such) is his management of his sails-
velijicatio.

508^. That the veil (seen) before the cherub had been
lifted, signified that the Word has now been laid open.
... (It also means the same as Xjiiic licet. Fully
ex. «.)

568". He begins ... to veil around (his evils) with
reasonings . . . ■*.

758-. The confirmation of what is false . . . places as
it were a veil beneath the understanding . . .

767. For the sight of the spirit is veiled over by the
natural sight.

D. 434. On the veil of the Jews; and a kind of
punishment by the veil.

Veil

508

Vein

[D. 434]. In the other life, when the Jews wish to pro-
tect anyone . . . they are wont to tlirow a veil over him
. . . and then no violence can be inflicted on him. Some
Christians . . . when under this veil, complained that
they could not breathe . . . Jews are safer when quite
obscured, and are in a dense cloud, than those who are
in the light of Truth, and yet deny ; and therefore,
even in life, they are kept continually under a veil.

516. As to the vastation by the veil, a man cannot
be put under it . . . But instead of this torment-
supplicium-he has this : that when he wishes to recall
to memory Truths . . . his ideas are taken away . , .
and meanwhile his desire of knowing or writing is
inflamed, and he feels indignation, and a desire to
persevere . , . These things correspond to the veil with
Spirits.

1371. The penalty of vastation of the woollen veil.
Gen. art. 1410, continued.

1413. Viciousness together with their phantasies are
thus represented by the veil . . . i4i4,Exanip.

2681. (The sphere of one who regarded others as of
no account appeared) bent round like a white veil in
the atmosphere. Des.

2824. (The fall of Angels from Heaven rej)reseuted by
a veil. Des.)

29536. An upright person wrapped up in a veil . . .
•who could not be unwrapped from that veil until he
had made supplication.

3123. Concerning a subtle veil. Ex.

3682. Concerning (David) in the veil. Des. 3840^

3684. He was enveloped as it were in a misty veil of
authority, and was let down.

4056. Concerning a person who had the habit of
naming the devil, and was therefore let into the veil.

E. 220^ The veil of the temple being rent in twain'
= the union of the Lord's Divine Human with the
Divine Itself. 400^*.

27512. 'Thou hast covered-ohvelasti-it with the deep
as with a garment' (Ps.civ.6) = the sensuous Scientific
"which is the ultimate of the natural man . . . 405-'
Ex.

324^ (The things within and without the veil of the
Tabernacle. Ex.) \

400". 'The veil' (that was rent in twain) = the ex-
ternal of the Church as it was with the Jews . . . and
which covered their eyes so that they should not see the
Lord and the Divine truth or the Word in its li»ht.

937^. The reason Moses veiled his face when he
spoke to the people (Ex.xxxiv.28) was that the internal
of the Word was covered, and thus obscured to that
people, so that they might not endure anything of the
light from it.

1088^. (These) holy things could not be called holy
and a sanctuary until they had been covered with
curtains and veils ; for without these coverings they
■would have stood under the naked sky, exposed to
showers and storms, to the birds of heaven and the wild
beasts of the earth, and also to robbers ... So would it
he with the Divine truths in the Heavens . . . unless

they were enclosed in natural truths, like those of the
sense of the letter . . .

Vein. Fe/ia.

Little vein. Vemda.

See Artery, and Blood-vessel ; and \inder Mar-
riage Love.

A. 4618-. It is as with the vein of a spring (which) is
stopped up.

8855. What a man loves above all things ... is in
his will like the hidden current of a river . . . 9348.
N.S6.

W. 420-. Hence in the . . . inmosts of the lungs
there are, in great abundance, little vein8-i'e?i?(/ac-with
mouths . , .

P. 73". Delight leads a man as a stream does that
which is borne on it according to its current. R.7566.

186. The Lord ... by His Divine Providence leads a
man as silently as a hidden stream or favouring current
does a ship.

198^. Thought flows in its delight like a ship in the
current of a stream, to which the captain pays no
attention . . . 296*.

R. 756^. Those who ply the oars against the current
of a rushing river.

M. 6'"'. There is a certain hidden vein in the aff"ection
of the will of every Angel, which draws his mind to be
doing something (useful) . . .

44*. What is the life of (conjugial) love except from
the strength of the potency ?

68. The delicious vein of the spring (of conjugial
love) . . .

183^. In the same proportion he is in the vein and
potency of conjugial love.

229. Like sweet waters from the vein of a spring.

293'*. Hence there is a free passage from primes to
ultiraates for the vein of love . . .

3136. By these is the vein (of the inmost life) stopped
up, and its spring dried up.

482-. So long as the vein (of conjugial love) remains
open.

T. 181. The source of the very vein of the spring
from which comes such abomination of desolation.
Ex.

350. The Lord draws all to Himself ; but Angels and
men cannot follow the vein of the attraction except
according to their measure . . .

652^. Like a strong current in the ocean, which
secretly carries a ship along.

D. 1090. The jugular vein.

61 10^^. With women the veins are somewhat wider ;
and with men the arteries are stronger.

Vena cava. Vena cava.

W. 405. Arteries and veins, called bronchial, which
originate from the vena azygos or vena cava, and the
aorta. 413^.

Venal

509

Venery

412'. All the states of the lungs depend on the ])lood
from the heart, and from the vena cava aiid aorta.

5_

415. The heart can be conjoined with the clustering
vesicles of the bronchia, also by blood sent out not from
itself but frora the vena cava and the aorta.

Venal. Venalis.

E. 976-. Those who make justice venal. Ex.

Veneration. Veneratio.
Venerate, To. Vetierare.

A. I756''. This style (of the Word) was venerated for
its antiquity . . . and what was not written in this
style they did not venerate as Divine.

4288'. When (the Ancients) looked at the moon,
they were in like manner penetrated with a certain holy
veneration, because the moon = spiritual love.

8263^. As, in the Glorification of the Lord by man,
there are both holy veneration and humiliation, the
man is then in a state to receive the influx of good from
the Lord . . .

8303. 'To be venerated by praises' (Ex.xv. ii) = that
to Him alone belong glory and thanksgiving ; for 'to be
venerated by praises,' when said of Jehovah, = that He
is to be celebrated and worshipped.

9051. This spiritual life lies hidden . . . and produces
what is holy and reverential-re?ie?-aZ*!(ndw«.-for the
Lord, for love and faith in Him, for the Word, and for
all the other things of the Church.

9104^. Those who (here) have been in any conjunc-
tion by veneration, etc. meet after death . . .

H. 553. (The infernals) are forms of . . . menaces
against those who do not revere them . . . But when
others commend, revere, and worship them, their faces
. . . appear as it were glad.

587^. In these (worst) Hells are those who had been
in the love of self, and, from that, in . . . hatred and
revenge against those who did not venerate and worship
them.

M. 6-. They ate and drank in gladness, and with
reverence.

T. 306. 'To honour father and mother,' in the
spiritual sense, = to venerate and love God and the
Church.

D. Min. 45S9. This love grows according to the
virtues which one esteems and reverences . . . Every
virtue, such as mercy, justice, magnanimity, is attended
with reverence and love.

4593. The spiritual (have not love to the Lord) ; but
they have veneration, and esteem, which are confirmed
through the truths of faith.

E. 10552. The delight of the love of dominating for
the sake of . . . the veneration, and as it were the
adoration, of self, is an infernal delight.

1058-. In this kind of profanation are those who,
before the world, venerate holy things . . . and at home
deride them.

10652. That the head (of the Papists) is adored as a

god ... is evident from their veneration of him upon
the knees . . . which veneration, or rather adoration,
follows from this : that he can open Heaven . . .

Venery. Veyius.
Venereal. Venereus.

See Vknus.

M. 433^. These Sirens are obsolete lusts of venery.

D. 1202. On those who exercise venery without . . .
any desire to procreate offspring. (Tlieir grievous
punishment des. 1203.)

2506. (The use and attendant pleasure of venery.
Ex.)

3206^. With such a dishonourable venereal heat are
they possessed.

3307. On a woman who desired promiscuous venery.

3722. Such could excite from my memory all the
venereal things which had been thought in me, even
from my infancy . . .

3779. I perceived, in the street, their venereal cupi-
dities, when I saw . . . Quaker women.

3899^. (Such) have lost all that pleasurableness which
what is venereal is usually attended with.

4496''. He was amazed that he so suddenly burned
with venereal heat (caused by the magical art of a
female Spirit).

Vengeance. See Revenge.

Venice. VenetL

M. 451. Hence brothels are tolerated at Venice^
Naples, etc.

D. 5648. See Last Judgment, here.

Venison. Under Hunt.

Venom. Under Poison.

Ventricle. Ventriculns.

See Stomach.

A. 4049. Those who relate to the ventricles of the
brain. Des. D.830.

5386. In the brain there are ventricles. Their use.
D. 12398.

W. 3842. The heart is divided into two ventricles
. . . the right one relates to the good of truth, and the
left one to the truth of good . . . (See also 405. 420.

M. 315^. The soul supposed to be in the three ven-
tricles of the cerebrum.

Venture. Under {^ksvj-hiscere.

Venus. Venus.

See Veneuy.

A. 7170. The Spirits of Mercury. . . approached the
Earth Venus . . . which indicated that those Spirits of
Venus who were on that side of the planet, agreed with
those of the planet Mercury ; and that the former relate
to the memory of material Things, which agrees with

Verdict

510

Verify

the memory of immaterial Things . . . D. 1443. 1445,
Ex. 1446^. 1448.

[A.] 7171. The planet Venus appears (in the ideas of
Spirits) to the left, a little behind. 7247.

7246. On the inhabitants and Spirits of the planet
Venus. Gen.art. U. 105. D. 1441.

. In the planet Venus tliere are two kinds of

men, of contrary disposition ; one being rude and almost
ferine, and the other gentle and humane. (The former)
appear on the side of the planet which looks this way ;
(the latter) on the opposite side. E.x. (The former kind
fully des. 7248. 7249. D.3346. 3347.) (Their state
after death. 7250. D. i449,Des.)

7249. The inhabitants of Venus are for the most part
giants, those of our Earth reaching only to their middle.
D. 1450.

7252. The inhabitants and Spirits of Venus who appear
on the other side of that Earth . . . and are gentle and
humane . . in the world acknowledge our Lord as their
only God . . . and see Him walking among them . , .
D.I453-

7253. These latter Spirits (of Venus) relate, in the
Orand Man, to tlie memory of material Things wliich
corresponds to the memory of immaterial Things.

T. 159-^ See Apollo, here.

of Venus

elevated
so much

associate
the great
yet they

D. 1449®. Some of the Spirits from this side
who had undergone extreme vastation were
into Heaven, and were received there with
tenderness that they drew tears from my eyes .

1450. The inhabitants of Venus ... do not
together by day, but by night, on account of
heat ; wherefore they have lived in darkness,
see.

1451. The Spirits of the inhabitants of this side
of Venus . . . said to me that they were solely goat-
herds . . .

1452. They are very simple in Venus ; but observe
that these simple and stupid ones are represented on
this side of Venus ; and the situations merely signify
their minds ; for they are not all such.

1453. Those who appear on the other side of Venus
are worshippers of the Lord . . . acknowledging our
only Lord . . . and they represented Him walking
among them, almost to the life. They said that they
■were solely shepherds of f[ock.'6-2)ccudum.

1558a. The inhabitants of the Earth Venus and
of our Earth constitute corporeal things, and their
appetites, thus earthly things, and also the lower
worldly things ; thus they rule the external senses.

Verdict. Under Sentence.

Verge, To. Vergere.

A. 8226. 'To verge to morning' (Ex.xiv.27) = the
presence of the Lord. Ex.

H. 151^ All the direction of their interiors. . .
verges and strives thither,

275. Like the decrease of light verging to shade.
W.199.

P. 2S3G. Evils verge and look downwards or out-
wards when the man shuns his evils as sins . . .

Verify, Verificare.

A. 5464. 'Your words shall be verified' (Gen.xlii.
20) = that it will then be with truths as it had been
declared.

8149''. With those in the good of life, falsities are
verified (that is, made truths).

Verily. Under Amen.

Verisimilitude. Verosimilitas. Verosimi-

Ufudo.

A. 9424**. The resemblance to the truth-rerost'mi-
^itos-which is induced on it by the Word from its
external sense alone . . . Sig.

M. 380*. (Those appearances) were semblances of
tvath-verosimilitudijies. T. 35^.

Vermilion. Minhun.

A. 3391^. 'To paint with vermilion' (Jer.xxii.i4) =
to falsify spiritual truths.

P. 153^. As one might smear a writing with red-
lead . . .

E. 654^". 'Images of the Chaldeans painted with
vermilion' (Ezek. xxiii. 14) = arguings whence come
falsilications. ('Painted with vermilion ' = appearing
exteriorly like truths, although inwardly they are pro-
fane. 827'?.)

Vernacular. Vernamla.

A. 1637. spirits and Angels speak to man in his
vernacular. Ex. W.257^ P. 135. 11.326-'. D.2137.
2309. 2608. 5770.

6199. From (the spiritual language) ideas inflow into
my vernacixlar, and so they speak.

H. 246". I said to the Angels that perhaps they
suppose they speak to me in my vernacular, because it
is so apperceived . . .

D. 4226. So with man's speech — whether that of his
vernacular, or that of other languages — the sense falls
into the words without the man thinking about it.

6049". In the other life (these) speak the spiritual
language, but mixed with their vernacular language,
so that it can be plainly seen from what nation they are.

E. 250'*. (The exhortation before the Holy Supper)
shall be quoted in the vernacular in which it is written.
(It follows, in English.)

Vernal. Under Spring.

Versailles. Versalia, Versailles.

C. J. 60. Louis xiv. . . seemed to himself to be at
Versailles . . . D.5980. J. (Post.) 104.

Versatile. Under Moveable.

Verse. Versus.

A. 205. Every little verse - ^)crs^cM^Ms - contains a
peculiar state, or change of state, in the Church. The
first verses contain . . . These verses contain . . .

Vertical

511

Vessel

21 142. In the last verse of (Gen.xvii. ) there is a
summary . . .

L. 37. It has been granted me to . . . examine and
see every verse (of the Prophets and Psalms).

S. 113. It has been granted me clearly to perceive
that each verse (of the Prophets and Psalms) com-
municates with some Society of Heaven ; so that the
whole Word communicates with the universal Heaven.

Vertical. Vertkalis.

A. 1276. Thus all (Angels and Spirits) are in their
situation in relation to the Lord ... in a vertical (as
Avell as in other planes).

Vertigo. Vertigo.

T. s?**. Dizziness would seize his mind.

470^. No one can approach without being seized with
an interior dizziness. 641^.

D. 2310-. Unless such spheres of vertigo, or of
vertigoes, so to speak, were under the mastery of the
Lord, the man could not help at once destroying all
that was still good and true [in himself].

Vertumnus. Vertumnus.

M. 326. I said, I am not a Vertumnus.

415^ For they are Vertumni.

T. 77^ For as to faith they were like Vertumni.

Vesicle. Veskulus.

See Seminal Vesicles.

W. 405. The bronchial tubes . . . end in the air-
cells.

415. The clustering vesicles of the bronchia . . .

420'-. In the vesicles or inniosts of the lungs . . .

Vespasian. Vespasianus.

T. 23«=. Like the city of Zion and Jerusalem de-
stroyed by Vespasian.

Vessel. Vas.

Xiittle vessel. Vasculum.

See Cup, Jar, etc.

A. 814^ He carried a vessel (of poison) in his hand.

1183^. 'The vessels of the house of God' (Dan.i.2) =
holy things (profaned).

1408-. Scientifics are general vessels . . . (Thus) the
vessels are one thing, and the essentials in the vessels
are another ; the vessels are natural things, and the
essentials in the vessels are spiritual and celestial
things. So also the historicals of the Word, and also
all the several words in it, are general, natural, nay,
material vessels, in which are spiritual and celestial
things.

1435. Therefore scientifics are vessels of spiritual
things ; and affections from the good pleasures of the
body are vessels of celestial things.

1458^. By means of Knowledges, the way is opened
for the internal man to the external, in which are the
recipient vessels, which are as many as are the Know-
ledges of good and truth. Celestial things inflow into
these Knowledges as into their vessels.

1460. For in the external man there are recipient
vessels, which are called the things of the memory.
These vessels are formed by means of Knowledges . . .

. But with the Lord the interiors were celestial,

which adapted the vessels for the reception of Know-
ledges, and so that the Knowledges might afterwards
become vessels for the reception of the Divine.

1462^. Scientifics, that is, natural Truths, are vessels
for spiritual Truths.

1469. Scientifics and Knowledges . . . are not truths,
but are only the recipient vessels ; just as whatever is
in the memory ... is by no means truth . . . but truth
is therein, as in vessels. These vessels were to be
formed, or rather opened, by the Lord, by means of
instruction in Knowledges from the Word . . .

1472. The knowledge of Knowledges is merely some-
thing instrumental . . . that they may serve celestial
and spiritual things as vessels. Ex.

1476. The Scientific in general then becomes the
ultimate vessel ; or, what is the same, scientifics in
special and particular become the ultimate vessels,
which correspond to rational things . . .

14952. As the way is opened, or, what is the same,
as the vessels are opened, there inflow, in order, from
celestial and spiritual things, rational things ; into
these, celestial spiritual things ; and into these, celestial
things. These latter are continually . . . preparing
for themselves, and forming, the vessels which are
being opened. Ex.

1496. The truth learned from childhood, regarded
in itself, is merely a vessel so adapted that what is
celestial can be insinuated into it. Ex.

1775. For revelation, or the Word, is a general vessel
reciijient of spiritual and celestial things.

1776. Thus the most tender vessels (of little boys
and girls) are almost heavenly . . .

1832. Thus do (spiritual things) form their vessels
or recipients in man. Most of these appear like truths,
but are not ; such as the things of the literal sense . . .
and some are even falsities, which, however, can serve
as vessels and recipients. But with the Lord there are
none but truths which are essentially so, and therefore
no parallelism and correspondence are possible ; but
still they can be so adapted as to serve the celestial
things of love and charity as vessels.

1874^. Yet (these apparent truths of the literal sense)
can serve as general vessels to contain spiritual and
celestial things. Ex.

1900. Man's life itself is from the internal man, and
it can have only a very obscure communication with
the external man, until the recipient vessels of the
memory have been formed, which is done by means of
Knowledges and knowledges. Ex.

^ But this life becomes gradually more distinct

as the vessels of the memory are formed by means of
Knowledges, and the vessels of the interior memory by
means of rational things. Ex.

^. (Truths) are the genuine vessels in the organic

forms of both memories, to which can be adapted the
celestial things of love and the spiritual things of faith.
Ex.

Vessel

512

Vessel

[A.] 1980^. For the things in the memory and the
affection of man are i-ecipient vessels, in which the ideas
are varied and received representatively according to
their variations of form and changes of state.

2063'. For all truths are vessels recipient of good . . .
2261^ 5212.

2269^. The more genuine and pure a truth is, the
better can the good which is from the Lord be fitted to
it as its recipient vessel . . . Goods cannot possibly be
insinuated into falsities, nor evils into truths, as their
recipient vessels. Ex.

2454^. 'His vessels in the house' (Lukexvii.3i) = the
truths Avhich are of good. 'To go down to take them
away '= to turn away from good to truth.

2466^. 'Vessels of adorning of gold and silver' (Ezek.
xvi. 17)= Knowledges of good and truth from the Word.

2468". 'To be emptied from vessel to vessel' (Jer.
xlviii. ii) = (not to be reformed). . . The good itself is
called the 'vessel in which there is no pleasure' (ver.38).

2967^. 'Vessels of brass' (Ezek.xxvii. 13) = the natural
goods which receive the life from the Lord.

3068. 'A pitcher' is a vessel which contains water,
as a scientific is a vessel which contains truth ; for
every scientific is a vessel for truth ; and every trutli
is a vessel for good. A scientific without truth is an
empty vessel ; and so is truth without good ; whereas
a scientific in which there is truth, or a truth in which
there is good, is a full vessel. 3079.

3079. That vessels in general = things which are for
receptacles . . . 111.

. The vessels of the Temple and of the altar

were holy on account of this their signification . . . and
it was for this reason that when Belshazzar . . . drank
wine out of them . . . and praised the gods . . . the
writing appeared on the wall. 'The vessels of gold
and silver' here = the Knowledges of good and truth,
which were profaned. Ex.

^ That 'vessels' = the externals of spiritual

things. 111.

. 'An ofi'ering in a clean vessel' (Is.lxvi.20) is a

representative of the external man in relation to the
internal man . . . for 'a clean vessel' = a concordant
external ; thus the things in the external, which are
scientifics, Knowledges, and doctrinals.

*. 'Empty vessels' (Jer.xiv.3) = Knowledges in

which there is no truth ; and also truths in which
there is no good.

®. That the wise virgins 'took oil in their

vessels' (Matt. xxv. 4) = that there was good in the
truths, thus charity in the faith.

3091. Submission of the recipient [vessels]. Sig. and
Ex.

3164. 'The servant brought forth vessels of silver,
and vessels of gold, and garments' (Gen.xxiv.S3) =
truth and good and their adornments. . . 'Vessels' are
mentioned because they are predicated of the affection
of truth . . . for, regarded in itself, truth is nothing
but a vessel or recipient of good. 'Vessels of silver' =
in special, scientifics, for these are recipients of truth ;
'vessels of gold ' = in special, truths, because these are
recipients of good.

33 1 8-. Man is a mere organ, or vessel, which receive*
the life from the Divine . . . This life is from His Divine
love . . . and it flows in and applies itself to the vessels
which are in the Rational, and to those which are in the
Natural, of man. These vessels, from evil . . . are in a
contrary situation relatively to that life ; yet in so far
as the life wliich inflows is able to dispose the vessels
to receive it, it does so dispose them. These vessels in
the rational man, and in the natural man, are what are
called truths, but in themselves they are merely per-
ceptions of the variations of form of these vessels, and
of the changes of state according to which, in various
ways, the variations come forth, which take place in the
most subtle substances, in inexpressible ways. It is the
good itself, in which there is life from the Lord . . ,
which inflows and disposes them.

^. As, therefore, these vessels, which are to be

varied according to forms, are in a contrary situation
... it is evident that they must be reduced to a situation
which accords with the life. This is impossible so long
as the man is in the state in which he was born . . .
because they are obstinately resistent . . . Therefore they
nmst be softened, (wliich) is effected through tempta-
tions . . . And when the vessels are somewhat tempered
and subdued . . . they begin to become yielding and.
compliant to the life of the Lord's love which is con-
tinually flowing in.

3365''. (Thus) doctrinal things are merely appearances
of truth Divine, that is, they are merely celestial and
spiritual vessels, in which is what is Divine . , .

3387. For the good from the Lord . . . can inflow only
into truths ; for truths are vessels for good.

3391. For Knowledges, being of the natural man, are
vessels recipient of rational things.

3665^. The Knowledges learned in early childhood
are as it were most general vessels, which ought to be
filled with goods, and the man is illustrated in pro-
portion as they are so filled. If the vessels are such,
that genuine goods can be in them, the man is illustrated
by the Divine which is within them . . . But if they are
such that genuine goods cannot be in them, he is not
illuminated . . .

3676^. Knowledges are not in themselves truths, but
are so from the Divine things in them . . . and mean-
while they are only as it were general vessels, by means
of and in which truths can be received.

3762^. ' Vessels '=: the truths of faith, and scientifics.
Refs.

4166. 'The vessels of his house' (Gen.xxxi.37) = his
Own truths.

4205. Therefore all truths are recipient vessels.

4247-. For truths are vessels for good. The Divine
good cannot be applied to any other vessels than
genuine truths . . . When man is in the affection of
truth . . . good contintially infiows, but as yet has not
vessels — that is, truths — to which it may apply itself
. . . for at the beginning of regeneration the man is not
as yet in Knowledges.

4638^. The 'vessels' (in the parable of the virgins) =
the doctrinal things of faith.

Vessel

513

Vessel

4744. 'Empty vessels' (Jer.xiv. 3) = truths in which
there is not truth from good.

4783. For the sense of the letter . . . has generals,
which are like vessels that can be filled either with
truths or with falsities.

5114'*. Such things added (to the mind) from nature
... as may serve for containing vessels. (B\illy quoted
under Degrkk.)

5117^. 'Vessel' (Deut. xxiii.24 1 = tlie truth of the
Church.

SISS*^. 'Vessels' (Josh.vii. ii) = holy truths.

5144'. For goods inflow from the Lord into the in-
terior forms of man, as into their vessels . . . 111.

5145". That "open vessels, in the house of the dead,
were unclean' {Num.xix. 15). Ex.

5487. 'They filled their vessels with corn' (Gen.xlii.
25) = that tlie scientitics were endowed with the good
which is from truth.

5618. 'Take of the song of the land in your vessels'
(Geu.xliii.ii) = the choice things of the Church in the
truths of faith.

5726. As death is from . . . sin . . . evil closes all the
least and altogether invisible vessels, of which the next
larger ones, also invisible, are composed ; for the vessels
which are the smallest of all . . . are continued from
man's interiors . . . Hence comes the first and inmost
impurity in the blood, which, when it increases, causes
disease, and finally death. But if man had lived a life
of good, his interiors would have been open ... to the
Lord ; and so also would have been the least . . . vessels
-vascula. The traces of the first tissue-s^amt/Mtm-may
be called vessels-rf6Sc"H^a, on account of the correspond-
ence. Thus man would have been free from disease . . .

5948. 'Household stuff' (or 'vessels') = things in-
strumental.

. In the Word, instrumental things are called

'vessels' . . . and essential things are called 'Things.'

6222. For the tilings of the literal sense of the Word
are general vessels, which receive truths ; and the
quality of these vessels does not appear until they have
received the truths . . .

6669^. 'The vessel of the potter' (Jer.xviii.4)=:the
truth of faith.

6723. 'Vessels of rush' (Is.xviii.2) = the receptacles
of the lowest truths.

6917. 'Vessels of silver' (Ex.iii.22) = the scientitics of
truth; 'and vessels of gold' = the scientifics of good.
Sc;ientifics (or memory-knowledges) are called 'vessels,'
because they are generals, and are able to contain within
them innumeralile truths and manifold goods. 7770.

7131. The stem which is beneath (the seeds) = a
general vessel for truth, thus memory-sciejitifiaom-
truth. For the scientitics of faith and charity are . . .
general truths, and thus are vessels recipient of par-
ticular and singular truths. Examps. 7144-

7920. For vessels in general = the scientifics which are
of the Natural, because they are rece[>tacles of good and
truth ; and, as they = scientifics, theyalso = the Natural
. . . But, specifically, vessels of wood and of brass =
the goods of the Natural. Ex.

VOL. YI.

8352-'. When a man sits at table alone . . . the vessela
which receive the food are constricted ; but when (at
his meals he is in the delight of conversation) the
vessels are open. Ex.

8530. 'An urn ' = truth . . . because it was a vessel to
receive manna . . . and all truth is as a vessel for good.
Therefore by vessels in general, truths are signified.
Examps.

8904^. ' Vessels ' = Knowledges. Rets.

8932''. The vessels of gold and silver brought (by
Nebuchadnezzar) from the Temple, represented the
goods and truths of the Church and of the Lord's
Kingdom ; and 'to drink wine out of them' —to profane
by evils and falsities . . . ( = goods of love and truths of
faith from the Lord. 9093'*.) £.2208.376-^5871'.

9050". 'Vessels of brass' (Ezek.xxvii.i3) = theexterior
truths of faith from good ; for ' vessels ' = exterior truths
• . • 9595'-

9149. 'When a man shall have given to his com-
panion silver or vessels to keep' (Ex.xxii.7) = truths
from good, and the corresponding scientifics in the
memory. . . The reason ' vessels '= such corresponding
scientifics, is that all spiritual truths are stored up in
scientifics, as in their vessels ; and all scientifics corre-
spond to the truths they contain. 9394^ various vessels
enum. 9574- K,-77S-

9482. ' The form of all the vessels (of the Tabernacle) '
(Ex.xxv.9) = a representative of all the celestial and
spiritual things which are from the Lord. . . 'Vessels'
= truths ; here, the celestial and spiritual things which
are from the Lord ; for by 'the vessels' are meant all
the things which were in the Tabernacle, and wliich
constituted it.

9544. Vessels, in general, =scientifics or Knowledges ;
and therefore the vessels (of the table) in special, here
enum. (ver.29) = the Knowledges of celestial good and
truth. Ex. 1 0270, Ex.

9724. 'Vessels, ' in general = the Things of the external
memory, that is, scientifics ; and, in holy things, the
Knowledges of good and truth . . . Such also is the sig-
nification of the vessels of ministry about the altar ;
but each vessel, in this case, must = the scientifics of
one particular use . . .

9776. 'For all the vessels of the Habitation in all the
service' (Ex.xxvii. I9) = the memoTy-scie7itifica-tTnthH
and goods which belong to the external man. Ex.

9922^. That scientifics are vessels for truth, and trutl-s
vessels for good. Refs.

10105^. 'The vessel of earthenware, in which it is
boiled' (Lev. vi. 28) = falsity which does not cohere with
good ; 'a vessel of brass' — what is doctrinal in which is
good.

10271. 'The candlestick and its vessels' (Ex.xxx. 27)
= spiritual truth . . . and the ministering truths . . .
for 'its vessels' = memory truths, which are ministering
ones.

10274. 'AH the vessels (of the altar of burnt-offering\'
(ver. 28) = Divine goods and Divine truths ; for 'vessels'
- Knowledges and scientifics ; but, when predicated of

2 K

Vessel

514

Vessel

the Lord's Divine Human, they = ministering Divine
goods and Divine truths.

[A.] 10340. 'All the vessels of the Tent' (Ex.xxxi.7)
= what is representative of all ministering goods and
truths ; for the vessels of the Tent of meeting = goods
and truths whicli are of service to the Heavens, thus
which minister ; and the goods and truths which
minister are Knowledges and scientifics. 10341. 10342.
10344-

H. 40';''. The uses of evei'y vessel and fibre . . .

These are compositions of fibres and

405^.

W. 190-
vessels . . .

207. The fibres and little vessels-vaseula-in all the
viscera and organs are in (simultaneous) order. Ex.

304. Fibres with little vessels proceed from their first
forms until they become cartilages and bones.

R. 149. 'The vessels of a potter' (Rev.ii.27) = the
things of man's Own intelligence, which are all false,
and, in themselves, nothing. E. 177. ^ill.

672^. Vessels of every kind = the same as the things
they contain. E.96o^,Enum.

D. 1 738. For the external skin communicates by fibres
and vessels with the . . . inmosts of the brain . . .

1808. On those who . . . obstruct the interiors of the
vessels and fibres. Ex.

1935- That the Knowledges of Truths with men are
as it were vessels. Ex.

2470. That man, his natural ideas, and his spiritual
things, are to be compared to vessels which yield. Ex.

2471. They cannot be such vessels unless they are in
the Truth . . . For the Truth cannot dwell in a vessel
of Falsities, but wholly in its own vessel, that is, in the
Truth . . . and then the vessel is the Lord's.

2472. That everything in the Word is a vessel into
which there is infused life from the Lord. Ex.

. Every word is as it were a vessel, containing

infinite things . . .

2474. Love is wliat . . . gives man the capacity to be
an applied vessel.

2688. Natural things are as it were vessels . . . and
natural Truths ... are such vessels as spiritual things
may be insiimated into, and celestial things into these,
by the Lord alone, no one else knowing when or how.

3386. Those things are fallacies which are . . . vessels
to which truths cannot be applied ; but sucli things as
belong to angelic Spirits and Angels . . . are appear-
ances, and are as it were vessels to which may be
applied the Knowledges of faith.

, 3635. That the objects of sight and hearing are vari-
ations of the vessels. Ex.

3668. That objects are only vessels . . .

3753- Two small snow-white ve88els-msc?<7a-used for
tea. (Fully quoted under Spirit.)

3759. That men are vessels. . . There are vessels in
man's memory, and as the ideas of Sjtirits are terminated
in them, they sometimes cannot speak except according
to the vessels. These vessels are directed by good

Spirits, these by Angels, and all by the Lord, and also
by Him immediately ; and therefore the Spirits cannot
speak except according to the direction of the vessels ;
fo*- they determine their ideas thither, and they termin-
ate there. Moreover, Spirits are vessels, and in this
case they excite the man to speak . . .

3840. Such Spirits pervert the vessels, or the ideas
. . . 4098.

4042. This was merely a directing of the vessels of
the memory ... so that when the vessels of the memory
are being directed, the Spirit who is speaking cannot
speak differently. . . The Spirits imperceptibly and
quickly disposed the vessels of the memory . . . (Thus)
there is a continual disposing of the vessels of man's
corporeal memory ; for, as the vessels are disposed, so
the Spirits speak, and so the nearest ones cannot think
differently ; for the vessels of the memory are the
planes into which the ideas are determined ; and if they
have not been adapted they cannot receive ; and, as
they have been adapted, so they receive. The ideas of
the nearest Spirits are as it were bound to them.

4043. With those who are in faith, the vessels of the
memory are disposed by the Lord. Ex.

4 1 2 1 . That each and all things of the Word are vessels.
Ex.

4122. Thus one vessel receives contrary senses.

E. 193^. The 'vessels of silver, and vessels of gold
(borrowed from the Eg3-ptians)' (Ex.xii.35) = the Know-
ledges of truth and good, which the spiritual apply to
what is good, but the natural to what is evil.

537". 'They returned with their vessels empty' (Jer.
xiv.3) = that they had no knowledge nor understanding
of truth. 'Vessels,' in the AVord, = recipients of truth,
thus the things of the memory and the understanding-
scientifica et intellectualia.

725^". 'Vessels of adorning from the Lord's gold and
silver' (Ezek.xvi. 17) = the Knowledges of good and
truth, which are the goods and truths of the sense of
the letter . . . These are called 'vessels,' because they
contain within them spiritual truths and goods ; and
they are called 'vessels of adorning,' because they are
appearances and thus forms of interior things . . . 827®.

81 1''. 'To bring out the vessels of removal through
the wall in darkness' (Ezek.xii.7) = that all the truths
of doctrine from the Word have been cast out.

". 'Their vessels of desire' (Dan. xi. 8) = natural

truths.

1146. 'Every vessel of ivory, and every vessel of
precious wood ' (Rev. xviii. 12):= profaned rational truths
and goods.

. The reason 'a vessel' = memory-knowledge-

scientifictim, is that all the truth in the natural man
is called memory-knowledge ; and the reason this is
signified by 'a vessel,' is that the memory-knowledge
of the natural man is the containant of rational and
spiritual Truths ; for when these have been cogitated
and perceived, they are laid up in the memory, and are
called memory-knowledges (or scientifics).

II 89-. 'As a bride adorneth herself with her vessels'
(or 'jewels') (Is.lxi. io) = with the Knowledges of truth.

Vestal

515

Vial

De Verbo 3,*- One Divine Truth naturally perceived
and loved is like a crystal or porcelain vessel, which is
afterwards filled with . . . such wine as is the truth . . .

D. Love ix. Love may be compared to the heart,
and affections to the vessels leading out and continued
from it . . . The vessels . . . resemble their heart in
every point, so as to be as it were extensions of it.
Hence is the circulation of the blood . . . Such, also,
are affections . . .

D. Wis. iii. 4. The term receptacle suggests the idea
of a little vessel or tube. . . (But) the receptacles (in the
initial form of man) are not tubulated, nor hollowed
ont-iTisinuata-lihe little vessels . . .

Vestal. Fes fa, Ves talis.

A. 6S32". The Vestal virgins, referred to. E.504''.
D. Love XX".

10177'". Chaste virgins called Vestas.

T. 1 69-. Compared to a virgin of Vesta buried in the
earth . . .

Vestibule. Vestibulum.

A. 9832^. He then enters the vestibule.

H. 365". Lazarus cast out at 'the vestibule' . . .
8.40^. E.ii8-*,Ex. 717I6. 962^.

M. 78'*. We entered the vestibule, and sat down.

*'. We do not allow anyone to enter our houses

further than the vestibules.

Vesture. Under Garment.

Vesuvius. Vesuvius. 5 M.I I.

Vetches. See Spelt.

Vexation. Vexatio.

Vex. Vexare.

A. 5173. There are many methods of vexations

(there). . . The purifying of the blood, and of the
chyle . . . represents these vexations, which are effected
b}" various castigations . . . After Spirits have been
vexed, they are commonly let into a tranquil state . . .
D. 1015. 1015a.

5174. The food in the stomach is vexed in many
•ways . . . and it is further vexed in the intestines.
Such vexations are represented by the first vexations of
Spirits. Des.

5182". This cleansing is effected by vexations, which
are . . . temptations of various kinds.

5187. Vexator Spirits (of the gall-bladder) distressed
him miserably . . . The vexator Spirits were of those
who despised virtue and piety. . . One kind of vexation
there consisted in forcing a Spirit to speak faster than
lie thought. Ex. D. 1014, Des.

5189*. (Another class of Spirits who vex evil Spirits.
Des.) D.383S.

L. 48®. Infernal Spirits by whom men were 'vexed.'
111.

D. 1018. Those who had despised and persecuted
things which are good . . . and true . . .

1019. The three degrees of . . . vexation. Enum.

1033. That vexations and therefore purifications are
innumerable. Gen. art. 174I".

1034. As many vexations as viscera . . ,

2797. The good Spirits underwent vexation . . .

31686. This is why Souls must, through sufferings,
put off all that is not in equilibrium.

4329. After many vexations, they contract fear and
horror . . .

4552^. After they have long been vexed by such,
they . . . come among the upright.

Vial. F/iiala.

A. 420*. 'Golden vials full of incense' (Rev.v.S) = the
goods of faith. ( = the confession of the Divine Human
of the Lord from spiritual goods. . . ' Vials' = the same
as the incense in them. R.277.) ( = confession from
spiritual goods ; for 'golden vials, 'called also 'censers,'
and incense-boxes, = truths from good ; for 'vials,' like
all vessels, = truths ; and the 'gold,' of which they were
made = good. E.324. )

R. 672. 'The seven vials' (Rev. xv. 7) = the same as
'the seven plagues' ; for they are containants, and con-
tainants = the same as the contents . . . Tiie reason
vials were given to the Angels, is that the subject
treated of is the influx of truth and good into the
Church in order that evils and falsities may be dis-
closed ; and naked goods and truths cannot inflow,
because they are not received, but clothed truths,
such as are in the sense of the letter. Moreover, the
Lord always operates from inmosts through ultimates
. . . This is why there were given to the Angels vials,
by which are signified containing truths and goods
such as are those of the sense of the letter . . . through
which falsities and evils are disclosed. ( = all falsities
and evils; for they = the same as 'the seven plagues'
. . . The reason ' vials ' are mentioned instead of ' plagues, '
is that vials are the containants, and plagues the con-
tents. E.954.)

673. It is said that 'the vials were full of the anger 01
God' (id.) because they were full of the plagues, by which
are signified the evils and falsities of the Church ; but
still they were not full of these, but were full of pure
and genuine truths and goods from the AVord, by means
of which the evils and falsities of the Church would be
disclosed ; nor were they actually vials, with truths and
goods in them ; but by them is signified influx from
Heaven into the Church. Further ex. E.954.

676. 'Go and pour out the vials of the anger of God
into the earth' (Rev.xvi.i) = influx into the Church of
the Reformed where are those who are in faith separated
from charity as to doctrine and as to life, to take away
truths and goods from them, and to open the falsities
and evils in which they are, and thus to separate them
from those who believe in the Lord, and who, from
Him, are in charity and its faith. . . This is a summary
of what is contained in this chapter. . . 'To pour out
the vials' = influx. . . 'The seven vials full of the seven
last plagues' — their devastation and consummation.
Des. . . In the vials there were not the evils and
falsities signified by 'the plagues' ; but there were
genuine truths and goods, the effect of which was such

Vibration

516

Vicar

as is described. ( = the state of the devastated Church.
Ex. E.960.)

[R.J677. 'To pour out a vial' = influx. ( = the influx
of truth and good from the Lord. 680.) (=influx from
the Lord by truths and goods. 683. 690. 694. 699.
708.)

T. 761^. 'The vials of tlie anger of God poured into
the earth' (Rev. xvi.) = the Falsities which should then
inundate and destroy the Church.

E. 960'-. The reason 'vials' are mentioned, is that
vials are vessels ; and vessels = the same as their con-
tents. Enum. and 111.

961. 'To pour out a vial upon the earth' (ver.2) = a
manifestation of the state of the Church in general.

965. 'An Angel pouring out a viar = the state of the
Church manifested. 969. 981.

103 1. 'There came one of the seven Angels who had
the seven vials' (Rev.xvii.i) = the state of the Church
with the Papists manifested. Ex. R.718.

Vibration. Vibratio.

Vibrate. Vibrare.
Vibratory. Vibratorius.
Vibratile. Vibratilis.

A. 1646. The speech of the Angels sometimes appears
(below) as a vibration of light . . .

1 76 1. There are Spirits who inflow ... by vibrations
... as it were in lines, more or less sharp. Ex.

2301. Infants of a spiritual genius speak and act
(with) a kind of vibratile fluttering as of wings. H.339.
(Compare D.3544. )

10379. (The Spirits of the Third Earth act) with a
kind of vibration of an undulation iuto the left knee.
D.1686.

H. 241. The speech of the spiritual Angels is a little
vibratory and discrete.

248^ The speech of an Angel or a Spirit . . . slightly
vibrates the tongue (of the person spoken to).
T. 348'-. Like a torcli waved z\iovX-i-]hrata.

D. 1057. Si>iritual (as distinguished from celestial)
things, are re[iresented by things sharp which vibrate,
etc.

3741. (These Spirits) acted by an undulatory vibra-
tion, by whicli they also spoke . . . towards the left
knee. Ex.

3750. (Tills Spirit) spoke (with) a broad tone which
vibrated as a vibratile aerial . . . something is wont
to do.

3866. The influx was reciprocally quick, and vibra-
tory . . .

4136. The beating of the heart of the spiritual was
quick, and vibratory . . . That of the celestial is slow
. . . and not vibratory.

4208. The speech of the angelic Spirits . . . was as it
were a bright vibration.

Vibratory. A la f us.

A. 418^. Spiritual choirs, from their vibratory (or

fluttering, like wings) singing tone . . . are very differ-
ent from the celestial ones. (See also A. 2301.)

Vicar. Vicarius, Vice.
Vicarious. Vicarius.
Vicarship. Vicariatus.
See under Pope.

A. 4738^. If they had acknowledged the Lord to be
one with the Father ... no one could have been recog-
nised as His vicar . . . E.528,Ex.

48 18^ Such believe that there must be some one as
the Lord's vicar-i;ic<'-on earth . . .

7619. 'By the hand' of anyone = vicarious power,
which is the same as mediately . . .

P. 109. The life's love . . . places a vicar below it-
self, which is called the love of the means. ^.

Iioe.

264-. (The Papists) acknowledge the Word for the
sake of the vicarship established on the Lord's words
to Peter.

R. 802^. That the vicarship is an invention . . .

M. 344. A deputy substituted in the place (of
Mohammed).

T. 560. To adore any vicar upon earth . . . avails
(nothing) in Heaven.

D. 3030-. If tlic Pontiff were called the Supreme, and
not the vicar, they would lose everything.

4914. They had believed that they were His vicars.

E. 1025-. 'Thou shalt not worship other gods,'
involves that ... no vicar of the Lord is to be wor-
shipped as Divine.

1029. (The vicarship among the Papists. Des.)

1054. The internal adoration— which is the essential
one — (the Pajiists) have transferred to the Pope as the
vicar, and from him to the ministering body as vicars
under him.

1070-. Within Babylon are those in France, and
many in Holland, England, Scotland, and Ireland, who
have not taken away from the Lord tiie Power of saving
men, nor the Divine holiness from the Word, and
ascribed these to some vicar . . .

1091^. They call their chief Pontiff the successor of
Peter, and thus the vicar of the Lord . . .

1143. Thus transferring their love to the Lord [to the
Pope] as a vicar, and to his ministers.

1 158. They have no truths from the Word, thus not
from the Lord ; but only from him whom they call His
vicar . . .

J. (Post.) 238. He said that the Lord alone is to be
honoured and worshipped . . . intending to become His
vicar . . .

Vice. Under Fault.

Vice versa. Vice versa. H.8oe. 157^. 194.

T. 767-, etc.
Victim. Victima. A. 2799.

Victory

517

Vienna

Victory. Victoria.
See CoxQUKii.
A. 1690^ The Lord's continual victory. Sig.

i7o8«. By (His) victories.

1 71 7-. Whenever a victory is gained, the Lord re-
duces into order the goods and truths froin whicli the
combat has been waged. Sig.

17258. Combats of temptations, and victories. Sig.

1737. Victory, Sig. and Ex.

1749. The things of celestial love which He acquired
l)y His victories. Sig.

1789. The end (in view) in the victories, Sig, and
Ex,

1 81 2. The Lord was in . . , continual victories.
8321, 10828. N.201. 302.

1820. Certainty about the outcome precedes victory,
and belongs to victory.

e. Victory is attended with this : that malignant

Genii and Spirits afterwards dare not do anything. Ex.

2405''. The whole of Ps.cx. treats of the Lord, and
His victories in temptations . . ,

3614*, The Lord's victories in temptations. Tr.
9715'.

4287. Continual victories in combats as to truths
and goods, Sig. and Ex.

4572®. The joy and comfort are not on account of
the victory, but on account of the conjunction of good
and truth,

6306, Acquired by victory over evil. Sig. and Ex.

6574-. Hence come re-creation, hope, and victory.

10456. 'Not victory, and not a Thing lost' (Ex.
xxxii, 18) = suspense i-n the combat between falsity and
truth ; (thus) that Heaven is acting on the one side,*and
Hell on the other.

L. 33. That the Lord made His Human Divine
by . . . continual victories (in temptations). Ex.

F. 35. It is a universal of faith that , . . the Lord
removed Hell from man ... by victories over it.

P. 2378, That victories stand on the side of good
generalship, and sometimes not on that of justice (an
argument against the Divine Providence). (See25i^)
252, Ex.

R, 103. Eternal life the prize of victory. Sig. and
Ex. E.358.

T. 126''. God takes away this grief after the victory.

597. By victory over the external mau, man becomes
spiritual.

E- 359"- 'Their victory upon My garments' (Is.lxiii.
3'=a wrong interpretation and application of truth by
those who wrest the sense of the letter to favour their
own loves . . . (See 922'. )

519*. 'My victoryhath perished' (Lam. iii.18). Ex...
It involves despair concerning victory, such as the Lord
felt on the cross.

748. Victory through the Divine truth which pro-
ceeds from the Divine Human. Sig. and Ex.

806-. His passion in Gethscmane and on the cross
was the last temptation, and the complete victory.

932, 'To have victory over the beast ' (Rev. xv, 2) = to
live the life of charity . . . and also not to have falsified
the Word.

Vienna. Vienna. M.451. T.515.

View. Under Aspect, Inspect, and See.

View. Inttiitio, Intuitu.
View, To. Intueri.
Intuitive. Intuitivus.

A. 522. The mind then determines its view outside
of itself to doctrinal things.

1412^. Evident from the view of the Things in the
internal sense.

1505. He has the habit (of always) regarding him-
self. Des,

1506. He filled the whole surrounding sphere, which
was one of self-regard-'/rt<(«Yii;a svA.

1757s. Hence the mental view, apperception, and
utterance of each thing is more prompt.

1769'^. He could view my thoughts and affections
inwardly.

1 77 1, When I was reading some of the Psalms, the
interior view or mind of the Spirits was opened.

1807. A representation of the Lord's Kingdom in a
universal mental view. Sig, and Ex,

1808. A representation of goods and truths in a
mental view of the constellations, Sig. and Ex,

1891. The Lord's insight into the cause from His
interior man. Tr.

1953. It is the interior sight or view which per-
ceives . . .

1954. A view from what is higher into what is lower,
or from what is interior into what is exterior, is called
influx. Ex.

2027. Thus they have regard to themselves, and not
to others . . .

2196'-. So far as (this merely human rational truth)
views the things above itself ... it does not acknow-
ledge them.

2343-. They are perceived in one view of the thought,

2493S. Still, the Angels have ... a very perfect
mental view of future things,

2510S. So that the mental view of all things which
are of doctrine is from the Rational.

2535. Regarded in itself, prayer is a speaking to God,
and some internal view then of the things concerned in
the prayer.

2551. A mental looking at the cause. Sig. and Ex.

25536, The Lord's looking at this state of the human
race ...

2651, The Lord's insight from the Divine Spiritual.
Sicf.

, To understand is the same as to view from the

sijiht of the mind.

"View-fn/uifio

518

"View-inhnVio

[A.] 2654''. That man can look from within into the
tilings in himself which are beneath, is known . . .

27S9. Thought and insight from the Divine. Sig.

. 'To see,' because predicated of the Lord, = to

view from the Divine.

2829. The Lord's thought and insight from the
Divine. Sig.

3394". Such desire that the things of faith should
be believed simply, without any view (or insight) from
the Rational.

3803. For a man receives only so much from others
as ... he acquires by a mental view of tlie matter in
himself.

3906^. (External and internal truth) cannot be con-
joined together until self-regard begins to cease, and a
regarding of the neighbour begins to be felt.

4018. (These words) involve a mental view and the
derivative excited affection.

4038'. The interior viewings and perceptions of
Things belong to the understanding.

4075^. If they look to the Infinite . . .

. Otherwise it would be to look into thick dark-
ness.

4088. Evident from the view of the Things in the
internal sense.

4091. At the first sight this appears remote.

4096^. He loves to look into, and does look into,
things still more intricate.

4249. These (truths) cannot come to his mental
view and apprehension until goods acts as the chief.

4329^. Those who, by the Knowledges of good and
truth, have acquired for themselves the faculty of view-
ing-factdtateni, iiituitivam-Thiugs from what is general.
Des.

4342«. Interior truths (are those which) are more
closely under the view of the Rational.

4419^. (These) cause truth and good to be perceived
by a mental view almost unlimited.

45S53. At the first mental view of these things, they
reject them . . .

4760. They who have a . . , more interior insight,
see confirmations.

■*. In this way they destroy in themselves, the

insight from what is higher or more interior.

4783*'- They who are in faith separated . . . have no
interior insight ; for they who are not in the affection
of charity are in external sight- vis?«-only ; that is, in a
lower mental view (or insight), from which no one can
possibly see higher things.

4844''. Hence no one (now) knows from mental view,
thus not from perception, whether truth be really truth ;
but only from doctrine.

4911. (Such) cannot elevate the mind's view...
except from self.

4925-. For it is good into which the Lord inflows,
and gives intelligence and wisdom, and consequently a
higher insight, and also a perception as to whether it is
so, or is not so.

4946". (These things) effect a higher insight with the
spiritual man, by which he can see, and also perceive,
whether a thing is true or not.

4997-. He turns the a,tteiition-intuitiones-oi all to
himself . . .

5094. It was not the Sensuous things themselves
that were rejected . . , but the mental views, or
thoughts, from them.

5253-. In speech, the directing of the attention to
person narrows . . . the idea.

5278. What a man thinks about is directly under his
view . . .

5287. In proportion as (thought and speech) are
determined . . . abstractedly to Things . . . the insight
becomes higher, and consequently more universal.

5302. Man is man from this . . . that when he thinks
what is true and wills what is good, he can contemplate
the Divine, and receive it perceptibly.

5432. Truths . . . remain as scientifics until the
man begins to consider (or view) them with his own
sight . . .

5987. The more there are who direct their mental
look into one Subject, the stronger is his power . . .
His force is augmented in proportion to the plurality of
the concordant mental looks.

6068. For the things which are directly under the
mental view are in the middle . . . (Compare 6084-. )

^. The internal sight is determined to those

things which afford the greatest delight . . . and it
fixes a direct view upon them . . .

s. For scientifics fall under the spiritual view.

6089. At last there comes into existence from the
internal a mental view of these (truths), that is, reason
ancj, understanding.

6125. The Intellectual in man . . . consists in the
mental view of Things from such things as are of ex-
perience and knowledge ; and also in the mental view
of causes from effects, and of things consequent from the
connection of the causes.

6468^. The Lord is, in Heaven, the Centre of the
mental regards of all.

6598'^. They are in a pre-eminent faculty of under-
standing and perceiving, according to the degree of
their insight from what is interior.

6849. 'For he feared to look upon God' (Ex.iii.6) =
lest they should be injured by the presence of the Divine
Itself. . . 'To look upon God' = the presence of the
Divine Itself, because the Lord is presented as present
before man ... by an internal looking, which is effected
by means of the faith which is from charity.

6865^. They who are in the light of Heaven, . . .
before confirmation, apperceive, by a mental view
looking at the scientifics which are beneath . . .
whether a truth is to be confirmed or not.

7398-. But not, as before, in the midst directly under
the mind's view.

7622. They had intently viewed the bird's changes.

S066. In order that whenever they looked at any-
thing, they might remember it.

View- in tuitio

519

"^xew-intuitio

SS27. (The celestial Angels) are under the Lord's
immediate view.

8920*. At the first view and apperception (of truth
Divine such as it is in Heaven) man would reject it.

9034^ Afterwards, the Things laid up in the external
memory are subjected to the sight or view of the internal
man . . .

9035. Lest (memory truth) be extinguished under his
mental view. Sig. and Ex.

. 'Under his hand ' = under his mental view ;

for 'the hand ' = the power which belongs to spiritual
truth, thus which belongs to mental view ; for mental
view is effected from this truth, and is apperception ;
for the truths of the literal sense . . . stored up in the
natural memory, form there as it were a field for the
mental view of the internal man . . .

9210'. When such are in the mental view of what is
just and good . . .

. Such do not see what is just and good, because

they are in regard for self and gain.

9256^. For falsities . . . form the natural mind itself.
and its insight as to the things of the Church and
Heaven.

9405^. They keep their mental view fixed on them-
selves and the world.

1055 1^ Some of the learned, by a looking into their
own thoughts . . . have observed . . .

H. 183^. This general idea ... is annihilated when
it is placed under the view in the midst . . .

196. For the things which man views intensely in
thought are presented before him.

270'. The view (of the celestial Angels) does not stop
at such things as are before their eyes ; but they see
-vident-ihe. interior things ... to which they corre-
spond . . .

312^. (Such) cannot be elevated into the light of
Heaven, and view the Things of the Church which are
beyond its doctrinal things.

35 1-. True intelligence and wisdom consist in seeing
and perceiving what is true and good, and thence
what is false and evil . . . from interior insight and
perception.

353. Their erudition does not rise beyond such
things as appear in the world . . . which they keep in
the memory, and view almost materially.

-. They regard-s^ectew<-the things of the Word

just as others do matters of mere memory knowledge,
and do not make them Things for thought, nor for any
insight of an enlightened rational mind.

355. Man takes with him all the natural memory ;
but the things in it are not under his view ... as
while he lived (here).

356-. For the interior mind of man looks into the
Things of the natural memory . . .

529. If the life of man is regarded-s;)ecte<Mr'-and
examined by means of rational insight, it is found to
be threefold . . .

597-. Everyone can see, from some rational insight,
that . . .

W. 28. If you collect together all things you know,
and submit them to the insight of your mind ...

48. Who that is able to observe the essence of love,
cannot see this ?

83. At first sight these appear distinct . . .

103^. If the Lord were among the Angels in Heaven,
He could not have the universe under His view . . .
106.

152. For all things are under the Sun's view ...

404-. vii. (This) is evident to everyone who is willing
to survey this from rational insight.

'. (The thought of the spirit) views the things

which are of thought from the memory as beneath
itself.

P. 283". For whatever is in the midst is directly
under the view, and is seen and perceived.

R. 566^. Fix your look on the paper. They did so.
(The result.)

961. When I fixed my view on that light, it receded
to the sides . . .

M. 163. (This) may be concluded and seen from
insight and examination alone.

293^. (The wives said,) There is scarcely a time in
the day in which our penetrative tliowght-cogitatio
intuitiva-qnite recedes from our husbands, or is absent
from them. 294-.

T. 112'^. Some were favouring and looking at me . . .

373. If we regard works thus . . .

535S. How can anyone shun evils . . . without some
self-inspection ?

603". A judge . . . collects the evidence into one view
in the higher region of his mind.

683. Like a looking to the sign of Satan . . .

D. 1051. All these things are perceived by a Spirit
by spiritual insight alone, without description.

1076. By a general view . . .

2012. The mental regards of Spirits.

2021. That the Lord can enable anyone, by a spiritual
idea, to view interior Things.

2395. If the Angels merely look at ... an evil Spirit,
he is tortured . . . 2519.

2495s. With a continual looking to their own ad-
vantage.

2519S. Others are tormented with envy from a mere
view of the happiness of the Angels.

2564. What a look may effect in the other life, thus
what a look of trust and faith in the Lord, can be
known only to one who lives there. 3002, Ex. 3003.

2854. That a mental view of ends . . . distinguishes
man from the brutes. Ex.

2914. That Spirits are found and affected by means
of my lockings. Ex.

2915. And on the other hand, by their looks at me,
Spirits take [things] out of my memory : this is a
general look . . .

3004. This is a magical looking at [a person]. Ex.

View-/« tuitio

520

Vigour

[D.] 3005. A looking by faith can effect all things.
Ex. . . But faith is such that in jnoportion as the look-
ing to the Lord is from man ... it has no efficacy.

3050. This speech is . . . intuitive of (that is, it
looks at) the other's thought . . .

3114. This is not perceptible to them on account of
the regardings of particulars.

3155*. It was merely the Society and its looking at
[him] which caused his thought.

3332. When I fixed my look on a fiy, the evil Spirit
could speak only about the fly.

3405. Whatever was in the idea about the persons,
he collected, and kept the attention (or look) therein.

3603. They suppose faith to be only a kind of look-
ing to the Lord.

3632. When looking at (those Spirits) was
granted . . .

371 1^ With a sole regard to wealth.

3909. When the looks and ideas of many Spirits
were [fixed] upon her who was a Subject, her forces
of thinking were increased ; for in proportion to the
number of looks [directed] at one, in the same pro-
portion she acts more strongly. I had observed that
she had magically attracted the looks of others, by
accepting the things which inflowed, and thus pro-
ceeding to those from whom the influx came.

3935- When I determined my look . , . upon their
feet . . . their genitals were indrawn.

3981. A sphere as of a mere looking, without any-
thing determinate . . .

3988. They regard faith as a mere view, or thought.

402 1^. Faith without good works is . . . merely in-
tellectual-m^MzYira-faith . , .

4128. I answered by a like intuitive speech. (See
Speak, here.)

4392. He who looks at-s^'ec^ft^-generals from par-
ticulars goes astray in every object of his contempla-
X\OVi.-inlxdtionum.

4537. Shown by a looking into the &^c . . .

4748. Charles xii. saw every single thing around him
with one \odk-iniuiiio.

4866. I looked at others with an intent ga,ze-oculis
intensis, and they were afl'ected by my look-asjiectu . . .

5678. At this day, man does not believe in heavenly
things . . . when they are under his view, in the
midst. Ex.

5815. Truths, with them, had been scientifics with-
out any sight [of them].

5825. (The English) have ... an interior sight-
visicvi, which is a sight that is receptive of intuition.

5901^. Without such a view [of me] they would not
have known me.

D. Min. 4703. By lookings at various parts of the
head, they explore . . .

4735. (Such) have no extended mental-wicn^is-view.
4752.
J. (Post.) 6. The interior sight-visus (of the English)

is called an intuitive, receptive, and atiirmative, and
also a confirmative, sight.

18. When the view of reputation and gain is taken
away . . .

241. They are always looking at theniselves-in^tti-
tionem habeant continuam in se.

337. The show bread-^ja/zes inttdtionis.

E. 401^^. The thought of their spirit is fixed in the
consideration of self.

540I (This) can be seen from common intuition.

569'". The other limit is the seeing-t/t/va^iwww-and
thinking [faculty].

790^. All things which are in the natuial mind from
the spiritual mind come under the view, and into the
perception, of the man.

815^ Faith is acknowledgment, and a view from
acknowledgment.

1032". The interiors of the mind are (then) kept by
the Lord in a looking to Himself.

1086^. A man who is in genuine truths from the
sense of the letter . . . can disperse the whole diabolical
crew ... by a mere look and an effort of will.

Inv. 42. No one can speak to another there unless
he looks directly at him.

Vigour. Vigor.

D. 3317. Still, the external senses remained in their
vigour.

Vile. Vi/is.

Despise, Hold cheap. ViUpendere.

Become worthless. VUescere.

A. 950. They held the Lord as vile.

952-. He esteemed others as viler than himselt.

975. That those in (mere) external worship are most
vile ; and yet may perform vile services in the Church.
Tr. 1097. 1 103.

986^. They are amended, in order to serve for some
vile use.

987-. Man, when born, is the vilest of all living
(creatures).

996. (These) delights are relatively vile; for all
delight is such that it is the more vile in proportion
as it verges to externals . . . (Thus) man's delight of
pleasures, while he lives in the body, is vile relatively
to his delight after (death) . . . nay, so vile, that good
Spirits utterly spurn the delights of the body . . . and
in like manner the delight of these Spirits becomes vile
when they are elevated . . . into the Heaven of angelic
Spirits. 3938^

^. 'Grass,' etc, = what is vilest (or lowest).

1030-. The things of the external man . . . tiius the
viler things. Sig.

. Those not of the Church, who are more vile.

Sig.

1094. 'A servant of servants ' = what is lowest in the
Church.

1594^. He acknowledges . . . that he is something
vile and filthy.

Village

521

Villain

191 1. 'Her mistress was vile in her eyes' (Gen.xvi.
4) = that this Rational, at its conception despisei-vili-

pcnderct-the truth itself adjoined to good, ^Ex.

1914. 1916.

2890. Evil Spirits regard man as a vile slave, . . Ex,
D.2924.

3938-». He begins to hold in slight esteem these
delights . . ,

395 1-. They thus make themselves (unnecessarily)
of low estimation . . ,

5145^. AVhen (what is good and true, etc.) is regarded
as relatively worthless , , .

5648^, They (then) hold as worthless, and loathe,
the spiritual things of the internal sense.

6732. *A coffer of bulrush ' = what is of low esteem,
but is still derived from truth ; thus that truth is of
low esteem.

73 1 7^ They begin to hold cheap the doctrinals of
their faith.

8478^. They are not dejected if they are low in
station.

9231^. Their comparing themselves to 'dead dogs' =
that they were to be accounted as utterly worthless-
rilissimis . . .

H, 158. The delight of life and of Heaven , . . would
gradually become wori^&s>s-vilesceret-\i they were con-
tinually in it.

3276. They are sometimes taken out that they may
serve others for . . . low uses.

472-. Servants whom their master holds in slight
esteem . . .

564*, They who have exercised dominion from the
love of self . . . are vile slaves in Hell.

R. 107^ As they either pass by, or hold in slight
esteem, the truths of doctrine , , .

M. 263^. They sink down into a certain prison,
where they are called viler than the vile, that is, the
vilest.

T. 405. Emperors and kings . . , are sometimes
less in (the love of rule) than those who are of low
origin , . .

D. 992. Such a Spirit holds cheap effects or ulti-
mates.

3839^. Spiritual things, and confirmatory natural
ones, he utterly despised and nauseated as vile and
null.

E. 240". 'All that honoured her despise her' (Lam.
i.8).

Village. Villa.

A. 2909^ ' (Hebron) given to Caleb as to field and
villages' (Josh. xxi. 12) = again a new Church.

3270. 'In their villages' (Gen. XXV. 16) = the external
things of the Church . . . These were represented by
'villages,' because they were outside the cities.

J. 27. When man passes from the natural world into
the Spiritual World, it is like passing from a village
into a great city.

M. 49. Matrimony is contracted within the region,
city, or village . . .

77-. We saw . . . villages and villages, with gardens,
groves, and fields between them.

T. 1 1 9". A cloud. . . which hides fields, villages,
and cities.

I24«. (At the Last Judgment, the Lord) deluged
their cities, villages, and fields. D.5094. 5283 5359.
5366.

E. 405^-. 'Villages' (Is.xlii.ii)=:natural Knowledges
and scientifies. 730'-^.

Villain. Furdfer. T.672.

Villainy. Under Disgrace,

Vine. Arbor vitii.

W. 346^. The less perfect (plants) arc vines and

shrubs.

Vine. Vitis.

A, 217, 'A vine,' inthe Word, =spiritual good. Ill,

8862. <Thy y^ife like a fruitful vine' (Ps.cxxviii,3) =
the Spiritual Church,

1069'*. As 'a vineyard' = the Spiritual Church, so
does 'a vine,' because a vine belongs to a vineyard . , ,
111. 1071-. 2702".

^ As 'a vine ' = the Spiritual Church, and as

charity is the primary of the Spiritual Church, in which
primary the Lord is present, and through which He
conjoins Himself with man, and through which He
alone operates all good, the Lord compares Himself to
'a vine,' and describes the man of the Church, or the
Spiritual Church, in these words: 'I am the true
Vine, and My Father is the Vine-dresser, every branch
in Me that beareth not fruit, He taketh away ... I am
the Vine, ye are the branches , , ,' (Johnxv. 1-5, 12).

1462^. The Lord is called 'a vine out of Egypt' (Ps,
lxxx.8) as to the Knowledges in which He was in-
structed.

2240^. 'A vine ' is predicated of truths and of falsities
, , , thus 'the vine of Sodom' (Deut.xxxii. 32) = falsity
from evil.

2722^ Groves of olives = the celestial things of
worship ; groves of vines, its spiritual things . . .

2781^ 'Vine,' and 'noble vine' (Gen.xlix. ii) = the
Spiritual Church external and internal.

2834, The adoption of the spiritual is described in
... 'I am the Vine, ye are the branches ..." 'A
vine ' = the Spiritual Church.

3142*. 'A vine out of Egypt' = truth from scientifies.

35792. ifhe vine shall give her fruit' (Zech.viii.i2) =
that the Spiritual of the Church— that is, the truth of
faith — will give good.

3941®. 'The vine and fig' (Deut.viii.8) = the goods of
faith (as distinguished from the goods of love).

401 3^ Some species of trees = interior goods and
truths, which are of the spiritual (as distinguished from
the natural) man, such as olives and vines.

Vine

522

Vine

[A.] 4552^. In the Ancient Church . . . the vine, and
the derivative wine = the things which are of charity,
and of the faith from this.

4599". 'A noble vine' (Is. v. 2)= spiritual good. ( =
the good of faith of the Spiritual Church. 9139*.)

5113. 'Lo a vine before me' (Gen.xl.9) = the Intel-
lectual of the Spiritual Church. ■',111.

^. 'A noble vine' (Jer.ii.2i) = the man of the

Spiritual Church, who is called 'a vine' from what is
intellectual. ' The degenerate branches of a strange
vine' (id.) = the man of a perverted Church.

^. Its becoming 'a luxuriant vine,' and 'a vine

of magnificence' (Ezek.xvii. 6,8) = becoming a Spiritual
Church, which is called 'a vine' from the derivative
wine, signifying spiritual good, or the good of charity,
from which is the truth of faith implanted in the intel-
lectual part. ( = the external and internal Spiritual
Church. 87646.) E.2812.

"', 'The vine' (Gen.xlix.ii) = the Intellectual

which is of the Spiritual Church ; and 'the noble vine'
= the Intellectual which is of the Celestial Church.

^K 'A vine out of Egypt,' in the supreme sense,

= the Lord ; the glorification of His Human being de-
scribed by it and its branches. In the internal sense,
'a vine,' here, = the Spiritual Church, and the man of
this Churcli, such as he is when , . . regenerated as to
the Intellectual and the Voluntary. 9341^.

1*. 'A vine ' = the good of the Intellectual . . . or,

what is the same, the good of the interior man. 111.

^*. That 'a vine' = the Intellectual made new, or

regenerated, tli rough good from truth, and through
truth from good. 111. (These) are signified by 'the fruit
of the vme-genimen vitis' (Matt.xxvi.29).

^^ As the Intellectual of the spiritual man is . . .

regenerated through the truth which is from the Lord
alone, the Lord compares Himself to 'a Vine' ; and
those who are being implanted in the truth which is
from Him, and consequently in Him, He compares to
'the branches;' and the derivative good, to 'the
fruit. '

■"'. As, in the supreme sense, *a vine ' = the Lord

as to Divine truth ; and, I'roni this, in the internal
sense, the man of the Spiritual Church, 'a vineyard ' =
the Spiritual Church itself.

". See Nazarite, here.

5114. 'And in the vine three shoots' (Gen.xl.io) =
the derivative derivations down to the ultimate one.
'A vine' = the Intellectual. Ex.

5117''. 'No grapes in the vine' (Jer.viii. i3) = no
interior or rational good.

6375. 'He binds his young ass to the vine' (Gen.
xlix. 11) = (conjunction through) truth in the Natural
for the external Church. . . 'A vine' = the Spiritual
Church ; here, the external Spiritual Church, because
'a choice vine' = the internal Church. E.433^.

6376. 'And his ass's colt unto the choice vine' (id.)
= (through) truth from the Rational for the internal
Church. Ex. £.433^

6432^. 'A vine ' = the Spiritual Church, and conse-
quently the good of truth. Refs.

75535. 'A vine' (Ps.cv.33) = the truth and good of
the internal Church.

' A vine ' = the interior good of the Spiritual

'A vine' = a Church which is in spiritual

'A vine ' = the good of the internal Spiritual

'A vine ' = the internal Spiritual Church.

' Gonids-colocynthides-hom a wild vine' (2
Kings iv. 39) = falsification. ( = falsities. 10105^.)

9052*. 'A vine '= the Spiritual Church.

9139^, 'To vintage the vine of the earth' (Rev.xiv.
i8) = to consume the truth and good of the Church.
(Compare A. 5 1 132, R.649, and E.918.)

e. The Lord called Himself 'a Vine' (because) 'a

vine' = faith in the Lord, and consequently the Lord as
to faith ; for the Lord is faith because faith is from
Him . . .

9277^. 'A vine' (Hab.iii. 17) = spiritual good.

■*. 'A vine ' = the good of the Spiritual Church.

9320^. 'A vine' = the Church. Refs.

9325^^. ' A vine ' — the truth and good of the Spiritual
Church.

10137^.
Church.

I026r.
good.

8_

Church.

10402''.
Refs.

S. 18^. The olive, the vine, the cedar, etc. =the
celestial, spiritual, rational, etc. good and truth of the
Church.

23^ An olive = the good of love ; a vine, truth from
this good.

R. 875*. (A garden seen which contained vines, etc.
in order.)

^^ An olive (seen) the trunk of which was en-
twined with a vine.

936^. The leaves of an olive and of a vine = rational
truths from celestial and spiritual light.

M. 13. Trees twined round with tendrilled vines,
seen. 75-.

183. Between olive and olive, running and pendulous
vines.

T. 348". Faith without Truths is like a vine which
bears wild grapes.

609*^. Silver, a sapphire, and a vine, in the AVord, =
spiritual good, which is the good of the Middle Heaven.

708^. 'The fruit of the vine' = the truth of the New
Church and Heaven. ( = Divine truth from Divine
good, and the derivative bliss and happiness. £.252^.)
376=6.

E. 175®. 'A vine' = the internal Church, thus the
internal things of the Church.

304^*. 'The vine in the field' (Mal.iii.ii) = the truths
of the Church.

323"'^. 'The vine shall languish' (Is.xxiv.7) = that the
truth (of the Spiritual Church) will cease. . . 'The
vine ' = spiritual truth. 376=''.

3291". 'The vine' = the Church. 433^<>.

340'^. 'A vine ' = the Spiritual Church from the affec-
tion of truth.

Vine

523

Vinedresser

357''**. 'A thousand vines' (Is.vii.23^ = truths from
good in abundance.

365^. 'The vine shall give its fruit' (Zech.viii.i2) =
tliat truth will produce good. . . For 'a vine '= the
Church as to truths, or the truths of the Church.

374'. 'Vine and fig-tree' (Deut.viii.8) = goodand truth
from a spiritual origin.

375^^. 'A noble vine' (Is. v. 2) = spiritual truth from
what is celestial, or truth from the good of love. ( =
genuine truths. 918*.)

S7 'Vine' corresponds to spiritual good, which

in its essence is truth.

376^. 'Avine' = the doctrine itself (of the Spiritual,
Church).

388*'. 'Vine ' = the Church as to truth, which is called
the Spiritual Church. 618''.

^ 'I will lay waste her vine' (Hos.ii.i2) = the

internal Church which is of the spiritual man.

391'"'. 'Israel is an empty vine' (Hos.x.i) = the
Church when there is no longer any truth.

403-. In general, 'the vine' = the Spiritual which is
of truth from good. . . In the spiritual sense, 'the vine'
= the Spiritual Church.

*. "The vine ' = the internal Church.

". 'The vine ' = spiritual good and truth.

'". 'No produce on the vines' (Hab.iii. i7) = no

spiritual good.

^'. Therefore it is said of those who are in the

goods and truths of the Church, and thus in safety from
evils and falsities, that 'they shall sit in safety under
their vine and fig-tree, and none shall make afraid.'
111.

--. 'The vine ' = the internal or spiritual things

of the Church. ^K 638-1.

405^^. 'A vine out of Egypt ' = the Spiritual Church,
which begins with man through scientifics and Know-
ledges in the natural man. 5i8i^,Ex. 569".

. 'To plant a vine ' = to establish a spiritual

Church.

458". 'The vine ' = the spiritual good and truth of
the Church.

503^. 'The vine '=: the spiritual truth of the Church.

504-". 'Thy mother is like a vine' (Ezek.xix. io) =
the Ancient Church, which was in the good of life and
the derivative truths. ( = that the Spiritual Church,
from its establishment, had been instructed in truths.
727^)

519". 'Their vine is of the vine of Sodom' (Deut.
xxxii.32) = the Church (in) all evils from the love of
self.

556^. 'It reduces my vine to a waste' (Joeli.7) =
destroying spiritual truths, which are those of the
spiritual sense of the Word.

618*. 'The vine' = the truth of doctrine of the
Church.

638^. There are three trees which principally = the
Church : the olive, the vine, and the fig ; . . . the vine
= the Spiritual Church.

'^ 'Thy wife shall be as a fruitful vine . . .' =

the Church as to the affection of truth.

-*. 'The vine ' = the truth of celestial good.

695^^. 'The vine ' = the Church as to the spiritual
affection of truth.

724"^. 'Behold, and visit this vine' (Ps.lxxx. 14) = tlie
Spiritual Church.

27_ 'Vine and fig-tree' = an internal and external

Spiritual Church. 911".

91 1^". 'The vine of Sibmah' = the Church (formed of
men of the external Church who explain the Word to
favour worldly loves).

1 1 45-. The wood of the vine = spiritual good.

Vinedresser. Vmitor.

A. 1069°. See Vine, here.

E. 374*. 'The vine-dressers that howled for the
wheat and barley' (Joel i. 11 ) = those who are of the
Church. ( = those who are in truths, and teach them.

Vinegar. Acetum.

See Sour.

L. 16". That they offered Him vinegar to drink =
things merely falsified and false ; and therefore He did
not drink it; and then said, 'It is consummated.'
(Compare R.4ioe.) T.i3oe.

T. 38^. Like . . . worms swimming in vinegar.

132^. As from a cask of vinegar nothing but vinegar
comes.

E. 386^°. That 'vinegar' was given Him (John
xix.29) = that in the coming Church there would be no
genuine truth, but truth mixed with falsities, such as
there is with those who separate faith from charity, or
truth from good. This is what 'vinegar' signifies.

519^. Their giving to the Lord 'vinegar mingled
with gall ' (Matt. xxvii. 34) which was also called 'wine
mingled with myrrh' (Mark xv. 23) = what Divine truth
from the Word was with the Jewish nation ; namely,
that it was mingled with the falsity of evil, and was
thus wholly falsified and adulterated, and therefore He
would not drink it. But that afterwards ' they gave
the Lord vinegar in a sponge, and placed it upon a
hyssop-stalk' (Matt. xxvii. 48 ; Mark xv. 36 ; John xix.
29) = the kind of falsity there was among the upright
gentiles, which was falsity from ignorance of the truth,
in which there was what is good and useful ; and as
this falsity is accepted by the Lord, He drank this
vinegar. The hyssop-stalk upon which they placed
it^the purification of the falsity. (Compare 627^.)

Vineyard. Vinea.

See Vine.

A. 1069. 'Noah planted a vineyard' (Gen.ix.2o) =
the derivative Church. That ' a vineyard' = a Spiritual
Church. Ex. and 111. 2702". 4599'-- SiiS^**- 5 "7--

*. 'To plant vineyards' =to be instructed in the

truths and goods of faith. 111.

i3o6e. When the Lord's Church is compared to 'a
vineyard,' the things which are of worship, and also of

Vineyard

624

Vinous

its preservation, are compared to 'a winepress,' and 'a
tower in a vineyard. ' 111.

[A.] 2027^. Some of them say that they have laboured
in the Lord's vineyard . . .

3220. See Vegetable, here.

3820^. They who labour in the Lord's vineyard,
obtain a reward everyone according to the affection of
good and truth from which he labours . . .

3941^. 'Vineyard,' and ' field ' = the Church,

4592^. 'The house of the vineyard,' or 'Beth Kerem'
(Jer.vi. i) = the Spiritual Church.

5117''. 'To sit and ]>lant vineyards' (Amos ix. 14) = to
cultivate the things of the Spiritual Church.

9139. To 'lay waste a field or vineyard' (Ex.xxii. 5) =
the deprivation of the good and truth of the Church
through cupidities. . . 'A vineyard' = the Church as to
truth, thus the truth of the Church. This is because
wine, which is of the vineyard, =the truth of good.

^. This signification of 'a vineyard' originates

from the representatives iu the Spiritual World ; for . . .
there appear vineyards full of grapes, with wine-presses
in them, when the Angels are iu discourse about a
company of people who are in the truth of good.

2. That 'a vineyard'^the Cliurch as to the good

and truth of faith, which is called the Spiritual Church.
111. 9277.

9142. 'A vineyard' (Ex.xxii.5) = the truth of the
Church.

9277. 'Thy vineyard' (Ex. xxiii. 11) = spiritual good,
which is the good of charity towards the neighbour ;
for this good makes the Spiritual Church.

*. 'Vineyards' (Amos iv. 9) = the goods of faith.

(= spiritual goods anil truths. E.403*. )

10184*'. 'A vineyard' = the Church with man; 'the
liroduce of a vineyard' = a state of truth.

10669. '-A. vineyard ' = the Church as to truth,
H. 489 (x), 'A vineyard' = the Spiritual Church,
and the truths of this Church. Refs.

520^. The ways which lead to the Spiritual Kingdom
appear adorned with vines and laurels, because vines and
laurels correspond to the affection of truth and its uses.

R. 132^, 'To take away the vineyard from Naboth,
and kill him' (i Kings xxi.) = to take away and kill the
Church itself; for ' a vineyard' = the Church. (Compare
E.I 60-).

315, 'Vineyard' = the Church as to truth and the
derivative good.

3i6''. Hence a 'vineyard,' in the Word, =a Church
which is in truths from the Lord.

6472. 'The vineyard of the earth' (Rev. xiv. 18) = the
Church in the Christian world, 649, Ex. (Compare
E.918.)

e. 'A vineyard ' = the Church where there is the

Divine truth of the Word, and the Lord is known by
it; because 'wine' = interior truth, which is from the
Lord through the Word ; au'' therefore 'a vineyard,'
here, = the Christian Church. 650,111. 651.

E. 194^. The parable of the labourers in the vineyard
(Matt. XX.) Ex.

. 'To labour in the vineyard '= to procure for

one's self spiritual life by the Knowledges of good and
truth from the Word being applied to the uses of life.

. 'A vineyard' = the Spiritual Church, and

spiritual life with man. Refs.

31 5-. The parable of the man who planted a vine-
yard (Luke xx.). Ex. 922'^.

. 'The vineyard' which the man planted = a

Church which is in truths.

375^^ 'The vineyard which the beloved had in a
horn of a son of oil' (Is.v.i) = the Spiritual Church,
which has truths from the good of love, thus most
excellent ones ; for 'a vineyard' = the Spiritual Chiu-ch,
that is, the Church which is in truths from good.
918^

376^. 'A vineyard' = the Spiritual Church; and
therefore ' vineyards ' = all things of the Church.

e. 'A vineyard ' = the Spiritual Church, that is,

the Church which is in the truths and goods of doctrine
from the Word.

386-^ 'To plant vineyards' (Ps.cvii.37) = to receive
truths in the understanding, that is, in spirit ; ibr
' vineyards ' = spiritual truths, and therefore 'to plant
them' = to receive them spiritually, that is, to under-
stand them.

388^ 'Many shepherds have destroyed My vineyard'
(Jer.xii. io) = the vastation of the Church as to its
truths. 730^.

403^". 'The vineyard in which was the fig-tree'
(Lukexiii.6) = the Church, where are also those who
are in externals. Ex, . . For 'a vineyard' = the internal
of the Church ; and 'a fig-tree,' its external.

433^- 'My vineyard' ( Is. v, 4) = the Church with that
nation. 594", Des. 632''.

449''. 'The house of the vineyard' (Jer.vi. i) = that
Church itself.

617^-. 'To plant vineyards and eat the fruit of them'
(Is.lxv.2i) = to enrich themselves with spiritual truths,
and to appropriate to themselves the derivative goods.

12, ' A vineyard ' = the Church as to truths. 734^^.

638-". ' Vineyards ' = the spiritual or interior truths
of the Church.

650^^. 'A vineyard ' = the Spiritual Church, that is,
the Church as to the affection of truth.

706^''. 'To plant vineyards ' = the implantation of
truth, and its reception.

918^ 'A vineyard ' = the Spiritual Church.

Vinous. Under Wine.

Vintage. Vindemia.
Vintage, To. Vindemiare.
Vintaging, A. Vmdemiatio.

Grape-gatherer. Vindemiato?-.

A. 51 17^^ 'To vintage the clusters of the earth'
(Rev. xiv. 18) = to destroy all things of charity. ( = to
consume the truth and good of the Church. 9139^.)
(Compare R.649. 650.)

Violence

o2o

Violence

5135^ -Grape -gatherers' (Obad.5) = fabities which
are not from evil. E.919*.

R. 650. To vintage, is to take down the vine and
f;ather the grapes.

E. 313^'-. 'Vintage' = the truth of the Church.

376". The truths of good that were taken away, are
meant by 'the vintage . . .' (Jer.xlviii.32).

gj^2o_ 'The vintage that shall be consumed . . .'
(Is.xxxii. 10) = no longer any truth of the Church; for
' vintage ' = the same as 'wine,' namely, the truth of
the Church.

638'^. Spiritual good, which is truth from celestial
good, is signified by 'the vintage ;' and vastation is
signified by 'the beating,' and 'the gleanings, when
the vintage is done' (Is.xxiv. 13).

918. 'To put in the sharp sickle, and vintage'
(Rev.xiv. iS) = to gather together the good, and separate
them from the evil. Ex. 919.

919. 'To vintage ' = to collect for uses things which
will be of service to the understanding, and will give
intelligence and wisdom ; and, in the opposite sense, to
devastate the Church as to spiritual good, and thus as
to the understanding and aff"ection of truth. ' Vintage,'
and 'to vintage,' are used in this opposite sense when
there are no longer any clusters or grapes remaining ; by
which, in the spiritual sense, is signified that all spiritual
good, and thus all truth which in itself is truth, has
been destroyed . . .

2. Therefore 'vintaging' = devastation. 111.

922^ 'Bozrah' means 'vintaging.'

e_ • Vintage ' = the good of spiritual love, which

is love towards the neighbour.

Violence. Viokntia.

Violate, Do Violence to. Violare.
Violation. Violatio.

Violator. Violator.

Violent, The. Vioknti.

Violently. Vioknter.

See under Blood.

A. 621. 'Filled with violence' (Gen.vi. 11) = their
filthy cupidities. 623.

e, 'Violence' is predicated of the things of the

will, when vastated. 623".

623. It is called 'violence,' wlien men inrtict
violence on holy things, by profaning them. 111.

. The violent. Tr.

632. 'The earth is filled with violence' (ver. 13) =
that they no longer had the will of good.

1005. That violence inflicted on charity will punish
itself. Sig. and Ex.

. ' Blood '= violence inflicted on charity. 111.

1476. That thus the Celestial could not be violated.
Sig. and Ex.

1496. Tliat thus the truth which was to be conjoined
with the Celestial might have been violated. Sig. and
Ex.

2053-. Truths of conscience are various . . . and the
Lord wills not to do violence to tliem. Ex.

2357. Lest they should do violence to the good of
charity. Sig. and Ex.

2359. Lest they should do violence to the good of
charity and the Lord's Divine Human and proceeding
Divine. Sig. and Ex. 2365.

2967'*. 'The violent ones of the nations' (Ezek.
xxviii.7) = evils that destroy goods. E.388^^. 537^*.

4299^. Evils, falsities, and unmercifulness continu-
ally strive to do violence to these holy things . . .

4502". 'Instruments of violence are their swords'
(Gen. xlix. 5) = falsities and evils which inflicted violence
on truths and goods. ( = that the doctrinal things
serve to destroy the works of charity, thus charity
'itself. 6353.)

6353. That ' violence ' = the destruction of charity.

*. That ' violence ' = force put upon charity. 111.

7047. That it was full of violence and hostility
towards truth and good. Sig. and Ex,

7317. Violence done to Divine truth. Sig.

7326. Violence inflicted on charity, also on faith,
and thus on the holy truth which proceeds from the
Lord. Sig. Violence is inflicted on it when it is
falsified.

7502^. There is such an order in Heaven from the
Lord, that nothing is done violently ; but all things in
freedom.

8187. The endeavour to inflict violence by an influx
of falsity from evil. Sig. and Ex.

8284. The endeavour, with the evil, to inflict
violence. Sig. and Ex.

8575. That they are not far from inflicting violence
on truth from the Divine. Sig. and Ex.

8625. Because they want to inflict violence on the
Lord's Spiritual Kingdom. Sig. and Ex.

8887. ' To sanctify it ' = no violation in any way. Ex.

. The Sabbath not to be violated in any way.

8895.

9127. That he is not guilty of the violence which
has been inflicted. Sig. and Ex.

. To inflict violence on truth Divine, that is, on

the truth of good, and also on good itself. Sig. For he
who inflicts violence on truth, inflicts violence on good
also. Ex.

9132. He is guilty of the violence inflicted on (good
and truth). Sig. and Ex.

9250. 'To be a witness of violence' (Ex.xxiii. i) = no
attirmation of such things as are contrary to the good
of charity.

. ' Violence ' = the destruction of the good of

charity.

10287^". ' Violent men ' (Ps.liv.3) = (evilsand falsities)
which inflict violence on goods and truths.

H. 3S4''. A perpetual endeavour to dissolve and do
violence to marriages.

514^ -The laws of religion (to be) in no way violated
in the deeds.

L. 14'-. The Word, to which violence had been done.
Sig.

Violence

526

Violin

S. 26. If a man is in the knowledge of correspond-
ences, he can do violence to the spiritual sense.

P. 231^. He who eontirms evil loves inflicts violence
on Divine goods ; and he who confirms false principles
inflicts violence on Divine truths : the latter violence
is called the falsification of truth, and the former the
adulteration of good. Both are meant by 'bloods.'

R. 316. Lest the holy goods and truths which lie
hidden interiorly in the Word, be violated and pro-
faned. Sig. and Ex.

653. Violence inflicted on the Word by direful
falsifications of truth. Sig. and Ex.

6756. The bishop cried, Violence ! violence! T.389e.

825. Divine truth in the ultimate sense ... to which
violence has been done. Sig. and Ex.

M. 511. On the lust of violation. Gen.art. D.6iio^

. These violators. Des. 512.

512''. This is not from any lust of violation.

515. On the correspondence of whoredoms with the
violation of spiritual marriage. Ex.

T. 74^. God never violates man's free will . . ,

D. 391. On the torment of those who use violence
against others. Ex.

26S8. That he who lives in faith in the Lord . . .
cannot possibly suffer violence from the evil. Ex.

2888. That ability-co/?m-to resist the evil, even with
violence, is granted. Ex.

4298. On the penalty of those who want to do
violence to infants.

5493. He had forcibly violated many.

e_ Where there are filthinesses from adulteries

and violations.

5669. On the sphere of violation,

. This is meant, in the internal sense, by 'the

violation of virgins,' and by 'the violent,' in the
AVord.

5996. On a cadaverous breast from the violation of
marriage. Ex.

6106-. Some men, who love violations . . . want the
wives to fight their husbands . . .

E. 175^". 'Full of violence' (Ezek.vii. 23) = puts force
on the good of charity.

279*. 'To draw to them the habitation of violence'
(Amosvi.3) = to live a life contrary to charity.

328^^. 'To redeem out of the hand of the violent'
(Jer.xv.20) = to deliver from the falsities which offer
violence to the good of charity. 'The violent' = these
falsities, and therefore those who are in them.

329^^. 'He shall redeem their soul from deceit and
violence' (Ps.lxxii. I4) = deliverance from the evils and
falsities which destroy the goods of love and truths of
faith.

365''^. 'Violence shall no more be heard in thy land
. . .' (Is.lx. i8) = there shall no longer be disagreement
between the spiritual and natural man. 'Violence' =
disagreement.

481^. 'The blast of the violent ones' (Is.xxv.4) =
things contrai-y to the goods and truths of the Church.
Those are called 'the violent' who endeavour to destroy
goods and truths . . .

650°^ 'The violence of Lebanon' (Hab.ii. 17) = force
13ut upon the truths perceived by the rational man from
the Word.

. 'The violence of the land, of the city, and of

all that dwell in it' (id.) — force put, by means of
falsities, upon the truths and goods of the Church, and
upon its doctrine . . .

654". 'Violence to the sons of Judah . . .' (Joeliii.
19) = violence to the truths and goods of the Word.
( = the adulteration of the Word as to good. 730-**.)

659°. To those who have perceived delight in violat-
ing women, there is nothing more delightful than a
cadaverous stink.

734". He is called 'a man of violences' (Ps.cxl.4)
who, with a wicked purpose, inflicts violence on the
truths of the Word by perverting them. 750^'^. 866*.

922^ The Word in the letter on which violence has
been inflicted by adulterations and falsifications of
it. Sig.

9916. The desire of violating . . . then perishes.

1006-. There are cadaverous Hells for those to whom
violations of wives had been delightful.

Violin. Viol, Violina.

D. 1996. See Instrument, here. 4482.

Viper. Echidna.

M. 79^*. Hydras and vipers, seen.

Core. 38'^. They called them Lernaean Hydras.

Viper. Vipera.

A. 259". See Serpent, here. 63986. 9013*.

2125. A tree of knowledge seen with a gi-eat viper in
it. D.3993.

45332. The most deceitful appear as vipers. M.514^.

5608^. 'The sucking child shall play on the hole of
the viper' (Is.xi.8). . . 'Vipers' = those who are most
deceitful. E.314^. 410^ 581^.

9013*^. Falsity lies hidden in the truths they speak,
and evil in the goods they do — which is concealed
poison — hence they are called 'an offspring of vipers'
(Matt.xii.34). E.581'.

H. 578. Genii scatter evils round as vipers do poison.

579^. When they are inspected as to their deceit and
cunning, they appear like vipers.

R. 6246. The deceitful are signified in the Word by
. , . 'vipers;' and the deceit by their 'poison.'

M. 264. The ankles of (the devil's) feet were like two
vipers.

T. 489. Predestination, that horrible viper.
533. Like vipers hidden in a rock full of holes.

D. 5498. In the Hell of assassins and poisoners, there
appear . . . lower down, as it were dragons and vipers,
because they flatter before they infuse their poison.

Virgin

527

Virgin

5692. (The cunning and deceitful) are sensuous, and
are serpents, but especially poisonous ones, and vipers ;
and so do they appear in the light of Heaven.

60988. (That bishop) afterwards appeared like a
vi^jer.

E. sSi*. 'A viper is hatched' (Is.lix. 5). Ex.

^ 'The hole of the viper' = the Hells in which

are deceitful and cunning Spirits, the entrances to which
appear like dusky holes.

654'*^. 'The viper, and flying fire-serpent' (Is.xxx.6)
= what is sensuous reasoning cunningly and craftily.

Virgin. Virgo.
Virginity. Virginitas.
Virgin. Virgmeus.
See under Mart.

A. 54®. The Church itself, from the affection of good,
is called . . . 'virgin.' 253.

828. On those who desire nothing more than to
deflower virgins, and to whom virginities, and thefts
of virginities are the greatest delight. (Their frightful
punishment des.) D.2704,Gen.art. De Conj.126.

. For it is the first flower of love which introduces

virgins into chaste coujugial love, and conjoins the
minds of the married partners.

1414. He was born of a virgin mother, and by birth
He derived infirmities from the virgin mother . . .
1428.

1644S. The speech of angelic Spirits was represented
by a virgin . . .

2296. Infants seen with their virgin educatresses.

2362'*. The Celestial Church, being from love to the
Lord in love towards the neighbour, is likened to an
unmarried daughter, or virgin ... as in 'These are
they who have not been defiled with women, for they
are virgins . . .' (Rev.xiv.4). And that this might be
represented in the Jewish Church, it was enjoined upon
the priests that they should marry . . . virgins (Lev.
xxi. 13-15 ; Ezek.xliv.22).

2735. Genuine conjugial love ... is represented by a
virgin of inexpressible beauty encompassed with a
bright cloud . . .

2753. There are some who are possessed by the
cupidity of seducing virgins , . . (Their lot.)

2762'*. The virgins (of Parnassus) were knowledges.
4966-. 7729S. ( = Knowledges and knowledges of every
kind. M.1822. De Verbo72.

30796. ' (The ten) virgins ' = affections.

3081. 'A virgin, and a man had not Known her'
(Gen.xxiv. i6) = pure from everything false.

. 'A virgin,' in the Word, = the Lord's Kingdom,

and also the Church, and therefore everyone who is a
Kingdom of the Lord, or a Church ; and this from the
conjugial love which is in chaste virgins. 111.

^ In the proper sense, those are 'virgins' who

are in love to the Lord, that is, the celestial ; and thus
those who are in the afl'ection of good. Those, also, are
called 'virgins' who are in charity towards the neigh-
bour, that is, the spiritual, thus those who are in the
affection of truth. 111.

''. The term 'virgin' is used in distinction from

'damsel' to express innocence. 'Virgins' are so called
from conjugial love, and thus mean those who are in
innocence . . .

3 1 64-. 'A betrothed virgin ' = the truth of the Church
about to be conjoined with good.

3325". ' Virgins ' = the good of love to the Lord and
of charity towards the neighbour ; thus those who are
in innocence.

4638. (The parable of tlie ten virgins) = the last time
of the old Church, and the first of the new. . . 'The
ten virgins ' = all in the Church, both those in good and
truth, and those in evil and falsity, (The parable fully
ex.) 89898. S.I 7, Fully ex.

4844^®. The 'virgins' whom the priests were to marry
= the aff"ection of truth.

4966-. The three virgins called the Graces = aff'ections
of good ; and the virgins called Heliconidae and
Parnassidae [or the Muses] = affections of truth.

5391. The chaste virgins of the renal capsules. Des.
D.970.

6742. 'A virgin' = the good which is of the Celestial
Church ; but 'a girl,' the truth of good, which is of the
Spiritual Church. 111.

7668^ 'Beautiful virgins' (Amos viii. I3) = the afi'ec-
tion of truth. ( = those in affections of good. 8568.)
(= affections of truth from good. E.386'1.)

8337^. 'The virgin of Israel' (Jer.xxxi.4) = the
Spiritual Church.

9182. 'If . . . a man shall persuade a virgin who is
not betrothed' (Ex.xxii. i6) = good not conjoined with
truth. Ex.

9369. Those in persuasive faith . . . are meant by
'the five foolish virgins, who had no oil in their lamps.'

H. 368^ 'A virgin,' and 'a woman,' in the Word, =
the affection of good.

S. 17^ As ' virgins ' = those who are of the Church,
there are so frequently mentioned in the Prophetic
Word 'the virgin,' and 'daughter,' 'of Zion,' 'of Jeru-
salem,' and 'of Israel.'

23. The images of virgins (with the Ancients) signified
affections of truth.

26^ The modest virgins (seen in a representative
vision) signified affections of truth.

P. 328^. They who have acknowledged truths with
the lips, but not with the heart, are like the foolish
virgins, who had lamps but no oil . , .

R. 620. 'Those not defiled with women, for they
are virgins' (Eev.xiv.4) = that they have not adulter-
ated the truths of the Church, and defiled them with
falsities of faith ; but that they have loved truths
because they are truths . . . thus from spiritual affec-
tion. . . The reason these are meant by 'virgins,' is
that 'a virgin ' = the Church as a bride, which wants to
be conjoined with the Lord, and to become a wife ; and
a Church which wants to be conjoined with the Lord,
loves truths because they are truths ; for the conjunction
is effected by means of truths when they are lived.

Virgin

528

Virgin

Hence it is that Israel, Zion, and Jerusalem . . . are
called 'Tirgins,' and 'daughters.' ( = because they are
in the affection of truth for the sake of truth. E.863.)

[R. 620]^. That all such in the Lord's Church . . .
are meant by 'virgins,' 111,

2. Like affections are signified by 'virgins' in

other passages, where 'young men' are mentioned with
them, because 'young men' = truths ; and 'virgins,' the
affections of them. 111.

M. 20-. Six virgins (seen at a wedding in Heaven).

21^ (No men stood beside the bridegroom, because
on the wedding-day the men) are numbered among the
virgins. , . Virgin8 = the Church, which is of both
sexes ; and therefore men, as well as women, as to the
Church, are virgins. 111.

22. (The six virgins could not endure the close
approach of the visitors. ) Ex.

^. The Angel said. In Heaven we love virgins

for their beauty and the gi-ace of their manners, and we
love them very much, but chastely.

42^. When (the angelic pair) came near their Heaven,
virgins came to meet them, received, and introduced
them.

44-. In Heaven there are virgins and youths, virgins
of such beauty that they may be called beauties in
beauty's own form . . . and the beauties of the virgins,
and the moralities of the youths, correspond to each
other . . . 3552. 381.

*. All novitiates, on ascending into Heaven . . .

are introduced into the company of virgins, the beauties
of Heaven, who perceive from their tone of voice,
speech, faces, eyes, gestures, and outpouring sphere, of
what quality they are in respect to the love of the
sex. Des.

-^. Within the enclosure of the heart, and above

it, the morality of a youth is deliciated with the beauty
of a virgin with the deliciousnesses of the chaste love
of the sex . . .

*. Love truly conjugial comes into existence

when a youth sees a virgin who has been provided by
the Lord, and the virgin sees the youth* . .

55. (Wives and virgins heard singing in Heaven.)
Des.

155^- Whether those who have , . . vowed perpetual
virginity are received into Heaven, Ex.

187-. There then arises the conjugial inclination,
which is that of a virgin for a youth, and of a youth
for a virgin ; and, as the virgins in Heaven, equally
as on earth, from innate prudence conceal their in-
clination to marriage, the youths there (suppose) that
they affect the virgins with love . . .

199, Thus is a virgin formed into a wife. Ex.

207*, Some of these are called . , . the sports of the
virgins of the fountain, because virgins = the affections
of knowledges ; and everyone has intelligence accord-
ing to his affection of knowledges.

®, There (then) came some virgins with pieces

of embroidery and knitting, the works of their own
hands, which they gave (the three strangers). And
after they were gone, the virgins sang an ode . , ,

293*, The little boy said. Read this before these
virgins of the fountain. . . I asked them. Why did he
call you the virgins of the fountain (seeing that they
were wives) ? They replied, We are called virgins
when we are sitting by this fountain, because we are
the affections of the Truths of the wisdom of our
husbands ; and the affection of truth is called a virgin.

384. In the virgins (of Heaven) there is only th&
brightness-?wtor-of beauty ; but in the wives its
splendour.

460. Provided (the pellicacy) is not with a virgin . , .

. For, with women, conjugial love acts as a one

with their virginity . . . and therefore to solemnly
promise and surrender that virginity to any man, is to-
give a pledge that she will love him to eternity ; and
therefore a virgin cannot bargain it away with any
rational consent, except with the solemn promise of
the conjugial covenant. It is also the crown of her
honour. Therefore, to take it from her without the
covenant of marriage, and then discard her, is to make
a harlot of some virgin who might have become a
bride and a chaste wife, or to defraud some other
man. . . Therefore he who joins to him a virgin as
a mistress, may indeed cohabit mth her, and thus
initiate her into the friendship of love ; but with the
constant intention . . . that slie shall become his wife.

477®. Virgins, who were beauties, because images
of heavenly affection, were brought to (the novitiate
Spirit) , , . but on seeing them he returned into his
internals, and . . . they vanished. Ex.

502. On the state of a virgin , . . before marriage,
and after it. Ex.

503. That virginity is the crown of chastity, and the
pledge of conjugial love. Ex.

504. Some adulterers are possessed with the desire of
deflowering virgins . . .

. When (their) potency has failed, they boast of

the number of virginities . . .

6. If (such marry) they have nothing in mind

but the virginity of their future consort ; and, when
they have sipped this, they loathe both bed and
chamber.

T. 106. The first state (of regeneration) is repre-
sented by . . . that of every virgin before she becomes
a wife.

719'. Those who only understand and speak truths
and goods, are like the foolish virgins . . . But those
who also will and do them, are the prudent virgins . . .

D. 1070. On whoremongers who with deceit allure
virgins to whoredom.

2704. On those who are possessed with a cupidity for
virginities. Gen. art.

3017. A (representative) virgin seen. Des.

3597«'. Such are represented, also, by a bright
virgin , . .

3896, Spirits who, in life, had burned for the inno-
cent, such as chaste virgins. Des.

4377. A tranquil combat of the yiTgin-virgi7iei-sex
against the evil. Ex.

Virgin

529

Virility

4756. Those who have riune<l virgins . . . are sent
into such cities. Ties.

5160. Daughters and virgins as seen in the Celestial
Kingdom. Des.

5601 «. The virgins are admonished bj- changes of
beauty in their faces.

561S. On some virgins who read daily in the Word.
Des.

5660. How virgins are brought up in the other life,
and in Heaven. Gen. art.

6042-. These are like the live (fooli-sh) virgins . . .

61 10^-. Virgins who have imbued piety to the extent
of becoming somewhat melancholy, make sad wives,
<ind cannot be among the happy in Heaven. . , Thus
[is it] with those who have lived in nunneries,

D. Min. 4S10. In a dream, I saw a virgin in a room
. . . She appeared like an angelic virgin ; (but) she
communicated with Societies of adultery. (She repre-
sented the [selfish] love of friendship.)

E. 187*. 'The ten virgins' = all who are of the
Church ; 'five' = some of them. . . 'The five wise
virgins' = those who are in love and the derivative
faith ; and 'the five foolish virgins' = those who are
in no love, but in faith alone. 212*. 250". 252^,Fully
ex- 375*^- 548^- 675«. 8408. 860.

219^. 'The virgin of Israel' = the Church. 555^
( = the Church from the affection of truth. 863'^.)
270^, 'Virgins' = the affection of truth and good.

'■ 315'.. 637"-

^. ' Virgins '=: the spiritual affection of truth.

275*. 'Young men' = truths ; 'virgins,' goods. 721^.

406". 'Young men' = affections of truth; 'virgins,'
alfections of good.

655''. 'The virgins in the cities of Judah' (Lam. v. 11)
= afi'ertions of truth from the good of love.

8ir'. 'A virgin ' = the affection of truth.

863. ' Virgins ' = those affections of truth which are
called spiritual affections of truth. Ex. . . Those in
these affections love truths because they are truths . . .
and those who love truths in this way, love the Lord ;
because the Lord is in man in the truths which are
from good . . .

'-. The reason those in the spiritual affection of

truth are called 'virgins,' is based on the marriage of
good and truth, from which comes conjugial love . . .
for as virgins love to be conjoined with men^who
have the understanding of trutli — they = the affections
of truth. Fully ill.

^ 'Young man, and virgin' (Jer. li. 22) = the

understanding and the affection of what is false.

1^. As the Church is the Church from the spirit-
ual affection of truth . . . the expressions 'virgin of
Israel,' 'the virgin daughter of Zion,' 'the virgin
daughter of My people,' 'the virgin daughter of Zidon,'
'the virgin daughter of Egypt,' and also 'the virgin
daughter of Babylon,' are frequently used in the Word.

«. Thus ' virginity ' = the inviolate affection of

truth. II!.

1006-. There are exci'ementitious Hells for those
whose delights have been debauchings of virgins.

1 009'-". Virgins (seen there) who had accounted whore-
dom wicked because contrary to the Divine law ; and
also virgins who had not accounted them wicked, but
still had abstained from them on account of the dis-
repute, which would repel suitors. These latter virgins
I have seen encompassed with a dusky cloud in their
descent to the lower regions ; and the former with a
bright light in their ascent to the higher regions.

1029'*. Every Church at its beginning is like a virgin ;
but in process of time it becomes a harlot. Ex.

1193^. Approach ten maidens in order to choose
one for a wife ; and will you not first examine their
quality . . .

De Just. 65'''. 'The virgin,' from whom He was
born, = the Church as to the affection of truth.

^. It was necessary for Him to be born from a

virgin in lawful marriage with Joseph.

Virility. Virilitas.
Virile. Virilis.

A. 10225. Froni the twentieth to the sixtieth year
. . . is called manhood, etc. H. 166.

M. 758. The honourable marks of virility at once
failed them (when they thought of more wives than
one).

220^ How is the feminine principle propagated from
a masculine soul ?

2976. The loveliness ... of the female sex surpassing
the male sex.

T. 316^. The virile potency (of adulterers) when
they become husbands, may be compared to the
blossoming of tulips . . .

D. 2494. The speech (of these Spirits) is not so
manly . . .

Virtue. Under FowER-virfus.

Viscous. See Sticky.

ViscUS, Viscera. V/sci/s, Viscera.
See under Membei;, and Organ.

A. 1803. 'He that shall go forth out of thy bowels
(Gen.xv.4) = those in love to the Lord and the neigh-
bour. Ex.

^ 'Bowels,' in the Word, =love, or mercy. Ex.

and 111.

1879'-. They tried to enter into the viscera of my
body . . .

2054'^. The interiors of man are conjoined with his
externals by means of the heart and lungs ; from this
all the surrounding viscera live.

2992. When I have been speaking about the viscera
. . . and following their connection . . . tlie Angels . . .
led my thoughts by means of the spiritual things to
which the viscera correspond . . . They did not think
at all about the viscera . . .

3294. 'To be separated from the bowels' (Gen.xxv.
23) = the origin of truth, (because this expression is
applied to birth as coming from the father). Ex.

3347^. The Angels compared the faculty of thinking

2 L

Viscus, Viscera

530

Visible

to the faculty of the viscera to act according to the
form of the fibres . . .

[A.] 3630. (Thus) each of the viscera and members
. . . corresponds to a Society in Heaven . . .

4325-. The parts . , . called the viscera . . . take
their fibres from the cerebellum. Ex.

4926. Truths in respect to good are like the viscera
and fibres ... in respect to uses.

5171. On the correspondence of the interior viscera
with the Grand Man. Gen. art. 5377,continued.

5258^ 'They came to their viscera' (Gen.xli.2i) =
interior extermination.

6057. The interior viscera, to which the atmospheric
air cannot enter, are held together in connection and
form by a more subtle air, which is called ether.

6338^. Unless the soul inflowed, in the universal and
in the singular, into the viscera of the body, nothing
ordinate and regular could come forth in the body . . .

8875^. 'The yearning-cowiw(o//o-of the bowels' (Is.
Ixiii. 15) = mercy.

9276*^. The rest of the viscera and members in the
Grand Man (that is, those exclusive of the heart and
lungs) are constituted of those who are in external
goods and truths . . .

10030. That the viscera (enum.) = such things as are
of the Spiritual World . . .

10031^. 'My bowels are troubled' (Lam.ii. Ii) = grief
on account of the destruction of the truth of innocence.

10044^. The skin is the ultimate ; the heart is the
inmost ; and the viscera are the intermediates or
inteiiors. Ex.

W. 190^. Three discrete degrees in the viscera. (See
OiiGAN, here.)

T. 154^ So it is with the action of the heart in the
viscera, and into the viscera, of the wliole body. The
heart sends out the blood in all directions, but each of
the viscera takes its share according to the quality of
its use.

D. 1121. An arcanum is, that whatever any viscus,
or part of a viscus, even the smallest, requires for its
nourishment ... it must have from the universal body.
Ex.

11296. (Thus) the viscera of the body draw to them-
selves, by a species of attraction, everything that is
suitable for them.

2839*^. (Thus) the operations of the internal viscera,
which are called natural, do not require the immediate
aid of Spirits, because they are according to order.

4473. Attempt of a Siren to enter into my viscera
according to my knowledges.

E. 44". '(The Samaritan) was moved with compas-
sion-wscerifews commotus est' (Greek, £(nrXaYX''»'«''^T)
(Luke X. 33) = mercy and charity from within ; for mercy
and charity make a one.

519^ 'In the bowels' (Job. xx. 14) = interiorly.
622. As 'the belly,' like the rest of the viscera, is
within or in the midst of the body, 'the belly,' and

also 'the viscera,' iu the Word, = interior tilings. 111.
io_

^''. As 'the viscera,' or 'bowels' = the interiors

of the thought, and these are what are affected with
grief, therefore this grief is expressed in the Word by
the expression 'to be moved in the bowels.' III.

'*. The rea'son . . . 'the bowels' = the interiors

of the thought, that is, of the understanding. Ex.

710^^ 'From the bowels of my mother' (Is.xlix.i)
= as to the truths of this good; (whereas) 'from the
womb ' = as to the good of love.

750^. 'Bowels' (Ezek.vii.i9) = the will of good ; and
they are said 'not to be filled' when there is no good in
the Church.

837-. The uses, from which, in which, and for which,
the member's and viscera of the body have been formed.

Visible. Under '$>¥.E-cofispicere,

Visible. AspectabiUs.

H. I. (The idea that) the whole visible world will
perish. J. i^.

T. 768. Not to destroy the visible heaven. Gen. art.

Visible. Visibilis.

A. 1 5 19. The spheres of the Angels are sometimes
presented visible . . .

1869. The ideas themselves appear visible . . .
4075^ Unless they . . . present the hidden God visible
to themselves . . .

5278^. Thoughts are sometimes there presented
visible . , .

8458-. When truths and goods are presented
visible . . .

10159. Almost all in the universe worship God under
a visible form . . . This is implanted. Ex.

101946. In this way the Spiritual World presents
itself visible there.

H. 796. See Invisible, here.

514^. All these . . . cherish the idea that God is . . .
visible under the human form.

U. 7. In other Earths all who are not idolaters
acknowledge the Lord as the Only God ; for they adore
the Divine not as an invisible, but as a visible Divine.
Ex. 1583.

C. J. 236. All the visible things of the Spiritual
World are correspondences of the aflections of the Spirits
and Angels.

W. 201. (Of this) little can be Known from the
visible things in the natural world ; but clearly from
the visible things in the Spiritual World.

222. (This) cannot be illustrated by examples from
visible things, because the least things are not visible-
exstaii,t-to the eyes . . .

228. These things may seem paradoxical, because they
are not shown by applications to visible things ; yet
abstract things ... are usually better comprehended
than applied ones . . .

349. That the visible things in tha created universe
testify that . . . M.417. T.ia^.

Vision

531

Vision

R. 11^. (The Tartars) said that they worship Jehovah,
some as an invisible, and some as a visible, God.

M. 416^. In invisible, as in visible, things ; that is,
in aniraalcnlae as in . . . great beasts.

T. 159*^. ^Maintaining that . . . the Son is not to be
worshipped, because He is . . . visible.

''. God is the Life and Salvation of all who believe

in Him as visible . . .

188". For, by the Human of the Lord, Jehovah God
. . . has made Himself visible before the eyes of men,
and thus accessible ; in like manner as He made Him-
self visible ... to the Ancients, but then through an
Au<{el.

296^. In the second and third stories (of the mental
house) are they who acknowledge and believe in one God
under a visible human form . . .

339, We ought to believe ... in God the Saviour Jesus
Christ, because this is to believe in a visible God in
whom is the invisible ; and faith in a visible God, who
is at the same time both Man and God, enters into man.
Ex.

53S. Therefore He came into the world, and made
Himself visible, accessible, and conjoinable. 786^,111.

647^. Whereas the faith of the New Church is in a
visible, accessible, and conjoinable God, in whom — as
the soul is in the body — is the invisible, inaccessible,
and unconjoinable God.

787. The reason this New Church is the crown of all
the Churches ... is that it will worship one visible
God, in whom is the invisible God, as the soul is in
the body. The reason why the conjunction of God with
man is possible in this and in no other way, is that man
is natural. Ex.

. Conjunction with a visible God illustrated by

comparisons.

. For all conjunction of God with man must be

reciprocal, (which is impossible) except with a visible
God.

^. That God was not visible before the assump-
tion of the Human. 111.

. That there is conjunction with the invisible

God through Himself visible, thus through the Lord.
111.

D. 3869. They made their ideas visible near me.
Ex.

5742. They did not want to know anything about a
visible God, but about an invisible one. They were
told that the Lord also is an invisible God ; for He is
one with the Father, and in the Sun, and He is in-
visible in this world ever since His ascension from the
sepulchre . . . but they were all unwilling [to hear]
this . . .

Vision. Visio.
Visionary. Visionarius.

A. 125. The men of the Most Ancient Church . . .
were instructed by means of (most delicious and para-
disiacal) visions and dreams. 597, Ex. (And there
was insinuated into them what they signified. 1122.)
21 79^

IS32. The visions of the prophets were . . . openings
of their interior sight. Enum. 1619. 1626.

1584. The external man ... is then illuminated by
the internal, and is then in the Divine vision liere
treated of. . . The Lord, when a boy, was, as to His
external man, very often in such Divine sight . . .

1784. 'Vision' (Gen.xv. i) = inmost revelation, which
is that of perception. (For) visions are according to
the man's state. A vision presented before those wlmse
interiors have been closed, is very differently circum-
stanced from a vision which is presented before those
whose interiors are open. Examps.

• . There are many kinds of visions . . . The more

interior the visions are, the more perfect they are.
With tlie Lord they were the most perfect of all, because^
He had, at the time, a perception of all things in the
World of Spirits and in the Heavens ; and He had an
immediate communication with Jehovah. This com-
munication is represented ... by 'the vision' in wliieli
Jehovah appeared to Abraham.

1882-1885. Two extraordinary kinds of vision, called
'being withdrawn from the body,' and 'being carried
by the spirit to another place.' Des. H.440. 441.

1885. Birt the things ordinarily seen (by Swedenborg)
were not visions ; but were things seen in the highest
wakefulness of the body.

1966. On visions and dreams, including the propheti-
cal ones of the Word. Gen. art.

1967. Visions which are seen in phantasy, and which
are illusions. Ex. D. 1752.

^. These persons are visionaries.

1968. Enthusiastic Spirits . . . have visions about
things to be believed. Ex.

1970. By genuine visions are meant the visions or
sights of the Things which really exist in the other life
. . . and which appear to a man when his interior sight
is opened by the Lord. . . Such were the visions of the
prophets. Des.

197 1. The visions which take place before good
Spirits, are representatives of the Things which are in
Heaven. Ex. . . Such things are perpetual with good
Spirits.

1972. The visions, or rather sights, which appear
before the eyes of the spirit ... are more and more
interior. Des.

1973. The kinds of vision are too numerous to
mention.

, Two visions des. by way of illustration. 1974.

See also 1977.

1975. (Representative) dreams inflow from Heavei:
equally with visions, but with the difference that dreams
do so when the body is asleep, and visions when it is
not asleep.

2162'*. A vision of Daniel ex, E.3i6^^ 594*.

3301". 'A vision '= truths ; here (Zech.xiii.4) falsi-
ties.

4715^ 'The valley of vision' (Is.xxii.i) = phantasie=
from sensuous things about spiritual things.

6000. 'God said to Israel in the visions of the night

Vision

532

Vision

(Gen.xlvi.2) = an obscure revelation. . . For revelations
took place either by dreams, by visions of the night, by
visions of the day, or (in other ways).

[A.] 6836. 'I will turn aside and see this great vision'
(Ex. iii. 3) = reflection upon this revelation. . . 'A vision'
^revelation. It is called 'a great vision,' because, in
the supreme sense, by 'the flame in the bush' is signified
tlie Divine truth united to the Divine good in the Lord's
Human.

9248. 'A vision of vanity' (Ezek.xii.24) = a false
revelation.

^. By 'to see,' or by 'a vision,' when predicated

of the prophets, is signified a revelation which regards
doctrine; and by 'to divine' is signified a revelation
which regards life.

10042. The prophetic visions of the Word. Ex.

10833^. (In the Sixtli Earth) a Divine vision is dis-
tinguished from a vision which is not Divine (by the
appearing of an Angel) ; for in a vision not Divine
no Angel appears.

H. 249-. Such are visionaries and enthusiasts. Des.

456^. As they wondered that this has not been
manifested to man by means of visions . . . they were
told from Heaven that it could have been done . . .
but still (such) would not have believed ; and besides
that it is dangerous to confirm anything by visions
with those who are in falsities, because they would tirst
believe, and afterwards deny, and would tlius profane
the truth . . . T. 282, Ex.

C- J- 35- I asseverate that these things are not
visions ; but sights in complete wakefulness.

90. The sensation (which the Moravians feel) is from
visionary Spirits.

L. 52. We read of the proi)hets that they were 'in
vision' ; and also that 'Jehovah spoke to them.'
When they were in vision, they were not in their
bodies, but in their spirit, in which state they saw such
things as there are in Heaven ... In their state of
vision the eyes of their spirits were opened, and the
eyes of their bodies were closed ; and they then also
seemed to themselves to be carried from place to place,
the body remaining in its own place. In this state
were, sometimes, Ezekiel, Zechariah, Daniel, and John
when he wrote the Apocalypse ; and it is said, then,
that they were 'in vision,' or 'in the .sjiirit.' 111. R.36.
945'-

P. 134. Tliat no one is reformed by means of visions
. . . because they conijtel. Ex.

. Visions are of two kinds : Divine, and dia-
bolical. Divine visions are effected by means of the
representatives in Heaven ; but dia))olical visions by
means of the magical things which are in Hell. There
are also fantastic visions, which are the deceptive
mockeries of an abstracted mind. Divine visions .
are such as were those of the prophets, who, when in
them, were not in the body, but in the spirit ; for
visions cannot appeal to any man in wakefulness of
the body ; and therefore when they apjieared to the
prophets it is said tliat they were 'in the spirit'
111.

■*. Such were the visions which appeared from

Heaven before the sight of their spirits, and not before
that of their bodies. Such visions do not happen at
this day, for if they did they would not be understood,
because they are efiected by means of representa-
tives . . .

. Diabolical visions, however, have sometimes

happened, being induced by enthusiastic and visionary
vSpirits, who, from the delirium in which they were,
called themselves the Holy Spirit. But these Spirits
have now been collected together by the Lord, and cast
into a Hell separate from the Hells of others.

R. 7. The things which John saw were only visions
. . . These see in John's visions arcana . . .

36. The spiritual state in which John was when in
the visions. Sig.

^. But the Word was not revealed in a state of

the spirit, that is, in vision . . .

2296. The things which John saw were visions which
were rejiresentative . . .

449. 'I saw tlie horses in the vision' (Rev.ix.i7) =
that . . . the reasonings . . . were imaginary and vision-
ary. Ex. ( = the falsification of the understanding of
the Word. E.575.)

451. 'Their heads' = imaginary and visionary things
about faith alone, which are called phantasies.

". What are faith in act, and faith in state . . .

but visionary things? . . . What is the remission of sins
and the consequent instantaneous Salvation but a thing
of visionary thought ? (Other examjis. of these vision-
ary things of faith alone. )

M. 233^. All such are in posterior vision, and not in
any prior sight.

268. The visionary concupiscence, or phantasy, of
possessing all wealth. Des.

T. 157. By being 'in the spirit' ... is meant a state
of the mind in which it is separate from the body ; and
as, in this state, the prophets saw such things as come
forth in the Spiritual World, it is called 'the vision of
(!od.' Ex. and ill. This is the state in which I have
been for twenty-six years, with this difference : that I
have been in the s]iirit and at the same time in the
body . . .

345'. A visionary and absurd faith ... is falsity
appearing like truth from ingenious confirmation.

D. 651. (Of the four kinds of spiritual sight) the
second, is vision with the eyes closed. Des. 2951.

1752. On visions which are illusions. Gen. art.
1755-

1756. Unless a man is in faith in the Lord, he may
easily be led to believe that .such (illusory) visions are
from Heaven, when yet they are of the devil ; for they
cannot be distinguished from true visions . . . excejit by
those who are led by the Lord. But at this day such
things are forbidden . . .

1934. I saw direful visions . . . but still even in this
injected terror, I felt secure.

2244. (A Spirit who could produce visions vvhicli
gave delight ; but he afterwards inflicted injury.)

Vision

533

Visit

2445. A vision concerning the interiors of the Word.
Des.

2498. (This) was shown nie by a vision. Des.

3015. A representative vision about the Quakers. Des.

3135. A vision about the more subtle magicians. Des.

361 1. Such were represented in a semi -waking
uoctiirnal vision. Des.

4128. (Tliis) was not speech, but vision, accompanied
with a manifest perception of the Tiling.

4575. On a vision of a house and the Spirits there,
and also of a city and buildings. Des.

4663. I was in a waking vision. Des. 4773. 4784.,

4772. Where there is enlightenment, there must also
be a vision of the contraries.

5144. I was in a nocturnal vision, or dream. Des.

5806. This has been shown me in a vision of the
night. Des.

5896. They said to him that tliese things were
visions, and not real. He replied that he knew they
were visions, but as he saw them with his eyes, and felt
tlie pain ... it must be real.

D. Min. 4647. (This) is perceived by interior vision.

4693. The man supposes tliat (this) is an illusion, or
vision. Des.

E. 177'. That they have completely deprived them-
selves of truths, and immersed themselves in falsities,
is described by, 'They said to the seers. See not; and
to those that have vision, See not for us right things,
speak unto us smooth things ; see illusions' (Is.
XXX. 10).

236^ The Intellectual of those of the Church ... is
enlightened when the Word is read ; and therefore it is
said . . . ' I will multiply vision' (Hos. xii. 10). 'Vision'
= the truths of doctrine.

237^ 'A vision from the prophet' (Ezek.vii.26) =
doctrine; here, doctrine of what is false. ( = the
understanding of the Word. 624*^.)

369S. John was with these (lowest Angels) when in
the spirit, that is, in vision.

372^. That (these) will see evils, and divine falsities,
is signitied by, 'It shall be night unto you for vision,
and darkness . . . for divination' (Micah iii.6).

375^^^. 'To seal up vision and the prophet' (Dan.ix.
24) = to close up and fulfil the things said in the Word
about the Lord. ( = the end of the external (representa-
tive) Church, and the beginning of an internal, spiritual,
Church. 'Vision and the prophet' = the falsities of
doctrine. =also that the Lord will fulfil all things
foretold of Him in the Word. 6242".)

411^''. By 'the valley of vision' is signified falsity of
doctrine confirmed by the sense of the letter . . .

462^. This was a prophetic vision, which is such
that the things seen are significative. 471.

575. 'To see in vision' (as distinguished from 'in the
spirit') = what is from fallacies.

2. The visions which, and from which, a man or

the spirit of a man sees, are of two kinds — real, and not

real. Real visions are visions of such things as really
aitjiear in the Spiritual World, which corresjjond exactly
to the thoughts and affections of the Angels . . . Sucli
were the visions with the projihets who ])ropliesie<l
truths ; and such were the visions which appeared to
John . . . The visions which are not real ap]'ear in the
external form like real visions, but not in the internal
form : they are produced by Spirits by means of
lihantasies : such were the visions with the ^irophets
who prophesied vain things, or lies. All these latter
visions, because not real, are fallacies, and therefore
they = fallacies. (These two kinds of \isions fully ex.

'•)

624*. 'To see visions" (Joel ii.28) = to jjerceive revela-
tion.

K 'Night unto you for vision' (Mieahiii.6) =

the understanding of what is false instead of that of
what is true.

684-^ 'Thou hast spoken in vision to thy Holy One'
(Ps.lxxxix. I9)=:a prophetic arcanum concerning the
Lord.

701**. 'To make a vision with Hell' (Is.xxviii. 15) =
divination, as if prophetic, from Hell.

1037. Into a place appearing in vision which eor-
resiiouded to the state of that religiosity. Sig. and
Ex.

. 'In the spirit ' = in vision ; for what John saw

in the spirit, he saw in vision. To see in vision is to
see such things as come forth with the Angels in
Heaven, which are representative ... of spiritual
things. Ex.

105 1. An amazing vision, in which there were arcana
of Heaven that were unknown to him. Sig. antl Ex.

1155'*. If man could be reformed by means of miracles
and visions, all in the woild would be reformed. . .
This way (of man's regeneration in freedom) is closed by
miracles and visions. 5, Ex.

1156^. What those who want miracles and visions
are like. 111.

Visit. Visifare.

Visitation. / Isitatio.

A. 1S50. -1 will Judge' = visitation and Judgment.

1857*. Visitation does not come until the evil (of the
Church) has been consummated ; that is, when there
is no longer any good of charity and truth of faith.
2141.

2242. 'I will go down, and see ' = visitation.

. The last time of the Church in general, and

that of each person in particular, is called in the Word
'visitation,' and precedes the Judgment : thus 'visita-
tion' is nothing else than an examination of quality.

•». By 'visitation,' as mentioned in the Word, is

signified either vastation ... or deliverance ; thus the
examination of the quality. 111.

2318. 'There came two Angels to Sodom in the even-
ing'= the visitatioT< which precedes the Judgment.

. In this chapter (Gen.xix.) there is described

tlie act of visitation itself, and then the Judgment.

2323. 'Evening' = the time of visitation. Ex. and
111.

Visit

534

Visit

[A.]234S. The first time of the visitation. Sig. andEx.

2616. 'Jehovah visited Sarah' (Gen.xxi.i) = the
presence of the Divine Celestial in the Divine Spiritual.
... 'To visit ' = to be present.

2906". The same time is called 'the year of visita-
tion.' 111. (And 'the day of visitation.' 5360". )

6588. 'God in visiting will visit you' (Gen. 1.24) =
that the last time will come . . . that is, the last time
of the old Church, and the first of the new. This last
time is called in the Word 'visitation,' which is predi-
cated . . . both of the new Church which is being
born, and of the old Church which is expiring ; and,
in particular, both of a man of the Church who is
being saved, and of one who is being condemned. 111.
6591.

■*. 'To visit ' = to deliver.

^ 'The day of visitation' (Luke xix.44) = the

advent of the Lord, and enlightenment then ; but,
relatively to the Jewish nation . . . the last time of
the repre.seiitatives of the Church with them.

e. 'Visitation' = retribution, thus condemnation.

111.

6895. 'Visiting I have visited you' (Ex.iii. i6) = His
advent to those of the Spiritual Church ; for 'to visit'
= the advent of the Lord, which jn-ecedes the last time
of the Church, which time, in the "Word, is called 'the
Lai^t Judgment.' 111.

^. Thus 'in visiting to visit ' = deliverance from

falsities, and thus initiation into the things of the
Lord's Churcli and Kingdom.

7066. ' Jehovali hath visited the sons of Israel ' (Ex.
iv. 31) = that those of the Spiritual Church were de-
livered and saved by the advent of the Lord ; for ' to
visit ' = deliverance by means of the advent of the
Lord into the world ; thus also Salvation.

7273. Their condemnation (there) does not take
place until they have been visited, that is, examined.

7284. The state and quality of the Law from the
Divine, with those of the Spiritual Church, at the first
time of visitation. Sig.

S876. 'To visit the iniquity of the fathers' (Ex.xx.
5) = the prolification of evils.

10509. 'In the day of My visitation, I will visit
upon them their sin' (Ex.xxxii.34) = their last state
in particular and in general when is the Judgment; for
'the day of visitation ' = the last state of the Church in
particular and in general ; and ' to visit sin ' = to be
judged and condemned. It is said in particular and
in genera], because the day of visitation happens to
everyone . . . when he comes into the other life . . .and
alsd to the Church in general, when it ceases to be . . .

10622. At the consummation (of the Church) its
visitation takes place ; and when visitation is effected,
all who are in evil are rejected, and all who are in
goo'l are received. Visitation takes place in the other
life, where all are together . . .

10623. 'Visiting the iniquity of the fathers. . .'
(Ex.xxxiv.7) = the rejection and condemnation of
evils . . .

^ The reason ' visitation ' = casting out and

damnation, is that this follows the consummation of
evils, and precedes the condemnation itself which is
meant by ' the Last Judgment ' ; for ' visitation ' is
the examination of the quality of the man ; but it
takes place in the other life . . .

10810^. (A visitation in the World of Spirits.) Des.

J. 54^. The 'writing on the wall,' and the death of
Belshazzar = visitation and destruction . . .

61. After visitation, destruction took place; for
visitation always precedes. Visitation is the examina-
tion of their quality, and is also the separation of the
good from the evil, the good being taken awa}-, and
the evil left.

C. J. 23. On the signs and visitations before the
Last Judgment. Gen. art.

26. Visitations were made by Angels ; for visitation
always precedes the perishing of any badly ordered
Society. The Angels exhorted them to desist . . . and
examined them to see whether any good [Spirits] were
intermingled among them : these they separated. The
crowd attacked the Angels, just as at Sodom.

D. 4930. See Last Judgment, here. 5056. 5077.
5185. 5254. 5272. 5273. 5274. 5276. 5341. 5396.
5419. 5650. 5651. 5858.

5667. Preachers visit the maidens there, and examine
them.

E. 144. That if not, when visitation comes, they
will be dispersed. Sig.

^. 'To come quickly ' = visitation, because the

advent of the Lord into the world = visitation. Visita-
tion is the examination of man after death to [determine]
his quality, before he is judged.

173. Steadfastness in a state of the good of love
and of faith, even to visitation. Sig.

e. 'Till I come' = visitation.

391-^ It is said 'to visit' (Amos iii. 14) instead of
'to judge,' because visitation always precedes Judg-
ment.

401-". 'To visit' (Is.xxiv.2i) = to destroy, because
visitation precedes Judgment . . .

419!^. The visitation which precedes the Last Judg-
ment. Sig.

624^-. 'The days of visitation,' and ' of retribution '
(Hos.ix.7) = the days of the Last Judgment, when the
evil suffer penalties, which is the ' retribution ' that is
always preceded by ' visitation. '

627. The mode of visitation, that is, of the explora-
tion of the quality of the Church as to truth and as
to good. Sig. and Ex.

. The reason 'a reed ' = visitation, is that visita-
tion is the exploration of the quality of the men of '
the Church ; and because visitation precedes the Last
Judgment. The nature of this visitation or explora-
tion is evident from the visitation in Sodom. Ex.

^. 'A reed'=Divine truth in the ultimate of

order ... by (which) and its power all visitation, or
exploration, is effected. Ex.

654^^. The visitation of the natural man from Divine
truth spiritual natural. Sig. For visitation is examina-

Vita vella

535

Vitus

tion into what a man is, and the examination is eflFected
hy means of Divine truth.

910. Aunounceuieiit after exploration or visitation.
Sig. ai!'! Ex. 917.

. Visitation is mentioned in many pas.sages, and

it-— an exploration of what the state of the Church is
hefore the .fudgnient. Not that such visitation actually
occurs. Ex.

Vita vella. ( Words of the spiritual language).
D.6063. 6090. J.(Post.)324.

Vital. Vitah's.

See under Heat, and Life.

A. 179. A.S soon as the interior bodily things grow
cold, the vital substances are separated from the man.
Des. So that nothing vital can remain.

i860. Tliej^ who are in hatred, perceive ... a some-
thing vital in it.

10201'^. The good of love is the vital fire itself.
H. 446. All the vital motions depend on this.

W. 37a. Love is the origin of the vital heat.
M.38oi=. 1.6-.

R. 320. ' Pale ' = what is not vital; (and this), in
the Word, exists with those who are not in goods of
life from truths of doctrine.

Vitus. Vi/us.

T. 367'^. Like St. Vitus's dance, or the dance of St.
Guy, which is caused by the bite of the tarantula.

E. 992*^. For the Vital of the husband adds itself to
the Vital of the wife . . .

Vituperate. Vituperare.

Vituperation, Censure. Vituperatio,

Viiuperhcm.
A. 5567. He was against all whom he could dexter-
ously . . . refute and vituperate. D.3485.

5721^. They use many arts to infuse weariness and
consequent weakness, especially vituperations and
defamations.

6203®. He then makes [evils] allowable . . . such as
, . . vitnperations . . .

8318". Those in the love of self) not only despise
others . . . but also pursue them with censures . . .
9348'-

H. 462a°. There was one who accounted it as nothing
to vituperate others : I heard his vituperations enumer-
ated in order . . .

M. 297. If women were to court (men) they would
not only be censured . . .

T. 405'. If they honour Divine things, it is only
lest they be . . . censured.

D. 4789. He vituperated him from whom he could
not gain anything.

D. Min. 4706. They do not appear proud in the
external form . . . for, when vituperated , . . they
cared nothing . . .

E. 654^^. The vituperation of doctrine from the
natural man. Sig.

778^^. See Blaspheme.

D. 3895. They rotated themselves horizontally, as
usually in the dance of St. Vitus, which signified . , .

Viva voce.

See under Swedenbokg.

A. 9416. (The ten commandments) were uttered viva
voce by the Lord . . .

9905. An answer was given (by the Urim and
Thummim) viva voce.

I0355'*. Angels from Heaven spoke viva voce with
some of (the Israelites).

R. 36^. The Word was not revealed in . . . vision ;
but was dictated by the Lord to the prophets viva voce.

D. 457. From a living voice I know that . . .

Vivacity. Vivacitas. M.359e.

Vivid. Vividus. A. 1622.

Vivify. Vivificare.
Vivification. Vivificatio.

A. 156. ' Bone ' = the proprium not much vivified:
'flesh ' = the proprium vivified.

6716. Truth and good vivified by the Lord. Des.

726. 'To make seed alive' (Gen.vii.3) = the truths
of faith. Ex.

. Those are said to be ' made alive ' who receive

the Lord's life. Ex.

731. The proprium of man, when vivified, is as if
blotted out. Sig.

1474. 'They will kill me, and will make thee live'
(Gen.xii.i2) = that they would not care for celestial
things, but only for mere Knowledges.

1 589-. Celestial love vivifies everything into which
it inflows ; it even vivifies affections of evil.

177 1^. What the Word is when the Lord vivifies it
. . . and when He does not vivify it.

1776^. The Word is vivified in the reader by the
Lord . . .

1909. How the end is vivified by the life.

2955. 'To bury ' = to be vivified, because they are
in the course of receiving faith. Ex.

5114^. The light of Heaven . . . then vivifies the
things which are of the light of the world . . .

56806. The things in the Natural are vivified by
influx from the Spiritual World.

5890. 'God sent me before you to make alive-a<]J
vivificatAonem' (Gen. xlv. 5) = spiritual life in them by
Providence. 5898.

. That 'vivification,' and ' to vivify, ' = spiritual

life, that is, new life through regeneration. Ex. and
111.

6008. That the Celestial Internal will vivify. Sig.
and Ex.

Vivify

536

Vocabulary

[A.] 6013. The interior things which vivify truth . . .

6161. 'Thou hast made us live' (Gen..\ivii.25) =
spiritual life no otherwise . . .

. In what precedes, it has treated of the vivifica-

tion, or regeneration, of the Natural, the whole process
being described.

6230. Prediction concerning vivilication. Sig. and Ex.
. Not that the descendants of Jacob were viviiied ;

but those Avho are iu the truth of faith and good of
charity.

6231. Vivification by means of the good of charity
and the truth of faith. Sig. and Ex.

6574. 'To make to live a great people' (Gen.].2o) =
that hence is life for those who are in the truths of
good. 'To make to live '= spiritual life. Eefs.

6680. 'They kept the boys alive' (Ex.i. i7) = that
truths, being of good, were preserved. ' To keep alive'
= to preserve.

S409*. ' It is the spirit that quickeneth' (John vi.63).

. All who are being regenerated, are vivified

from what is proper to the Lord. Sig.

8456. As (the Divine truth whicli proceeds from the
Lord) is the inmost, it . . . vivifies the truth which
is beneath. Tr.

8891. The regeneration and vivification of those
things which are in the internal and external man.
Sig. and Ex.

9189. 'Thou shalt not suffer a witch to live' (Ex.
xxii. 18) = [no] deprivation of spiritual life; (for) those
deprive themselves of spiritual life who conjoin with
the truths of faith falsities from the evil of the love
of self. 91882.

92952. ' Waving ' = vivification; for truths are not
alive with a man until they are in good.

10262. For (the Lord's Divine celestial good) vivifies
all things through the Divine truth which proceeds
from it ; and it vivifies them according to the quality
of the reception.

S. 19. The Word vivifies those who read it holily.

F. 32. This spiritual heat . . . vivifies the Knowledges
of truth and good . . .

W. 93. The spiritual Sun by its heat vivifies spiritual
beings . . .

loo^, God , . . through this Proceeding, vivifies and
enlightens Angels and men . . . Therefore, vivifica-
tion and enlightenment are said to be effected thiough
the Spirit of Jehovah.

R. 200. The Word, from this life, vivifies the
atfections of the will of the man who reads it holily.

Sig.

475. He who vivifies all in Heaven and the Church,
and each and all things with them. Sig. and Ex.

510. That tliese two essentials of the New Church
'. . . are vivified by the Lord with those who receive
them. Sig. and Ex.

M. 256. Plays, music, etc., are sweetnesses, because
they are vivifications.

T. 40. The life which is the light that proceeds from

the spiritual Sun . . . a.s it illumines, so it also vivifies,
the understanding of man.

142. That the Divine virtue and operation meant by
'the Holy Sjiirit,' are, in general, reformation and
regeneration ; and, according to these . . . vivification,
etc. Gen. art. 149.

2_ Through Divine truth from Good, that is,

through faith from charity, man is . . . vivified, etc.

364. Thus God, from His life, vivifies every man ;
and that, without this vivification, man would be, in
flesh a mere sponge, and iu bones a mere skeleton . . .

2, The Divine love as heat, and the Divine

wisdom as light, inflow into human minds . . .. and
vivify them according to the quality of the form . . .

3852. This quickening (of vegetation in the spring)
may be seen to the life in the Spiritual World.

618^. By the conjunction of (spiritual light and
heat) the Lord vivifies and regenerates man.

D. 158". Consent . . . vivifies my mind.

501 1. Those who are 'Babel' . . . laboured to vivify
(Charles xii.).

E. 186^. 'To make alive the souls that should not
live' (Ezek.xiii. i9) = to persuade them that eternal life
is from falsities.

386^®. 'To keep them alive in famine' (Ps.xxxiii. 19)
= to give spiritual life according to tlie desire.

Vocabulary. Vocabulariiim.

D. 2263. That the philosophy of men is only a
vocabulary. Ex.

Voetius. Voetius.
VoetianS. Voetiani.

D. 6099. On Cocceius and Voetius. Gen. art.

8. On the Voetians. ^^. ". ".

Voice. Vox.

See also WoKD-rox.

A. 219. ' The voice of Jehovah God . . .' ( Gen.iii.8)=:
a dictate . . . (for) in the Word, ' the voice of Jehovah'
stands for the Word itself, the doctrine of faith,
conscience or intei'nal advertence, and also the conse-
quent reproof; and therefore even thunderbolts are
called 'voices of Jehovah.' 111.

2 'A voice ' = revelation. 111.

220. 'The voice of one!crying' (Is. xl. 3) = the annuncia-
tion of the Lord's advent; in general, for every (such)
annunciation, as with the regenerate, who have a
dictate.

374. 'The voice of thy brother's bloods' (Gen.iv. 10)
= violence inflicted on charity. In the Word, 'voice*
stands for everything that accuses.

375. 'A voice crying,' and 'the voice of a cry,' is
a wonted formula of the Word, and is applied to any
case in which a noise, tumult, or disturbance, and also
in which anything happy, occurs. 111.

448. I have spoken with many (Spirits) in as clear
a voice, although internal, as with friends here.

1395. There is an image of the deceit in every tone
of the voice.

Voice

537

Voice

2240". 'The voice of weeping shall be no more heard
ill her, nor the voice of crying' (Is.lxv. 19)= chat there
shall not be evil, nor falsity. 2351.

2689. 'She lifted up her voice and wejif (Gen.xxi.
1 6) = a further degree of grief. For 'to lift up the
voice and weep' = the last degree of grief, because
weeping with an uplifted voice is nothing else.

2691. 'God heard the voice of the boy' (ver. 17) =
aid then. Ex.

3563. 'The voice is the voice of Jacob' (Gen.xxvii.
22) = that in this case the Intellectual of truth was
within . . . thus in inverted order. For 'voice' is
predicated of truth.

3849. Voice (or a word) without atiection, is like
the voice of an automaton, thus is only sound without
life ; but in proportion to the degree and the quality
of affection there is in it, in the same proportion is
the degree and the quality of the life in it.

3893. For Spirits and Angels have, among them-
selves, a sonorous voice ; and are heard bj' one another
as well as a man is lieard by a man ; but human singing
is not to be compared, in sweetness and harmony, with
theirs.

4060*. 'He shall send forth His Angels with ... a
great voice' (Matt.xxiv.3i) = election ; not that this
is done by . . . great voices, but by the influx of . . .
holy truth ... 'A trumpet and a great voice ' =
evangelization.

431 1-'. It matters not from whom the voice of good
and truth proceeds . . .

5121^. But those who are not in good and truth
can have no revelation from perception, but by a living
voice heard in them . . . This revelation is external.

5313^. 'The voices,' etc. which proceeded out of the
throne (Rcv.iv. ) = the teri'ors caused by the Divine
truth with those who are not in good.

59.33- 'The voice was heard in Pharaoh's house'
(Gen.xlv. 16) = that this infilled the universal Natural;
for 'a voice' which is lieard elsewhere, and at a
distance, when predicated of influx. = to infill; for as
a voice which is heard infills, so does that which
inflows.

6616. When I heard Spii-its sj leaking to me, I could
perceive, merely from the tone of voice of the speeeb,
whether thej- spoke from what was simulated, etc.

6832''. 'The voice of .Jehovah' (Ps.xxix.7) = the
Divine truth.

6971. 'If they do not hear the voice of the former
sign' (Ex. iv. 8) = if they do not obej' what is announced
irom the "Word. . . 'A voice ' = what is announced
from the Word. - — —^,111.

'. 'A voice' is often predicated of . . . things

Avliich do not belong to a voice. 111.

-*. 'A voice' = annunciation; and, in a good

sense, annunciation from the Word, which voice is
called 'the voice of Jehovah.' 111.

^. 'A voice' = Divine truth, thus the Word,

and annunciation from it. 111.

6985. That voice and speecli from the Divine are
neither heard nor jierceived. Sig. and Ex.

. ' Mouth '= voice . . . because it is the organ

of the voice (whereas the tongue is the organ of speech).
The di (Terence between voice and speech is evident to
everyone; and also that to be heard is predicated of
voice, and to be perceived, of speech.

6996-. The last mediation (by which the Divine
truth passes to man) is bj^ a Spirit with the man, who
inflows either into his thought, or by a living voice.

7095. ' Who is Jehovali that I should hear His voice '
(Ex.v.2) = contrary thought about the Lord in respect
to hearkening to His exhortation; for 'voice,' here, =
exhortation . . . thus 'to hear the voice ':= to obey or
hearken to the exhortation.

7573- 'Jehovah gave voices' (Ex. ix. 23) = the reces-
sion and separation of the communication with those
who are in good and truth; for 'the voices,' which
were those of thunders, =the Divine truths which
enlighten and perfect those who are in Heaven, and
terrify and devastate those who are in Hell ; and, as
they devastate these, they (have the above signification).

7592. 7597-

-. That the ' voices, ' which are those of thunders

= the truths Divine which enlighten and perfect those
who are in Heaven, and terrify and devastate those
who are in Hell. 111.

8313^ 'Their voice resounds like the sea' (Jer.vi.23)
= the derivative reasoning.

8360. 'If . . . thou wilt hear the voice of Jehovah
thy God' (Ex. XV. 26) = faith in the precepts of the
Lord. . . 'The voice of Jehovah' = what is enunciated
from the Word, thus the precept of the Lord.

8764*. 'Its voice as the voice of wheels, and as tlie
voice of Shaddai' (Ezek.i.24, etc.) = (the quality of
Divine truth in Heaven); for . . . 'voice' is attributed
to Divine truth; and it is therefore said 'the voice of
cTeat waters,' because ' waters ' = truths; and 'the
voice of the wheels,' because 'wheels' — the truths of
doctrinal things; and also 'the voice of God Shaddai,'
because 'God Shaddai " = truth chiding in temptation
and afterwards consoling. Kefs.

8766. 'If. . .ye will hear My voice' (Ex.xix.5) =
the reception of truth ; for ... 'the voice of Jehovah'
= the Word, thus truth Divine. Refs.

8813. 'There were voices and lightnings' (ver. 16) =
a Divine state in which there was revelation ; for
'voices' which are the sounds of thunders, = truths
Divine. 111. S914.

8823. The voice of the trumpet' (ver. 19) = heavenly
or angelic truth conjoined witli Divine, thus what
is general of revelation. Ex. 8915.

8824. 'God answered him in a voice' (id.) = the
Divine truth a cpio.

92348. The voice (of the Spirits of the moon) was
emitted from the abdomen . . .

9307. 'Hear His voice' (Ex.xxiii.2i) = obedience to
the precepts which are from the Lord ; for ... 'a voice,'
when predicated of the Lord, = truths Divine, thus the
precepts which are from the Lord . . . and therefore
also the Word and doctrine from it, are 'the voice of
Jehovah.' Refs.

Voice

538

Voice

[A.] 93^4. 'All the people answered with one voice"
(Ex. xxiv. 3) = reception in the understanding by those
who are truly of the Church ; for . . . ' voice ' = the con-
fession which comes forth from the understanding ; for
the things which belong to the mouth . . . correspond
to the intellectiial part . . .

9406®. Truth Divine, or the Lord in ultimates, is
meant (also) by 'the voice of His words like the voice
of a multitude ' (Dan.x.6).

9741®, 'The voice of the wings' (Ezek.x.) = the truth
of faith from good.

9926. 'His voice shall be heard' (Ex.xxviii.35) = the
influx of truth with those in the Heavens and on earth ;
for. . . 'a voice,' when predicated of Aaron, by whom
the Lord is represented, = Divine truth ; for 'a voice' =
the annunciation of it, and ... it is therefore with
those in the Heavens and on earth ; for the Divine
truth infills all things of Heaven, and makes all things
of the Church. Such an annunciation was represented
by ' the voice from the bells of gold ' . . .

-. That 'voice,' in the Word, = the Divine truth

■which is heard and perceived in the Heavens and on
earth. 111.

^. 'Tlie voice of strangers' (John x. 5) = falsity.

*. The sound from the bells is (here) called 'a

voice' ; and in other passages the sounds from trumpets,
and also from thunders, are called 'voices,' and by
these in like manner are signified Divine truths . . .

10182^ 'The voice of Jehovah'=the Divine truth
which proceeds from His Divine good. HI.

10240^. 'Thou hearest the voice thereof (John iii.8)
= that these things come to perception in the external
or natural man; ' voice ' = what is annunciated from
the Word. See £.419*.

10454. 'Joshua heard the voice of the people in
their shouting' (Ex. xxxii. i7) = a survey and appercep-
tion as to what was the quality of the interiors of that
nation . . . for by 'voice,' in the Word, is signified the
interior voice, which is tlie thought, and thus the
interior quality in respect to truth or falsity, for the
thought comes from one of these . . .

10455. 'There is a voice of war in the camp' (id.) =
an assault on truth and good ... by falsities and evils
, . . For 'a voice' = thought and affection, which are
the interior things of the voice, thus the quality of the
interiors.

10456. 'It is not the voice of a shout-clamor is-
for victory, and it is not the voice of a shout for a
Thing that is lost' (ver.i8) = that Heaven acts on one
side, and Hell on the other ; thus falsity against truth,
and truth against falsity; for 'the voice of a shout'
. . . =the quality of the interiors of that nation.

10457. 'The voice of a miserable shout do I hear'
(id.) = the lamentable state of their interiors ... for
what is lamentable is expressed in the Original Language
by 'a voice,' which = a shout, an affection, and misery ;
thus 'a miserable shout'; and, as 'a voice' =tlie
quality of the interiors, 'the voice of a miserable shout'
= the lamentable state of the interiors.

S. 18'. 'The voice of Jehovah,' which, in this case

(Ps.xxix.3-9) is thunder, - Divine truth, or the Word,
in its power.

R. 37. 'I heard behind me a great voice as of a
trumpet' (Rev.i.io) = a manifest perception of Divine
truth revealed from Heaven. 'A great voice,' when
heard from Heaven, r=:the Divine truth. 111. (Why it
was heard as a trumpet. Ex.) E.55.

jo. 'His voice as the voice of many waters' (ver. 15)
= Divine truth natural. ( = Divine truth in ultimates.
E.71.)^

-. Thus the 'voice of many waters' = the Lord's

Divine truth in the Word. 111.

218. 'If anyone shall hear My voice' (Rev.iii.2o) =
him who believes in the Word. . . 'To hear the voice'
= to believe in the Word; for the Divine truth of the
Word is 'the voice of Jehovah.' ( = him who jiays
attention to the Lord's precepts . . . for 'My voice' =
the truths of the Word, of doctrine, and of the deriva-
tive faith, thus the precepts. E.249. )

226. 'The first voice wliich I heard was like that of
a trumpet speaking to me' (Rev.iv. i) = the Divine
influx . . . and the consequent manifest perception. ( =
a revelation now of future things, clear and manifest.
E. 261, 262.)

^. Voices like trumpets are heard in Heaven

when convocations and disposings in order are taking
place.

236. 'Voices (out of the throne)' (Rev.iv. 5) = instruc-
tion from the Lord. Ex. ( = the perception of the
Divine truth in the Heavens from the Lord. E.273.)

258. 'A mighty Angel proclaiming with a great
voice' (Rev. v.i) = Divine truth from the Lord inflowing
deeply into the thought of Angels and men ... 'A
great voice ' = Divine truth from the Lord in power.
( = exploration by the influx of the Lord into Heaven.
E.302.)

28S. 'Saying with a great voice' (ver. i2) = confession
from the heart. (= acknowledgment in the heart.
E.337,Ex.)

368. 'Crying with a great voice' (Rev.vii. io) =
acknowledgment from the heart. ( = adoration from the
good of truth, and the consequent joy of heart. E.459. )

396. 'Voices' (Rev. viii. 5) = reasonings about faith
alone. Ex. E.498.

416. 'Saying with a great voice. Woe, woe, woe'
(ver. I3) = the deepest lamentation. . . 'The rest of the
voices of the trumpet of the three Angels . . . ' = the ex-
ploration and manifestation of the state of the Church
and of life . . . E.530. 531.

437. 'The voice of their wings' (Rev. ix. 9) = reason-
ings. E.558.

443. 'I heard a voice' (ver. I4) = a command from
the Lord. ( = a revelation from the Lord. E.567.)

471. 'He cried with a great voice as when a lion
roareth' (Eev.x.3) = a grievous lamentation that the
Church has been taken away from Him. ( =a testifica-
tion of severe grief on account of the desolation of
Divine truth in the Church. E.601.)

472. See Thunder, here.

Voice

539

Voice

520, 'There were great voices in Heaven' (Rev.xi.15)
= celebrations by the Angels, ( — enlightenment and
joy in the higher Heavens. Ex. E.682. )

553. 'I heard a great voice saying in Heaven'
(Rev.xii.io) = the joy of the Angels of Heaven. E.744.

614. 'I heard a voice from Heaven as the voice of
many waters' (Rev.xiv.2) = the Lord speaking through
the New Heaven from Divine truths. . . For when a
voice is heard from Heaven, it is from the Lord. 111.
(=;i Glorification of the Lord from the Divine truths
which are from Him. Ex. E.854.) R.615. 616.
E.855. 856.

62S. 'Saying with a gi-eat voice, Fear God' (ver.7)^
an admonition that they should not do evils, because
thry are contrary to the Lord. ( = an exhortation.
E..S73.)

639. 'I iieard a voice from Heaven saying unto me'
(ver. I3) = a prediction from the Lord. ( = consolation
by th.e Lord after temptations. E.897.)

645. 'Crying with a great voice to Him that sat
on the cloud' (ver. I5)=a supplication of the Angels of
Heaven to the Lord. ( = an annunciation after exploi'a-
tioi! or visitation. . . For 'a voice' involves the things
that are said. E.910.)

676. 'I heard a great voice out of the temple'
(Rev. xvi. I ) = an influx from the Lord from the inmost
of Heaven. Ex. ( = a manifestation by Divine truth
from the "Word. E.959.)

709. 'There came a great voice out of the temple of
Heaven from the throne' (ver. I7) = a manifestation by
the Lord from the inmost of Heaven. E. 1013.

710. 'Voices, lightnings, and thunders' (ver. i8) =
reasonings, falsifications of truth, and argumentations,
from tlie falsities of evil in the Church with those in
faith alone . . . E. 1014.

760. 'I heard another voice from Heaven' (Rev.
xviii.4) = an exhortation from the Lord to all, both those
in that religiosity and those not in it. ( = an exhorta-
tion to those who are in truths and the good of life, to
beware of such. . . 'A voice fi-om Heaven' being heard,
means from the Lord through the Word ; for all things
which man imbibes from the Word are 'a voice from
Heaven.' Further ex. E.1106.)

792. 'The voice of harpers, etc. shall be heard in
thee no more' (ver.22) = no spiritual aff'ection . . .
'Voice' means sound, and all sound corresponds to
affection . . . (=no longer any joys . . . E. 1185.)

794. (Nor) 'the voice of a mill' (id.) = no searching
for, investigation, or confirmation of, spiritual truth . . .
(=no understanding of truth fi'om the will of good.
E.1187.)

797. (Nor) 'the voice of the bridegroom and of the
bride' (ver. 23) = no conjunction of good and truth . . .
'Voice,' here, =joy, because it is that of the bridegi'oom
and bride. ( = not any joy from the conjunction of
good and truth. E. 1 189.)

809. 'A voice came out of the throne, saying, Praise
our God ..." (Rev.xix.5) = an influx from the Lord into
Heaven, and thus the unanimity of the Angels that
(these) should worship the Lord . . . E. 1209.

811. 'I heard as it were the voice of a great multi-
tude, and as the voice of many waters, and as the
voice of mighty thunders, saying, Alleluia . . .' (ver.6)
= the joy of the Angels of (the three Heavens) . . .
'A voice ' = the joy of the worship, confession, and
celebration of the Lord. Ex. ( = a Glorification of
the Lord by all in the Heavens, a Glorification of
Him from truths, and a Glorification of Him from
the goods of love .. . E. 1214-1216.) R.803. E.1196.

816-. When Angels speak to a man, they never speak
to him from Heaven, but the voice which is heard
thence is from the Lord through Heaven . . .

831. 'The Angel . . . cried with a great voice' (ver.
I7) = the Lord calling together (all such) from Divine
zeal. For 'a voice,' or an influx from the Lord from
the Divine Love, is fi'om Divine zeal . . .

882. 'I heard a great voice out of Heaven saying'
(Rev.xxi.3) = the Lord, from love, speaking and
evangelizing. . . By 'a great voice' is meant speech
fi'om love; for 'great' is predicated of love.

M. II. A voice was (then) heard from Heaven. . .
55^-

446. When the voice begins to become masculine.

Ad. 3/7535. Voices heard coming from the hoofs of
horses, from animals, etc. D.330. 1770.

D. 3701. The voice (of the Sirens) was heard as if
from a Society of the good. 4598.

5672. Man cannot be enlightened by a living voice
from Heaven. Ex.

E. 261-. 'Voice' = the proceeding Divine, which is
the Divine truth. *. 644^^.

262. A voice which is heard from Heaven with those
who are in the spirit, is wont to be heard like a human
voice ; but this was heard like a trumpet speaking,
because it was clearly perceived by the Angels . . .

283'^. 'Voice' is predicated of truth. 304^", HI.
4191*.

353. For the voices which descend from the Inmost
Heaven into the hearing of a man, are heai'd (as
thunder) ; for they fill the whole brain, and propagate
themselves thence towards the hearing . . . It is diH"erent
with the voices which descend from the Middle Heaven,
which, being attended with enlightenment, are heard
. . . like voices (or words) of speech. Ex.

355'*. 'The voice of the horseman and the bowmen'
(Jer.iv. 29) = reasoning . . .

422®. 'Voice' = influx.

424. 'He cried with a great voice' (Rev.vii.2) = a
Divine command. R.346.

498. Such (reasonings, etc. ) are heard in the Spiritual
World as the voices of a murmuring, clashing, threat-
ening, and fighting multitude ; and, at a distance,
where they are not heard, they appear as thunder and
lightning ... As these things originate from the
flowing down of the Divine good and truth . . . the
voices, thunders, and lightnings, when heai'd and seen
by the good, = the Divine truth as to perception and
enlitjhtenment ... *

Void

540

Vomiting

[E.] 604. 'I heard a voice from Heaven saying unto
(Rev.x.4) = a command from the Lord.

614. 'The voice which I lieard from Heaven again
spoke to me and said' (ver.8) = the exploration of the
men of the Church as to the quality of their remaining
understanding of the AVord . . . for (this) voice from
Heaven' involves these things.

650". 'A voice in the window' (Zeph.ii. i4) = tlie
preaching of falsity.

668. 'They heard a great voice from Heaven saying
to them- (Rev.xi. I2) = the Lord's Divine Providence
. . . For by 'a voice from Heaven' is signified all that
proceeds from the Lord, which, in general, is called the
Divine truth; and, with us in the world, the Word;
thus, in special, every precept and commandment in
the Word. This is called 'a voice from Heaven'
because it has descended from the Lord through Heaven
. . . That it is the Lord's Divine Providence which is
iere signified by 'a voice from Heaven,' is because it is
treating of the state of Heaven and the Church at its
end ... R.512.

702. 'Voices' (ver. 19) = reasonings. R.530.

864''. 'ToknoAvand hear the Lord's voice' (Johnx.
4, 27) = to do His commandments.

884. 'A great voice' (Rev. xiv. 9) = exhortation.
R.633.

8998. ' Til ey who hear the voice of the Son of God ' (John
v.25) = those who live according to His commandments.

1096. 'A great voice' (Rev.xviii.2)=joy of heart.
Ex. R.755.

Void. Under Empty.

Vollerus. J^o//en/s. D.4858.

Volubility. Vohibilitas.
Volubly. Voluhiliter.

A. 5388. (On some Spirits who can speak as volubly
and quickly as heavenly Spirits, who yet are evil.)
D. 116S.

8025. The volubility of the discourse' (of the Spirits
of Jupiter).

Volume. See RoLL-w///wt'«.

Voluntary. Under Will.

Voluptuous. Under Pleasure.

Vomit, Vomiting. Vomifus.
Vomiting. Vomitio.
Vomiting out, A. EvomiHo.

Vomit out. To. Evomere.
Vomitory. VotnUalis.
See Spew,

A. 814. The stench from that Hell (of hatred, made
nie) vomit.

1 512. From those Avho have lived in hatred and
revenge there exhale spheres which . . , excite vomiting.

1513. One of those called 'the lukewarm' came to me
... and the Spirits then felt ... as when men are
moved to^omiting. D. 793.

15 14. When the sphere of those who have contractnl
a nature from simulation is turned into an odour, theie
is a vomitory stench. D. 1045.

2269^ Evil would spew out good as something
vomitory.

5006". At the mere thought of spiritual good and
truth . . . they felt like what (here) excites vomiting.
5702. D.4422''.

W. 341^. When the Hells are slightly opened . . .
they excite vomiting. T.569^

R. 204. 'I will vomit thee out of My mouth' (Rev.
iii. i6) = to be separated from the Lord ; and to be thus
separated from Him, is to be in neither Heaven nor
Hell, but in a place apart, bereaved of human life,
where there are mere phantasies. The reason is that
they have commingled truths with falsities, and goods
with evils, thus holy things with profane, to such a
degree that they cannot be separated . . . ( = separation
from the Knowledges which are from the Word : not
that the Lord separates them from Himself, but that
they separate themselves from the Lord. To 'vomit
out' is mentioned, because it is treating of 'the luke-
warm,' and what is lukewarm . . . causes vomiting out,
which is from the correspondence. Ex. E.235.)

^. It is said of these that they are 'vomited out,'

because the World of Spirits . . . corres])onds to the
stomach . . . and the things which are vomited out
of the stomach are those which have not been separated
(from what is excremeutitious). It is on account of
this correspondence that 'to be vomited out,' and
'vomiting,' are mentioned in the following passages.
111. T.i32e. 683«.

D. 1278. (Infernal spheres by which) I was com
{lelled to vomit out my food . . . the effect being
vomiting-^-i9??i j^ io.

1842. Their state was represented by an infant . . .
which vomited out milk. Ex.

3587®. (The persuasive sphere of the Antediluvians
causes vomiting in others. )

4170. The reason lukewarm water causes vomiting.
T^x.

6100. On Dutchmen who pass their time in a
vomitory stench . . . Some Societies of the Dutch,
where are those whose wives have domineered over
them . . . collected vessels full of vomit, and held
their nostrils over them, being deliciated with this
itench.

E. 235*. Both these separations are meant by being
'vomited out of the mouth.' Fully ill.

960^. Of falsified truth is jiredicated 'shameful
vomit' (Hab.ii. 16).

986*^. Hence it is that from the brothels in the
Hells there flow forth stenches which excite vomiting.
ioo5«.

Vomiting. Under Spawning.

Vortex. / 'ortcx.

Vortical. Vortkalis.
Vorticillar. Vorikillaris.

P. 319". (These changes and variations in the

Vote

541

Vowel

organic forms of the mind) can be expressed only in
the words of spiritual language, the sound of which
(here) would be vorticillar iugyrations and egyra-
tions . . .

T. 79". One of the philosophers said . . . N;itiire,
in producing the universe . . . folded itself into vor-
texes, wliich dashed against each other . . .

D. 279. Tlie heavenly vortexes, or abodes, cor-
respond to the parts of man. Ex.

402^. The vortical fluxion of these Spirits proceeded
easily.

407. While these Spirits were flowing in vortical
forms . . .

4686. There appeared an encivcMng-cirruviicns-
form, which existed from the influx of Heaven, and
a consequent operation into the Spirits and Genii
around man ; and this form was active, like a vortex
. . . consisting of the influx of such Spirits or Societies
from Hell ...

5057. In sinking down (the cities) appeared like a
vortical gj-ration such as there is in volumes of water
falling down through an opening ... a sign that they
cannot he saved. J. (Post.) 138.

J. (Post.) 312. The middle ether [is thiit] which
makes a vortex around the planets, in which is light,
and the satellites, and from which is magnetism.

Vote. See SUPPORT-Sii^ragari.

Votive. Votivus.

See under Euchakist.

A. 3185. Devout wishes from Divine enlightenment.
Sig.

6091. A devout wish for conjunction. Sig. 6099.

9323. A customary devout wish in the Ancient
Churches, quoted.

M. 16. They murnuired a devout expression of
praise to the Lord.

24. The priest added a devout (or votive) prayer . . .

54*. They obtain the wished-for liberty . . .

261*^. After a wish of peace.

T. 185". After the priest had off'ered votive prayers
at the altar . . .

Ad. 3/6131. Gifts which were votive and spon-
taneous ; the votive ones are not spontaneous . . .

Vow. Votum.
Vow, To. Vove?-e.

A. 3732. 'Jacob vowed a vow' (Gen.xxxviii.2o) =
... to will that the Lord may provide.; and, in the
.supreme sense, a state of Providence. Ex. 4091.

4091. 'Where thou vowedst unto Me a vow' (Gen.
xxxi. 1 3) = what is holy. Ex.

M. 155""- AH monks and nuns are there freed from
their vows ... in order that they may be led to choose
a life . . . according to the interior wishes and desires
of their love.

■ ^. Those who had vowed perpetual virginity . . .

226. One may wish from the heart for a chaste
marriage . . .

297«. A duty of prayer.

319. If there is a wish for more children.

E. 433". 'Keep thy feasts, and perform thy vows
(Kahumi. i5) = to rejoice on account of His advent, and
to worship Him then.

684-". 'He swore to Jehovah, and vowed to the
Mighty One of Jacob' (Ps.cxxxii.2) = an irrevocable
asseveration before the Lord.

725^^ 'To vow and .sacrifice' (Mal.i. i4) = to wor-
ship . . .

Vowel. * I 'oca lis.

See A, E, I, 0, and U.

A. 793'. In (Hebrew words of the spiritual class) the
first three vowels are usually dominant ; in those of
the celestial class, the last two vowels.

H. 241. The speech of the celestial Angels has murh
of the sound of the vowels u and o, and that of the
spiritual Angels of the vowels e and i ; for the vowels
are for sound ; and in sound there is tiie aff"ection . . .

, As the vowels do not pertain to language,

but to the elevation of its words by means of sound to
various aflections according to the state of each person,
the vowels have not been expressed in the Hebrew
language, and they are variously pronounced. By
this the Angels Know the quality of a man in respect
to his aflection and love.

-. The speech of the celestial Angels . . . rarely

passes from consonant to consonant except by the
interposition of a word which begins with a vowel ;
and hence it is that in the Word the particle 'and' is
so often interposed ; (for) in the Hebrew this particle
is soft, and sounds from a vowel both wsiys-ufruique.

261. In the angelic language ... by the vowels they
express aft'ections.

S. 90'-. In the Third Heaven . . . the vowels are for
the sound, which corresponds to the affection ; and in
that Heaven they cannot utter the vowels i and e ;
but, instead of them, y and eu ; and the vowels a, o,
and u are in use among them, because they give a full
sound. De Yerbo 4"-.

R. 29". In the Spiritual World ... a vowel, because
it serves for sound, =something of affection or love.
T.I9--

D. 1645. That the celestial . . . prefer vowels. Ex.

2631. Hence, (in the Hebrew) there have been no
vowels, so that the sense of the letter was known
from the interior sense . . , and therefore he who
perceives the sense of the letter from the interior sense,
understands better what is written in the Hebrew
without vowels than with them.

4866. Especially are the vowels of service (to Spirits),
with much variety in the case of each person. Examp.

5112, When the spiritual Angels speak, their words
. . . have an affinity with the vowels e and i ; and

* The vowels named in this article are of course to be sounded
as on the contiuent of Europe.

Vulcan

542

Wait

when they use a, there is still something of e or ae
therein ; and when they use u, there is something of
i or y . . . Whereas the words of the celestial Angels
have an affinity with a, o, and u, and therefore [their
speech] falls into such words as contain these vowels.
On this account, when a man is speaking to them, he
is bent from words which contain e and i, to those
which contain a, o, and u.

[D.] 5620^. The celestial Angels said — as I too have
often perceived — that they have not the vowels i and e ;
but a, o, and especially u ; and that y is intermediate
between what is celestial and what is spiritual ; and
as they , . . merely serve for sound, there are no vowels
in the Hebrew language as in other languages ; but
they are added by means of marks above and below.

5622. See Hebrew Language, here.

8. In place of a (the celestials) use [a vowel]

intermediate between a and o ; in place of i they have
what is almost y ; and instead of ae they have eii.

5787. The vowels are according to the nature of
things — a, e, i, o, u — as is evident from the celestial
Angels : u involves all things ; and so on.

5964S. (In Heaven) arcana are involved in a word
by the vowels in respect to sound, and by the con-
sonants in respect to the meaning.

6063^. (In the Spiritual World) all the vowels =
something that conjoins, as with, in, and so on. I,
there, =that which is from what is interior ; and so on.

D. Wis. vii. 5^. (In Heaven) each vowel letter is
an affection ; and the vowel letters are not written,
but pointed.

Vulcan. Vulcatius. T.137^'.

Vulture. Vultiir.

T. 1 23'*. As if he felt a vulture in his bosom . . .

381^. As to faith they appear like vultures.

501^ Like vultures over cocks.

Coro. 40, A man who has no religion, is, in spiritual
things, like a starving vulture devouring its own
olfspring.

W^afer. Laganum.

A. 9994. 'Wafers of what is unleavened anointed
with oil' (Ex.xxix.2)=:what is celestial in the ex-
ternal man ; for ' wafers' = (this). Ex.

10079. 'And one wafer' (ver. 23) = ultimate celestial
good; for 'a wafer ' = celestial good in the external
man. Ex.

Wages. Under Stipend, and Weigh-
appendeir.

Wail. Plangere.
Wailing. Flanctus.

See under Howl, and Mourn,

A. 4060'. 'Then shall all the tribes of the earth wail'
(Matt. xxiv. 30) = that all who are in the good of love
and truth of faith will be in grief. (=a lack of all
truth of faith and good of love. S.14^.) B.73.

4293^. (The Israelites) could wail for days.

4424^. 'There shall be wailing and gnashing of
teeth' (Matt. XXV. 30) = their state in the other life;
' wailing '= their state as to evils.

47S6. Wailing and weeping over the dead, in the
Ancient Churches, = interior mourning. 111.

6539. 'They wailed there an exceedingly great and
grievous wailing' (Gen. 1. 10) = grief . . . here, the grief
of initiation . . . for before the Knowledges of good and
ti'uth . . . can be implanted in good . . . there is grief.
Ex.

R. 27. 'AH the tribes of the earth shall wail' (Rev.
i. 7) = that this will be when there are no longer any
goods and truths in the Church. ( = that the falsities
of the Church will oppose. Ex. E.39. )

7672. 'They shall weep and wail' (Rev. xviii. 9) =
their interior griefs. ('To weep' = mourning because of
falsities; and 'to wail' = mourning because of evils. 111.
E.I 1 29".)

E. 617*". Lamentation over the destruction of good,
is signified by 'wailing' (Is.xxii.12).

637*. Mourning on this account (is signified by)
'wail and howl' (Jer.iv.8).

659^. 'Wail over the multitude of Egypt' (Ezek.
xxxii. 18) = grief on account of their damnation.

". 'They shall not be bewailed ..." (Jer.xxv.

33) = no restoration . . . ' Bewailing ' = grief on account
of such a state of man; and 'no bewailing' = no grief
because the man is such that there can be no restora-
tion.

695^. ' Over this I will wail and howl' (Micah i.8) =
the grief of the Angels . . . and of the men of tlie
Church . . . with whom the Lord is. ( = lamentation
over this Church ; lamentation over devastated good
is signified by ' I will make a wailing like dragons' (id.)
. . . E.714^''.)

Wait. Under Expect.

Wake, Wakefulness. See Awake.

Walk. Atnbidare.
Walking, A. Ambulatio.
Walk, A. Ambulacrum.
Promenade, A. Ambulatorium.

See under Step, Wander, and Way.

A. 247. 'To walk on the belly' (Gen.iii. i4) = not
to be able to look upwards to heavenly things.

518. 'To walk with God' (Gen.v. 22)=:the doctrine
of faith. ( = to teach and live according to the doctrine
of faith; but 'to walk with Jehovah ' = to live a life
of love. 519.) 614.

519. To walk' is an accustomed formula which =
to live ; as ' to walk in the law,' 'in the statutes,' 'in
the Truth.' 'To walk' properly regards the 'way,'
which is of Truth, consequently which is of faith, that
is, the doctrine of faith. 111.

1379. The walkings ... of Spirits . . . are nothing
but changes of state. Ex. 9927'^. D.5646,Geu.art.
J. (Post. ) 1 99-, Examp.

Walk

543

Walk

1612. 'Arise, walk through the land' (Gen.xiii. 17)
= that He should thoroughly view the Heavenly
Kingdom.

1629. (The wa,lkB-ambulacra-oi good and angelic
Spirits. Des.) H.176. 489^. :^r.326. T.280.

1794. 'lam walking childless' (Geu.xv.2) = that there
is no internal Church. 'To walk ' = to live.

1884. When walking through the streets and fields,
and at the same time in speech with Spirits, I knew
no otherwise than that I was as awake as at other
times j for I walked without a mistake, and was at
the same time in vision . . . But after I had so walked
for liours, suddenly I was in the bodily sight, and-
found myself in a different place, which amazed me.
Ex. H.441.

1993. 'Walk before Me' (Geu.xvii. i) = the truth of
faith; for 'to walk ' = to live according to the truth
of faith. (Moreover) 'a way,' of which 'walking' is
predicated, = truth.

2009'. 'To walk in the name of its god' (Micah iv.5)
= profane worship; and 'to walk in the name of
Jehovah' (id. ) = true worship.

3205. 'Whatman is this that walketh in the field
to meet us?' (Gen. xxiv. 65) = exploration concerning the
Rational, which was in good alone . . . Its being in
good is signified by 'walking,' that is, meditating, in
the field.

5605^. For I have walked in the spirit with and
among (Spirits), through many of their abodes, although
as to the body I remained in the same place.

6000". ' If any man walk in the day, he stumbleth not ;
but if any man walk in the night, he stumbleth ..."
(John xi.9,10). . . 'To walk in the day' = to live in
truth; and 'to walk in the night ' = to live in
falsity.

6276. 'God, before whom my fathers did walk' (Gen.
xlviii. I5) = the Divine from whom internal good and
internal truth had life ... 'To walk ' = to live, or to
have life.

7252. (Our Lord seen walking among the inhabitants
of Venus.)

7575. ' The fire walked on the earth' (Ex. ix. 23)= . . .
the natural mind possessed (by cupidities) down to its
lowest parts. 7577.

8371. (How the inhabitants of Jupiter walk.) Des.
8372. 8374. D.520. 559. 567. 5S2. 586.

8420. 'Whether they walk in My law . , .' (Ex.xvi.
4) = whether they can live the life of truth and good.
'To walk ' = to live. . . In the very word 'to walk'
there is the signification of the spiritual sense, as in
very many other words. Ex.

9028. 'If he arise and walk abroad upon his crutch'
(Ex.xxi. I9)=the forces of life in him . . . 'To walk' =
to live.

92128. "To walk '= to live.

9790. The grandiose style of walking in the First
Earth. Des.

10087^ 'To walk' = to live according to truths.

103608. 'To walk' = life.

H. 288-. Innocence and peace walk with equal step.

534^. In the other life . . . everyone walks according
to his thoughts which proceed from intention . . .
111.

590«. Hence it is that ... 'to walk,' etc. in the
Word, =progi-essions of life.

(m). That 'to go,' and 'to walk, with the Lord '

— to receive spiritual life, and to live with Him.
Ref.

P. 60. In the Angelic there is a Knowledge of the
way from a walking in it, and a walking in the way
through the Knowledge of it.

R. 75. 'Walking in the midst of the seven golden
candlesticks' (Rev.ii.i) = from whom is all enlighten-
ment. . . It is said walking,' because 'to walk ' — to
live. E.97.

1372. 'To carry the bed, and walk' (Mark ii. 9) = to
meditate on doctrine.

153^ They love only to walk, sleep, etc.

167. 'They shall walk with Me in white' (Rev.iii.4)
= that they will live with the Lord in His Spiritual
Kingdom, because they are in truths from Him. 'To
walk,' in the Word, =to live; and 'to walk with God'

= to live from Him. ^,111. ( = their spiritual life

which they have through the Knowledges of truth and
good from the Word. E. 196.) ( = to follow the Lord,
and to live according to the truths of His Word.
T.6822.)

460. 'Which can neither see, hear, nor walk' (Rev.
ix.2o) = in which there is nothing of spiritual and truly
rational life. . . ' To walk ' = to live. ( = in which and
from which there is nothing of understanding of truth
nor perception of good, and thus nothing of spiritual
life. E.588.)

706. 'To walk naked' (Rev.xvi. i5) = to live without
truths. E. 1008.

920. 'The nations which are saved shall walk in the
light of it' (Rev.xxi. I9) = that all who are in the good
of life, and believe in the Lord, will live therein
according to Divine truths, and will see these things
within themselves.

M. 14. The promenade of the palace.

134^. Like sleeii-walkeis-nocfamhulones. Compare
D.5968.

267*. Such persons . . . walk as if oppressed with
heaviness, with the head hanging down . . .

T. 797*. When Melancthon walks, his steps make
a knocking sound. Des. Compare D. 6040.

D. 1681-. The magnificent walks in one of the
Earths. Des.

31 17 (or 31 16). Some appeared to be standing in
their place who told me that they were walking.

3991. The reflections which cause man ... to take
care of himself when walking. (Ex. under Reflect.)
See also 4221. 4226.

5583. When t'.ie Angels see any Spirit walking below

Walk

544

Wall

tlicni, they at ouce perceive from the way in which he
walks-m'a nmlnilationis, and its v/indings . . . what his
(juality is, and of what he is thinking . . . No one can
learn by heart how to walk according to the heavenly
form. Ex.

[D.] 5646. When men walk, it is indeed with the body,
bnt it is actually from the will ; and the man's walking
is in proportion to the amount of will there is present . . .

5647. The walkings there are either total or partial
changes. Ex.

5863. From the walkings and the ways-i't'is-of
Rosenstolpe, (his real character) did not appear . . .

E. g'*. 'To walk ' = to act and to live.

97. That 'to walk ' = to live; and, when predicated
of the Lord, life itself, is from the appearances in the
Spiritual World ; for there all walk according to their
life, the evil in those ways only which lead to Hell,
and the good in those ways only which lead to Heaven ;
and therefore all Spirits are Known from the ways in
which they walk. Ex.

-. That 'to walk '= to live. 111. 239-". 283*.

422^^ 43oi«. 453". 526I'. 594^0. 750-^

163''. 'Take up thy bed and walk' (John v.8) =
doctrine, and a life according to it.

340^^ 'To walk in His ways' (Ps.cxxviii. i) = to do
the commandments. ( = to live according to Divine
truths. E.69613.)

514^^ The Lord's walking upon the sea (Matt. xiv. ;
John vi.) = the presence and influx of the Lord into
these ultimates, and thus life from the Divine in those
who are in the ultimates of Heaven ; their life from
the Divine was represented by the walking of the
Lord upon the sea; and their obscure and wavering
faith was represented by the fact that Peter, walking
upon the sea, began to sink . . . for 'to walk,' in the
Word, = to live.

632^^. To walk on these places (there,) is dangerous
for those who are merely natural. Ex.

639'^. 'To walk before God'=:to live according to the
esse from Him. 687'\

687^. Walkings and journeyings are movements of
man, and tlierefore = the progression of life, that is,
the progression of the thought from the intention of
the will.

717". 'Thou hast walked in the midst of the stones
of hre' (Ezek.xxviii. I4)=the truths from the good of
love according to which is the life.

787^. In the Word it is said ... 'to go,' and 'to
walk, after God,' 'after other gods,' 'after a leader,'
and 'after many,' and by this is signified to follow and
acknowledge at heart, and also to be and to live with
them, and to be consociated. 111.

820''. 'To gird,' and 'to walk' (John xxi. i8) = to
learn truths, and to live according to them . . .

864. 'To go,' and 'to walk, after the Lord ' = to
acknowledge, obey, do, and live from Him and with
Him.

C. 1 89. Taking walks as a diversion of charity. Ex.

Wall. Maceria.

R. 208. That all tilings they know and think . . .
are walls of loose stones. Sig. an Ex.

484''. A house full of holes and surrounded by a
rough wall, seen.

E. 237*. 'Wander among the walls' (Jer.xlix.3) =
among truths destroyed through falsities. ( = thought
and life from falsities. 435''.) 637^".

^ 'The Blight wall which they daub with what

is untempered' (Ezek.xiii. 10) = falsity adopted as a
principle, and made to appear as truth . . .

*. 'I will encompass wall with wall' (Hos.ii.6) =

to heap falsities upon falsities.

543^". 'Which sit in the walls in the day of cold'
(Nalium iii. i7) = in truths of the Word which do not
appear as truths because they are falsified, and because
they are from evil; ' walls' = truths which do not
appear because they are falsified.

632". 'To take away the hedge, and break down the
wall' (Is.v.5) = to falsify, and thus destroy, the truths
which defend the Church. Ex.

Wall. Munis.
A. 699. This was the 'brazen wall.' Des. D.228.

6419. 'She marcheth upon the wall' (Gen.xlix.22) =

to fight against falsity. Ex.

. 'A wall' = the truths of faith, which defend;

and, in the opposite sense, the falsities which are
destroyed. 111.

**. 'The wall' (of the holy Jerusalem) = the

Divine truth which proceeds from the Lord, and
derivatively, the truth of faith from the good of charity.

Ex. 7973*. ( = the truths of faith which defend the new
Church. 8988*.) 9603-. 9643'*. 9863-. N.I-. ( = the
trutlx which protects from the assault of falsities and
evils. H.73-. 3072.)

8206. 'The waters were a wall to them on their right
hand and on their left' (Ex.xiv.22) = that they were
withheld on all sides from falsities. Ex.8235.

88115^. 'The walls of Jericho' (Josh.vi.) = the falsities
which defended evils.

8906'. 'They run on the wall' (Joel ii.9) = (on)
essential falsity.

S. 10^. 'The wall and its foundations' (Rev. xxi. ) =
doctrine from the literal sense of the Word.

36. The Word in the ultimate or natural sense,
which is the sense of its letter, is signified by 'the
wall ' of the Holy Jerusalem, the building of which
was of jasper ... 43.

R. 655"'. A city seen there with a wall round it.

898. ' Had a wall great and high' (Rev. xxi. 12) = the
Word in the sense of the letter from which is the
doctrine of the New Church. As 'the holy city Jeru-
salem'=the Lord's New Church as to doctrine, its
' wall ' = the Word in the sense of the letter from which
is the doctrine ; for this sense protects the spiritual
sense ... as a wall protects a city and its inhabitants.
T.217.

-. 'A wall ' = that which protects, and, where

Wall

545

Wallerius

the Church is treated of, the Word in the sense of the
letter. Ilh 904. 909. 911.

902. 'The wall of the city had twelve foundations'
(ver.i3) = that the Word in the sense of the letter
contains all things of the doctrine of the New Church.

D. 4651. If anyone strikes his hand against a wall
... is it the wall that occasions the hurt . . .

E. 193^. 'City,' and 'wall' = the things of doctrine.
20S''. 'Against all the walls round about' (Jer.i. 15)

= to destroy all the protecting truths.

2 1 9-. 'Walls of brass' (ver. iS) — good protecting.

223^ ' Walls and bulwarks ' (Is. xxvi. i ) = truths which
protect.

268^. 'The wall' of the holy Jerusalem is said to be
'of jasper,' because 'a wall ' = Divine truth protecting.
E.6297.

355^®. 'The walls that shall be shaken ..." (Ezek.
xxvi. 10) = protecting truths, which are, in general, that
there is a God, that the Word is Divine, and that there
is an eternal life.

391^^ 'The walls of her palaces' (Lam. ii. 7) = all
protecting truths. 'Palaces' = the things of doctrine.

400^. 'Wall' = defence.

410^ 'Tower,' and 'wall' (Is. ii. 15) = falsities of
doctrine confirmed.

430*. A ' wall ' = truths defending against falsities
and evils.

45312. 'The wall' (Is.xxii. io) = the truth of doctrine
protecting ; here, falsified, because without good.

504^2. 'A wall of fire' (Zech.ii. 5) = protection by the
Divine love ; for this the Hells cannot approach.

514'*. 'Lofty tower,' and 'fortified wall' (Is.ii. 15) =
confirmed principles of falsity.

700^^ 'The overthrow of the wall of Jericho' = a
laying bare to all evil and falsity.

1145^ 'The walls' which they shall 'destroy' (Ezek.
xxvi. 12) = doctrinal things.

Wall. Paries.

A. 739. 'A wall plastered with what is untempered'
(Ezek.xiii. I4) = what is fictitious appearing as truth.

4050. There appeared walls, but no roof.

4156^. Like one who in the dark sees spots and
streaks on a wall . . . 6400.

5379. It appeared as if a wall were placed in the
way ; and when they attempted to overturn the wall,
there rose up always a new wall. D.993.

5393-. They appear . . . within a kind of wall.
D.1066.

. There appeared to me a plaster-like wall, with

sculpturing . . . (What it represented.)

5658^. When truth is spoken of . . . the walls of the
rooms where they dwell sparkle with gold and silver.

10184. The correspondence of the walls, etc. of the
altar of incense.

10185. 'Its walls' (Ex. XXX. 3) = the interiors; for
'walls,' or 'sides,' = interior things; for when 'the

roof' = the inmost, the 'walls, ' whicli are below, =the
interior (or mediate) things. Ex.

H. 489^ The walls of their houses are as it were
crystalline, thus transparent, and there appear in them
as it were flowing forms which are representative of
heavenly things, with perpetual variety. Ex.

R. 132*^. 'A wair = truth in ultimates.

M. 56-. The building was divided into two by a
transparent wall . . .

■', The wife appeared through the crystalline

wall.

76*. Many designs were on tlie walls (of the ante-
chamber). Ex.

". Such things are represented on these walls

when in meditation about conjugial love . . .

231-. The lights on the plastered walls presented
images of birds of night. 380'*.

E. 277^ The 'walls' on which the cherubim were
carved ( I Kings vi. 29) = the ultimates of Heaven and
the Church. 458*.

650^. 'The wall round about,' upon which they
were seen painted (Ezek.viii.io) = the interiors every-
where in the natural man ; for . . . 'the walls ' = the
interior things (as distinguished from the inmost and
the ultimate ones).

781^®. 'Who . . . leans with his hand upon the wall,
and a serpent bites him' (Amos v. 19) = that when such
a one consults the Word in the sense of the letter . . .
he does not see that evils are perverting it.

811^. 'To bring out through the wall the vessels of
migration, in the dark . . .' (Ezek. xii. 5,6) = that all
the truths of doctrine from the Word had been cast
out. . . 'The wair=the ultimate which encompasses
and protects truths ; and the ultimate of doctrine is
the sense of the letter . . . which is called 'a wall'
because it contains and encloses the spiritual sense.

827". 'Men painted upon the wall' (Ezek.xxiii. 14) =
(doctrinals which outwardly appear to be truths,
although inwardly they are profane). 'A painted
wall' = the appearance of the doctrinal things in
externals.

1145^. 'The wall out of which the stone crieth'
(Hab.ii.ii) = a man devoid of truths, and who con-
sequently wishes to be instructed, from what is false.

J. (Post.) 323^. The Spirits themselves can be passed
into the houses through the walls , . .

Wallerius. Wallerius. D.4830.

Wallet. Alautica.

A. 5497. 'It was in the mouth of his wallet' (Gen.
xlii. 27) = that they were . . . stored up in the threshold
of the exterior Natural. 5657.

5500. 'A wallet ' = the exterior Natural. 5661.5733.
5767-

5656. 'When we opened our wallets' (Gen.xliii.21)
= introspection into the exterior Natural.

5733. 'Fill the wallets of the men with food' (Gen.
xliv.i) = (influx) into the Natural with the good of
truth.

2M

Wan

546

"Wander

[A.] 5735. 'And put the silver of each one in the
mouth of his wallet' (id. ) = over and above with truth
anew in the exterior Natural.

5767. 'They took down every man his wallet to the
earth' (ver. ii) = that they brought the things which
were in the Natural down to sensuous things.

Wan. See Ghastly.

Wander. Under Error.

Wander. Aberrare.

E. 710". 'The wicked go astray (or wander from
the way) from the belly' (Ps.lviii.3) = that they have
receded from truths to falsities.

W"ander. Exspatiari, Spatiari.

Ranging about, A. Exspatiatio.

A. 5096^. In thought they can . . . range at large
through the whole Heaven.

H. 270-*. (Such) can walk about in the para-
dises . . . • .

P. 289. To which their thoughts were wont to range.

D. 2318. When I suffered my ideas to range at
large . . .

2361^. In order that those in the Society may be
restrained from wandering about any further.

23676. Although thought from the spirit ranges
about outside of him . . .

3416^. He ranged about in the net . . . Concerning
(this) ranging 2^oVii-exsimtiatio)ic . . .

3497. They acted as if they were ranging about in
an open field (of thought).

4139a. So with the thought, which can range into
the universe . . .

5312. They are tortured because they cannot wander
forth from the body by the thoughts.

5902. There is given to every Spirit the opportunity
to go out of his own Society, and wander around ; but
they who love uses for the sake of uses never want to
do it . . .

E. 8^. We may not as yet expatiate upon this subject.

775*. The mind (then) has an extension into every-
thing of the whole body, and ranges there through its
forms, as the thoughts and afl'ections of the Angels do
into the Societies of the universal Heaven. 837-,Ex.
D.Love xiii''.

783^ If there were room to expatiate so far . . .

786^^. For spiritual thought can range into innumer-
able things into which natural thought cannot.

D. Love xv^. Works keep the lower mind as in . . .
bonds, and prevent it from wandering into the ravings
of these cupidities. ^

Wander. Vagarf, Divagari, Extravagari,

Pervagari.

Wandering, A. Vagatio.

Wandering. Vagabimdus, Vagus.

Wanderer. Vagus.

A. 330. The derivative falsity and evil is 'a

wanderer-ya^/itwi-and fugitive in the earth' (Gen.
iv. 12).

382. To be 'a wanderer and fugitive in the earth ' =
not to know what is true and good. ^

. 'To wander blind in the streets' (Lam. i v. 14)

= not to know what is good and true.

■^. 'To wander to drink waters' (Amosiv.8) = to

seek what is true. E.532^.

391. Those who have divested themselves of all
charity, wander and flee (homeless).

398. 'Nod' is a word which means to be a wanderer
and a fugitive.

957. Those who have contracted a nature of speaking
one thing and thinking another . . . wander around . . .

3240*. Desolation is described by 'to wander before
swords . . .' (Is.xxi. 15).

. Celestial things . . . are signified by . . . 'to

meet the wanderer-i;a^a&2f?i£^«m-with bread' (ver. 14).

3708''. 'To wander from sea to sea' (Amos viii. 12) =
to seek where there are Knowledges.

405 1 s. (The Spirits of the isthmus of the brain) are
of the wandering Societies. 5189. D.3822.

4453- 'Wander through-jJc?-ya(7«?;ii;w-the land, trad-
ing' (Gen.xxxiv. io) = to enter into the Knowledges of
good and truth,

4793. Wandering Spirits of the infernal crew who
. . . strive to enter into man's taste. Des.

5180^. They do not allow another to wander-
divagari-hom his own idea . . .

. These Spirits (of the province of the chyle) are

among the wandering Spirits. D. 1 136.

6697s. These satellites range round their respective
globes . . .

6925. The Spirits of Mercury . . . wander through
the universe. Ex.

D. 2820. This is why such wander hither and thither
in the World of Spirits.

3093. Tliere are bonds to keep them from roaming-
extravagentur (into new evil).

3149. An indescribable fear withheld him from going
beyond WnAts-cxtravagaretur,

3835^ A Society of these evil Spirits was represented
by...

4190. Beyond the sphere (of these particulars) the
thoughts and speech cannot go-extravagari.

E. 654^^. 'Woe unto them, for they have wandered
from Me' (Hos.vii. I3) = a turning away from the truths
which are from the Word.

■ 730^^. These things were represented by the wander-
ing ... of the sons of Israel in the wilderness.

817^. In consequence of the death of charity the
Church perishes, which is signified by . . . 'becoming
a wanderer and a fugitive ;' for when faith is separated
from charity, truth is successively turned into falsity . . .

Io89^ Whereby his mind becomes wandering- rag-o-
and unsettled.

Wander about

547

War

Wander about. Circumvagari.

Wanderer about, A. Circmnvagator.

A. 958. Troops of Spirits who wander about, and
"who are dreaded. 53S9.

6696. Spirits of Mercury who are allowed to wander
about . . . 6925, Ex.

79972. "When these (Spirits) are allowed to wander
about, which happens at their first arrival in the other
life . . .

10785-. From our Earth there are some who wander
about there . . .

D. 432 1 ^ Paul is among such troops as wander
about.

D. Love .\ii. Not a lazy wanderer about.

W"ant. Under Y x\\.-deficere, and Need-
ejestas.

Want. Avere.

H. 399^. He wants or covets the goods of another.

450. He wants to depart from the celestial Angels.

M. 208'. A sign that we want to divulge things still
more secret.

D. 4253. Spirits . . . desire and want this thing or
that according to their nature and state.

Want. Carere.

A. 9323-. 'To want bread and water' (Ezek.iv. 17) =
to be deprived of the good of love and truth of faith.
( = to be vastated as to the good of love and as to the
truth of doctrine. £.633^ )

Wanting, To be. Deesse.

A. 585 1 e. It is never wanting that . . . P. 294''.

8474. 'There was not wanting to the few' (Ex..xvi.
18) = a just ratio.

W. 389. If any part were wanting in man . . . there
would be wanting something of determination . . .

P. 329^. To no man is there wanting a Knowledge
of the means . . .

E. 893*. 'One thing thou lackest' (Mark x. 21). Ex.

Wantonness. Petulantia.
Wanton. Petulans.
Wantonly. Petula7iter.

A. 1 1 13. He chastises the girls whenever in thought
they break out into such wantonnesses.

5180". Some of them are modest, others are impu-
dent. Ex.

T. 74-. How impudent this is !

D. 4681. Some are wantonly evil.

". They reject those who are wanton.

Wapping. Wapping. J.(Post.)268.

War. Belluvi.

See under Army, Battle, Victory, and Weapon.

A. 1 65 1. The wars described in Gen. xi v. = the Lord's
combats of temptations. 1659-. 1663. 1664.

1659*. In the Most Ancient times, many things were
represented by wars, which were called 'the wars of
Jehovah,' which == the combats of the Church, and of
those who belonged to the Church, that is, their
temptations, which are nothing but combats and wars
with the evils in one's self, and consequently with the
diabolical crew which excites the evils, and endeavours
to destroy the Church and the man of the Church. By
'tlie wars,' in the "Word, nothing else is signified . . .
1 664, Fully ill.

1664®. That it is the Lord alone who sustains all the
combat, and who overcomes ... is everywhere repre-
sented by the wars which the sons of Israel waged
against the nations. 111. . . For the wars there . . .
all represented the Lord's combats with Hell ; and
consequently those of His Church, and of the men of
the Church. Further 111.

^^. For the same reason the descendants of Jacob

called their wars the wars of Jehovah. And the same
was the case in the Ancient Churches, among whom
were books called 'The wars of Jehovah' (Xum.xxi. 14,
15); which wei'e written in a manner not unlike that
in which the wars are treated of in this chapter; but
the wars of the Church were signified. 2686. 2897.
3268'.

17S8. As 'war' = temptations, so all the weapons of
war=some specific thing of temptation, and of defence
against evils and falsities. Examps. 2686-. 2799^.
3448.

3353". '"Wars and rumours of wars' (Matt.xxiv.6) =
debates and disputes about truths, which are 'wars' in
the spiritual sense.

4599^ 'To make war' (Lukexiv.3i) = to fight from
truths ; for temptations are treated of.

6656. '"Wars' (Ex.i. io) = combats concerning truths
and falsities, or spiritual combats. 7351"".

8054^. This is meant by, 'There was war in Heaven
. ..' 8295^

8096. 'To repent when they see war' (Ex.xiii. 17) =
to decline from truth in consequence of assaults. Ex.

8117^. "When I wanted to say that in this Earth
there are wars, etc. (the Spirits of Jupiter) turned
away . . .

8273. 'Jehovah is a man of war' (Ex.xv.3) = that the
Lord will protect against all the evils and falsities
which are from the Hells . . . for the Lord alone fights
for man . . . The Lord is called 'a man of war' chiefly
from the fact that when He was in the world. He,
alone, that is, from Himself, fought against the Hells
. . . and since then (from the fact) that having thus
conquered the Hells, and been made justice. He from
His Divine power protects men, and this continually,
especially in the combats of temptations. 111.

■*. When 'war' is mentioned in the Word, there

is meant spiritual war, which is against falsities and
evils, or, what is the same, against the devil, that is,
the Hells.

. Of the wars, or combats, of the Lord against

the Hells, it treats in both the historical and prophetical
things of the AVord ; and in like manner of the wars
and combats of the Lord for man. With the Ancients

War

548

War

. . . 'The Book of the Wars of Jehovah' (treated of) the
Lord's combats and victories over the Hells when He
was in the world ; and also of His subsequent perpetual
combats and victories in favour of man, His Church, and
Kingdom. Ex. 9942^. R.ii.

[A.] 82952. On wars in the other life. See Combat,
here.

83 1 3^ 'Prepared as a man for war' (Jer.vi.23) = the
cupidity of assaulting truth.

8624. 'Jehovah Nissi' = the Lord's continual war
and protection against those who are in the falsity of
interior evil. Ex. 8626, Ex.

9182^ ' War ' = spiritual combat. Eefs,

9391^®. 'He hath scattered the peoples that long for
wars' (Ps.lxviii.30) . . . The desire to attack and
destroy the Church with its truths is meant by 'to
long for wars.' ( = reasonings against truths. E.627".)

9393^. 'Man of war' (Ezek.xxxix. 20) = truth fighting
against falsity.

9396^^. ' Wars ' = combats concerning truths. Refs.

9642'. The alternations which the Church would
undergo until it would perish, are described by the
various successes of the 'war' (in Dan.xi.).

10455. 'There is a voice of war in the camp' (Ex.
xxxii.i7) = an attack on the truth and good which are
of the Church by the falsities and evils which are from
Hell.

-. For 'war' = the combat of truth from good

with falsity from evil ; and, in the opposite sense, the
combat of falsity from evil against truth from good.
(For 'war,' in the spiritual sense, is nothing else; and
such combats are signified by 'the wars' in the histori-
cals of the "Word, and also by 'the wars' in the
propheticals. HI. *. )

10540". 'No strength in war' (Is.iii.25) = not any
resistance against evil and falsity.

L. 5. 'The day of war,' etc. =the advent of the
Lord to Judgment. HI.

14^. As the Lord alone conquered the Hells, with no
aid from any Angel, He is called 'a Hero,' and 'a Man
of wars' (Is.xlii. 15) . . . 'a Hero of war' etc. (Ps.
xxiv.8).

^^ Li the historicals of the Word, like things

are represented by the wars of the sons of Israel with
various nations; for . . . everything written there is
written about the Lord.

S. 103. 'The Wars of Jehovah,' in the Ancient
Word, as in ours, are meant and described in reference
to the Lord's combats with Hell, and His victory over
it, when He should come into the world ; and the same
combats are meant and described in many places of the
historicals of our Word, as in the wars of Joshua with
the nations of the land of Canaan, and in the wars of
the judges and kings of Israel. T.265. 279.

F. 50. For all the wars described in the Word,
involve and signify, in the spiritual sense, spiritual
wars.

P. 251. That the worshipper of self and nature
confirms himself against the Divine Providence when he
thinks that wars are permitted . . , Gen. art.

, It is not of the Divine Providence that wars

take place, because they are united with homicide,
depredation, violence, cruelty, and other enormous evils
which are diametrically contrary to Christian charity ;
but still they cannot but be permitted, because, since
the time of the Most Ancients . . . the life's love of
men has become of .such a nature that it wants to
exercise dominion over others, and at last over all ; it
also wants to possess the wealth of the world, and at
last all of it. These two loves cannot be kept in bonds,
for it is according to the Divine Providence that every-
one be allowed to act from freedom according to reason ;
and without permissions man cannot be led by the
Lord from evil ... for unless evils were permitted to
break forth, man would not see them . . . and therefore
could not be led to resist them. Hence it is that evils
cannot be prevented by any Providence ; for they would
remain shut in, and . . . would spread and consume all
that is vital in man ... It is for this reason that there
are lesser and greater wars ; lesser, between th«
possessors of farms or estates and their neighbours, and
greater between monarchs of kingdoms and their
neighbours. Whether a war be lesser or greater makes
no difference, except that a lesser one is kept within
limits by the laws of the nation, and a greater one by
the laws of nations ; both the lesser one and the greater
one want to transgress, but the lesser one cannot, and
the greater one can, but still not beyond what is-
possible.

'^. That the greater wars . . . are not prevented

by the Lord, at the beginning, or in the course of them,,
but only at the end, when the power of the one or the
other party has been so weakened that it is in danger
of destruction, there are many reasons for, which are
stored up in the treasury of the Divine wisdom. Som&
of these have been revealed to me, among which is this :
that all wars . . . are representative of states of the-
Church in Heaven, and are correspondences. Such
were all the wars described in the Word, and such also
are all war's at this day. . . When the Sons of Israel,
who represented the Church, fell away from the
precepts and statutes into the evils represented by
these nations (enum.) . . . they were punished by the
nation (which represented the particular evil into which
they had fallen). Examps.

■*. Like things are represented by wars at this

day, wherever they are ; for all things which take place
in the natural world correspond to spiritual things in
the Spiritual World ; and all spiritual things concern
the Church. . . There are kingdoms in Christendom,
which answer to (the several nations with which the
Israelites carried on wars). But the quality of the
Church on earth, and what the evils are into which it
falls, and on account of which it is punished by means
of wars, cannot be at all seen in the natural world . . .
but it is seen in the Spiritual World, where ... all are
conjoined according to their various states. The con-
flicts of these in the Spiritual World correspond to the
wars [which take place] . . .

^. That the wars which take place in the world

are ruled by the Divine Providence ... is acknowledged
by a spiritual man, but not by a natural man . . .

". The Divine Providence which is called Fortune

War

549

War

is in the smallest particulars of even trivial things . . .
and most certainly in the affairs of war. Moreover,
saccesses and affairs in war which are happily carried
out, are called . . . the Fortune of war ; and this is the
Divine Providence, acting especially in the plans and
meditations of the general . . .

252-. The evil (also) perform uses . . . and with more
ardour than the good, especially in wars, because an
jevil man is more crafty . . . and, from the love of glory,
is in the delight of killing and plundering . . . his
enemies ; (whereas) a good man is prudent and zealous
■only to defend, and rarely ... to invade. Further ex.

R. 52. 'Wars,' in the Word, = spiritual wars, which
are those of truth against falsity, and of falsity against
truth ; and therefore by the weapons of war are signified
such things as are used to fight with in these wars.
Exainp.

431. ' Like horses prepared for war' (Rev.ix.7) = that
because they can reason they appeared to themselves as
lighting from the understanding of truth . . . ''War' =
spiritual war, which is waged by means of reasonings
and argumentations. E.552.

437. 'To run to war' (ver.9) = the ardour of fighting
(in spiritual combat). E. 558.

500. 'The beast . . . shall make war with them'
(Rev.xi.7) = that (these) will set themselves in opposition
to and assault the two essentials of the New Church.
( — an assault from infernal love. E.650.)

^ That 'wars,' in the Word, = spiritual wars,

which are assaults on truth, and are waged by means of
reasonings from falsities. 111.

548. 'There was war in Heaven . . .' (Rev.xii.7) =
the falsities of the former Church fighting against the
truths of the New Church. Ex. ( = a combat of falsity
against truth, and of truth against falsity. Ex.

E.734.)

. 'War ' = spiritual war, which is that of falsity

against truth, and of truth against falsity.

586. 'It was gi'anted to him to make war with the
saints' (Rev.xiii.7) = that they assaulted the Divine
truths of the Word. ' War' = spiritual war, which is
that of falsity against truth, and of trutli against
falsity ; hence 'to make war' = to assault, ( =a combat
with those who. are in truths from good. E.802.)
R.704.

S33. 'The beast and the kings of the earth gathered
together to make war with Him that sat on the horse
, . .' (Rev. xix. 19) = that all (such) will attack the
Lord's Divine truths . . .

858. 'Gog and Magog, to gather them together to
-war' (Rev.xx.8) = those in merely external worship . . .
excited against those who have worshijiped the Lord.

T. 4076. Wars which have as an end the protection
of our country and Church, are not contrary to charity;
ihe end from which [they are waged] declares whether
there is charity [in them] or not.

D. 2576. What is meant by their 'learning wars;'
Xin other words] why the faithful have to undergo
persecutions and temptations. Ex.

4346-. So in war, the end is victory, and thus the
common good . . . there is no mercy towards those who
fall, because there is mercy in the end of [saving]
many.

4426. In the other life, there are . . . other wars,
namely, against evils and the infernals.

4884. (Charles xii.) declared war against the Lord.

E. 131. 'Wars,' in the Word, = spiritual wars, which
are those of truths against falsities, and of falsities
against truths. 283'^ 734-, 111.

315". 'Their young men snutten with the sword in
war' (Jer.xviii.2i) = truths destroyed by the assaults
of falsity.

355". 'Ye shall be satiated . . . with every man of
war' (Ezek.xxxix.20) = with the truth from good which
destroys falsity. 617^. 650-**.

-^. 'As a horse of glory in war' (Zech.x.3) = the

understanding of Diviue truth fighting against evils
and falsities, which it will destroy.

357'*. 'God teacheth my hands war' (Ps.xviii.34).
By 'war,' here, is signified war in a spiritual sense,
which is war against evils and falsities. This is the
war that God teaches.

*. 'The grievousness of war' (Is.xxi.i5) = an

assault.

-*. 'Jehovah maketh wars to cease even to the

extremity of the earth' (Ps.xlvi.9) = [that He will
cause to cease] all combat and all dissension from the
primes to the ultimates of the truth of the Church. , .
'Wars' = spiritual combats, which, here, are those of
falsity against the truth and the good of the Church.

3o_ <j ^vill break the bow, and the sword, and

war, from the earth' (Hos.ii. i8) = that because of
conjunction with the Lord there shall exist no combat
of falsity against truth. . . ' War ' = combat.

386^'*. 'The hands of the sword in war' (Job v. 20) =
temptation as to the understanding of truth; 'war' =
temptation, or combat against falsities. 388^^

395I". 'Men returning from war' (Micah ii.8) = those
who have shaken off falsities; 'war' = the combat of
truth against falsity. ( = those who have been in
temptations, and have fought against falsities. 555^)

403^^. 'Nation shall not lift up sword against nation,
neither shall they learn war any more' (Micah iv.3) =
that in the (Celestial) Kingdom there shall be no
disputation about truths. . . For such have truths
inscribed on their hearts, and therefore do not dispute
about them.

433^^ 'To take away the strong man and the man
of war' (Is.iii.2) = to take away all resistance against
evils and falsities. 727^-, Ex.

538^*. 'The men of war' (Ezek.xxvii.27)=those
who defend.

573^^. The collision and combat at the end of the
Church are described by (the 'war' between the kings
in Dau.xi. ).

652^. 'Men of war' = truths fighting against falsities;
and that there will be no defence of truth against
falsities, is signified by, 'AH the men of war sball be
cutoff' (Jer.xlix.26; 1.30).

Ward

550

Warn

[E.] 654^^ ' Where we shall see no war' (Jer.xlii. 14) =
that there will then be no infestation by falsities and
evils, and no temptations; ' war ' = infestation and
combat by falsities and evils.

684^'. 'Even unto the end of the war desolations are
determined' (Dan.ix.26) = even until tliere is no combat
between truth and fal.<ity . . . ' War ' = combat between
truth and falsity ; and 'desolation,' the last state of the
Church, when there is no longer any truth, but mere
falsity.

768. 'He went away to make war with the remnant
of her seed' (Rev.xii. 17) = thence from a life of evil
an ardent endeavour to assault the truths of doctrine
of the New Church. ( = to attack and assault by means
of reasonings from falsities. R.565.)

817*. All the wars which the sons of Israel waged
with the Philistines represented the combats of the
spiritual man with the natural man, and thus the
combats of truth conjoined with good with truth
separated from good, which in itself is falsity.

C. 164. On charity in a Commander-in-chief. . .
He does not love war, but peace ; even in war he
continually loves peace. He does not go to war except
for the protection of his country . . . but when the
war has commenced, he is the aggressor, when aggres-
sion is defence.

W"ard. Under ORPHAK-puJ>///us.

Wares. Under Merchandise.

Warfare. Militia.

See Soldier.

A. 1664^. As the priests represented the Lord, who
alone fights for man, their office is called 'warfare.'
Ill- 5335'-

2276-*. See Thirty.

3448. Hence by 'warfare,' and 'war,' are signified
the things of spiritual warfare and war. HI.

7236. After they have exercised spiritual warfare. Tr.

10225^". 'To go forth for warfare' (Num.xxvi.2) =
to go forth into combats against the evils and falsities
which are from Hell.

R. 500^. Therefore the ministry of the Levites was
called 'warfare.' HI.

D. 1397. Those in warfare who love nothing but
slaughter and spoils . . .

E. 734". That ' war ' = spiritual war, which is against
infernal things, is evident from the fact that the
offices and ministries of the Levites about the Tent
are called 'warfare.' HI. and Ex.

. Thus the priesthood is warfare, but warfare

against falsities and evils.

1115''. 'Her warfare is fulfilled' (Is, xl. 2) = combat
against evils.

Warmth. Incakscentia.
Warm, To grow. Ifualescere.

A. 2146. 'As theday grewwarm'(Gen.xviii.i) = from
love. Ex.

. All affection is signified by 'warmth,' even in

common discourse.

3527^. 'To grow warm* (Is.lvii.5) is predicated of
evil.

4019. 'The flocks grew warm at the rods' (Gen.xxx.
39) = the effect from His Own power; for 'to grow
warm' = the effect of the atfection.

4029. 'To grow warm ' = the ardour and effect of
affection ; (and therefore it = ) the things which are
spontaneous. Ex. 4031.

4030. 'That it might grow warm' (ver.4i) = that
they might be conjoined. 40S2.

4581'^. 'To grow warm with gods' (Is.lvii.5) = with
concupiscences of what is false. ( = the ardour of
worship. 1 01 37''.)

6832^ See Heat, here.

7356-. 'To grow warm,' etc. = cupidities.

84S7. 'The sun grew warm, and it melted' (Ex.xvi.
21) = that (the good of truth) vanishes according to the
degree of increasing concupiscence. Ex.

9278I When in externals, man . . . grows warm
from the world, and grows cold to Heaven.

H. 134^. That love is heat from a spiritual origin,
is evident from man's warmth according to love; for
man is kindled and grows warm according to the
quantity and quality of it . . . 567. W.95. 379^.
M.3S0'-.

W.112. As to the interiors of their minds, men
grow warm from that Sun.

148. Hence it is said . . . that they grow warm with
God.

M. 225s. When the man grows warm-ca/esciY.
270^. That it may grow warm-ca^(.'sca<-from an
illicit fire.

E. 41 1-®. 'To inflame one's self with gods under
every green tree' (Is.lvii.5) = to worship God from every
falsity that occurs; 'to inflame one's self with gods' =
ardent worship.

601 '1. The ardour of those who unite in doing this,
is signified bj', ' when they are heated I will set their
feasts' (Jer.li.39).

W"arn. Admofiere.
Warning, A. Admonitio.

A. 6737. A warning from the Divine. Sig.

7220. A warning to those who infest. Sig. 7228.
7237- 7243-

7273. 'I will multiply My signs and My prodigies' =
warnings of every kind. Ex. 7795, Ex.

7295-. This prodigy = the first warning to those who
infest, that they should desist. Ex.

7306. That it is the Divine who warns them to
desist from infestations. Sig.

7652. A warning by those who are in fear. Sig. and

Ex.

SS39. A warning still. Sig. and Ex. 8S40.

Warsaw

551

Wash

R. 211. A warning that they should procure from
the Lord . . . the good of love. Sig. and Ex.

628. A warning that they should not do evils. Sig.
and Ex.

D. 2149. Although such a continual admonition
inflows . . .

Warsaw. Warsovia. T.515.

Wart. Verruca.
W"arty. Verrucosus.

A. 8246. The warty and pustulous faces of men of
our Earth.

M. 253, Malignant pox, warts, etc. (a cause of
lawful separation). 470.

Was. Under Be.

Wash. Lavare.
Washing, A. Lavatio.

See Layer, and under Pukify.

A. 2162. 'Wash }'e your feet' (Gen.xviii.4) = that
(the Divine) should put on something natural, in
order that in the state in which He then was, the
Lord might the better perceive. Ex. '-.

2332. 'Wash ye your feet' (Gen. xix. 2) = application
to the Natural of it.

3147. 'Water to wash his feet' (Gen. xxiv. 32) = puri-
fication there. Ex.

. (On the washing of feet. See Foot, here, and

at 3148. 5669.)

^ These things were signified by the washings

in the Ancient Church ; and the same were represented
in the Jewish Church. . . The (former) did not believe
that they were purified by the washing, but by the
washing oS-abluHoncrn-oi the unclean things of the
natural man . . . But (the latter) believed that they
were purified by the washing.

■*. That ' washing ' = the washing off-«?/?M<io-of

these uncleannesses. 111.

*. (Thus it is evident) that to wash one's self

involves something special and peculiar, namely,
spiritual washing ; that is, purification from the un-
cleannesses which cleave to man inwardly ; and there-
fore they who knew this, and thought about the
purification of the heart — that is, the removal from
the natural man of the evils of the love of self and of
the love of the world — and who diligently strove to
effect it — these observed the rite of washing merely as
an act of external worship which was to be done
because it was commanded ; whereas they who did not
know this . . . worshipped this rite in an idolatrous
manner. Ex.

3693''. Good and angelic Spirits, who fall into a
state of the love of self and from that into a state of
falsity, are remitted a little into their natural . . . state,
and are there imbued with Knowledges . . . which
apply to that condition of things. This is signified
by 'to wash with water in the evening' (Lev.xxii.6,7 ;
Deut.xxiii. 10, 11).

4007-. 'Thou wilt wash me, and I shall be whiter

than snow' (Ps.li.7) = to be purified from sins by the
reception and putting on of the Lord's righteousness.

4255*. Naaman's 'washing' in Jordan represented
baptism. Ex.

4545''. Sanctification was represented by the ritual
of washing and of c\ea,ns\Xig-mundationls. 111.

5695. 'He washed his faces' (Gen.xliii.3i)=he (dis-
posed so that it should not appear. Ex.

59546. (Thus) purification, which was represented by
the washing of the garments, is effected by means of
the truths of faith.

6377. 'He washes his clothing in wine' (Gen.xlix. 11)
= that His Natural is the Divine truth from His
Divine good: for 'to wash ' = to purify.

6730. 'To wash at the river' (Ex.ii.5) = worship
from what is false; for 'to wash ' = purification from
uncleannesses as spiritually understood ; and therefore
it = worship ; because worship is for the sake of purifica-
tion.

7442^. ' To wash ' = to purify.

7601^. 'The washing of the feet ' = purification from
sins, which is effected by means of the truths of faith ;
for by these man is taught how he should live.

8245. On this account (the inhabitants of Jupiter)
wash and cleanse their faces very much.

8789. 'Let them wash their garments' (Ex. xix. 10)
= the purification of truths ; for 'to wash' = purification
from spiritual uncleannesses.

8902^^. 'The washing of the hands over the heifer at
a rapid river' (Dent. xxi. 6) = purification from this evil,
because it had been done from the immoderate zeal ot
one who is ignorant of truth. 9262'.

9088-. Man is regenerated by means of the truths of
faith, and this was signified by the washings by which,
in ancient times, they were cleansed ; and the same is
now signified by the waters of baptism.

9572*^. 'Washing' = the purification of the internal
man.

9670®. By (Aaron's) 'washing of his flesh' (Lev.xvi.4)
is signified that the purification (of good) is effected by
means of the truths which are from good.

9959^. All the expiation which was effected by means
of washings, burnt-offerings, and sacrifices, represented
the purification of the heart from evils and falsities,
thus regeneration . . .

10002. 'Thou shalt wash them with waters' (Ex.
xxix. 4) = purification by means of the truths of faith.
10243, Sig. and Ex.

10047®. ' Washed ' = purified and regenerated.

10049. 'Thou shalt wash the intestines' (ver.i7) =
the purification of the lowest things. . . The purifica-
tion which was represented by 'the washing,' is
purification from evils and falsities; for these are
uncleannesses in the spiritual sense. 10235. i0237,Sig.

10050. 'To wash the thighs' (id.) = the purification oif
the natural man.

10239. 'Aaron and his sons shall wash out of it'

Wash

552

Wash away

(Ex.xxx. I9) = a representative of the purification and
regeneration of man by the Lord. Ex. 10240. Ex.

[A.] 10243. (The washing of the discij^les' feet by
the Lord (Johnxiii.) fully ex.)

-. 'To wash the head, hands, and feet' = re-

generatiou ; and so also does 'he that is washed.'
Thus 'to wash the feet '= to purify the Natural of
man ; for unless this is purified and cleansed with a
man while he lives in the world, it can never be purified
afterwards. Ex.

^. That he who has been regenerated is not to

be purified except as to the Natural, is meant by, 'he
that is washed needeth not to be washed except as to
the feet, and is clean every whit.' And that all purifi-
cation is eHected by the Lord alone, is meant by, ' If
I wash thee not, thou hast no part with Me.'

10386. For the washing of baptism is nothing but
spiritual washing, which is regeneration. L.i8^.
T. 670, Gen. art.

N. 209-. (Refs. to passages on the subject of wash-
ing.)

*. That a total washing ... by immersion in

the waters of Jordan, = regeneration itself, the same as
baptism. Refs.

P. 151^ By the 'washing' (of the disciples' feet) is
meant spiritual washing, which is purification from
evils. 'To wash the head and the hands' = to purify
the internal man; and 'to wash the feet ' = to purify
the external man. That when the internal man has
been purified, the external man is to be purified, is
meant by, 'he that is washed needeth not to be
washed except as to the feet.' That all purification
from evils is done by the Lord alone, is meant by, 'If
I wash thee not, thou hast no part with Me.'

^. Among the Jews, washing represented purifi-
cation from evils ; and this is what is signified by
'washing,' in the Word . . .

R. 19. 'That loveth us, and washeth us from our
sins in His own blood' (Rev. i. 5) = who, from love and
mercy, reforms and regenerates men by means of His
Divine truths from the "Word. It is evident that 'to
wash us from sins' = to purify from evils, and thus to
reform and regenerate ; for regeneration is a spiritual
washing. E. 30.

378. 'And have washed their robes' (Rev.vii. 14) =
who have cleansed the things of their religion from the
evils of falsity. 'To wash,' in the Word, = to cleanse
one's self from evils and falsities. (=the removal of
falsities by means of temptations. E.475.)

T. 670. The washings which were commanded to
the Israelites. Ex. 671,111.

<*. The Lord retained . . . baptism instead of the

washings.

671". That the washing of the spirit of man was
meant by the washing of his body. 111.

673. (Thus) washings, and baptizings also, (are use-
less) unless the internal of the man be purified from
evils and falsities. Ex.

D. 6005. The Lord conjoins good with truth in the
spiritual mind . . . and this comes to man's perception

only obscurely ; but it becomes more and more manifest
as the man studies the good of life, which is done in
the natural man. This is what is meant by . . . 'he
that has once been washed, needeth not to be washed
except as to the feet ;' for in proportion as a man does
goods, a conjunction is effected of spiritual good with
natural, and this is done by means of a moral life . . .
and this is done as often as the man thinks and wills
what is good as of himself.

E. 71^. ' The washings' (among the Israelites) merely
represented purifications from evils and falsities by
means of the truths of faith and a life according tc
them. Refs. 275^-.

22919. 'Wash thyself in the pool of Siloam. . . He
went and washed himself, and came seeing' (Johnix.7)
. . . 'The pool of Siloam'=:the Word in the letter;
and 'to be washed there '= to be purified from falsities
and evils. 475'".

240*. 'I washed thee' (Ezek.xvi.9) = to purify from
evils. 3292'». 375'^ Ex. 4758.

. That 'to wash ' = to purify from evils and

falsities. Refs.

391^^. 'I wash my hands in innocence' (Ps.xxvi.6)
=:to be purified from evils and falsities.

475'-. In ancient times . . . washings represented
purifications from falsities and evils ; for the reason
that ' waters ' = truths, and 'uncleannesses,' falsities
and evils ; and all purification from falsities and evils
is effected by means of truths. This was why wash-
ings were instituted by command among the sons of
Israel . . . Ill-

■*. 'To wash the hands and feet' (Ex.xxx. 19) =

to purify the natural man ; and 'to wash the flesh'
(Lev.xvi.4) = to purify the spiritual man.

'^. 'He that is washed' (Johnxiii. 10) = one who

is interiorly clean ; 'needeth not save to wash his feet'
= that then he is to be cleansed exteriorly. 666-, Ex.

1^ That 'to wash ' = to purify from falsities and

evils, is evident from, 'Wash you, make you clean;
put away the evil of your doings from before Mine
eyes ; cease to do evil' (Is.i. 16). . . 'Wash thine heart
from wickedness, 0 Jerusalem, that thou niayest be
saved' (Jer.iv. 14). . . 'Wash me from mine iniquity,
and cleanse me from my sin . . .' (Ps.li.2,7). Ex.

15 <'po wash the hands in inuocency' (Fs.lxxiii.

13) = to bear witness that one is innocent, and pure
from evils and falsities ; for the washing of the hands
was a testification of innocence. 111.

i8_ Naaman washing in the waters of Jordan

seven times (2 Kings v. 10) = complete purification from
falsified truths (by means of introductory truths).
7248.

951^. The washing of the disciples' feet, represented
purification from evils and falsities by the Lord by
means of the Divine truth.

Wash away. Abluere.
Washing off, A. Ablutio.

A. 3147^. See Wash, here. *.

3993^^- If anyone believes that he is pure from sins
... as one who is washed by water . . . 5398^.

Wash-pot

553

Water

73 1 7". They say that because they have had faith,
all evils of life are wiped and washed away by the
blood of the Lamb.

7318'-. Truth is falsified when it is said that sins
are wiped and washed away as dirt is with water.

P. 279-'. They beo;in to think as they had done here,
that they have been as it were washed from all evil . . .

B. 52. Here are water, soap, and a towel . .> . wash
thyself. T.33i^ 436^.

T. 510-. ' Baptism ' = spiritual washing, which is a
washing from sins.

E. 375-''. 'I washed away thy bloods from upon
thee' (Ezek.xvi.9) = to remove the falsities of evil.
475*'-

475'. For sins are not washed away and wiped
away by water . , . but they are washed away, that
is, removed, by means of truths and a life according
to them.

Wash-pot. Lotio.

A. 24681". 'Moab is My wash-pot' (Ps.cviii.9)=good
defiled with falsities.

Wasp. Vespa.

A. 9424*. (Occurs by mistake, for vespertilio. See
8932^)

Waste. Under Vastation.

Watch. Under Awake.

Watch [of the night). Under GuARD.

Watchman. Speculator. •
See under Gtard. .

A. 1368. 'Watch to\vers-spcctUafo)'iae' (Is.xxiii.13)
= phantasies.

2383. 'Blind watchmen' (Is.lvi.io) = those who,
from reasoning, are in falsity.

4198. 'To look,' or ' watch-spec itZa?-i' (that is,
'Mizpah') (Gen.xxxi.49) = presence. Ex.

9926^ 'Watchmen' (ls.lii.8) = those who search the
Scriptures concerning the coming of the Lord. Their
■• voice ' — the Word . . .

D. 4960. (The look-outs in the World of Spirits.)
Des. 4986.

E. 410". ' The height and the watch-tower-s^jec^^a-
shall be over the caves for ever' (Is.xxxii. I4) = that a
Church shall no longer exist with them, because there
is nothing but evil of life and falsity of doctrine. Ex.

624^-. 'Ephraim is a watchman with my God' (Hos.
ix.8) = the understanding of the Word; hence he is
called 'a watchman with God.'

Water, To. See DmNK-pofare.

Water. A^ua.
Watery. Aqueus.

See under Deep, Fountain, Lake, Pit, River, and
"Well.

A. 24. 'Let there be an expanse in the midst of the
waters, and let it distinguish between the waters and
the waters' (Gen.i.6) . . . The Knowledges in the in-
ternal man are called 'the waters above the expanse';
and the scientifics of the external man, 'the waters
under the expanse.' Ex. (=spiritual things in the
Rational and the Natural. 3623-.) ( = memory truths,
and the interior truths of faith. 9340^.) 9596^.

27^. These Knowledges (in the external memory) are
'the waters gathered together to one place,' and 'are
called seas' (vers. 9, 10).

28. 'Waters,' in the Word, = Knowledges and
scientifics. 111.

57'^. 'The waters going out of the sanctuary' (Ezek.
xlvii. I2) = the life and mercy of the Lord. ( = the
truths which confer intelligence. 6502^.)

382". 'To wander to drink waters' (Amos iv. 8) = to
seek for what is true.

623. 'They shall drink their waters in desolation'
(Ezek. xii. 19) = spiritual things to which they have
done violence.

680*. 'Water' (John iv.) = the spiritual things of
faith.

739. 'A flood of waters' (Gen.vii.) = the beginning of
temptation as to intellectual things . . . For 'waters'
= especially the spiritual things of man, or the intel-
lectual things of faith, and also the falsities which are
the opposites of them. 111.

789. That 'the waters' (of the Flood) = falsities.
790,111. 871. 877.

790. 'Waters,' in the Word, in general, = what is
spiritual, that is, what is intellectual, rational, and
scientific ; and therefore also the contrary things . . .

794. 'The waters were strengthened very exceedingly
upon the earth' (ver. I9) = that persuasions of what is
false thus increased.

847. 'The waters had receded from upon the earth,
in going and returning' (Gen. viii. 3) = fluctuations
between truth and falsity. Ex.

857. ' The waters were going and decreasing' (ver. 5)
= that falsities began to disappear. 887.

1678''. 'Waters,' in the internal sense = spiritual
things, which are truths.

2129. I heard a sound as of many waters. Ex.
R.484^ T.3907.

2161. 'Let a little water be brought' (Gen.xviii.4) =
. . . that the Divine should let itself down nearer to
His intellectual things. Ex.

2240^. 'They found no waters' (Jer.xiv.3) = no Know-
ledges of truth.

2466^-. 'Waters' = Knowledges. Refs. 2967^. 3419.

2674. '(Abraham) took bread, and a bottle of water'
(Gen.xxi.i4) = good and truth. Ex.

2681. 'The water was consumed out of the bottle'
(ver. I5) = the desolation of truth.

2702*. 'The afflicted and the needy seek waters, and
there are none' (Is.xli. I7) = the desolation of truth.
( = those who long for the Knowledges of good and
truth. 10227-^.)

Water

554

Water

[A. 2702 ]^ 'Living water' (John iv. 10) = truth itself.

**. 'Rivers of living water' (John vii.38), and

'living fountains of waters' (Rev. vii. i7) = truths which
are from the Lord, that is, from His Word.

9. 'Waters,' 'streams,' 'lakes,' and 'springs of

waters' (Is. XXXV. ) = truths which were for refreshment
and joy to those in vastation.

12. That ' waters ' = truths, spiritual, rational,

and scientific. 111.

1^. It is spiritual waters that are meant ; that is,

the spiritual things which are of truth.

2703. '(Hagar) filled her bottle with water' (Gen.
xxi. I9) = truths thence.

2781"*. 'That sow beside all waters' (Is.xxxii.2o) =
those who suffer themselves to be instructed in spiritual
things.

2928^. 'Bread,' and 'water' (Ezek.xii. I9) = charity
and faith, or good and truth.

3058. 'To draw waters' = instruction, and also the
consequent enlightenment ; for ' waters '= the truths of
faith ; and therefore 'to draw waters ' = to be instructed
in the truths of faith, and thus to be enlightened. 111.

3094-

^. Moreover, 'the drawers of waters,' in the

Jewish Church, represented those who are continually
wanting to know truths merely for the sake of knowing
them, and without caring about any use.

3068. ' Water' = truth. 9396e,Refs.

3079*. 'Water shall flow from his buckets' (Num.
xxiv. 7) = that truths will do so from Knowledges.

3089. 'Let me ... sip a little water from thy
pitcher' (Gen.xxiv, I7) = an inquirj' as to whether any-
thing of truth from this source could be conjoined.

3104-. A state of v.astated truth, is signified by 'they
shall drink water by measure' (Ezek.iv. 16).
. 'Water' = the Spiritual, thus truth.

3384^ 'Thou that dwellest upon many waters' (Jer.
Ii.l3) = in Knowledges about truth.

3424. 'They found a well of living waters' (Gen.
xxvi. I9) = tlie Word as to its literal sense in which is
the internal sense . . . and therefore its waters are
called 'living.' 111.

3464. ' Waters ' = truths. 4697^^.

3654*. 'The waters of Judah' (Is.xlviii.i) = the truths
which are from the good of love to the Lord.

3693'', See Wash, here.

4017. ' Waters' = Knowledges and scientifics, which
are the truths of the Natural.

e_ 'Water' = truth in general.

4391^. 'Gatherings of waters, clouds of the skies' (2
Sam.xxii.i2) = the Word in the letter.

4545^ 'I will sprinkle clean water upon you' (Ezek.
xxxvi.25) = the purification of the heart.

4629^. The odour of the sphere (of the thought of
scandals about the Lord) was perceived as being like
that of stinking water, and of water defiled by filthy
refuse.

4744. 'There was no water in it' (Gen.xxxvii.24) —
that there was then no truth. Ex.

4876*. 'The staff of water' (Is.iii.i) = support and
power by the truth of faith. ( = power from truth.
9028«.) 9323-'.

4926^ 'The waters of the lower fish-pool' (Ls.xxii.9}
= the traditions by means of which they have made
breaches in the truths of the Word.

4976^, Where 'water,' or 'drink,' is mentioned in
the Word, the Angels understand spiritual water or
drink, namely, the truth of faith.

5120*. 'To give to drink a cup of water in My name'
(Mark ix.4i) = to instruct, from a little charity, in the
truths of faith.

5160-. 'By water and the Spirit' = by faith and
charity. ( = by the truth of doctrine and the good of
life. 5342''.)

5668. 'He gave them waters' (Gen.xliii.24) = a
general influx of truth from the Internal. Ex.

6015'^. 'Thou disturbedst the waters with thy feet'
(Ezek.xxxii.2) = to defile and pervert the truths of faith
by means of the scientifics which are of the Natural.

6297-. ' Waters' = the truth of faith.

6346. 'Light as water' (Gen.xlix.4) =that faith alone
has no glory or Power ; for to be 'as light as water,' is
to be of no weight or value. E.434^^

6413^. 'As the hart pauteth after the water brooks'
(Ps.xlii. I ) = to long for truths from the affection of truth.

6435**. 'Channels of waters' (Is.xxx.25) = the Know-
ledges of good and truth, which are 'upon every high
mountain . . . ,' because these Knowledges flow from
the goods of celestial and spiritual love.

6693^. 'Waters,' in the opposite, = falsities.

6726^. A state of temptation is here described ; and
'the waters which encompassed me even to the soul'
(Jonah ii.6) = falsities.

6753. 'Because I drew him out of the waters' (Ex.ii.
10) = deliverance from falsities; for 'the waters,' here,
are those of the river of Egypt.

6975. 'Take of the waters of the river' (Ex.iv.g)^
false scientifics.

6988. 'In the wilderness shall waters break out . . .'
(Is.xxxv.6) = the Knowledges of truth and good.

7295^. The second degree (of the taking away of the
influx of truth and good) is described by 'the waters of
Egypt being turned into blood' (Ex. vii. 14-25), by
which is signified that truths themselves had been
falsified. 7307. 7316. 7317. 7320. 7332.

7322. 'Stretch thy hand over the waters of Egypt'
(Ex. vii. 19) = the exercise of spiritual power over the
falsities which are infesting. 7324. 7325. 7385.

7343. (The 'waters about the river,' which the
Egyptians dug for = truths sought by them to be applied
to falsities. Ex. )

7437. 'He goeth forth to the waters' (Ex.viii.2o) =
that from these evils they again think falsities.

7857. 'Nor boiled with waters' (Ex.xii.9) = not . . »
from the truth of faith. Ex.

8043-. As regeneration is effected by means of truth

Water

555

Water

and good, it is said, ' I will pour water upon him that
is thirsty, and the spirit upon his seed' (Is.xliv.3).

8099^ 'The waters of the great deep,' and 'the
depths of the sea' (Is.li.io) = the Hfll where are they
who are in faith separated from charity . . . The waters
as of the sea, under which they are, are falsities.

81258. Falsities from evils are signified by the waters
which overwhelmed the Egyptians. 8137''. 8146.

8137^. The waters which separate certain Hells. Ex.

S206. 'The waters were a wall to them on their right
hand and on their left' (Ex.xiv.22) = that they were
withheld from falsities on every side. Ex. 8235.

8210-. The falsities which flow out from evils then
constitute a sjihere around them, which appears either
as a dense cloud, or as water.

S223. 'The waters returned upon the Egyptians'
(ver.26) = that the falsities from evil would pour back
over them . . . S229.

8286. 'By the wind of Thy nostrils were the waters
heaped up' (Ex. xv. 8)= that falsities were collected into
a one by the presence of Heaven.

8299. 'In the vast waters' (ver. 10) = whelmed about
by an immense number of falsities.

8347. 'They went three days in the wilderness, and
found no waters' (ver. 22) = that truths were lacking,
and at last utterly.

8349. 'They could not drink the waters on account
of their bitterness' (ver. 23) = that truths appeared
undelightful to them, because devoid of the aff"ection of
good; for 'to drink waters ' = to receive truths, and
apply them under good. Ex.

8355. 'To cast wood into waters ' = to affect truths
with good.

8356. 'The waters were made sweet' (ver.25) = that
in this way truths are made delightful.

8368. 'There were twelve springs of waters' (ver. 27)
= truths in all abundance.

8370. 'They encamped there beside the waters' (id.)
= that after temptation the truths of faith are put in
order by means of the good of love. Ex.

8554. In Ex.xvii. a fourth temptation is treated of
— that there was a lack of truth — which is signified by
the murmuring of the sons of Israel because they had
no water; and therefore the truth of faith was given
them by the Lord; which is signified by 'the water
from the rock of Horeb.' 8562.

8562. For as water and drink recreate the natural
life, so do truths and the Knowledges of truth recreate
the spiritual life. Ex.

8568. 'The people thirsted there for waters' (ver. 3)
= an increase of the longing for truth.

^. 'The fountain of the water of life' (Rev.xxi.6)

= the truth and good of faith.

. 'The water that I shall give him shall be in

him a fountain of water springing up into everlasting
life' (John iv. 1 4) = the truth of faith from the Word,
and thus from the Lord. S.2-.

^. '(Out of his belly shall flow) rivers of living

water' (John vii.38) = the Divine truth which is from
the Lord alone. ( = truths Divine. 9818'''.) ( = Divine

truth from the Lord in abundance. £.183^".) £.518=^-.
622*.

8583. 'The waters shall come forth from (the rock)'
(Ex.xvii. 6) = that the truths of faith are from Him.

8764'*. 'The sound (of their wings) as the sound of
great waters' (Ezek. 1.24) = the quality of the Divine
truth in Heaven.

8S6g*. 'A drought is upon her waters' (Jer.l.38) =
truths in which there is nothing of life.

8872. 'In the waters under the earth' (Ex.xx.4) = in
the Corporeal Sensuous . . . To this belong the scientifics
which arise proximately from the experience of the
external senses.

8904-^ 'She sitteth upon many waters' (Rev.xvii. i) =
upon falsities.

8976°. 'Come ye to the waters' (Is.lv.i) = to truths
from the "Word.

9050^". 'The waters are come in unto my soul' (Ps.
Ixix.i; Jonah ii. 6) = falsities, and also the temptations
which are caused by the injection of falsities.

9127''. The reason 'water' also came out of the Lord's
side (Johnxix.34) is that 'water' = external truth
Divine, such as is the Word in the letter.

9272*. 'To sow beside all waters' (Is.xxxii.2o) = to be
instructed in all truths whatever which are of use.

9323. 'He shall bless thy bread and thy waters'
(Ex. xxiii. 25) = the increase of the good of love and of
the truth of faith.

. 'Bread and water,' as used together. 111.

94702.

9325**. 'The waters are evil' (2 Kings ii. 19) = truths
without good. 'The outlet of the waters ' = the Natural
of man which receives the Knowledges of truth and
good. (The waters of Jericho, here = the truths of the
sense of the letter. 10300®.)

9341'*. 'The water (of the Euphrates) was dried up'
(Rev. xvi. 12) = those falsities removed by the Lord.

^ 'To drink the waters of Sihor' (Jer.ii. i8) =

falsities which have been induced by scientifics wrongly
applied.

9468". 'The waters of separation and expiation'
(Num.xix.6) = pnrification and withdrawal from evils
and falsities by means of truths and goods from the Word.

97552. The truth of the natural man, is signified by
the water of the sea. Ex.

^. 'Living waters shall go out from Jerusalem'

(Zech.xiv.8) = truths of faith living from the good of
love. ( = the Divine truths of the Church from the
Lord. R.238-'.) See E.275--^\

9818^^ 'Except a man be born of water and of the
Spirit, he cannot enter into the Kingdom of God'
(Johniii.5) : 'to be born of water ' = by means of truth
. . . ('Water' [here] = the truth of faith which comes
to manifest perception in the natural man. 10240-.)
( = the truth of faith from the Word. 10388. ) T. 572-.
E.419^. 475^. 710^". ( = truth in the external man.

T.144'^-)

9828-*. 'Draw not (thy linen girdle) through water'
(Jer.xiii.i)= . . . that the good of the Church was
then null, and therefore truths were dissipated . . .
For 'water' = truth purifying and thus restoring.

Water

556

Water

[A.] 9926'. 'At the voice which He gives, there is a
multitude of waters iu the heavens' (Jer.x. 13; li. 16);
' voice ' = the Divine truth ; ' waters ' = the truths which
are in the Heavens and from the Heavens. { = that
from the proceeding Divine there are spiritual truths
in immense abundance. £.644^".)

10238. 'Thou shalt put water in (the laver)' (Ex.
XXX. 1 8) = the truths of faith by means of which there
is effected purification in the Natural. Ex.

10242,3. 'When entering the Tent. . . they shall
wash with waters' (ver.2o)= [when in] worship [there
must be] purification by means of the truths of faith.
111.

10465. 'He strewed (the dust of the calf) upon the
faces of the waters' (Ex.xxxii.20).-a commingling (of
the infernal falsity) with truths.

10686. (While on the mount, Moses) 'did neither
eat bread, nor drink water' (Ex.xxxiv.28) = that
meanwhile there was no appropriation of the good of
love and truth of faith. Ex.

H. 335. A thin watery atmospheric something.

S. iS"*. 'The voice of Jehovah is upon the waters . . .
Jehovah is upon great waters (Ps.xxix.3) . . . 'The
great waters upon which Jehovah sitteth' = the truths
of the Word.

F. 53. 'Behold, waters asceuding out of the north'
(Jer.xlvii. 2) = falsities from Hell.

W. 173. That in the Spiritual World there are
waters, etc., but spiritual. Gen. art. 177.

178. Waters, etc. are mentioned, because these three
are the generals . . . Waters are middle forces . . .

R. 26. 'Blood and water' (John xix. 14) = Divine
truth spiritual and natural, thus the AVord in the
sjiiritual and the natural sense. E.329i'',Ex.

50. Sec Voice, here. 614. 811.

. ' Waters ' = truths, in special, natural truths,

which are Knowledges from the Word. HI.

^ When it is known that by 'waters,' in the

AVord, are meant truths in the natural man, it is
«vident what was signified by the 'washings' . . . and
by baptism, etc.

384. 'He shall lead them to living fountains of
waters' (Rev. vii. 17) = that He will lead by means of the
truths of the Word to conjunction with Himself. ( =
in Divine truths. E.483.)

409. '(The star) fell upon a third part of the rivers,
a,nd upon the fountains of waters' (Rev.viii.io) = that
by it all the truths of the AVord have been completely
falsified. E.518.

410. 'A third part of the waters became wormwood'
{ver.ii) = all the truths of the AVord falsified by self-
intelligence. E. 520.

411. 'Many men died of the waters, because they
were made bitter' (id.) = the extinction of spiritual life
with many, caused by the falsified truths of the AVord.
£.521,522.

497. 'They have Power over the waters to turn them
•into blood' (Rev.xi.6) = that those who avert themselves
from the two essentials of the New Church, falsify the

truths of the AVord. ( = that with such, truths are
turned into falsities from evil. E.645.)

563. 'The serpent cast out . . . water as a flood'
(Re v.xii. 1 5)= reasonings from falsities in abundance.
E.763.

685. 'The Angel of the waters' (Rev.xvi.5) = the
Divine truth of the AVord. ( = the Lord's Spiritual
Kingdom. E.971.)

700. 'The water thereof was dried up' (ver. 12) =
that the falsities of these interior reasonings have been
removed. E.996.

719. 'The great harlot that sitteth upon many
waters' (Rev.xvii. i)=:that religiosity . , . living in the
truths of the AVord adulterated. ( = that rules over
all things of the AVord, and thus over the holy things
of the Church. E. 1033.)

811. 'I heard as it were . . . the voice of many
waters' (Rev.xix.6) = the joy of the Angels of the
Aliddle Heaven. ( = the glorification of Him from
truths. E.1215.)

889. 'I will give unto him that is athirst, of the
fountain of the water of life freely' (Rev.xxi.6) = that
to those who long for truths for any spiritual use, the
Lord will give, from Himself, through the AVord, all
that conduce to that use.

932. 'A pure river of the water of life, clear as
crystal' (Rev.xxii. i) = the Divine truth of the Word
in abundance translucent from its spiritual sense,
which is in the light of Heaven.

956. 'Let him that willeth take the water of life
freely' (ver. 17) = that he who from love wills to learn
truths, and to appropriate them to himself, will re-
ceive them from the Lord without any labour of his
own. . . 'The water of life ' = Divine truths from the
Lord through the AVord.

M. 231. Shouts heard as if they bubbled up through
water. Ex.

293''. She sprinkled it with the water of the fountain.

L 20^. Water = natural truths.

D. 363. 'Drawers of water-aquarii' = those who
suppose that they merit Heaven. Ex.

1002. They desire to punish ... by tepid or hot
water.

1043. AVhen walking beside waters, (evil Spirits try
to throw me in).

3i77<^. (AVhy Charles xii. was made to drink water
only. )

351 1«. See Natural, here.

3618. On impure and filthy water : its correspond-
ence with self-glorying. Ex. 3619.

4589. An aqneous appearance seen in a certain Hell :
it represents what is exteriorly sincere.

4653. They then appear encompassed as with waters.
4679^. 5827.

4788. Water which was seen to overflow something
on fire = falsities.

E. 71". That ' waters' = the truths of faith, and also

Water

551

Water

the Knowledges of truth. 111. iiS^. 2S1-. zSf. 4333^.
483--

179^. 'The waters issuing out from under the thres-
hold of the house towards the east' (Ezek.xlvii.i) =
Divine truth proceeding from the Lord, and inflowing
with those who are in the good of love to Him.
Further ex. 342^. 422". ( = Divine truth reforming
and regenerating. Sis'. ) 629*.

239'^. ' Waters * = truths. 304'''''. 372". 388"^ 401-1.

4056. 4191s. !•». 4228. 433i». 453'-. 455«. 5i8s,Ill.

537". 632-*. 644'''. 650^8, 730". Coro.34.

261*. ' Waters ' = Divine truths in ultimates. 419^'.

275^^. 'Its waters cast up mire and dirt' (Is.lvii.20)
= the falsities from which come evils of life and falsities
of doctrine.

283IS. ' Waters ' = truths and the perception of them.

304®. 'Mighty waters' (Is.xxviii.2) = the falsities of
evil.

"_ < Waters ' =: the truths of the Church. ",

342^. 'Water' = truth from a spiritual origin.

355"5. 'Waters' = falsities. 401". 405-^. *-.

63815.

364''. 'The water of separation ' = the truth of the
natural man.

372^. 'The gi-eat waters' (Ezek.xxxi. 15) = truths
which savour of good and derive their essence from it.

374''. '(A land of) rivers of water' (Deut.viii.7) = of
tlie doctrinal things of truth.

375-^. 'I washed thee with waters' (Ezek.xvi.9) — to
reform and purify by means of truths.

^*. 'He will lead me to waters of rest' (Ps.

xxiii.2)=the truths of Heaven.

376*. 'Come ye to the waters' (Is.lv. i) = the Word
where truths are. ( = truths from the Word for those
who desire them. 840^.)

-^ The Lord's 'making the water wine' (Johnii.)

= that He made the truths of the external Church into
truths of the internal Church . . .

386-1. <jjg turneth the desert into a lake of waters'
(Ps.cvii.35) = that where there is ignorance of truth
there shall he abundance of it.

411^. 'The waters' out of the rock (Num.xx.) = the
Divine truth. 444^

^8. 'The strange cold waters flowing down'

(Jer.xviii. 14) = falsities in which there is no good.

455''. 'That he may dip the tip of his finger in
water' (Luke xvi.24) = in truth from the Word. . .
Thus, 'to cool his tongue with water ' = to allay the
thirst and cupidity of perverting truths, and of con-
firming falsities by their means.

^''. 'In the wilderness shall waters break out'

(Is.xxxv.6) = that truths shall be opened where they
were not before.

475I''. 'The waters' of the pool of Siloam = the truths
of the Word.

481-. 'A tree ]ilanted by the waters' (Jer.xvii.7) =
a man in whom there are truths from the Lord. 518^-.

483I-. 'The water that I shall give' (Johniv.i4) =
the Divine truth ... in which there is life.

484S. In both weeping aloud and shedding tears
there comes out water which is bitter and astringent,
which is caused by an influx . . . from the Spiritual
World, where bitter water corresponds to a lack of
truth because of falsities, and to the consequent grief.

504-^. 'When thou passest through the waters, I
will be with thee' (Is.xliii.2) = that falsities shall not
enter.

513^. 'Their fish shall rot because there is no water'
(Is.l.2) = no longer any living Scientific, because no
truth.

514I-. 'That do business in many waters' (Ps.cvii.
23) = those who study the . . . truth of the Word.

518''. 'I will pour out waters upon him that is
thirsty' (Is.xliv.3) = to instruct in truths those who
are in the affection of truth.

1^. 'The voices of many magnificent waters'

(Ps.xciii.4) = Divine truths.

• — — ^1. Divine truth from the Lord, the reception of
which confers intelligence, is signified by 'the waters
from the rock in Horeb' (Ps.lxxviii. 15,16,20; cv.41).
'The rock ' = the Lord; and 'the waters that flowed
out ' = the Divine truth from Him.

34_ 'Waters out of the north' (Jer.xlvii.2) = the

falsities of doctrine which are from self-intelligence.

■'^ 'Then the waters had overwhelmed us . . .

then the waters of the proud had gone over our soul'
(Ps.cxxiv.4, 5). 'The waters of the proud' = the fal-
sities which favour and confirm the love of self, and
also the falsities of doctrine which are from self-
intelligence . . . ' The waters that had overwhelmed
them ' = falsities, and the consequent destruction of the
spiritual life which man has by means of truths and a
life according to them. ( = the falsities which inundate
. . . a man when he is in temptations. 556".)

38_ '"Whose waters are tossed' (Jer.xlvi.7,S) =

falsities themselves.

^^. That temptations are signified by 'inunda-
tions of waters.' 111.

532^. 'To drink waters' (Amos iv. 8) = to learn truths.

538. The quality of the falsity (there) is Known
from the waters themselves; (thus) falsities which are
from grievous evils appear over those Hells like thick
and black waters ; and falsities from the evils of the
love of self, like red waters. . . Truths also appear
(there) like waters, but like limpid and pure waters.
(For) . . . those in whom only the first degree has
been opened are in an atmosphere which is as it were
aqueous, [but] limpid and pure. . . (For) an atmosphere
which is as it were aqueous, corresponds to natural
thought and perception ; but one which is limpidly
aqueous, to the spiritual natural thought and percep-
tion in which are the Angels of the Ultimate Heaven ;
whereas one which is thickly and densely aqueous, and
which verges to black or to red, corresponds to that
natuial thought in which there is nothing spiritual. . .
This is why such Hells are called 'seas,' and 'deeps.'

587I*. 'I will sprinkle clean waters upon you' (Ezek.
xxxvi.25) = to purify ... by genuine truths.

594^". 'He layeth the beams of His chambers in the
waters' (Ps.civ.3)=that the Lord forms the Heavens
and the Church from Divine truths.

Water

558

Water, To

[E.] 6iS'. 'The waters of Marah' = truths adulter-
ated. Ex.

629^ How intelligence increases through the re-
ception of the Divine truth which proceeds from the
Lord, is described by 'the waters' which the prophet
passed through (Ezek.xlvii.3-5) : 'the waters to the
ankles ' = such intelligence as is possessed by the sensu-
ous and natural man ; 'the waters to the knees' = such
as is possessed by the spiritual natural man ; 'the
waters to the loins' = such as is possessed by the
spiritual man ; and 'the waters that could not be
passed through ' = celestial intelligence, which is called
wisdom, and is such as is possessed by a celestial man,
or an Angel of the Third Heaven ; which, being un-
speakable, is said to be 'a river that could not be
passed tlirough' ; and because it is far above the
natural man, the waters are called 'waters to swim
in.' Further ex.

644". 'Waters' = truths of doctrine.

650-''. 'His branches were multiplied because of
many waters' (Ezek.xxxi.5) = au abundance through
spiritual truths which are from the Knowledges of
truth from the Word.

654^8. 'The waters shall fail in the sea' (Is.xix.5) =
that there will be no truths in the natural man.

677''. 'To go into waters' (Ezek.vii.i7) = to weep
(thus grief).

695^". 'To give a cup of cold [water]' (Matt. x. 42) =
to (act) from obedience; for ' water ' = truth in affec-
tion; and 'cold [water] ' = truth in obedience.

22_ < Waters ' = falsities of faith.

701 1'. 'He will bless their bread, and their waters'
(Ex.xxiii.25) = the fructification of good and the
multiplication of truth. . . ' Waters' = all the truths
of this good.

7271^. 'The staff of water ' = the truth of the Church.

^3. 'To drink waters by measure' = a lack of

truth.

730-*. 'I will make the wilderness a pool cf water,
and the dry land into springs of waters' (Is.xli.i8) =
to fill with truths the spiritual man and the natural
man where before there were no truths.

2^ 'Waters out of the rock of flint' (Deut.viii.15)

= the truths of this good from the Lord.

741 22_ "TJig channels of waters appeared' (Ps.xviii. 15)
= the truths of the Church overturned.)

822^. When a man is in the exercise of charity,
the sphere of all his affections and the derivative
thoughts appears around him like limpid water . . .

1033-. '0 thou that dwellest upon many waters'
(Jer.li.i3) = the truths of the Word, and thus the
holy things of the Church. Ex.

1035^ The falsities which are not from evil, may
be compared to waters which are not pure, but which
when drunk do not lead to drunkenness . . .

1076. 'The waters which thou sawest, where the
harlot sitteth' (Rev.xvii. I5) = the doctrinal things from
the Papal Consistory in general. Ex. ( = those under
the Papal dominion, but in the truths of the Word
variously adulterated and profaned. Ex. R. 745.)

II45''. 'We drink our waters for silver' (Lam. v. 4) =
the lack of the Knowledges of truth.

Coro. 34. In the opposite sense, by 'waters' are
signified falsities; but by impure waters, such as are
those of marshes, of bad smelling tanks, of urine, and,
in general by all hurtful and death-dealing waters,
and therefore by the waters which cause death by
inundating.

Water, To. Irrigare.

Watered. Im'gmis.

A. 107. 'To water the garden' (Gen.ii. io) = to give
intelligence. E.518".

15S6. 'Well-watered' (Gen.xiii.io) = that goods and
truths can grow there.

5694'*. 'To water the mountains' (Ps.civ. i3) = to
bless those who are in love to the Lord and towards
the neighbour.

9050*. 'Their soul shall be as a watered garden . . .
I will water the weary soul, and every soul that is
sorrowful' (Jer.xxxi. 12,25). • • 'To be watered' =to
be instructed. ( = that such have intelligence and
wisdom from this source. E.374'*. )

E. 405-'. ' He watereth the mountains from His
chambers' (Ps.civ. 13) = that all goods [come] through
truths from Heaven. 'To water' is predicated of
truths, because ' waters ' = truths.

433^^. 'A fountain shall go forth from the house of
Jehovah, and shall water the stream of Shittim' (Joel
iii. i8) = that out of Heaven from the Lord there will
be truth of doctrine which will enlighten those who
are in knowledges.

644^^. 'To water the earth, and to make it bring
forth and bud' (Is.lv. 10) =to vivify the Church, that
it may bring forth the truth of doctrine and of faith,
and the good of love and charity.

". 'To water its furrows ...' (Ps.lxv. 10) = to

fill with the Knowledges of good and truth.

-^. 'To water the earth' (Hos.vi.3)=^to fertilize

the Church, which is said to be fertilized when truths
are multiplied, causing an inciease of intelligence ; and
when goods are fructified, causing an increase of
heavenly love.

Watercourse. Aquaductus.

A. 795^. 'Rivers and streams of waters-f^wdus
aqiuiru77i' (Is.xxx.25) = the truths of faith.

E. 518^^ 'She sent out her watercourses unto all
the trees of the field' (Ezek.xxxi.4) = the multiplication
of the Knowledges of truth.

Waterpot. Hydria.

3068. See Jar, here. 3079.

9394^ 'Waterpots,' etc. =scientifics. Ex.

T. 350. (Like) the water in a pitcher.

E. 376'-^. 'There were six waterpots of stone set
there according to the cleansing of the Jews' (John ii.6)
= all these truths in the Word, and thence in the
Jewish Church and its woiship. Ex.

Water-serpent

559

Wax

Water-serpent. Serpens aquea.

A. 7295. 'Aaiou's . . . rod became a water-serpent'
(Ex.vii. io) = that mere fallacies aud the derivative
falsities reigned with them. . . 'A water-serpent ' =
iallacies and the derivative falsities. 7298.

W"ave. Under Agitate, and Brood.

W"ave. Fludus.

A. 953. A sea heaving with great billows, seen.

9755'. 'The sea is come np upon Babel ; she is
covered with the multitude of the waves thereof (Jer.
li. 42). 'The sea' = falsity from scientifics; and its
'waves' = reasonings from these, and the consequent
denials. ( = falsities. £.275^-*.')

». 'Who stirreth up the sea, that the waves

thereof are in uproar' (Jer.xxxi.35) = to dispel the
falsities of scientifics, from which come reasonings
about truths.

^^. In the opposite sense, 'the sea'^memory-

knowledge-.^cicJiiZ/fcw^/i-which pays regard to the world ;
and its ' waves' =; reasonings from worldly things about
Divine things.

87338. With the celestial . . . what is of their will
rolls itself . . . into what is like a wave . . .

92976. From the sphere that streams from them.

H. 240^. The particulars-si«gfi?Za-of the thought and
speech of the Angels . . . appear like a limpid stream
or atmosphere • . .

D. 3531. There rose up a roll or billow of people:
in the other life such waves-MHf?ae-or rolling masses-
volu7niiia-are people.

5651. Earthquakes which appeared like huge billows
oT the sea, seen.

E. 275*. .'Thou rulest in the uprising 01 the sea;
when it lifteth up its waves' (Ps.lxxxix.9). 'The sea'
= the natural man . . . and 'the waves it lifts up' =
falsities,

419-^. 'The waves of the sea lifted up' (Ps.cvii.25) =
temptations . . . Deliverance from these is signified by
'He maketh the storm a calm, so that the waves
thereof are still' (ver. 29). 111. 5i4",Ex.

511-. Relatively to its waves, the sea = the disputa-
tion and reasoning which is carried on by means of
scientifics.

538®. 'Israel . . . shall smite the waves in the sea'
(Zech.x. ii) = that those who are in truths from good
<are protected by the Lord) against reasonings from
falsities against truths.

1-. 'Billows,' and 'waves-w?iciac' = evils and

falsities. 111.

706^. 'Who stilleth the uproar of the seas, the
uproar of their waves' (Ps.lxv.7) = (the Lord's Divine
power over) the disputations and reasonings of those
who are beneath the Heavens, and are natural and
sensuous.

Wave. (/fida.

Wave, To. Undare.

Streaming, A. Undatio.

See Undulation.

A. 2733. A gentle influx as it were waving . . .
6200. The material ideas of thought appeared in the
midst of a kind of wave. Ex.

6853^. Immersion in falsities appears there like one
immersed in waves. Des.

E. 342^ See Sea, here.
538^-. See WAVE-/Zitc<»s, here.

822^ This spiritual sphere manifests itself ... as
a streaming.

Wax. Cera.
Waxen. Cereus.

A. 3263®. 'Camels carrying wax, resin, and stacte'
(Gen.xxxvii.25) = the interior goods of such. (Compare
4748.)

5621. 'Wax, and stacte' (Gen.xliii.ii)=the truths
of good of the interior Natural; for 'wax,' here,
aromatic wax, = the truth of good. . . By 'wax,' here,
is not meant common wax, but aromatic wax, such as
storax. It is this kind of wax which is meant by the
(Hebrew) word here used, which also means spice.
From this it is evident why this aromatic wax = the
truth 'of good; for all spices, because sweet scented =
the truths which are from good. Ex. (See Stacte,
here.)

H. 108. Bees . . . build cells of wax . . . The wax
serves the whole human race for lights. W. 356. T. 1 3^

W. 355. They gather wax from flowers for a home.

T. 645. Have stopped their ears as with wax,

D. 3410^ They are rather waxen lights, because
there is in them more of sulphur than of tallow.

E. 405^2. Of these evils ... it is said that they are
melted 'as wax before the fire' (Micah i.4).

Way. Via.

A. 519. See Walk, here.

521. Perception (is) by an internal way . . . doctrine,
by an external way . . .

627. 'All flesh had corrupted its way upon the
earth' (Gen. vi. 12) = that the Corporeal of man had
destroyed all the understanding of truth. . . 'Way' =
the understanding of truth, or the Truth itself. 111.

7955. 'Way,' and 'paths' =:the truths of faith.
1298^. 2761.

1495". Instruction is merely an opening of the way . . .

16358. Speech enters by an external way; but that
of Spirits ... by an internal way. H.248.

18848. When being 'carried by the Spirit' there is
no reflection upon the way . . . and the man is led
through ways he is ignorant about.

19012. Intellectual truth . . . inflows through an
internal way . . .

1902^. Scientifics and Knowledges . . . inflow by an
external way . , . 2632.

1928. 'In the way to Shur' (Gen.xvi. 7) = the things
which proceed from scientifics. . . 'A way ' = that

Way

560

Way

which leads to truth, and that which proceeds from
truth.

[A.] 19936. 'Way'^truth. 39238. 9144S.

2231. 'To keep the way of Jeliovah' (Gen.xviii. 19) =
the doctrine by which they are instructed, (and which)
is from Him.

2234. That ' way " = doctrine, is evident from the
signification of 'a way.' 'A way,' in the Word, is
predicated of trutlis, because truths lead to good, and
proceed from good; and, as 'a way' is predicated of
these, 'a way' = doctrine, because doctrine comprehends
in one complex all the things which lead to good, that
is, to charity.

2333. 'Ye shall ... go on your way' (Gen.xix.2) =
contirmation in truth. Ex. and Hi.

25 1 6"-^. The Lord is doctrine itself, and therefore is
called ' the Way, ' etc. 2531*.

2557^. These things are effected by the way of the
body, that is, by an external way . . .

2632". His Divine Rational was not born by an
external way, which is that of the senses, as His former
Rational was ; but by an internal way from the Divine
Itself.

6. When man is regenerate, the Lord inflows by

an internal way, that is, by the good of conscience.

2701. This ('opening of the eyes") is effected by an
influx . . . throvigh the way of the soul, or the internal
way, unknown to the man. This is his state of
enlightenment . . .

2826^. 'Him shall He teach in the way that He
shall choose' (Ps.xxv. I2) = in the truth.

2851^. For there are two ways which lead into the
rational mind ... a higher or internal way, throufli
which there enters good and truth from the Lord ; and
a lower or external way, through which there comes up
evil and falsity from Hell ; and the i-ational mind itself
is in the middle position to which the two ways tend.
H.430. (Compare E. 208^, below.)

^ 'The ways of Zion do mourn' (Lam.i.4) = that

there are no longer any truths from good. ( = that
Divine truths are no longer sought. E.863-.)

2875. The good of life, or the aff'ection of good, is
insinuated by the Lord through an internal way, un-
known to the man; but the truth of doctrine, or faith,
through an external way . . . into the memory. 309S.
3324- 3995-- 6269-.

3101. 'To know whether Jehovah had prospered his
way, or not' (Gen.xxiv,2i) = inquiry concerning Divine
truth. ' Way ' = truth.

3123. 'I being in the way' (ver.27) = in a state of the
conjunction of truth in the Rational ... for this is the
subject here treated of. ' Way ' = truth. And a person
is said to be 'in the way,' when he is advancing to
where he intends to go.

3128". All good inflows by an internal way, or by the
way of the soul . , .

3142^. 'Prepare ye the way of Jehovah' (Is.xl.3) (and
other similar passages) = to prepare one's self for the
reception of truth. Ex.

3175'. Man has to learn all truth by an external way
— that of the hearing and sight: — through this way
must truth be insinuated . , .

3177. 'Jehovah hatli prospered my way' (Gen. xxiv..
56) = that all things were now provided ... as to the
truth that was to be conjoined with good; for 'way' =
truth.

3310"-. 'Some fell on the hard way' (Luke viii.5) =
into falsity, (See Life 90, below.)

3477. There were represented ... a broad way which
led to Hell, and a narrow way which led to Heaven.
Des. . . The Spirits were asked which way they wanted
to go. They said. The broad way. But their eyes
were suddenly opened, and they saw the serpents in the
broad way, and the Angels in the narrow way . . .
D.4216.

3502^. Doctrinal things, or the Knowledges of good
and truth, cannot be communicated to the natural man
except by means of delights . . . accommodated to it ;
for they are insinuated through an external or sensuous
way.

3527^. 'The rough ways shall become smooth' (Luke
iii.5) = that the falsities of ignorance [shall be turned]
into truths.

3708''. 'They wandered in the wilderness, in a
solitude of a way' (Ps.cvii.4) = those who are in igno-
rance of good and in ignorance of truth. (=in a
penury of the Knowledges of truth and good. E.223^.)

22. When man suffers himself to be illuminated

by the Word ... an internal way is opened, and thus
an infliux . . . from the Lord ; (otherwise) the internal
way is closed . . .

4010. 'He set away of three days' (Gen.xxx.36) =
completely separated. 6904, Ex.

4123. 'A way of seven days' (Gen.xxxi.23) = what is
holy of truth.

4387. 'Way ' = truth in will and act.

4454^. In the Most Ancient Church . . . the Lord
inflowed by an internal way into the good of their will,
and through this into their . . . truth. 4489^.

4489-*. But with the Ancient Church, the Lord could
not inflow by an internal, but by an external way . . ..
4493'-

4489*. To see goods by an internal or prior way (as-
in the Most Ancient Church) is like seeing in the day
. . . whereas to see by an external or posterior way (as
in the Christian Church) is like seeing in the niglit . . .

4581. They who are led ... to good by an internal
way, are in the good of love ; but thej^ who are led by
an external way, are in the good of faith.

4628. These (spiritual) odours inflow by an internal
way.

4641^. The good which Esau represents, inflowed by
an internal way . . . but that which Jacob and Israel
represents, inflowed by an external way . . .

4652^. The speech of Spirits inflows into my ear by
an internal way ; but human speech, by an external
way.

4867. 'The way' (Gen. xxxviii. 16) = falsity. 4891.

Way

561

Way

4891. 'Way' is predicated of truth; ami, in the
opposite sense, of falsity.

4977-. For truth inflows by an external or sensuous
way; but good, by an internal way; and that which
inflows by an external way is felt by the man ; but —
until he has been regenerated — not that which inflows
by an internal way.

5081. (Intelligence and wisdom) are efl"ected in man
... by an internal way and by an external way; the
Divine inflows by an internal way, and what is of the
world by an external way; and they meet in the
man . . .

5135'-. As evil closes the way, and prevents the
influx of good and truth . . .

5201*. 'To pasture ui^on the ways' (Is.xlix.8) = to be
instructed in truths. 6078".

5280'*. In so far as man suff'ers himself to be regen-
erated, there is insinuated by the Lord, into the
Natural, by an internal way, the light of truth from
good.

5490. 'To give them provision on the way' (Gen.xlii.
25) = support for the truths they had. .. 'Way'^truth:
but here, 'on the way'=so long as they were in that
state ; for 'to be on the way ' = a state of truth conjoined
with good.

5960. 'By the way' (Gen. xlv. 23)= meanwhile.

6398. 'Dan a serpent on the way' (Gen.xlix. 17) —
their reasoning about truth . . . 3923-.

7041. 'In the way' (Ex.iv.24) = what is instituted.
Ex.

7756. Thus the way by which the good of charity
enters is called an internal way; and the way by which
the truth of faith enters, an external way; and that
which enters by an internal way is not perceived . . .
7910*^.

8028. When Angels are about to come, a Spirit
is sent to prepare the way ... So John the Baptist
'prepared the way.' D. 1656.

8078^. Faith merely natural is . . . insinuated by
an external way . . . But spiritual faith is that which
is insinuated by an internal and an external way at the
same time. Insinuation by an internal way causes it
to be believed, and then that which is insinuated by an
external way causes it to be confirmed. . . The insinua-
tion of faith by an internal way is eff'ected by the reading
of the Word, accompanied by enlightenment from the
Lord . . .

8093. 'The way of the land of the Philistines' (Ex.
xiii. I7) = a passing to the truth of faith which is not
from good. . . 'Way' = truth; here, to pass to it.

8098. 'The way of the wilderness' (ver. i8) = to
undergo temptations, thus to confirm the truths and
goods of faith.

8107. 'To lead them in the way' (ver.21) being said
of Jehovah's leading, = Providence, and the l3ivine
auspices.

8439^. The man with whom the Divine influx goes
(down to the ultimate of order) may be called a way of
Heaven.

VOL. VI.

8495^ 'Not doing thine own ways' (Is.lviii. i3) = not
acting from proprium. ( =not to favour the falsities of
evil. 10362.)

8670. 'AH the travail that had come upon them by
the way' (Ex.xviii.8)=labour in temptations . . . For
'the way' (here) is the wilderness.

8707. 'Thou shalt make known to them the way
wherein they must walk' (ver.2o)=the light of intelli-
gence, and the derivative life; for 'way' is predicated
of the understanding of truth; here, in an interior
degree . . .

8753^. That the truths of faith had failed and been
perverted, is signified by, 'the ways ceased, and the
travellers walked through crooked ways' (Judg.v.6).

8910^. 'The belly' corresponds to the way towards
Hell.

9034*. The truth of the literal sense ... is received
by an external way, that is, through the hearing . . .
and the internal man chooses and calls forth from it
the truths which agree with the good which inflows
from the Lord by the way of the soul . , .

9212^. 'The multitude spread their garments in the
way' (Matt.xxi.8) because by 'a way' is signified the
truth by means of which the man of the Church is led.

9224^. For the truths of faith enter by an external
way — -namely, through the hearing — and store them-
selves in the memory . . . But the good of charity
inflows by an internal way — namely, through the
internal man — from Heaven . . .

9227^. The external way is through the hearing (and
sight) into the memory, and from the memory into its
understanding . . . The truths which must be of faith
enter by this way, to the end that they may be intro-
duced into the will . . . The good which inflows from
the Lord by the internal way, inflows into the will . . .
and there meets the truths . . . 9995"*. 10047^

9272^. 'This is the way, walk ye in it' (Is.xxx.2i) =
in the truth of doctrine, and the good of life. ( =
instruction and obedience. 'Way'^truth leading.
E.600I1.)

9304. 'To keep (or guard) thee in the way' (Ex.
xxiii.2o) = His Providence and guardianship from the
falsities of evil. . . 'Way,' here, = falsity, as well as
truth, because it is said 'to guard,' and he who leads in
truth also guards from falsity . . . and it is the falsity
of evil which infests and assaults truth.

9341'*. 'Way' = truth seen and revealed. Refs.

^ 'To lead in the way' (Jer.ii. 17) = to teach

truth. See E.6S4«».

10422. 'They have departed quickly from the way
which I commanded them' (Ex.xxxii.8) = that they had
removed themselves from Divine truth.

2. That 'a way ' = truth, is derived from the

appearance in the Spiritual World; for there, also,
there appear ways and paths ; and as Spirits go only to
those with whom they have been consociated by love,
their quality as to truth is known from the way in
which they go ; for all truth leads to its own love . . .
Hence it is that even in common speech, a way means
truth . . . And hence also it is that, in the Word, by

2N

Way

562

Way

'way,' 'path,' 'track,' 'street,' are signified truths;
and, in the opposite sense, falsities. 111. H.496^.
D.5485.

[A.] 10565. 'Make known to me Thy way, that I
may Know Thee' (Ex.xxxiii.i3) = instruction about the
Divine as to its quality . . . 'The way of Jehovah ' = the
Divine truth leading.

H. 195. The way (there) is lengthened or shortened
according to the desire, although it is the same. W.74.

396. These loves, with their delights, inflow from the
Lord ... by an internal way, which leads from above
. . . whereas the other loves, with their delights, inflow
from the flesh and the world by an external way, which
leads from below. 400-*.

428®. There is no approach to any heavenly Society,
except by a nan-ow way, the entrance to which is
guarded.

429. To every heavenly Society . . . there is one way
from the World of Spirits, which branches into a
number as it rises.

479''. Ways appear in the AVorld of Spirits, some of
which lead to Heaven, and some to Hell ; each way
leads to some Society. Good Spirits walk in those
ways only which lead to Heaven, to that Society which
is in the good of their love, and they do not see ways
which lead elsewhere; whereas evil Spirits walk in
those ways only which lead to Hell, to that Society
which is in the evil of their love, and do not see ways
which lead elsewhere ; or, if they see them, they do not
want to go in them. Such ways there are real appear-
ances, which correspond either to truths or to falsities ;
and therefore in the Word, ' ways' = these. 590-.
W.145. P. 60. R.176.

519. After (this) instruction, the Spirits . . . are
brought to a way which leads iipwards to Heaven, and
are delivered over to the Angel guards there . . .
Afterwards each one is led by the Lord into his own
Society, and this too through various ways . . , The
ways through which they are led are known to no
Angel, but to the Lord alone.

520. There are eight ways (which lead to Heaven
from the places of instruction), two from each place ;
one ascends towards the east, and the other to the west.
They who come into the Celestial Kingdom are intro-
duced by the eastern way; and they who come into the
Spiritual Kingdom, by the western way. The four
ways which lead to the Celestial Kingdom appear
adorned with olives and other fruit trees . . . and those
which lead to the Spiritual Kingdom, with vines and
laurels. Ex.

534. There was (seen) a broad way tending to the
left, or north, with many Spirits going on it, and which
terminated at a large stone, from which two ways
diverged, one to the left, and one opposite, to the right,
the former being narrow, and leading through the west
into the south, and thus into the light of Heaven ; and
the latter broad, and leading obliquely downwards
towards Hell. At first all seemed to go on the same
way, until they came to the great stone . . . where the
■good turned to the left . . . but the evil fell over the

stone . . . and then ran on in the broad way. (This
representation fully ex.) D. 5798, Ex.

*. Those thoughts of man which proceed from

intention or will, are there represented by ways . . .
and everyone walks in accordance therewith.

. (This shows) what is meant by . . . 'broad is

the way that leadeth to destruction, ami many there
are who walk by it ; and narrow is the way . . . that
leadeth unto life, and few there be that find it' (Matt,
vii. 13,14). The reason the way that leads to life is
narrow, is not because it is difficult, but because few
find it.

590-. This is why 'ways,' in the Word, =the truths
which lead to good ; and, in the opposite sense, the
falsities which lead to evil.

J. 48^. In the Spiritual World, the ways in which
anyone walks, are the actual determinations of the
thoughts of his mind ; and hence it is that 'ways,'
'walkings,' and the like, in the Word, =the determina-
tions and progressions of spiritual life.

C. J. II. All enlightenment. . . enters man by an
internal way.

46-. He was then seen to wander through ways in
thought . . . but whenever he arrived at the end of the
way, his eyes were opened, and he saw that he was
wandering ... I saw him so wandering for two years.

Life 90. 'Some seed fell upon the way' (Lukeviii. 5)
= with those who do [not] care for truth. ( = Divine
truth received solely by the corporeal sensuous.
E.632®.) ( = received in the memory only. 740®.)

P. 60. Heaven is given to those only who know the
way to it, and walk therein. This way may in some
measure be known from a Knowledge of the quality ot
those who constitute Heaven ... In the Angelic there
is a Knowledge of the way from walking in it, and a
walking in the way through the Knowledge of it.

^. In the Spiritual World . . . every person sees

his own way as of himself; the reason of which is that
there are ways there for every love, and the love opens
its own way, and leads to its consociates. No one
sees any other ways than the one of his love ; from
which it is evident that Angels are nothing but
heavenly loves ; for otherwise they would not have
seen the ways which lead to Heaven. 319^.

131'^. The Lord enters man by no other way than an
internal way, which is through the Word, and doctrine
and preachings from it ; and miracles close this way.

1976. The three then entered together the way of
self-prudence, which leads into Hell. (Compare M.354e. )

R. 153^". Their eyes are then opened, and they see
a way which leads to some cavern.

501. See Street, here.

611. Their eyes are then opened, and they see a
way which leads to some Society in Heaven. They
enter this way, and ascend, and in the ascent there
is a gate, and a guard at it, who opens the gate, and
they pass in . . . T.622.

664. 'Just and true are Thy ways' (Rev.xv.3) = that
all things which proceed from Him are just and true. . .
♦Ways' = truths which lead to good. ( = that all the

Way

563

Way

truths of Heaven and the Church are from Him. . .
For, when predicated of the Lord, ' ways ' = all the
truths of Heaven and the Church. E.940. )

700. 'That the way of the kings from the rising of
the sun might be prepared' (Rev.xvi. i2) = those who,
from the Lord, are in truths from good. . . 'To prepare
the way'=to prepare for introduction. ( = that the
Divine truth might inflow from the Lord. For 'way'
= influx, because all influx from one Society to another
— thus from the Lord — is through ways opened in the
Spiritual World. E.997.)

M. 10". When (Spirits) have been prepared, they see
ways opened to them to Societies of their like . . . and
they ^hen enter these ways with delight, because they
are the ways of their love.

42®. (The angel husband and wife) were conveyed in
a chariot by a paved way between flower-beds . . .

78*. The way was shortened and anticipated by the
changes of state iuduced on our minds in accordance
with the genius of the inhabitants through whom we
passed.

500'*. There are three places where . . . such things
are examined into ... In one of them a way into
Heaven is open to all, but when they arrive there,
they themselves perceive their own quality as to the
acknowledgment of God. In the second there is also
a way open into Heaven, but no one can enter that
way unless he has Heaven in himself. And in the
third place there is a way to Hell, and they who love
infernal things enter this way of their own accord, be-
cause from delight. We judges consign to these places
all who request judgment from us about Heaven and
Hell. (The experiences of some at these three places
des.)

T. II®. The faith of God enters man by a prior way,
which is from the soul into the higher things of the
understanding ; whereas Knowledges about God enter
by a posterior way, because they are imbibed from the
revealed Word by the understanding through the
senses of the body ; and in the middle of the under-
standing there is a meeting of the influxes . . .

79*. At last (these Spirits who were in merely
natural loves) came to a way in which the delights of
these loves breathed on them, and they said. Let us go
this way. They did so, and descended, and at last came
to those who were in the delights of the like loves . . .
and became demons.

160*. I saw in the north a paved way, crowded with
Spirits . . . and I had heard that this is the way through
which all pass who depart from the natural world . . .
This way is terminated iu the middle (of the World of
Spirits). Ex.

D. 899. There are two ways into the human under-
standing : a way through the senses . . . and a way
through Heaven from the Lord. Ex.

mo. That those who want to injure the innocent
. . . quickly betake themselves to a way at the back,
towards Hell. Ex.

2209. Brutes have a sense not possessed by man,
namely, of knowing the way. Ex.

2846. On the ways by which Souls ascend from the
Lower Earth into the World of Spirits.

2847. They are also thrust down through ways . . .

32S3. Still, these are in a good way . . . for they love
uses.

^. But these are represented as being iu an evil

way . , .

34236. These things [were written] on the way.
3424. 3425. 3426. 3427.

5583. See Walk, here. 5863. E.97.
5786b. They induce ways and streets by phan-
tasies ...

5792. Ways both without and within (between the
upper and lower cities). Ex.

5798. That the way which leads to Heaven is the
same way (for all) as far as the corner stone. Ex. . .
I spoke with the Angels about its being believed tliat
it is diflicult to go the way to Heaven . . . and there-
fore it was shown by a way. (See above, at H. 534. )

5871. All Spirits, after vastation, are now led
through ways which lead to the Societies of their life
. . . and are not allowed to stray from them. 5872.

5986. Spirits are allowed to go along the ways which
they see, and each one sees a way in accordance with
his affection and the derivative tliought ; yet many
ways are stopped up with bars, because if they walked
in them those below and tliose above would suffer . . .
for the lower and higher tilings have been so ordinated
. . . that there is a mediate influx also from the higher
ones into the lower.

5991. How Spirits are explored by the ways in which
they go.

5998. Spirits are led through various ways . . . before
they come to their own corresponding place . . .

E. 97^. That 'ways,' in the Word, = truths, or
falsities. 111.

140*. 'The ass turned three times out of the way'
(Num. xxii.) — that an enlightened understanding did
not accord with the thought of a sorcerer, which is
meant also by what the Angel said . . . ' I went forth
to withstand thee, because thy way is evil before me'
(ver.32). By 'way' is signified that which a man
thinks from intention.

167^. 'To give every man according to his ways'
(Jer.xvii. 10) = [according to] his truths that are of
faith.

206. When a (Spirit) is in such a state that he can
be admitted into Heaven, there appears to him a way
that leads to the heavenly Society in which he is to
be ; and until he is in this state the way thither does
not appear to him. This way is opened to him by
the Lord alone. (The same with an evil Spirit.) The
reason is, that, in the Spiritual World, ways appear
to each person according to the intention of his thought,
and thus according to the aft'ection of his love. So
that when a Spirit has been brought to his reigning
love . . . ways appear to the Society where his love
reigns.

208'. Two ways lead to the Rational of man ; one

Way

564

Way

from Heaven, and the other from the world. Good is
introduced through tlie way from Heaven, and truth
through tlie way from the world. In proportion as
the way from Heaven has been opened in a man, in
the same proportion he is affected with truth, and
becomes rational, that is, in the same proportion he
sees truth from the light of truth. But if the way
from Heaven has been closed, the man does not become
rational. Ex. . . To think aright about the Lord and
the neighbour opens the way from Heaven ; but to
think not aright about (them) closes this way,

[E.] 223^. 'He led them also into a straight way' (Ps.
cvii.7) = into genuine truth. 730-".

239^ 'I will lead the blind into a way that they
have not known ; I will lead them into paths that they
have not known' (Is.xlii. i6)=the truths and the goods
of truth which they will receive,

28o5. See ?ATB-<<cmiia, here. 405". 412-. 555I8.
652B. 734-. 78115.

365--. 'The way-farer hath ceased' (Is.xxxiii.8) = no
longer any truths of faith.

38S'. 'That your ways may be laid waste' (Lev.
xxvi.22) = that they will be deprived of truths; for
'ways' = the truths whicli lead to good.

417". See Pass through, here.

444^^. 'Ye have turned aside out of the way' (Mai.
ii.8) = that the Israelitish Church has perverted the
truths of the Word. 'Way' — the truths of doctrine.
(=to live contrary to Divine truth. 701''.)

447^^. 'The stars Irom their courses fought against
Sisera' (Judg.v.20) = combat by means of the Know-
ledges of truth and good which come from the Lord
through Heaven; 'the stars ' = these Knowledges, and
'courses' (or ' ways') = truths.

518^. 'I will even make a way in the wilderness'
(Is.xliii.i9) = that there shall be truth where there was
none before.

569". In the Spiritual World there are ways that
lead to Hell, and ways that lead to Heaven, and there
are also ways that lead from spiritual things to natural
and thence to sensuous things ; and there are guards
in the ways to prevent anyone from going in the
contrary direction, for he would thus fall into heresies
and errors. These guards are placed there at the
beginning of the establishment of a Church ... to
prevent the man of the Church from introducing him-
self, from his own reason or understanding, into the
Divine things of the Word . . . But at its end, when
the men of the Church are . . . merely sensuous, and
there is consequently no way from the spiritual man
into the natural, these guards are removed, and the
ways are opened ; and in these opened ways they
advance in a contrary order, which is done by means
of reasonings from fallacies ; and from this it happens
that the man of the Church speaks in favour of Divine
things . . . but thinks against them . . . Tr.

696^^. 'Teach me Thy way, O Jehovah ; I will walk
in Thy Truth' (Ps.lxxxvi. 11) = teach truth according to
which we must live . . .

^^. ' Blessed is everyone that . . . walketh in His

ways' (Ps.cxxviii. l) = that lives according to Divine

truths.

^*. 'I will give them one heart and one way, to

fear Me' (Jer.xx.xii.39) = one will and one understanding
to worship the Lord. . . 'Way'=:the truth of the
understanding leading.

721"". 'Go ye not in the way' (Jer.vi.25)=:that at
such a time . . . the things of doctrine are not to be
consulted when taking counsel for one's self.

727-". 'The way of Egypt' (Is. x. 26)= the scientifics
of the natural man, from which reasonings are effected.

730^*. ' Upon the ways hast thou sat, as an Arabian
in the wilderness' (Jer.iii.2) = to insidiate lest anything
of truth should come forth and be received. 'Ways'
= the truths of the Church.

780^". 'As a leopard will I watch upon the way'
(Hos.xiii.7) = the falsification of truth through reason-
ings from the natural man; ' way' = truth leading to
good ; and 'to watch-ci6s('/'('a?-c' = the intention to per-
vert it.

Sii^^. 'I will make straight all his ways' (Is.xlv. 13)
= the truths which proceed from good.

940. The reason ' ways' = truths, is that truths lead
man, like ways; and therefore 'ways' = truths leading ;
(for) in the Spiritual World all walk in ways according
to their truths. The ways there are not like the ways
in this world — levelled and fixed from place to place
— but they are opened for everyone according to his
truths ; and these ways are of such a character that
no one who is in other truths sees them ; but the
person himself only. And the ways lead them to the
places to which they are going — to the Societies with
which they are to be conjoined, or from those from
which they are to be separated, and finally to the
Society in which they will remain permanently.

1153^. These ways, through which the Lord leads
man, may be compared to the vessels through which
the blood circulates . . . and also to the fibres and their
twinings within and without the viscera, especially in
the brain . . . Yet the ways through which the Lord
leads man are far more complicated and inextricable ;
both tliose ways through which He leads man through
the Societies of Hell, and away from them ; and also
those ways through which He leads him through the
Societies of Heaven, and more interiorly into them.
Tr.

1155"'. For these (internal means of reformation)
enter by an internal way, and cast out evils and fal-
sities . . . But external means enter by an external
way, and do not cast them out, but shut them in. Ex.

D. Wis. i^ Two ways were presented to my view ;
one was called the way of wisdom, and the other the
way of folly. Des. (Out of three hundred of the
learned) two hundred and sixty entered the way of
folly ; and only forty the way of wisdom. Des.

xi. 3a. (Otherwise) a man sees no way of egress from
Hell, and no way of entrance into Heaven ; for truths
must teach these . . . And as the way to Heaven or to
Hell is from the world, and as man s life is in the
world ... it follows that this life is the way which

Way, To stand in the

565

Weak

the truths teach ; and therefore if the man's life is in
accordance with the truths of the Word, the way to
Hell and from Hell is closed, and the way to the
Lord and from the Lord is opened . . . This is what
is meant by, 'I am the Way, the Truth, and the Life'
(Johiixiv.6). But if the man"s life is contrary to the
truths of the Word, the way from Heaven and to
Heaven is closed, and the way to Hell and from Hell
is opened, and the man's life becomes . . . death.

De Verbo 13. Enli,£;htenment through the Word takes
place by an interior way ; but enlightenment by
immediate revelation, by an exterior way. The interior
way is through the will into the understanding; the
exterior way is through the hearing into the under-,
standing.

Way, To stand in the. Under Obstacle.

Weak. Debilis.
Weakness. Debilitas.

A. 3820. 'The eyes of Leah were weak' (Gen.xxix.
17)= , . . that the affections of external trutli ai-e
weak as to the understanding ; or, what is the same,
those who are in them . . . For general ideas which are
not as yet illustrated by particulars are intirm and
wavering. Des. and Examps.

®. Hence it is evident how weak in understanding

are those who are solely in external truths.

7217-. They suppose (anxiety about spiritual things)
to be a weakness and sickness of the lower mind.

^. To the merely natural; these appear weak and

sick in spi lit; but they are strong and mighty; while
those wlio are merely natural appear to themselves
strong and mighty . . . but are utterly feeble-mtJa/ifZi-
as to the spirit, because spiritually dead.

S616. 'Joshua weakened Amalek' (Ex.xvii.i3) = a
diminution of their power.

H. 462^ The pleasures of the appetites and of the
body . . . debilitate the understanding . . .

D. 3384^. These same (women) induced a weakness
on the right eye ; and this is why Leah is described
as being weak in the eyes.

3625. (Anxious thoughts about worldly matters) cause
weaknesses of mind . . .

6060. Zinzendorf was then as it were debilitated in
mind . . . because his pride was lowered.

Weak. Imbecillis.
Weakness. ImbeciUitas.

A. 2313. The weakness of that Church ('Lot').
Tr. 2422.

8002. Some (have natural good) from feebleness-
inraletudine, and weakness.

M. 1 53-. Some (abstain from adulteries) from a
weakness which arises from disease, abuse, age, or
impotence.

477^. I predict that you will become impotent . . .

T. 254-. Cannot (escape from the falsities of his
religion) on account of weakness of understanding (in
such matters).

E. 372*. The conse(iuent weakness of the Church.
Sig.

Weak. Invalidus.

Weakness. Invaktudo.

A. 721 7<^. iieeWEAK-debilis, here.

8002. See W KAK-imbecillis, here.

9028^^. A weak state as to faith in truth. Sig.

9031''. A weakness of the internal man. Sig. and
Ex.

H. 230. An Angel who believes that he has power
of himself, at once becomes so weak that he cannot
resist a single evil Spirit.

T. 87-. An Angel who is in Divine truths from the
Lord, although as to the body as weak as an infant,
can scatter in flight a troop of infernals . . .

Weaken, To. Under Infir:m.

Wealth. See Aid, Opulence, and Riches.

Wean. Ablactare.

A. 2647. '(Isaac) was weaned' (Gen.xxi.S) = the
separation of the merely human Rational. 2649. .See
also 2341'*.

. 'To be weaned' =to be separated, as infants

are from their mothers' breasts.

10132-. 'A child,' 'a suckling,' and 'a weaned child'
= (three degrees of the good of innocence).

E. 410^ 'The weaned child shall put his hand on
the basilisk's den' (Is.xi.8) = that those who are in the
good of love to the Lord, have not the slightest fear
of the evils and falsities which are from Hell, because
they are protected by the Lord. 581'.

Weapons. Amm.

See Bow, Shield, Spear, Swoed, etc.

A. 1664^. Weapons of war = things which belong to

spiritual combat. 111. 2686'-. ". 2799^. 3448.

R.52. E.131.

1788. Thus all weapons of war (severally ) = something
special belonging to tem^itation, and to defence against
evils and falsities, that is, against the devilish crew
which induces the temptation. Enum.

3309^. Weapons of hunting, which were quiver, bow,
and arrows, = doctrinal things of trutli.

3499. 'Now take thy weapons, thy quiver and thy
bow' (Gen.xxvii.3) = the doctrinal things of good . . .
possessed by the good of the Natural ('Esau').

9141^. 'They shall burn the weapons, both the
shield and the buckler, with the bow and with the
arrows, and with the handstafi", and with the spear . . .
(Ezek.xxxix.9) = the consuming and desolation of good
and truth . . . (for these weapons) = the truths of
doctrine from the Word which afford protection from
the falsities of evil. E.257. (Compare E.357^\ where
these ' weapons' = falsities.)

9954^. The reason the weapons of war were anointed,
was that they = truths fighting against falsities; and
truths from good are those which prevail against them.

Wear away

5G6

Web

but not truths without good ; and therefore the weapons
of war [when anointed] represented the truths which
proceed from the good which is from the Lord, thus
the truths by means of which the Lord Himself fights
in men, for them, against falsities from evil, that is,
against the Hells. E.375".

E. 131^^. When spiritual combats — which are those
of truth against falsity, and of falsity against truth —
are going on in the Spiritual World, there appear various
weapons of war, such as swords, spears, shields, and
the like ; not that the combats are waged with these ;
for they are only appearances representative of spiritual
comliats.

Wear away. See Wither.

Weary. Under Fatigue, and Tediousness.

Weary. Lassus.

A. 3318. 'He was weary' (Gen.xxv.29) = a state of
combat; for 'weary,' or ' weariness ' = the state after
combat; but here, a state of combat. Ex. 3321.

S56S". 'A weary land where no water is' (Ps.lxiii.i)
= no truths.

E. 750^'^. 'When he awaketh, behold he is faint'
(Is.xxix.8) = yet there is no truth, but falsity.

Weasel. Mustela.

M. 514'. (Tliese seducers of innocencies) appear from
afar like weasels.

Weave. Nectere.

H. 50S-. They weave snares. D.2967.

M. 192''. Connubial connections only are tied below
Heaven.

Weave. Texere, Coniexere.

Weaver. Textor.

Texture. Textura.

A. 7485. (Weaving in ilars. Des.)

9915. 'The work of the weaver' {Ex.xxviii.32) =
Avhat is from the Celestial ... for 'a weaver ' = one
who causes a thing to be, or to come forth ; thus the
Celestial, for the Spiritual comes forth from and
through it . . .

-. These three (degrees) are signified by 'the

embroiderer,' 'the inventor,' and 'the weaver.' . .
The reason 'the weaver' =:the Voluntary, is that it
inflows into the Intellectual, and weaves it, insomuch
that the things which are in the Intellectual are of a
texture from the Voluntary. Ex.

9942. See Chequer, here. 1^.

E. 581^. Their deceitful falsities are signified by
'the spider's webs' which they 'weave' (Is.lix.5).

654^^ <They that work threads of silk, and the
weavers of curtains' (Is.xix.9) = those who teach spiritual
truths in a natural manner. . . 'To work,' and 'to
weave ' = to teach.

W^eb. Cassis.
A. 5984. As spiders their webs.

Web. Tela.

A. 623^. 'Their webs shall not become garments'
(Is.lix.6). Here 'webs,' and 'garments' are predicated
of the things of the understanding or thought. ( ' Webs '
= feigned truths . . . 2576^-.)

W. 388. The first weft of the human form . . .

T. 487-. (They said) We have woven and twisted
together a web of threads of various colours (to hide
our real meaning).

E. 581^. See Weave, here.

802^. This is their web by which they persuade the
simple . . .

D. Wis. vii. 4. There is not the . . . smallest weft
in which the human of the spirit is not present together
with the human body.

Wedding. Nuptiae.
Nuptial. Nuptialis.

Wedlock. Nuptus.

Marry. Nubere.

A. 2132. (The meaning of 'not having on a wedding
garment' (Matt.xxii. 11) shown by experiences in thp
Spiritual World.) H.48e. P.223e. D.4708. 51006.
D.Min.4772.

3832. Nuptial feasts (among the ancients) = initiation
into conjugial love. . , For eating and drinking together
= appropriation and conjunction.

4334'*. 'Eating and drinking, marrying and giving
in marriage' (Matt. xxiv. 38) = their state as to the
appropriation of evil and falsity, and their consequent
conjunction with these. . . "To marry' = conjunction
with evil; and 'to be given in marriage ' = conjunction
with falsity. Ex. ( = to conjoin falsity with evil, and
evil with falsity. E. 6 1 721. )

4638^ 'They that were ready went in with Him to
the wedding' (Matt.xxv. io) = that those in good and
derivatively in truth are received into Heaven. Heaven
is likened to 'a wedding' from the heavenly marriage,
which is the marriage of good and truth. ( — conjunction
with the Lord by love and faith. E.252^.) ( = Heaven
and the Church, from the marriage of good and truth.
E.675«.) 840=5.

91821*. 'Can the sons of the wedding-chamber-
niqMarum (Greek, numphonos) mourn, so long as the
bridegroom is with them?' (Matt. ix. 15; Luke v. 34).
Those are called 'sons of the wedding-chamber' who
are in the truths of the Church and receive good ; for
the good which is from the Lord is 'the bridegroom.'
The reason the sons of the wedding-chamber do not
mourn so long as the bridegroom is with them, is that
they are in a blessed and happy state — and thus with
the Lord— while they are in truths conjoined with their
good.

loiog'*. That 'a priest's daughter married to a
stranger was not to eat of the heave-offering ..."
(Lev.xxii.i2) = that the holy things of the Church
cannot be appropriated to good which is not conjoined
with the truths of the Church.

H. i8oe. He who is not in truths is said 'not to

Wedding

567

Wedding

have on a wedding garment.' ('A wedding garments
Divine truth from the Word. R. i66'. ) ( = faith in
the Lord as the Son of God, the God of Heaven and
earth, and one with the Father. T.sSo^.) ( = truth
from good. D.5642.) ( = the intelligence of the
spiritual man, which is from the Knowledges of truth
and good ; but 'he that had not on a wedding garment'
= a hypocrite, who by a moral life counterfeits a
spiritual life, when yet he is merely natural. £.195^^)

382a-. In the Heavens the wedlocks are spiritual,
and should not be called wedlocks, but conjunctions of
minds from the marriage of good and truth. But on
earth they are wedlocks, because they are not of the
spirit only, but also of the flesh. And, as there afe
no wedlocks in the Heavens, the two consorts are not
called husband and wife . . . From this we may know
how the Lord's words about wedlocks, in Luke xx.35,
36, are to be understood.

S. 17-. 'The wedding' (Matt.xxv. io) = the marriage
of the Lord with Heaven and the Church by means of
the good of love and of faith.

W. 404. The wedding (of the will and understanding)
and its results. Ex.

R. 812. 'For the marriage of the Lamb is come'
(Rev.xix.7) = that from this time there is effected a
full marriage of the Lord and the Church. E. 1219.

^. That there is a wedding of the Church with

the Lord. HI.

816. 'Blessed are they who are called to the marriage
supper of the Lamb' (ver.9) = that there is eternal life
for those who receive the things of the Lord's New
Church. ( = that those will come into Heaven, who
by truths from the Word are conjoined with the Lord,
and become of the Church, E. 1225.)

9628. The Angel said. Receive these wedding garments.
Des. And they were conducted in glory into the New
Christian Heaven.

M. I. Preliminary remarks about . . . the wedlocks
of Heaven. 19.

20. (A wedding in one of the Heavens. Des.)

21. As the weddings in Heaven represent the
marriage of the Lord with the Church . . ,

-. But after the wedding, the representation is

changed . . .

". As ' virgins ' = the Church, the Lord likened

it to ten virgins invited to a wedding.

41. That spiritual nuptials are meant by . . . 'after
the resurrection they are not given in wedlock' (Luke
xx.35; Matt.xxii.30 ; Markxii.25).

^. By spiritual nuptials is meant conjunction

with the Lord ; and this must be effected on earth ;
and, when it has been effected on earth, it has been
effected also in the Heavens, and therefore nuptials
and being given in wedlock, do not take place again
there. Further ex.

^. That 'to perform nuptials ' = to be conjoined

with the Lord; and that 'to enter into nuptials ' = to
be received into Heaven by the Lord. 111.

44^". The two Angels said, There are nuptials in the
Heavens as on earth; but for those only who are in

the marriage of good and truth . . . and therefore it
is spiritual nuptials — which are those of the marriage
of good and truth — that are meant (in Luke xx.)
These are possible on earth, but not after death, thus
not in the Heavens, as is said of the five foolish virgins,
who also were invited to the nuptials, but could not
enter, because they had not the marriage of good and
truth ; for they had no oil, but lamps only. Ex.

®. The three novitiates (were then) full of the

hope of nuptials in Heaven.

59. For the state of sweet delights before the
nuptials, is after them (usually) changed into one of
indifference.

155^. Those (celibates) who have loved the spiritual
things of worship, are given in wedlock, in Heaven.

171^. The sphere of love which goes forth from a wife
who is tenderly loved (as perceived by her) husband in
the first days after the wedding.

295. On betrothals and weddings. Chapter.
301. Thus may conjugial love progress ... to the
nuptial flame.

306. That when the period of betrothal is completed,
the wedding ought to take place. Ex.

. Among customary rites (which are both formal

and essential) are weddings (or nuptials) ; (for) i. The
wedding constitutes the end of the precedent state —
which had been inaugurated by the betrothal, and
which is chiefly a state of the spirit — and the begin-
ning of the subsequent state which is to be inaugurated
by marriage, and which is a state of the spirit and the
body together . . . and therefore on that day they put
off the state and name of bridegroom and bride, and
put on those of married partners ... 2. The wedding
is an introduction and entrance into a new state, which
is, that a virgin becomes a wife, and a youth a husband,
and both, one flesh ... 3. The wedding is the entering
upon the complete separation of the love of the sex
from conjugial love ... 4. It appears as if the wedding
constitutes merely an mt6T])osition-interstitiuin-he-
tween these two states, and that it is therefore only
a formality which may be omitted ; but still there is
also in it this essential thing — that the above-men-
tioned new state is to be entered upon by a covenant ;
that consent is to be declared in the presence of wit-
nesses ; and is also to be consecrated by a priest ;
besides other things which establish it. As there are
essential things in weddings, and as a marriage does
not become legitimate until after them, nuptials are
celebrated in the Heavens also.

307. That before the celebration of the nuptials, the
conjugial covenant should be ratified in the presence of
witnesses. Ex.

309. That the nuptials should be celebrated with
festivity. Ex.

310. That after the nuptials, the marriage of the
spirit becomes one of the body also . . . Ex.

3 1 6". Nuptial gardens there. Des.

41 1"''. When (the infants in Heaven) arrive at the
first age, they are given in wedlock, which is provided
by the Lord, and is celebrated in the Heaven where the

Weeds

568

Weep

youth dwells, who presently follows his wife into her
Heaven ; or into her house, if they are in the same
Society.

[M.] 502*. The change of the virgin state after the
nuptials. Ex.

D. 6027^". (A full description of a wedding in the
Spiritual World. See Marriage, here.)

E. 376^. 'The wedding at Cana of Galilee' (Johnii.)
= the Church among the gentiles.

863''. 'Her virgins are not wedded' (Ps.lxxviii.63) =
that the affections of truth have perished through the
non-understanding of truth.

996-. (This) appears with all in the first days after
the nuptials, when their love emulates love truly con-
jugial.

Weeds. (Jonah ii. 5), see flag.

W"eek. Sepiimana.

A. 395. As ('seven' = what is sacred) both the
greater and the lesser intervals of time were distin-
guished into sevens, and were called 'weeks.' HI.
728''^. •*.

1670. The time of seven days, or of one week, = the
beginning of temptation ; and 'fourteen,' or that of
two weeks, =the same.

1825. The last time of the Church is signified by
'tlie third day,' 'the third week,' etc.

2044. 'A week,' which is seven days, = an entire
period of any state or time, as of reformation, of re-
generation, of temptation, both of a man in particular,
and of the Church in general. Thus a period, whether
of a thousand years, of a hundred, of ten, or of as
many days, hours, or minutes, is called 'a week.' And
as the eighth day is the first day of the following week,
it = any beginning. 22 13^

3845. 'Fulfil this week' (Gen.xxix.27) = a further
succession of the study or earnest diligence; (for) 'a
week' = a state, and also an entire period ; here, there-
fore, the sequent state and period, consequently, what
is successive. . . When 'a week' is mentioned in the
singular, it = the end of a prior state and the beginning
of the sequent one, thus a new state, to 'fulfil' which,
is [to do so] from beginning to end. The reason 'a
week' — like all times in special — is a state, also a
period, is that all states have their periods, that is,
their beginning, succession, and end ; yet, in the other
life, these are not perceived as times, but as states and
their successive developments. In this instance it is
evident that. . . by 'a week' the ancients understood
any period that was distinguished into seven parts,
whether it was one of days, years, or ages ... for it
here means a period of seven years. And as, with
them, 'seven' = what is holy, 'a week' = a holy period,
and also what is holy of a period.

4177. For 'weeks,' in the Word, =an entire period,
great or small ; and when two weeks are mentioned
together (as a fortnight, or 'fourteen years') the signi-
fication is the same ; because the doubling ... of a
number does not take away its signification.

7346. 'Seven days were fulfilled' (Ex.vii.25) = the
end of that state, . . For 'seven days' = an entire
period from beginning to end, thus a lull state, like a
'week.' 7890. 8421.

9228*. 'Seven weeks even to Messiah the Prince'
(Dan. ix. 25) = that the Lord will come in the fulness
of time ; thus an entire period is signified.

e. 'A week' = what is full.

9741®. 'Forty-two months' = the same as six weeks ;
and six weeks = the same as the six days of one week
. . . and 'a week ' = an entire period, greater or smaller.

Life 97. Let people resist evils in intention even
once a week, or twice in a month, and they will per-
ceive a change.

R. lo'^. Hence it is that 'a week,' in Daniel and
elsewhere = an entire period from beginning to end, and
is predicated of the Church.

489^. Six weeks = what is complete even to the end ;
for 'six' has this signification ; and 'a week' = a state ;
and 'seven weeks,' a holy state, which is the state of
a new Church, when the Lord commences His Kingdom.

E. 20. ' Seven ' = the beginning and the end, thus an
entire period, and a full state, like 'a week.'

633. ' Forty-two '= the end of the former Church and
the beginning of the new one . . . because this number
means six weeks, which = the same as the six days of
one week, namely, a state of combat and labour, and
thus the end when the Church has been completely
vastated, or when evil has been consummated ; and
'the seventh week,' which then follows, = the begin-
ning of the new Church. . . 'Six weeks' also = what
is plenary and complete.

664. In the Word, all times, as ' weeks, ' = states.
673-

684^. 'Seventy weeks are decreed upon thy people'
(Dan.ix.24) = the time and state of the Church which
then existed among the Jews.

'". 'Seven weeks' (ver.25) = a full time and

state.

37. 'After sixty-two weeks it shall be restored

. . .' (id.) = the full time and state after His coming . . .

38_

■*". 'He shall confirm a covenant for one week'

(ver.27) = the time of the Reformation, when t'ne Word
was again read and the Lord acknowledged, that is,
the Divine in His Human . . . The time of the Re-
formation is signified by 'one week.'

. 'But in the midst of the week, be shall cause

the sacrifice and meat-offering to cease' (id. ) = that still
interiorly with those who were reformed there would
be no truth and good in the worship . . . 'The midst
of the week' does not signify the middle of that time,
but the inmost of the state with the Reformed ... 'a
week' = the state of the Church.

Weep. F/ere, Defiere.

Weeping. Fletus.

A. 2240*^. 'The voice of weeping shall be no more

heard in her' (Is.lxv. I9) = that there shall not be evil.

2689. '(Hagar) lifted up her voice and wept' (Gen.

Weeping

569

Weigh

xxi.i6)=a further degree of grief; for 'to lift up the
voice and weep'=the last [extremity] of grief, because
■weeping with au uplifted voice is nothing else. It is
a state of the desolation of truth, and of far removal
from truths, with those who are becoming spiritual,
that is described in this verse.

2702^ 'They shall come with weeping' (Jer.xxxi.9)
= their state of grief (on account of ignorance, or the
desolation of truth).

2910. See Mourn, here. E. 1164.

3597^. 'Esau lifted up his voice and wept' (Gen.
xxvii.38) = a further state of alteration.

3703^®. Purification from falsities, is signified by ' weep-
ing for her father and her mother' etc. (Deut.xxi. 13).

3801. '(Jacob) lifted up his voice and wept' (Gen.
xxix. ii) = the ardour of love. . . For 'weeping' belongs
to sadness and also to love; and = the highest degree
of both.

4293^. (The facility with which the Israelites) could
break forth into bitter weeping.

4354. '(Esau and Jacob) wept' (Gen.xxxiii.4) = the
effect of joy on account of the conjunction of good with
truths through love.

4565. 'Allon-bacuth' (Gen.xxxv.S) means 'the oak of
weeping'; and 'an oak ' = the lowest of the Natural
. . . and 'weeping' a last farewell ; from which it was
customary to weep for the dead . . .

4786. 'His father wept for him' (Gen.xxxvii.35) =
interior mourning; for 'to weep ' = the last extremity
of grief and sorrow, thus interior mourning. . . Wailing
and weeping over the dead was a representative ex-
ternal in the Ancient Churches, by which was signified
interior mourning. 111.-

5480. '(Joseph) wept' (Gen. xlii. 24) = mercy ; for 'to
weep,' when predicated of the Lord, = to have mercy,
because mercy is love grieving. 111.

e, 'Jerusalem' over which 'Jesus wept' (Luke

xix.41) that is, which He had mercy on, and over
which He grieved, = the Church, the last day of which,
when there would be no charity and consequently no
faith, is meant ; and on this account, from His mercy
and gi'ief, He wept.

5693. '(Joseph) sought where to weep' (Gen.xliii. 30)
= the effect of mercy from love.

5873. '(Joseph) littered his voice in weeping' (Gen.
xlv.2) = mercy and joy ; for 'to weep' = the effect of
mercy; and also of sorrow. As it also = the effect of
love, it = joy.

5927. '(Joseph) wept' (ver. I4) = the effect of mercy ;
for 'to weep' = what is from mercy, thus the effect of it.

5928. 'And Benjamin wept upon his neck' (id.) =
reception and thence what is reciprocal.

5930. '(Joseph) wept over them' (ver. I5) = the effect
of the affection; for 'to weep ' = the effect of mercy;
here, of affection.

6034. 'And (Joseph) wept long upon his neck' (Gen.
xlvi. 29) = mercy.

6500. '(Joseph) wept over him' (Gen. 1. 1) = sorrow.
Ex.

6507. 'The Egyptians wept for him' (ver. 3)= the
sadness of the scientifics of the Church ; for 'to weep'
= the deepest sadness, and is representative of internal
mourning.

6566. 'And Joseph wept when they spake unto him'
(ver. 1 7) = reception from love; for 'to weep' = what is
significative of both sadness and love.

6736. 'Lo the child wept' (Ex.ii.6)=sadness.

R. 263. 'I wept much' (Rev. v.4)=grief of heart. Ex.
E. 306.

264. 'Weep not' (ver. 5) = consolation. (=let there
be no grief on that account. E.308.)

767. 'The kings of the earth shall weep for her'
(Rev.xviii.9) = the more interior griefs of those who are
in higher dominion... R.771. 788. E.1129. I138.
1 164.

". See Wail, here.

D. 3545. He could not help weeping (when his
Angel brother spoke to him). See A. 2304.

E. 484-'. See TEAT^-lachryma, here.

. That ' weeping ' = grief of heart, is evident

from the fact that weeping bursts out of the heart,
and breaks out into lamentations through the mouth.
And that 'the shedding of tears ' = grief of mind, is
evident from the fact that it comes out from the
thought through the eyes. (Contiuued under Water.)
This shows why it is that, in the Word, when 'tears'
are mentioned, 'weeping' is also mentioned. 111.

617^®. Lamentation because tinith is destroyed, is
signified by 'weeping' (Is.xxii.12); and because good
is destroyed, by 'wailing.'

630^*. 'To weep between the court and the altar'
(Joelii. I7) = a lamentation over the vastation of Divine
truth and Divine good in the Church.

637^^ Mourning because of these things, is signified
by . . . 'to descend in weeping' (Is.xv.3),

W"eigh.. Appendere.
Portion. Pensum.

See under Balance, and HANG-^7C?;c?ere.

A. 2964. 'Abraham weighed to Ephron the silver'
(Gen.xxiii.i6) = redemption; for 'to weigh silver' = to
buy ; and, in the spiritual sense, to redeem.

3104^. 'To weigh the mountains in scales, and the
hills in a balance' (Is. xl. 12) = that the celestial things
of love and charity are from the Lord, and that He
alone disposes their states. ( = to subordinate all things
and keep them in equilibrium. £.629'".)

e, 'Tekel,' or 'weighed in the balances' (Dan. v.

27) is predicated of good. ( = to know its quality as to
o-ood. R.313".) ( = estimation in accordance with
their quality, and Judgment. £.373=*). yi(y^.

P. 164^. Everyone takes his portion from the
common stock.

180''. How the viscera draw (from the stomach) their
assigned portion.

T. 364^*. Every object takes its portion from this
common influx.

432. The payment of wages to workmen (a private
duty of charity).

Weight

570

Well

Weight. Pondus.
Weigh, To. Ponderare.
Weighing, A. Pofideratio.
Ponderous. Ponderosus.

A. 3104. 'Of half a shekel weight' (Gen.xxiv.22) =
sufficient for initiation.

^. That 'weight' = the state of a Thing as to

good. 111. 3107.

3107. 'Ten of gold their weight' (ver.22) = what is
full for initiation.

5658. 'Our silver in full weight' (Gen.xliii.2i) =
truths according to the state of each . . . (for as)
'weight' = the state of the Thing as to good — truths
according to the state of each, is according to the good
which they are able to receive.

. Weights, in the Word, = the states of the

Thing as to good ; and measures, as to truth. Ex.

631 1. (Spirits seen weighing materials.)

70398. They fell into Hell like weights. 0.44390.

7545«. They are (then) like weights with nothing to
support them.

8533^ See Measuke, here. E.373.
S906'. Every word is of weight. T.757e.

1022 1*. The shekel, regarded as a weight, denotes
quantity.

P. 21 1^. Like raising a heavy weight by screws.
R. 714. See Talent, here.

D. 3905. His gravitation . . . was like that of a
superincumbent weight . . . 4068.

4344. The reigning evil is consummated, until it
drags them down like weights.

6040. The walking of Melancthon heard as ponderous,

E. 555^-. 'To deliver bread by weight' (Lev.xxvi.26)
= that spiritual food is scarce. 675^".

627^. That weighings also were made with reeds. 111.

Welcome. Betieventote.

M. 380^. He opened the door, and said, Welcome.

5 M. 7. The Angels then say, Welcome.

Well. Bene.

A. 1680^. Many (there) can speak well, from
habit . . ,

22 1 9-. The Rational has been given to men ... to
the end that everyone may wish well and do well to
another.

2231^, Those who will evilly, and yet . , . speak well.

4366. Thus does he pass from thinking well into
willing well.

5131. 'When it shall be well with thee' (Gen.xl.14)
= when there is correspondence. . . For it is not well
with the exterior Natural until it corresponds.

5132^. In its essence, charity is to will well to the
neighbour , . .

5470. If a man receives (the Divine influx) it is well
with him ; but if not, it is evil with him.

8745. When the external man has been regenerated,
the internal man makes all good consist in thinking
well about the neighbour, and in willing well to him ;
and the external man makes it consist in speaking well
about him, and in acting well towards him.

9704. When a man thinks well about the Lord, and
about the things which belong to Him ; and when he
thinks well about the neighbour, and about the things
which belong to him, and wills well to these, he then
thinks and wills from the internal . . .

P. 254^ Everyone (has) his place in Heaven, if he
lives well.

325. That they are saved who acknowledge God, and
live well. Ex.

8. The good of life, that is, to live well, is to

shun evils because they are contrary to religion.

R. 961''. The Angels then said, WeU . . . T.i889.

M. 136^. They then heard voices from Heaven, say-
ing. Well, well, well.

208^. (Thus do wives) know whether it is well (with
their husbands).

380^1. On hearing this, we said. Well. T.35".

T. 340. Charity is to live well ; and faith is to believe
rightly.

393. That he who lives well, and believes rightly, is
saved . . . and that he who believes rightly, and does
not live well is [not] saved, (is seen by everyone from
perception). (Continued under Life.)

Well. Pufeus.

See under Beek, Beeesheba, Esek, Fountain, and
Pit.

A. 1688. 'The valley of Siddim was pits, pits,' or
' full of pits, ' ' of bitumen ' (Gen. xiv. 10) = what is unclean
of Falsities and cupidities. . . 'Pits' = Falsities. . .
Falsities are called 'pits' from the unclean water in
them.

2702. '(Hagar) saw a well of water' (Gen.xxi. 19) =
the Word of the Lord from which are truths; for 'a
well of water, ' and 'a fountain' =the Word, and also
doctrine from the Word, and consequently truth itself.

. As the Spiritual Church is here treated of, 'a

weir is mentioned, and not 'a fountain.'

. 'The wells,' in these passages, = the doctrinal

things about which they contended . . .

-. 'A weir = the AVord, or doctrine, in 'They

journeyed to Beer: this is the well whereof Jehovah
said unto Moses, Gather the people together, and I will
give them water. Then sang Israel this song : Spring
up, 0 well ; answer ye from it. The well which the
princes digged, the willing of the people digged it, in
the Lawgiver, with their staves' (Num.xxi. 16-18). ( =
the Word of the Ancient Church. 3424*. )

^. But doctrine in which there is no truth is

called 'a pit-/ar<;a,' that is, a well in which there is no
water. 111.

2720''. 'Because of the well of water which Abime-
lech's servants had taken away' (Gen.xxi. 25) = (the
Lord's indignation on account of) the doctrine of faith,
which the scientifics wanted to attribute to themselves.

Well

571

Wellingiani

'. 'That I have digged this well' (ver.3o)^that

the doctrine is from the Divine.

3053. 'By the well of waters' (Gen.xxiv. ii) = for the
receiving of the truths of faith.

3096. 'She ran again to the well to draw' {ver.20) =
a lower affection of truth; for 'a well' = truth, but
truth which is lower. . . 'A fountain' (that is, a spring)
is mentioned when a purer and when a higher truth is
treated of; but 'a well,' when a truth not so pure, and
a lower truth ; as in this chapter, in which sometimes
'a fountain,' and sometimes 'a well' is mentioned.
Natural truth is lower truth.

3412. 'AH the wells which his father's servants had-
digged . . . the Philistines had stopped them up' (Gen.
xxvi. I5) = that those who were in the [mere] knowledge
of Knowledges did not want to know the interior truths
which are from the Divine, and so obliterated them. . .
'Wells,' here = interior truths which are from the
Divine, because . . . they are said to have been digged by
his father's servants 'in the days of Abraham his father,'
and ' Abraham '= the Divine Itself of the Lord. 3420.

3413. 'And had tilled them with dust' = by earthly
things, that is, the loves of self and of gain.

3419. 'Isaac . . . digged again the wells of waters
which they had digged in the days of Abraham his
father' (ver. 18) = that the Lord opened those truths
which [had existed] among the Ancients. . . 'Wells of
waters ' = the truths of Knowledges; ' wells '= truths,
and 'waters,' Knowledges.

3422. Thus the names given to fountains and wells =
the Things whicli were understood by them, and which
belonged to truth.

3424. 'The servants of Isaac digged in the valley,
and found there a well of living waters' (ver. I9)=the
Word as to the literal sense, in which is the internal
sense. For ... 'a valley' = what is lower; and 'a well
of living waters' = the Word in which are h'uths Divine,
thus the Word as to the literal sense in which is the
internal sense. . . The reason the Word is called 'a
weir (as well as 'a fountain') is that the sense of the
letter is relatively such, and also because, relatively
to the spiritual, the Word is not a fountain, but a well.
^111.

3428. 'They digged another well, and strove over
that also' (ver. 21) = the internal sense of the Word —
whether there is such a thing. Ex.

3432. 'He digged another well, and over that they
strove not' (ver.22)=the literal sense of the Word. Ex.

3445. 'There the servants of Isaac digged a weU'
(ver.25~i = doctrine therefrom. For 'a well' = the
Word ; and, as the Word is doctrine itself, and therefore
all the doctrine of the Church is from the Word, 'to
dig a weir — the doctrine from it; that is, from the
literal sense of the Word, because this is here treated of.

3464. ' And they showed him concerning the causes of
the well which they had digged ; and they said. We
have found waters' (ver. 32) = interior truths thereby;
for 'a weir = the Word; and 'waters,' truths from the
Word . . . There are interior truths in all the doctrinal
things which are drawn from the literal sense of the

Word, because (this) is like a well in which there is
water, for in everything of the Word there is an internal
sense . . .

3765. 'Behold, a well' (Gen.xxix.2)=the Word. . .
The Word is here called 'a well,' because the Natural
is treated of, which, regarded in itself, apprehends the
Word only as to the literal sense . . .

3768. 'For out of that well they watered the droves'
(id.)=that the knowledge is fr®m the Word.

3769. 'There was a great stone upon the mouth of
the well' (id. ) = that the Word was closed. Ex.

3771. 'They rolled the stone from upon the mouth of
the well' (id. ) = that they unclosed the Word. 3789.

3798. 'Jacob . . . rolled the stone from upon the
mouth of the well' (ver. 10) = that the Lord, from
natural good, uncovered the Word as to its interiors.

4050. There appeared a well from which came forth
a bright white mist. It represented the infundibulum
of the brain. Ex.

6774. '(Moses) dwelt near a weir (Ex.ii. 15) = studious
application in the Word. Ex. 6776.

. When thlte Word is called 'a well,' it = the

Word as to the literal sense . . .

9086^. 'An ass or an ox fallen into a well' (Lukexiv.
5). . . 'A well,' here, =the same as 'a pit,' that is,
falsity.

R. 421. 'The key of the pit of the abyss' (Rev.ix.i)
= their Hell opened. 422.

2. That pit, which is like the mouth of a furnace.

Des. B.89.

D. 1557. Joseph put into a pit, and drawn out. Ex.
1588. This Earth called a stinking pit.

5458. They were all cast into a very deep and dark
pit . . . 546oa^.

E. 535. 'The pit of the abyss' = the Hell where and
whence are falsities of evil. 536. 537.

537". As 'pits-/oi;eae' have nearly the same signifi-
cation as 'wells' ; for they are like wells, I will quote
some passages in which they are mentioned. (Continued
under Pit.)

539. 'There went up a smoke out of the pit' (Rev.ix.
2) = dense falsities from . . . the Hell where are those
who have falsified the Word. 541.

Coro. 33^. Like one who digs a pit, and covers it
with boards . . .

Wellingiani. d. 47368.
Wellingk. D.6026. 6045^.

W"est. Occidens.
Western. Occidentalis.

See under Quarter, and Set.

A. 1453. 'Bethel on the sea,' i.e. 'on the west' (Gen.
xii.8) = (an obscure state as to Knowledges) . . . for, in
the Word, 'the west ' = what is obscure.

1605. 'The west' (Geu.xiii. 14) = those who are to
come ; and also those who are not in love.

West

572

West

[A.] 3708. 'Thoushalt break forth to the sea,' i.e. 'to
the west' (Gen.xxviii. 14) = good as yet obscure, thus
in its commencement.

^^. See East, here. 3900^ 9668^. H.i5ie.

E.239". 340^''. 422^. *.

^^ That 'the west,' in the opposite, =evil. 111.

9642*. See CoRXEE, here.

^. 'The west ' = the good of love in its setting.

9648.

9653. 'The west,' or 'sea' = a state of good in
obscurity; for the reason that 'the sun ' = the Lord as
to the good of love . . . and therefore its settings good
from Him in an obscure perception. And, as a man
. . . has obscure perception when he is in exterior
things . . . the west is called also 'the sea.' Ex. 9755.
10189.

9755^ The west, for the Heavens, is (at the back),
opposite the Sun. H.141. 142. W. i29,Gen.art.

10179^. In Heaven . . . they who are in obscure
perception of good are in the west. H. 148.

H. 149. So in each Society . . . those in a less degree
(of love and charity) dwell in the west.

150. Hence, the west, in the Heavens, =love and its
good in obscure perception.

520. They who come to the Spiritual Kingdom, are
introduced by the western (of the two ways from each
of the places of instruction).

558^. The evil Spirits between the north and the
west. Des.

563. The Spirits in the western quarter towards the
south. Des.

^. They advanced further into the western

quarter.

587-. Hence the Hells in the western quarter are
the worst of all . . . Those in them des.

■*. The direfulness of the (other) Hells increases

according to their proximity to the western quarter . . .

596. The infernal kingdom opposite to the Celestial
Kingdom is in the western quarter ; and those there
are called Genii.

J. 48. The Swedes appeared towards the west ; the
Danes in the west.

. Most of (the Papists) appeared in the western

quarter . . . (Compare 58-.)

. All the Mohammedans appeared in the west

towards the south. C.J. 68.

58*. In the west, dwelt, in front, those of (the
Papists) who had lived in the dark ages. Des.

61^. Lastly, the Judgment was executed upon those
(of the Papists) who dwelt more remotely in the
western quarter . . .

C. J. 42. In the western quarter (of the spiritual
London) dwell those who profess faith. At the right
in this quarter is the entrance to this city, and the
exit from it (for those who live evilly).

F. 67. 'The west' (Dan.viii.4) = the evil of the
natural man.

W. 121. Those (Angels and Spirits) who are in a
lower degree of love, dwell in the west.

144. Therefore the Spirits who are in the love of
dominating from the love of self. . . look with their
eyes to the west of that World . . .

R. 2386. Hence, in the Hebrew, 'the sea' is 'the
west. '

901. 'On the west three gates' (Rev.xxi. 13) = intro-
duction into the New Church for those who are . . .
less in the love or affection of good; (for) 'the
we8t-c)CL'as»s' = the love and affection of good in a
lower degree.

'^. They who are less (in love to the Lord and

thence in affection, dwell) in the west.

M. 3'. The third company, which was the first of
the wise ones from the western quarter (deliver their
sentiments concerning heavenly joy and eternal
happiness).

■■*. The fourth company, which was the second

from the western quarter (do the same).

14. The prince entered by a wider door, from the
west.

77. The Heaven-dwellers in the west, (or those in
the Copper Age) visited.

*. Adulterers are cast into the fires of the west,

(which are) evil loves. 79^.

79". We proceeded through the south to the region
bordering on the west. Des. We entered the western
tract of this region. Des.

268^. Those in the phantasy of possessing all wealth
(were found) looking to the west and the north.

T. 160". On the left, towards the west (of the World
of Spirits) are the Societies formed of those who are
against love to God and towards the neighbour.

476. In the west are those who are in evil.

D. 4923. When a state of sunset (or of west) conies
to (the celestial Angels) their mountains appear to
sink down . . . according to the state of sunset at the
time . . .

5233. Those in the east had been in the greatest
delight of exercising command . . . Those in the west,
had been in such [delight] obscurely-to^i obscuro.

5246. The Mohammedans who become Christians (in
Heaven) . . . ascend higher and higher even to the
west . . .

5346. (The Babylonians) in the west were those who
were in the greatest love of self, having the exercise
of command as the end ; those in the east were in the
delight of the love of exercising command . . .

5481. In the western quarter towards the south
dwell those who are cunning and malicious, and who
want to lead others towards the north [-west], where
are those who are dull. See 5482.

5503. See Last Judgment, here. 5535.

5535a. They are explored by this: that when let
into the general or common state of their life, they
turn themselves to the west; or if to the east, they
spring back to the west . . . For to be turned to the
west is to be turned to the world. (Continued under
East. )

Whale

573

Whale

567b. To the -west (in the other life) are those who
are in the love of self, and in interior thick darkness.

5692. Most of the cunning and deceitful dwell in
the western quarter, partly upon lofty mountains, and
partly in a iilain . . .

1^892''. He went remotely into the west, nearest the
north, to the most wicked. . . He then went further,
in the same line, and there stayed. There were evil
ones there, but not so wicked as those at the front.

5895. On those who are most remotely in the west.
Beyond the most wicked of the Babylonish nation in
the west, there are Hells ... in which the wickedness
is lessened by degrees, until you come to the Moham-
medans and gentiles ; and this for the reason that there
Tuay be equilibrium.

6016'^. The places of (those who have been cruel, and
after long vastation are devoid of perception) are in
the extremity of the west, above the lands there.

E. 316^^. 'A he-goat came from the west' (Dan. viii.
5) = faith separated from charity originating from evil
of life.

401'^. Those who dwell in the west are those who
are ill the obscure good of love. 417''. 422^. J.(Post.)i2.

406''. When 'the sea' means 'the west,' it = what is
natural; because, in the Spiritual World, those who
dwell in the western quarter are in natural good.

418'-. Into the east and the west, the Lord inflows
with Divine good more powerfully than with Divine
truth . . . consequently, these are more in love and
charity . . .

422^. Therefore 'the west,' in the Word, = the good
of love in obscurity. 724-'^', 111.

439^. '0 Naplitali". . . possess thou the west and
the south' (Deut.xxxiii.23) = the derivative affection
of truth and enlightenment. (=the subservient good
of love, and the light of wisdom. R.354-.)

449^-. The tribes of Ephraim, Manasseh, and
Benjamin . . . pitched 'on the west' (Num. ii. 18-24),
because in Heaven those dwell at the west, and at the
north, who are in obscurity of good, and in obscurity
of truth, thus who are in natural good and truth.

652-. They who are in the obscure affection of the
good of love dwell in the western quarter (of the cities
there); and also walk there . . .

971. The Heavens (of the Celestial Kingdom) are
in the eastern and western quarter.

J. (Post.) 268-. In the west (of the spiritual London)
re those who are in the obscure affection of good:
those who are there are timid at opening their thoughts.

Whale. Balaena.

See WHALE-ce^MS, and Leviathan.

A. 819. Still further to the left (in the Hells of
hatred) there appear great fishes, monstrous whales,
which swallow a man and vomit him out again. See
D.13S2.

6015''. Pharaoh is compared to 'whales in the seas'
(Ezek.xxix.3), because 'a whale-&«^«c7(.a seiL ce<iis' = the
generals of scientifics. 6693'*. £.513''.

7293. 'A water-serpent' (Ex.vii.9) = mere fallacies
and the derivative falsities . . . for, in the Original,
'serpent' is here expressed by the same word as 'a
whale,' which is the largest fish of the sea ; and 'a
whale '= memory-knowledge- scie?j<i^c74»i, in general.
111.

'. As ' whales' = scientifics which pervert the

truths of faith, they also = reasonings from fallacies,
whence come falsities. 111.

*. As 'whales' = reasonings from fallacies which

pervert truths, ' water-serpents ' = the falsities them-
selves from the fallacies from wiiich come reasonings,
and by which are effected perversions. 111. . , The same
things are signified by 'dragons,' but 'dragons' =
reasonings from the loves of self and of the world, thus
from the cupidities of evil, which pervert not truths
only, but also goods. 111.

9755-*. 'Thou hast broken the heads of the whales
upon the waters, Thou hast broken the heads of leviathan'
(Ps.lxxiv. 13). This treats of the knowledges which
destroy the truths of faith; 'the whales whose heads
will be broken ' = scientifics in general; and in like
manner 'leviathan.' £.483^^

M. 76". Chariots carved into the form of whales,
etc. seen, (which were) appearances of the rational
intelligence of the men of the Silver Age.

T. 186^. They draw in falsities as whales do water.

D. 441. (Men who are worshipped as saints and as
gods and goddesses) represented by great jaws as of
whales, into which spiritual images were cast . . . and
thus it was turned into a whale, or into a dragon,
Avhen it had swallowed so many that its belly could
be formed. (See also 442.)

1391. Similar (representations) exist also in the
world ... as that Jonah was swallowed by a whale,
which was actually done in the world.

4672. What is signified in the Prophet by 'the great
crooked serpent,' and 'Leviathan.'

342''. Like things are signified by 'seas,' and! by the
things there, which are called 'fishes,' and 'whales.'
111. . . 'A whale' = memory -knowledge-sci««,<i^cH?>i-in
general.

1". (Thus) 'seas' = the generals of truth; and

'whales,' and ' fishes ' = the aflections and thoughts of
those who are in the generals of truth.

388"^^. 'Praise Jehovah from the earth, ye whales
and deeps' (Ps.cxlviii.7) = the goods and truths in man
from which he worships God. . . 'Whales and deeps " =
scientifics and Knowledges in general, or iu the whole
complex. 650^-.

455^*. 'A whale,' which is meant by 'leviathan, =
the natural man as to scientifics.

Whale. Cetus.

See WHALE-ia^aewa.

A. 42. 'God created great whales' (Gen.i.21) . . .=
the generals of scientifics under which and from which
are the particulars ; for there is nothing in the universe
which is not under some general in order that it may
exist and subsist. 'Whaies-cc<i aut balatnac' are

What?

1574

Wheat

mentioned in the Prophets, and there=fhe generals
of scientifics. 'Pharaoh' ... by whom is represented
human wisdom or intelligence, that is, knowledge in
general, is called 'a great whale.' Further 111.

[A. 42]^. The Knowledges of faith . . . were thus
swallowed up, as the whale swallowed Jonah, where
'the whale' =those who possess the generals of faith
as scientifics, and act in this way.

6385^. 'A whale' = the generals of scientifics . . . and
therefore it is said, 'they that go. down to the sea
with ships, these have seen the works of Jehovah, and
His wonders in the deep' (Ps.cvii.23, 24).

E. 275^. 'The whales in the sea' which shall be
'slain' (Is. xxvii.i) = scientifics in general.

538^^ That Jonah was ' in the whale three days and
three nights' represented that the Lord was so 'in the
heart of the earth' (Matt.xii.40) ; and the words of
Jonah (beginning, 'Out of the belly of hell have I
cried . . . ') describe the Lord's direful temptations.
Fully ex. (Compare 706^.)

622^. 'He hath swallowed me as a whale' (Jer.li.34)
(is said of Nebuchadnezzar, because those who profane
Divine truth drink it in more than others, and apply
it to filthy loves, especially to the love of dominating).
'Awhale' = the ultimate Natural, in which are those
who ai-e in the love of self. 714^^.

654^^. 'Behold, I am against thee, Pharaoh king of
Egypt, the great whale that lieth in the midst of his
rivers' (Ezek.xxix.3). By 'the great whale' is signi-
fied the memorj-'knowledge-scientifi.cuvi-of the natural
man in general; here, false memory-knowledge. 714''^.

714-1. 'A whale' (Jer. 11.34) = the like as 'a dragon,'
the same word being used for both in the Original,

3". In these passages, the word translated

'dragons' is the same as that by which are meant
serpents in general, and also the whales in the sea ;
and all these have a like signification, namely, the
Natural of man in general, which is the Sensuous, so
that (Jer.xiv.6) might be translated, 'they panted for
the wind like whales.'

What ? Quid ?

A. 8083. 'What is this?' (Ex.xiii.i4) = an inquiry
why it is so.

D. 3751. (The Quakers) say, what's this? what'sthis?

^ATheat. Triticum.

A. 1002. Bread from wheat (in the most ancient
time).

3332*. The more noble species of good are signified
by 'wheat' and 'barlej\' 111.

3941. 'Reuben went in the days of wheat-harvest'
(Gen. XXX. 14) = faith as to its state of love and charity
... for ' wheat '^ love and charity.

'^. That ' wheat' = the things which are of love

and charity. 111.

■*. 'Wheat' (Joel i. 1 1) = celestial love; 'barley,'

spiritual love. (= interior and exterior good. 7602.)

^. 'A measure of wheat for a penny' (Rev.vi.6)

= that love is so rare. ( = the estimation of good . . .
almost none at all. II.315.) ( = the genuine good of
the Church of no account. E.374.)

^. 'Gather the wheat into my barn' (Matt.

xiii.3o)=the goods. ( = those interiorly good. J. 70*.
C.J.io=.)

7605. 'The wheat and the rye' (Ex.ix.32) = the good
of the interior Natural, and its truth. ('Were not
smitten ' = were not destroyed. 7606.)

. For ' wheat ' = the good of love and of charity ;

and, as it is a more noble kind of com than barley it
= the good of the interior Natural.

9295^ Wheat and barley = goods. 10303^.

9781'-. 'Wheat' = good ; and 'fine flour,' its truth.

9995. 'With fine flour of wheat shalt thou make
them' (Ex.xxix.2) = the trutli which is from Divine
good, from which these things are. . . For ' wheat ' =
the good of love ; thus, in the supreme sense, the
Divine good.

ioi84<=. The seed of wheat, or of barley = states of
good.

10669. Wheat and barley in the ear = good receiving
and also received.

*. ' Wheat' = the good of love of the internal

man.

10770. Seeds like the grains of Chinese wheat (seen
in the Fifth Earth).

R. 315. The reason 'wheat and barley ' = good and
truth ; here, the good and truth of the Church from
the Word, is that all things of the field and vineyard
= such things as are of the Church , . , 794. E.374*,
Further ex.

". That 'wheat and barley ' = the good and truth

of the Church. 111. E.374.

778. '(No) wheat' (Rev.xviii. 13) = no . . . worship
from celestial good. (= profaned worship from the
goods which are from a spiritual origin. E. 1153. )

M. 148^. Like wheat in a winnowing shovel.

161'=. As when wheat ... is thrown to the dogs . . .

T. 784^ 'The wheat' (in the parable of the tares) =
the truths and goods of a new Church. ( = the good
of truth, and therefore those who are in good through
truths. E.374i^) 397^- 426^ 624^.

E. 304^°. 'They have sown wheat, and have reaped
thorns' (Jer.xii.i3) = to take truths of good from the
Word and turn them into falsities of evil. ( = that
instead of the goods of truth there are evils of falsity.

374'.)

314^. 'The fat of the kidneys of wheat' (Deut.xxxii.
14) = genuine good. ( = all good in general. 374^".)

365^''. 'He satisfieth thee with the fat of wheat'
(Ps.cxlvii. I4) = with all good of love and with wisdom ;
'fat' = the good of love ; and ' wheat ' = all things which
are from the good of love ; in special, the truths of
Heaven and the derivative wisdom. 374^^.

374. ' Wheat* = the good of the Church in general.
(See Bakley, here.)

3_ 'Wheat' (Jer.xxxi.i2) = the good of the

natural man.

Wheel

575

Whelp

". 'I would feed them with the fat of wheat'

(Ps.lxxxi. i6) = with good of every kind from celestial
good . . . For ' fat' = celestial good ; and 'wheat,' good
ofeverykind. ( = the delight of spiritual good. 619^".)

". 'He will gather the wheat iuto the garner'

(Matt.iii. 12) = good of every kind that is from a
heavenly origin which He will preserve to eternity.

375. 'Wheat' = the good of the Church in general,
thus that which is in the sense of the letter. (Con-
tinued under Barley.)

433". 'Wheats of Minnith and Pannag' (Ezek.
xxvii. I7) = truths and goods of the Church of every
kind.

740*-. As a faith of falsity is like chaff before the
wind, it is said . . . that '(Satan) might sift them as
-wheat' (Lukexxii.31); ' wheat ' = the good of charity
separated from the chaff.

gill 'Lest while ye gather up the tares ye root up
the wheat together with them' (Matt. xiii. 29) = that
truth from good and its increase would also perish ;
for, with the men of the Church, truths are inter-
mingled with falsities, and the truths cannot be
separated, and the falsities cast out, until the men
have been reformed. 'Let both grow together until
the harvest ; and in the time of harvest I will say to
the reapers . . . gather the wheat into my barn'= . . .
that (in the last state of the Church) the falsities of
evil are separated from the truths of good . . . and
these are conjoined with Heaven ; or, what is the
same, the men wlio are in them. These things take
place in the Spiritual World . . .

giii3_ 'Were ashamed, and howled ... for the
wheat and for the barley' (Joeli.ii)=grief on account of
the devastation of g09d and truth.

1182. 'Wheat' = good ; and 'fine flour,' its truth.

. 'Wheat' = the good of love; and 'fine flour,'

the truth from this good.

Wheel. -Rota.

Rotate, To. Rotare.

A. 956. The Spirit is then rotated on high . . .

2686^ 'His wheels like a whirlwind' (Is.v.28) = the
doctrine of (natural truths). ( = the powers of pervert-
ing and destroying truths. 8215^.) ( = the ultimates
of truth such as are in the sense of the letter, and the
confirmations of falsity thereby. £.355''-.)

5188'-. In their (punishment of) whirling-circwm-
roto^io?i€- they tried to draw others . . . into their
whirl-rotom, and thus into destruction.

6015''. 'At the noise of his wheels' (Jer.xlvii.3) =
the sensuous things and their fallacies which advance
(the false doctrine).

6978^. 'The voice of the sound of the wheel' (Nahum
iii.2) = the defence of falsity by means of fallacies.
=:reasonings from falsities and evils. E.355^''.)

7729^. 'The wheels' of a chariot = the falsities of
doctrine. HI.

8215. 'He took off the wheel of their chariots' (Ex.
xiv.25) = that the power of injecting falsities was taken
away. . . 'A wheer = the power of advancing. Ex. . .

As this power belongs to the intellectual part of man,
' a wheel ' (of a chariot) = the Intellectual as to the things
which belong to doctrine. 8216. ( = the faculty of
reasoning. £.654'*^)

*. Thus 'a chariot wheel ' = the power which

belongs to the Intellectual ; for, as a chariot has its
motion and advance by means of wheels, so the truths
which belong to doctrinal things have their advance
by means of the Intellectual. 111.

^ 'The wheels' (in Ezek. i. and x.)=3the Divine

intelligence, that is, foresight; and therefore it is said
that 'the wheels went together with the living crea-
tures,' and that 'their rings were full of eyes;' and
also that 'the spirit of the living creature was in them,'
that is, the truth of wisdom. 8764^. See E.283^'.

^ 'His wheels as burning fire' (Dan.vii.9) . . .

'His wheels ' = the things which are of wisdom and
intelligence, thus truths Divine; and 'burning fire' =
which are of love and charity. (=the doctrine of
celestial love. £.504^)

^. 'The wheels' (i Kings vii. 33) = intellectual

powers, by means of which there is progression. Com-
pare 10236'.

8 •64'*. 'Wheels' = the truths of doctrinal things,
fiom the fact that ' chariots ' = the doctrines of truth.
Rel:,. £.283'=*.

9872. 'The wheels' of the cherubs (Ezek.i. 16; x.9)
= the like as do the arms and feet with man, namely,
the power of acting and advancing which belongs to
truth from good. Hence it is that 'their aspect was
like that of a beryl stone ;' for 'a beryl' = truth from
spiritual good, which has power.

10236^ 'Wheels,' as those of a chariot = the faculty
of growing wise when all things enter from Heaven ;
for thus all things progress according to order ; for 'the
wheels' of a chariot = the faculty of making progress,
thus of learning.

P. 279. Like a wheel driven round by the hand.

T. 57". Like two wheels with opposite motion acting
against each other . . . 62.

576^. As a mill [is in motion] from its wheel.

D. 255. I saw a kind of soft volution . . . into
which I was raised . . . From this volution, 'wheels'
are ascribed to the cherubs. Des.

3790. In the same kitchen was seen a miserable
wheel driven by water. . . This wheel = the spiritual
things of (the Quakers).

3821. Evil Spirits have often wanted to throw me
under carriage wheels.

4272. (Influx is) like a wheel , . .

4696. He changed his mind, like a revolvable wheel,
into the opposite.

D. Min. 4819. A wheel like a disk-oriiCM^wm
rotularem . . .

Whelp. Catulus.

A. 3923^ 'Dan is a lion's whelp' (Deut.xxxiii.22)
. . .=the first of truth, which is affirmation and ac-
knowledgment.

Whence

576

Whether

[A.] 6367. ' Judali is a lion's whelp' (Gen.xlix.9) = in-
nocence together with innate forces ; for 'a lion' =
the good of love and the derivative truth in its power,
so that 'a lion's whelp' = innocence with forces. . .
The reason 'a lion's whelp' = innocence, is that 'a
lion' = the good of celestial love; and its 'whelp' is
as it were its infant, and thus = innocence. E.278".

9348^. 'The mother of the princes of Israel' is 'a
lioness ; one of her whelps has learned to seize the
prey' (Ezek.xix. 1,2,5,6) treats of the successive pro-
fanation of truth through the allurements of falsities
from evils ... 'A lioness ' = falsity from evil perverting
the truths of the Church; 'a lion's whelp' = evil in
its power. ( = the primary falsity of their doctrine.
E.280".)

M. 5056. (These deflowerers) appear at a distance
like dogs of indulgences, that is, whelps of delicious-
iiesses.

I. 14^. Like an eagle which . . . swoops down on and
devours the young of sheep. T.590.

E. 601'^. The burning cupidity (of 'Babel') to de-
stroy Divine truth by means of falsities of evil, is
signified by, 'They shall roar together like lions, they
shall growl like lions' whelps' (Jer.li.38).

Whence. Unde.

A. 1932. 'Whence earnest thou, and whither goest
thou?' (Gen.xvi.8)= instruction - informationem ~ con-
cerning the state.

3776. 'Whence are you?' (Geu.xxix.4) = from what
origin.

E. 472. 'AVho are these, and whence came they?'
(Rev. vii. 14) = what their quality is and what their
quality has been. Ex. See R.376.

617". That to read the Word, and be instructed
from it, is of no avail for salvation, unless we live
according to it, is signified by, 'I know ye not whence
ye are ; depart from Me, ye workers of iniquity' (Luke
xiii.27).

Where. UbL

A. 4719. 'Where they feed their flock' (Gen.xxxvii.
i6) = in what state they were. . . For 'where' =the
state ; because all places = states.

Wherefore. Quapropter.

A. 5754. 'Wherefore speaketh my lord such words
as these?' (Gen.xliv.7) = a reflection why such a thing
inflows. . . Reflection is involved in the word 'where-
fore,' which is a word of questioning with one's self.

Whether. Nmn.

A. 192. To search whether the things of faith in the
Lord are so, is signified by 'to eat of the tree of know-

2588^ In the other life they are easily known by
the fact that in relation to all things of faith they
reason whether it is so . . . to eternity. *

2718*. The man (of the Spiritual Church) keeps his
mind in this: whether it isso . . . 3241^. 3385^.

3024*. 'The daughter of Egypt ' = the aff"ection of

reasoning about the truths of faith as to whether it is
so . . . 67296.

3175^. For he puts truth in doubt, and reasons about
it, from scientifics, as to whether it is so.

3428. See Well, here.

. So long as men debate whether a thing is, and

whether it is so, they cannot advance into anything of
wisdom. Ex. 5658^. D.5684.

^. Modern learning scarcely goes beyond these

limits, namely, whether a thing is, and whether it is
so, and therefore men stand excluded from under-
standing truth. Examps. 3677^. 3747^. 3833".

^. Such men believe themselves to be wise in

proportion as they can the better debate whether a
thing is so. . . The simple have a common sense of
apperception of truth, but these have extinguished
this sense by first wanting to discuss whether-aw-it is-
so. Sig.

3833. When good is being conjoined with him . . .
he is no longer in doubt as to whether it is, or whether
it is so ; for he knows that it is, and that it is so ;
and when the man is in this state, he begins to know
innumerable things . . . 4214^.

-. But with those who are in doubt and discus-
sion as to whether a thing is, and whether it is so,
these innumerable things do not appear at all . . .

4075*. The Societies which . . . reason about good
and truth, and about everything, as to whether it is
so, are for the most part of the spiritual . . .

4329-*. These constitute the general voluntary sense,
and are those who . . . distinguish instantly whether a.
thing is so . . .

4417. There are Spirits called reasoners, because
they reason about all things as to whether it is so,
and are for the most part in obscurity as to all Truth.

4448^. The men of the Ancient Church had no per-
ception of the truth of faith . . . and therefore they
then began to investigate about truth, as to whether
it is so.

4653. The Spirits who correspond to the ear . . . are
those in simple obedience, that is, who do not reason
whether a thing is so ; but believe it because it is said
by others . . .

4925. The old dispute as to whether good or truth is
the first-born.

". For it is good through which tlie Lord inflows,

and bestows ... a perception as to whether a thing is
so, or is not so.

4946". In every idea there are innumerable things
which inflow from the Spiritual World, which, with a
spiritual man, cause a higher insight, by which he can
see and perceive whether a thing is true, or not.

5432^. They who . . . have not looked into the truths
of the Church from their own sight, and seen whether
they are true . . . retain them solely in their natural
memory . . .

5556. The Societies which constitute the scarf-skin
are those who reason about all things as to whether it
is so, or is not so, and advance no further. Des.
D.4I54-

Whip

577

Whip

5937". What perception is. With every man there
is a faculty of perceiviug whether a thing is so, or is
r.ot so. Ex.

6222". The Intellectual of the Church consists in
jMicinving and seeing, before any dogma is confirmed,
whether it is true, or not, and then, in contirming it.

7298^ No one ought to be instantly ])ursuaded of a
truth . . . Therefore when any truth is presented . . .
before good Spirits, something opposite is presently
])rcsented, which causes doubt ; and in this way it is
.yiven them to think and consider whether it is so . . .
This causes an extension of spiritual sight in respect to
that truth, even to its opposites.

85 16''. Whereas if (the Angels) were to think and act'
from truth (as distinguished from good) they would be
tliinking whether a thing ought to be done so, or not,
and would stick fast in everything, and obscure the
light they have, and at last would act according to
what they themselves love . . .

H. 25(k). That the spiritual Angels reason about
tlie truths of faith as to whether they are so, or not.
Kefs.

183^. Men could apprehend (that Angels are men) if
they would not . . . bring under direct thought [the
question] whether it is so. Ex.

P. 168. Interior illustration (or enlightenment) from
the Lord, consists in a man's perceiving at the first
hearing whether what is said is true, or not.

-. By interior illustration from the Lord, a

rational man perceives at once, as soon as he hears
them, many things, as to whether they are true, or not.
E.xamps.

219^ 'Yea, yea; nay, nay' is the discourse of all in
the Third Heaven ; for they never reason about Divine
things, as to whether it is so, or is not so; but see in
themselves, from the Lord, that it is so, or is not so.
And therefore to reason about Divine things, as to
whether they are so, or not so, arises from thereasoner's
not seeing them from the Lord, and wanting to see
them from himself; and that which a man sees from
himself is 'evil.' But still the Lord wills that man
should not only think and speak about Divine things,
but should also reason about them, to the end that he
may see that a thing is so, or is not so ; and this, . . .
provided the end is to see the truth, may be said to be
from the Lord in the man ; but it is from the man until
he sees and acknowledges the Truth. Further ex.

M. 232. The cry. Oh how learned (related to) those
learned who merely reason as to whether a thing is so,
or is not so, and who rarely think that it is so. Des.
^•333-

T. 402®. Sensuous men do not see any genuine truth
in light, but reason and dispute about every Thing, as to
whether it is so ; and these altercations are heard like
gnashings of teeth.

D. 5S48. That those who reason about truths, as to
whether it is so, do not arrive at the first threshold of
wisdom. Ex.

Whip. Scutica.

A. 6978-. 'The voice of the whip, and the voice of

VOL. VI.

the sound of the wheel' (Nahum iii.2) = the defence of
falsity by means of fallacies.

Whip. Verber.
Whip, To. Verberare.
Beating, A. Verbeiatio.

A. 2748-. The only thing they feared was being badlv
treated with whips, by the servants. M. 153^.

H. 586"^. Inside the houses (of the infer nals) there
are continual quarrels, beatings, etc,

D. 4633. They wanted to whip me . . . See 4634.

Whirl. Verticillus.

D. 1 183, They have with them the whirl (of a
spindle) . . . which rotated in a beautiful manner.

1485. On the penalty of the whirl. Ex.
Whirlpool. See Gulf-^^^^^j.
Whisper. Susumis.

Whisper, To. Simin-are.

Whisperer. Susurro.
Whispering, A. Susurratio.

A. 2128^. A continuous whisper, heard. Ex.

4326. A thundering humming, heard. Ex. D.3860.

4657. To speak in the ear so that no one should hear
... is not proper in the other life, because it shows that
they have been whisperers, and have become imbued
with the nature of whispering ; very many of whom . . .
observe the faults and vices of others, and . . . (whisper)
them to those who are present . . . Such cannot be
admitted into the company of good Spirits . . . More-
over, in the other life, .such speaking is heard louder
than open speech.

H. 488^. Those whose delight has been to insidiate,
and machinate . . . whisper in the ears in the corners
of dark rooms. The delight of their love is turned into
this.

M. 16. They whispered (or murmured) a votive
l)raise to the Lord.

D. 1 149. Such a whispering is not proper in Heaven.
(Ex. above at A.4657,)

3469. They whispered hissingly, not like the Gehenna
which had approached my left ear . . . the whisper of
which was grosser, because from a grosser flame of
fire . . .

3866. (This) influx was not a sounding (or thunder-
ing) humming . . .

D. Min. 4753. I heard by the murmur (of the
sorcerers) that there was a multitude of them. The
murmur was unpleasant, rough, and almost devoid of
what is intellectual.

E. 1 198*. (The hum. heard in a hive before swarming.)

Whistle. Under Hiss.

White. Albus.
Whiteness. Albedo.

See under V>v.\G\Yi-candidns.

2O

White

578

White

A. 1042'^ See Colour, here. 3993*. 9467. W.380.
D.6064.

. In spiritual things . . . the snowiness or white

is the truth and good which a man supposes that he
does from himself, which reflects and rejects from itself
the rays of light.

1 126. A tall man clad in white, seen. The whiteness
was intense. It=those called 'Noah,' who were the
first of the Ancient Church.

aois'-*. 'The white horse.' See Hoese, here. 5319^.
6534. S. 12. R.298. 820. S26. E.355.

2576^. In (these things) the red = the goods of love;
and the white, its truths.

2576^". The Holy itself of His Divine Human was
'the raiment' which appeared as 'the light,' and as
'white glistening' (Luke ix. 29).

2699^. See BniGHT-candidus, here. 3812^. D. 1057.

3301^. 'His hairs were white as clean wool' (Rev.i.14)
= the Divine Natural as to truth. In the Word, and
in the rituals of the Jewish Church, truth itself was
represented by white . . . the reason of which is that
truth is of light.

3993^. Speckled and spotted are from black and
white . . . and, in the internal sense, white = truth,
properly, the Lord's rigliteousuess and merit, and hence
(these) in man. This white is called hright-ca itdidiim,
because it shines from the light which is from the Lord.
But in the opposite sense, white = man's own righteous-
ness, or merit ; for truth without good is attended with
such merit.

*. As the white and black exist there from the

light in which are intelligence and wisdom, and the
shade in which these are lacking, it is evident that they
(have these significations).

3994-. The white among the lambs = the merit which
is placed in goods.

4007. 'Everyone that had white in ic' (Gen.xxx.35)
=in which there is truth; for 'white' = truth, but
properly the Lord's justice (or righteousness) and merit,
and thence the Lord's justice and merit with man. The
reason 'white' has this signification, is that the light of
Heaven, which is from the Lord, and is the source of
res^dendence and bright-whiteness-ca?icZor- = truth ; and
that which is enlightened by this light, so as to become
i^splendent and bright-white, is that which is called
the Lord's righteousness and merit in man. 111.

■■*. 'Teeth whiter than milk' = righteousness,

E.364^

. To 'become whiter than snow' (Ps.li.7) = to be

purifieil from sins by the reception and putting on of
the Lord's righteousness. (Compare E. 196'^. )

•*. In all these passages, 'white' = the truth of

faith . . . But this is not possessed by those who believe
that they have faith from themselves, and are therefore
wise from themselves; but by tliose who believe that
they have it from the Lord ; for it is to these that faith
and wisdom are given . . . This is to 'put on white
garments,' and to be 'made white in the blood of the
Lamb.' Further ex.

4015. '(Jacob) peeled white peelings in them, to the
laying bare of the white that was upon the rods' (Gen.

XXX. 37) = the disposing of the interior power of truth.
. . . For ' white ' = truth.

5433^. 'White garments' (Rev.iii. 18) = spiritual
truths. ( = genuine truths of faith from good. 9960^.)

. That 'white' is predicated of truth, because it

is from the light of Heaven. Refs.

5954-. Those (Spirits and Angels) appear in white
garments who are in truths of faith through which is
good ; and those in resplendent hright-whife-candidis-
garments who are in trutlis of faith which are from
good . . .

•*. 'Raiment white as snow,' and 'fine white

linen ' = holy truths ; for 'whiteness' and 'bright-wliite-
nes^' -candor-Sive predicated of truths, because they the
most closely approach light . . .

6380. 'His teeth are white with milk' (Gen.xlix.12)
= thatthe Divine Natural is nothing but the good of
truth; for 'white' is predicated of truth. (=that His
Sensuous was Di\dne truth from Divine good. E. ssb'^^i.)

7601^. In Heaven, those in truth of the Natural
appear clad in white ; and this white appears like that
of linen.

8458. Truth is there presented to view as white.

8521. '(The manna) was like coriander seed, white'
(Ex.xvi.3i) = that the truth therein was pure . . . For
'white' is predicated of truth; and truth is also repre-
sented as white . . . (These words) describe the quality
of the truth . . .

9166''. 'To make one hair white' (Matt. v. 36)= to say,
from self, that truth is truth.

9212''. The Angels and Spirits who are in genuine
truth, appear clad in white garments ; and those who
are in truths from good, in resplendent ones.

9407^. 'Whiteness,' and ' bright- whiteness-c«?z<:^or'
are predicated of and correspond to truth. H.179^.

9814^. 'White' =genuine truth. Refs.

9833*^. In proportion as colours partake of white, they
= truth.

9870. Blue from white. See Blue, here.

10536-. The whiteness of their garments is from the
light of Heaven, which is Divine truth.

H. I78<=. Tlie less intelligent (Angels) have bright-
white-candidae, and white garments devoid of resplend-
ence. And the still less intelligent have part3--coloured
garments.

W. 380. The colour white corresponds to wisdom.

^. In the Heavens where wisdom reigns, the

light is bright-white-ca«(iif?a, and the Angels there ar«
clad in white linen garments.

R. 121. 'I will give him a white stone' (Rev.ii. 17) =
truths favouring and united to good. . . For 'white' is
predicated of truths. ( = wisdom and intelligence.
E.147.)

167. 'They shall walk with Me in white' (Rev.iii. 4)
= that they will live with the Lord in His Spiritual
Kingdom, because they are in truths from Him. . . 'In
white ' = in truths; for, in the Word, 'white' is predi-
cated of truths, because it derives its origin from the
light of the sun. ( = their spiritual life, which they
have through the Knowledges of truth and good from

"White

579

White Horse

the Word. 'In white' = in truths . . . and therefore
'to walk with Me in white ' = spiritual life, because this
is the life of truth, that is, according to truths.
E.196.)

198. 'Shall he clothed in white garments' (ver.5) =
hecome spiritual through truths. {= intelligence and
wisdom according to truths and their reception ; for
'white garments ' = truths Divine. E. 198.)

212. '(I counsel thee to buy of Me) white garments
, . .'(ver.18) = the genuine truths of wisdom. Ex.
E.243.

231. The colour white derives its origin from the
light of the Sun in Heaven, and thus from spiritual
light, which is bright - white - Candida. . . And the
spiritual Angels, being in the truths of wisdom from
the Lord, are in that bright-white light, and therefore
they are clothed in white.

234. 'Arrayed in white garments' (Rev.iv.4) = fi-om
the Divine truths of the Word. ( =all the truths from
good in the lower Heavens; for 'white garments' = the
truths which are to be put on, and which, in special,
are memory truths and Knowledges, and the lower
Heavens are in these truths. E.271.)

328. 'White robes were given to each of them' (Rev.
vi. ii) = communication with the Angels who were in
Divine truths. ( = Divine truth from the Lord with
them, and i)rotection. . . For 'white' is predicated of
the truths which are from the Lord ; for whiteness-
aibum-is of light, and the light which proceeds from
the Lord as a Sun is, in its essence, Divine truth.
E.39S.) See below at E.3952.

367. 'Clothed in white robes' (Rev. vii. 9) = com-
munication and conjunction with the higher Heavens.
( = that tliey are then in truths, and iu protection
against falsities ; for 'white robes ' = the reception of
Divine truth, and protection against falsities. E.457.)
R.376. E.472.

379. See White, To make, here.

642. 'Behold, a white cloud' (Rev.xiv.i4) = the
Word in the sense of the letter such as it is interiorly
. . . because 'white' is predicated of truths in the
light ; and, interiorly in the sense of the letter there
are spiritual truths, which are in the light of Heaven.
E.905.

865. 'I saw a great white throne' (Rev.xx. ii)= . . ,
a universal Judgment . . . from Divine truths. ^.

962. The seats of the third (or lowest) row, were
covered with white cloth.

M. 55*. In the midst of the Spirits were some Angels
in white.

T. 686. They who have been regenerated by means
of the Divine truth of faith, in Heaven wear white fine
linen garments, and are called spiritual Angels.

Ad. 3/1472. The 'fine twined linen' was of a snowy
colour (which) = what is entire and complete, and
consequently corresponils to light, from which comes
that bright - whiteness - ca?ic?or . . . and consequently
to Truths them elves, which are likened to the rays of
light. It is frdrn this that a white colour derives the
fttot that all colours are in it in a becoming and fit

manner ; just as in the form of Truth, in which all
colours must be as it were interwoven, otherwise truth
can have no existence . . .

D. 432. In the other life, Moors, or negroes, like
[other] Africans, do not want to be black, but white.
After they have l>een prepare<l, they esteem whiteness
as beauty, because all the Angels . . . are white-
candidi ; and the interior ones love to be clad in
white garments. (These Africans detest the blackness
of their bodies ; for they know that their souls are
\)\\S.i&-candidae . . . 453^. )

1333. On those who love white uuderclothing-
mdusia. . . They incited me to buy (such), by which
is signified that they are those especially who suppose
they merit Heaven by their own righteousness.

1393- But a white colour (unlike a black one) does
not receive the rays of light, but reflects tliem ; and in
like manner do those who justify themselves, and place
merit in works . . .

E. 196'-. The reason why, in the Word, 'white' is
predicated of truths, is that Divine truth is the light
of Heaven, and whiteness-aZ6wm et candidam-\s from
the light of Heaven. 111.

364^. 'The Nazarites were whiter than snow, they
were whiter-ca?ic?io?i-than milk' (Lam. iv.7) = the truth
of the good of celestial love. ( = a representative of
Divine truth and Divine good in its perfection. 372^.)

372. The reason 'white' is predicated of truth, and
signifies it, is that white derives its origin from the
whiteness-ca?irfore-of light ; and ' light ' = truth.

395^. The reason 'the white robes' given those under
the altar also = protection by the Lord, is that 'the
white robes' which were given them represented the
Lord's pi-esence around them with Divine truth, by
which He protects them; for He encompasses them
with a sphere of light, from which they have the
white robes ; and when they are encompassed with
this sphere they can no longer be infested by evil
Spirits. . . This takes place also with those who are
being elevatcl by the Lord into Heaven : they are
then clothed in white garments, which is a sign that
they are in Divine truth, and therefore in safety.

695^*. 'The fields are white already for the harvest'
(John iv. 35) = (that a new Church, which is from the
Lord, is at hand).

905. The 'cloud' appeared 'white' (Rev.xiv. 14) from
the shining through of the Divine truth in the Heavens
. . . For all whiteness that appears in the Heavehs
conies forth from the light of Heaven, which, in its
essence, is Divine truth. Hence it is that the Angels,
because iu Divine truth, are clad in white-n^&w et
candidis-gaxvuents.

W^hite. Canus.

D. 559. The inhabitants of Jupiter walk with their
faces covered over with a white covering.

5082. An old man with a white beard, whom they
call God the Father.

White Horse. De Equo Albo. {The work.)
H. I. The work on the White Horse refeiTed to.

White, To make

580

Whole Duty of Man

73! z). ii4(sj. 259^. 305^. J. 5. 28e. S.92. p. 264^. R.298e.
716. D.59465. E.I3I'*.

White, To make. BeaWare.

A. 4007^. See White, here.

R. 379. 'They have made their robes white in the
l)looil of the Lamb' (Rev. vii. 14) = that they have
yiurified (their religious things) from falsities of evil
i)y means of truths, and thus have been reformed by
tlie Lord. . . (^ These words are used) because 'white' is
jirpdicated of truths, so that they mean that they have
jiurified falsities by means of truths. ( = the ini planta-
tion of Divine truth by the Lord ; for 'to make the
robes white ' = to put otf falsities and put on truths;
for 'white,' and 'to whiten-rt//wW are predicated of
truths. It is said 'to make the robes white,' because,
in the Spiritual World, the garments of those who are
in falsities appear dark and also spotted, and the gar-
ments of those who are in temptations appear dirty
and neglected ; Init as soon as they emerge from the
temptations, wliite-a^&ac et cararfic^ac-garments appear
upon them, because they have then been imbued with
Divine truths. Hence it is that 'they have made their
robes white ' = that they have put off falsities and put
.in truths. E.476.)

E. 403". 'The branches thereof are made white'
(Joel 1.7) = that there is no longer anything spiritual.

659^". Those who think evilly about God and the
neighbour, and yet speak well aboi;t them ; and those
who think insanely about the truths of faith and the
goods of love, and yet speak sanely about them, are
inwardly like sepulchres which are whited outside,
according to Matt, xxiii. 27. 842'^. 1045^.

Whither. Quo.

1932. See Whence, here.

Who. Quifiam.

D. 4259. That Souls and Spirits do not know who
they have been.

E. 472. See Whence, here.

Who? Quts?

A. 6370. 'Who shall rouse him up ?' (Gen.xlix.9) =
that he is safe in the midst of the internals.

6867. 'Who am I?' (Ex.iii.il) = that he was not yet
in such a state.

7095. 'Who is Jehovah, that I should hear His
voice?' (Ex. v. 2) = contrary thought about the Lord . . .

S407. 'Who will give?' (Ex.xvi.3) = that it would
have been better.

J. 15^. Who has come from Heaven and told us ?

R. 581. 'Who is like unto the beast? who can make
war with him V (Rev.xiii.4) = the superiority of that
doctrine. ( = that nothing is more true, and that it
cannot be impugned. E.791. 792.)

T. 484. Who does not see the inanity, I will not say
the folly, in these things ?

Whole. Totus.

Total. Totalis.
See under Inteority.

A- 3305. The twQ things that constitute the whole
man.

4345^- (Generals and particulars are) like a whole
and its parts. A whole cannot be called a whole
unless there are parts, since the whole consists of parts.

6138. A total submission. Sig. and Ex.

^. For the sake of making anyone blessed and

happy, the Lord wills a total submission ; that is,
that he should not be partly his own, and partly the
Lord's. (See Matt. vi. 24.) A total sub)nission is meant
also in Matt. x. 37. And also in ]\Iatt.viii.2i,22.

^. That the submission must be total, is evident

also from the first (great) commandment (Markxii.30).
Thus, as love to the Lord does not come from man, but
from tlie Lord Himself, 'the whole heart, the whole
soul, the whole mind, and all the forces,' being re-
cipients, must be the Lord's, consequently there must
be a total submission.

6626". For such as is anyone in the whole, such is
he in the part ; for they are . . . homogeneous.

7327. A total falsification. Sig. and Ex.

7442^. 'He is (then) clean every whit-^o/'ics ' (John
xiii. 10). Ex.

9568. What is wholly-/y?;!(m-from good. Sig. and Ex.

10044. 'Tiie head ' = the whole man, thus the whole.
Ex. and 111.

". There ai-e two things which signify the whole,

namely, the highest, and the lowest. Ex.

. That the ultimate (or last) also=the whole.

111.

■*. That 'the feet,' and 'the toes,' and 'fingers'

also = all things, and thus the whole. 111.

10298^. In every idea of thought which proceeds from
the will there is the whole man. Ex.

10367-. That a man is wholly-^o<;'.s-such as he is as
to good, and not as to truth without good. Ex.

H. 475. In the deeds, or works, is presented the
whole man. Ex.

N. 185. That the Lord wills to have the whole man
whom He regenerates, and not a part. Ref.

W. 268-. When (things) become of a man's life, they
become not only of his whole mind, but also of his
whole l)ody . . .

367. Through these principles (or beginnings) the
life is, from every jiart, in the whole ; and from the
whole in every part. Ex.

-. In a word, the whole comes into existence

from the parts ; and the parts subsist from the whole.

369". Hence he who elevates his mind to the Lord,
is elevated whole to the Lord ; and he who casts down
his mind to Hell, is cast down thither whole. And
therefore the whole man comes into either Heaven or
Hell, according to his life's love.

Whole Duty of Man. {The work.)

D. 5958. On the author of The Duty of Men. See
C.J. 46.

Whoredom. See Fornication, Harlot,
and ScoRTATiON.

Why?

581

Wickedness

Why ? Cur.

T. 502. He (thinks) why did the liord come into the
world ? Why (this) . . . why (this), etc.

Wicked, Under Crime, Evil, and Impious.

W"icked. Improlms.
Wickedness. Improbitas.

A. 6765. 'He said to him that did the wrong' (Ex.
ii.i3)= ... to him who is not in tiie truth of faith,
and yet is within the Church. Ex.

6907-. Everyone wants to seem just and true . . . the
wicked more than the upright, in order to captivate
minds ...

7007. He supposes . . . that the upright would be
more happy in the world tlian the wicked.

7590. 'Jehovah is just, and I and my people are
wicked' (Ex.ix.27) = that the Divine good could not
endure the malice of the infesters. , . 'Their being
wicked ' = malice.

9249. 'Put not thine hand with the wicked' (Ex.
xxiii.i) = no obedience to malignities. . . 'The wicked'
= one who is malignant ; in the abstract sense,
malignity.

9264. 'For I will not justify the wicked' (ver. 7)= that
such malignity is contrary to the Divine justice. Ex.

9272''. Tlie falsity of doctrine from the wickedness
of the teachers.

10378. For in proportion as anyone is in earthly and
worldly things ... he is in evils, and is wicked.

T. 418-. Not only does an upright man love what is
good and just in another, but a wicked man also does
so, because, with him, he is in no fear of losing his
reputation, etc. But the love of good, with a wicked
man, is not the love of the neighbour ; for a wicked
man does not love another interiorly, except in so far
as he is of service to him.

E. 661. For gifts from such an affection consociate
both the ujiright and the wicked. Sig.

. Nothing is more deliglitful to the wicked-m-

2>robis et iiupiis-than to destroy the goods of love and
the truths of doctrine, wherever they are ; and to do
evil to those with whom they are ; for they burn with
hatred against them . . .

661. The wicked form friendships, and consociate
together, in order to inflict injury on the upright ; it
is the delight of hatred — which is tliat of their love —
that consociates them : this makes them appear to be
fiiends at heart, when yet they are enemies.

740^^. As infernal evil and falsity prevails with them,
it is said, 'Set thou a wicked man over him, and let
Satan stand at his riglit hand' (Ps.cix.6).

Wickedness. M/as.

Wicked. Nefandus, Nefarius.

See under Malice.

A. 1944". To reason against what is good and true
is not to possess what is rational ; for many can do
this who rush outwardly . . . into all wickedness-
lUjarivm,

^ In the other life . . . when external bonds

are taken away . . . they rush into all wickedness-
7?^/as-witliout shame, fear, or horror. 10745, enuni.

736o<=. (The people of Mars) account it wicked to
think one thing and say another . . .

8998. Marriages Ijetween those of diverse religion
are in Heaven accounted as heinous . . . and this
was why ... it was altogether heinoixs for (the
Israelites) to commit whoredom with the gentiles.

9262'*. Purilication from that heinous crime. Sig.

H. 576. On the malice and wicked arts of infernal
Spirits. Gen. art. 5So,enum.

R. 800. The nefarious arts (of the Babylonians).
Sig. and Ex.

T. 134^. Nor is it in accordance with justice ... for
one to take upon himself the wickedness of another,
and for the wicked-we/rert'jts-to become innocent; the
wickedness being thus washed away.

D. 1976. On a wicked-Tie/awrfa-communion. Ex.
432 1 «. (Thus) Paul is so wicked-vie/arMts-that . . .
4763^. (Charles xii.) then rushed into nefarioua
things, which are not to be mentioned . . .
4798. (The nefarious deeds of the Moravians.)

Wickedness. Scelus.

Wicked. Scekstus.

Wicked, The. Scekrati.

A. 4327-. Anciently (those who constitute the general
involuntary sense) were the most celestial of all; but
at this day they ai'e the most wicked of all; and this
mostly Irom the Christian world. There is a great
number of them, and they appear under the occiput . . .

49252. From this error (it is inferred) that even the
most wicked are received into Heaven, if in their
dying moments they make confession of such things
as are of faith.

8164. The wicked-scc^traij-are sometimes in these
griefs (or natural temptations) and they grieve the
more in proportion as they love themselves and the
world . . .

D. 3682. David, being a wicked one, and a subject
of wicked ones, the wicked things of whom there is no
need to make mention . . .

E. 654''*'. 'Thus hast thou commended the wickedness
of thy youth' (Ezek.xxiii.2i) = the love of what is fals-e
implanted from the earliest age.

1012^. (Being thus spiritually murdered) he would
be numbered among the vile and wicked-sceZeraios.

Wide. See Bre.\dth.

Wide open. Diductus.

T. i6e. With wide open mouth, he blurted out,
Three Gods.

Widow. Vidim.
Widowhood. Viduitas.
WidOTVed. Viduahis.

A. 2362*. Why the priests were not to marry widows,
(See Virgin, here.)

2417^. They called those in good, widows, etc.

Widow

582

Wido-w

[A.J37031*'. 'Widows' (in the Word) = those who are in
a state of good and not so much in truth ; and those
who are in a state of truth, and not so much in good ;
and who yet long to be in (truth and good, respectively).

4835^. The brother (of the deceased husband) repre-
sented a kindred good with which might be conjoined
ihe truth that was represented by the wife who was
a widow . . .

4844. 'Remain a widow in thy father's house' (Gen.
xxxviii. ii) = an alienation from himself. Ex.

-. 'A widow' = the truth of the Church without

its good. Ex. . . That is, those who are in truth witli-
out good, and still long to be in good, consequently, wlio
love to be led Ijy means of good ; a husband = the good
which should lead. In the Ancient Church, such persons
were understood, in a good sense, by widows, whether
they were women or men. For they distinguished the
neighbour into classes . . . and when they spoke of
widows, they meant such persons as are in truth with-
out -ood, and still long to be led by means of good.

^ That by 'widows, 'in a good sense, are signified

those persons who are in truth without good, and still
long to be led by means of good. 111.

^ Widows' (Ps.lxviii.5) = those who as adults

are in truth, but not yet in good, whose 'judge' is
said to be 'the Lord,' because He leads them, and this
by means of good into truth, that is, into the truth
of intelligence. . . (For) truth without good, which is
the 'widow,' becomes the truth of intelligence by means
of a life of good.

^". 'To devour widows' houses' (Matt.xxiii. 14) =

To deprive of truths those who long for them, and to
teach falsities.

^\ 'The widow in Zarephath' (to whom Elijah

was sent) ( I Kings xvii.) represented those outside the
Church who long for truth. ^^. 9 198'^, Fully ex.

^^. But 'the widows' in the vastated Church, to

whom Elijah was 'not sent' (Luke iv. 25, 26) = those
persons who are not in truth because not in good ; for
where there is no good there is no truth.

". They who are in such (separated and empty)

truth, and also they who are in falsity, are signified
liy 'widows' in the opposite sense. 111.

^^ As by 'widows' were signified those who are

jiot in truth because not in good, it was reproachful
for Churches ... to be called 'widows.' III.

— — ^®. As 'a widow' represented . . . the truth of
the Church without its good . . . therefore, in the
ancient Churches . . . the priests were forbidden to
marry a widow who was not the widow of a priest
(Lev.xxi.13, 14 ; Ezek.xliv.22). , . 'The widow of a
priest' represented the affection of truth from good . . .
and therefore it was also allowed the widows who were
the daughters of a priest, who were childless, to eat
of . . . the holy things (Lev.xxii. 12, 13). (For this =
tlie appropriation of good after the things not of the
Church had been removed . . . 10109*. )

4858. 'She removed from upon her the garments of
her widowhood' (Gen.xxxviii. 14) = a simulation of truth
from good ; for 'a widow' = those in truth without good,
yet long to be led by means of good ; and ' the garments '
witli which widows were clothed represented such

truth . . . so that 'to remove 'the in = to put off the repre-
sentation of a widow . . . and, as she 'covered herself
with her veil,' to simulate truth from good.

4884. 'She put on the garments of her widowhood'
(ver. 1 9) = intelligence; for 'a widow ' = one in truth
without good who longs to be led by means of good ;
and 'garments' = truths; and these two things taken
together = intelligence. Ex. Moreover, 'a widow,' in
the genuine sense, = one in truth who longs to be led
by means of good into the truth of intelligence. Ex.

5008-. (In what sense it is to be understood that
good is to be done to widows, etc.)

5536^. See Wife, here.

79IO'-' Truth widowed of good. Ex.

giSS''. The extinction of their spiritual life is de-
scribed by 'widowhood,' and 'bereavement' (Is.xlvii.8);
' widowhood ' = the privation of truth and thence of
good; ' bereavement ' = the privation of truth and of
good.

9198. 'Any widow . . . (ye shall not afflict)' (Ex.
xxii.22)=those who are in good without truth, and
yet long for truth. . . The reason 'a widow' = this, is
that 'a man-riV'=: truth, and his 'woman,' good ; and
therefore 'the woman of a man, who is made a widow'
= good without truth. But, in a sense still more
interior 'a widow' = trutli without good, because, in
this sense, 'a husband ' = good, and his 'wife,' truth. . .
But, as the Celestial Chiu'ch is not here treated of, but
the Spiritual Church, by 'a widow' is signified one in
good and not in truth who longs for truth.

^. 'There were many widows in Israel in the

days of Elijah' (Luke iv.25) = the state of the ac-
knowledgment, then, of truth Divine in the Church ;
for 'widows' = those in good without truth . . , 'the
days of Elijah ' = the state of the reception of truth
Divine ... at that time . . .

9200*^. 'Widows' (when mentioned with 'strau'^'ers,*
and 'orphans') = the conjunction of good with truth.

9206. 'Your women shall become widows' (Ex.xxii,
24) = that the goods with them will perish . . . For
' widows ' = those in good and not in truths who still
long for truths ; but here, those who do not long for
truth, because it treats of the evil, who 'afflict widows.'
Ex.

9213^. 'Thou shalt not take the widow's garment
in pledge' (Deut.xxiv. i7) = not to take away, by any
method, the truths which long for good ; for ... 'a
widow' = those in good who long for truths; or, in the
abstract, the good which longs for truth ; for, if truth
is taken away, good and its longing perish.

9348^. 'He ravished their widows' (Ezek.xix.7) = to
pervert the goods which long for truth. E.6oi^^.

R. 764. 'I am not a widow' (Rev.xviii.7) = that
they will protect themselves; for 'a widow'=:one who
is without protection, because without a man. The
word . . . 'widow' is used . . . because there is meant
Babylon as a Church. E. ii2i,Ex.

M. 322. (On the) marriage of a youth with a widow
. . . Between a youth and a widow there is not a like
initiation to marriage from first beginnings, nor a like

Widower

58^

Wife

jirogiessiou in maniage (such as there is between a
youth aud a maiden) liefause a widow is more at her
own disj)Osa.\-arbiirii et juris-thiu a maiden . . .

323. See WiDOWEE, here.

325. That-the state of a widow is more grievous than
that of a widower. Ex.

T. 427"^. ' Widows ' = those who are devoid of truth,
yet long for them.

E. 257". 'The widows shall be multiplied more than
the sand of the sea' (Jer.xv.8) = those who are in evil
and long for falsities.

687". 'I shall not sit as a widow, neither shall I
know bereavement' (Is.xlvii.8) = to have no lack of
followers, dependents, and worshippers. (Compare
iiai^*. )

768^®. 'The high priest . . . shall not take a widow
. . .' (Lev.xxi. 13). . . 'A widow' = good without truth,
because it has been left by truth, which is the 'man.'
Ex.

1121-. Elsewhere in the Word, *widow8' = both
women and men who are in good and not in truth,
and yet long for truth ; thus who are without protection
against falsity and evil, but who are protected by the
Lord. The term is used also in the opposite sense. 111.

Widower. Viduus.

M. 323. That the state of marriage of a widower
with a maiden is different from that of a widower with
a widow. — For a widower has already been initiated
into the conjugial life . . . The virgin wife has (this)
internal inclination, whereas with the man it has
passed away ... In like manner with a marriage
between a widower and a widow. (But there is great
variety and diversity in these matters) aud beyond this
general notion, it is not allowable to add anything of
a specific nature.

325. .See Widow, here.

Wife. Uxor.

W^ifehOOd. Uxoreum.
Wived. Uxoratus.

See under Female, and Woman.

A. 54^. From the aflection of good, the Church is
called . . . also 'a wife.'

155. The proprium, when vivified by the Lord, is
called 'the bride,' and also 'the wife.'

156. 'This now is bone of my bones, and flesh of
my flesh ; for this she shall be called wife, because
she was taken out of man' (Gen.ii.23)= . . . the pro-
prium of the external man . . . vivified . . . (and) as
the internal man has been coupled with the external
man in this way . , . the proprium which before was
called 'woman,' is called 'wife.' [Although it is the
same word in the Hebrew.]

160. 'Therefore shall a man leave his father and
his mother, and shall cleave unto his wife, and they
shall be one flesh' (ver.24)= ... to leave the internal
man ... so that the internal shall be in the external,
(and; they shall be together there . . . (See below, at
M.1942. E.555i^ . CeConj.34.)

162. Hence the law of marriages that there shall be
one man and one wife ; and, when it is so, they re-
present the heavenly marriage . . . (In) the Most
Ancient Church, this law was inscribed on their
internal man, and therefore a man had then only one
wife . . . But when their descendants ceased to be
internal men . . . they married more wives than one.
2740.

253. From the heavenly and angelic proprium, the
Church is called, in the Word, 'the wife,' etc.

266. This law of marriages — that the wife, because
she acts from cupidity, which is of the proprium, and
not so much from reason as the man acts, is under the
prudence of the man (springs from what is celestial
and spiritual ; and is stated in Gen.iii. 16, which = tliat
a Church which loves proprium should be obedient to
the Rational. See 261.) See also 568^.

289. 'A wife' = the Church; and, in the universal
sense, the Lord's Kingdom in the Heavens and on
earth.

430". See MAN-mV, here. 713. 725. 146S. 2389.

434. See MAN-/iO/rto, here.

668. ' Wives ' = goods. 718, Ex. 742.

721. 'Man-m-, and wife' (Gen.vii.2) = falsities con-
joined with evils . . . because they are here predicated
of the unclean beasts ; but just before of the clean
ones ; where they = truths conjoined with goods.

768^. (When ' man -Aomo' = love or charity) 'wife'
= simply the derivative Church, as here, ('the wife of
Noah,' and the three wives of his sons.' 770.) 906.

915.

770. But when 'man-m> and wife," or 'male and
female' are mentioned, then 'man-CT>' and 'male' =
intellectual things or truths of faith ; and 'wife' and
' female ' = voluntary things or goods of faith. 1468.
2581^. 4823'-,Ex.

829'^. There are youths and young men who . . .
have conceived . . . that wives, especially young and
pretty ones, ought not to be for their husbands, but
for them . . . The punishment of those of them who
have confirmed themselves in this, des.

865-. True marriage is that of one man with one
wife. (Fully quoted under Marriage.)

915. When the Church is described in the Word, it
is described either by 'man-vjr and wife,' or by 'man-
liomo and wife' ; (in the former case) 'man'=what is
intellectual, or truth ; and 'wife,' what is voluntary,
or good ; (but in the latter) 'man' = the good of love,
or love ; and 'wife,' the truth of faith, or faith ; thus
'man-Aomo'— the essential thing of the Church, and
'wife,' the Church itself.

1369. (In Gen.xi.29) 'Abram' and the other hus-
bands = evils ; and their ' wives ' = falsities.

1432. 'Abram took Sarai his wife' (Gen.xii.5) = the
good to which truth was adjoined. 'Sarai a wife' —
truth. 1433.

1468. 'He said to Sarai his wife' (ver. ii) = He so
thought concerning the truths to which celestial things
were adjoined. . . For 'a wife' . . . =truth conjoined
with good.

Wife

584

Wife

[A. 1468]. In the Word, when 'husband' is mentioned,
then ' wife ' = truth ; but when the husband is called
'the man-vir,' then 'wife'=good. This is the con-
stant usage in the Word. 2517. 2581. 4823^,Ex.

1473. 'They will say, This is his wife' (ver. 12) =
that they will call the (Knowledges) celestial. For
'wife' = truth adjoined to celestial things; and there-
fore 'This is his wife ' = that which is celestial.

1489. 'Because of the word of Sarai the wife of
Abrani" (ver. 17) = because of the truth which was to
be adjoined to what is celestial. 1493.

1495. The progression is ... at last to celestial
tniths, which are here signified by 'the wife.'

1497. 'Behold thy wife ; take her, and go' (ver. 19)
= that the truth should be conjoined with the Celestial.

1500. 'They sent away . . . his wife' (ver.2o) = that
the scientifics left the truths that were conjoined with
celestial things.

1545. 'He and his wife' (Gen. xiii. i) = the celestial
truths then with the Lord. Ex.

1798^. He who is in a life of charity, the rather
guards his neighbour's wife . . .

1904. 'Sarai, the wife of Abram, took' (Gen.xvi.3) =
the affection of truth. . . For ' wife ' = affection.

. See Husband, here. 2517. 3077-. 3236. 3538^.

48232. 48372. 4843. 69602. 8573-^. 9198. M.75^ 1373.
178. D.5554. E.984-.

2313. 'Lot's wife made a pillar of salt' = the affection
of truth perishing. Compare 2455.

2407. 'Arise, take thy wife' (Gen.xix. I5) = the truth
of faith. 241 1.

2454. 'His wife looked back behind him' (ver.26) =
that truth averted itself from good, and looked to
doctrinal things.

2507. 'Sarah his wife' (Gen. xx. 2) = spiritual truth
conjoined with the Celestial. 2554.

2582. '(Abimelech's) wife' (ver. I7)=truth.

2718. 'A wife from the land of Egypt' (Gen.xxi.21)
= the affection of knowledges. For 'a wife ' = affection,
or good.

2731. It has therefore been instituted by the Lord
that wives are affections of good, which are of the
will ; and men-viri Knowledges of truth . . .

2733^- If anyone (had seduced) his own wife, whom
he loved (what would he have said). H.385. M.481.

2745. [Wives] who observe the conjugial debt, but
do not love their husbands, but hold them in slight
estimation . . . are represented by a cock, a wild cat,
' and a tiger of a dull colour. . . (For) such begin (like
cocks) by talking much ; then they scold ; and finally
put on the nature of the tiger. It was said by some
that still such [wives] love their children ; but it was
replied that that love is not human, and that it inflows
equally into the evil, and even into some animals, so
that these too love their offspring more than them-
selves. It was added that with such [wives] there is
nothing of conjugial love. (Continued in D.3198.)
2756. On those who have held as a principle a

communion of wives ; and their horrible punishment.
Des.

3196^. A man not wived, but thinking about a wife.
Tr.

321 1. See Woman, here.

3246-». The Celestial Church (was represented) by 'a
wife' ; and the Spiritual Church, by 'a concubine.'

3703^^ Such truth is signified by 'a wife in captivity'
(or 'among the captives') (Deut.xxi.ii). 5886'',Ex.

3908. In ancient times, wives called themselves
'dead' when they did not bear a son or daughter. Ex.
3915-

4434^. 'The wife of thy youth' (Mal.ii. 14) = truth.

^. That they should take only one wife (Mark

X. Lukexvi.18) corresponds exactly to the spiritual
laws of the heavenly marriage . . . for, in this mar-
riage, good can be conjoined only with its own truth,
and truth with its own good . . . 10172.

. In the Spiritual Church, 'a wife' represents good

. . . but in the Celestial Church, truth ; and, what is
an arcanum, (she) not only represents, but also actually
corresponds to these. 4843. 8647.

4823-'. (For) in the celestial Church, the husband
was in good, and the wife in the truth of that good ;
whereas in the Spiritual Church, the man-OTr is in
truth, and the wife in the good of this truth. They
are, and were, so actually ; for the interiors in man
have undergone this change.

48372. That the Jewish nation jjossessed nothing
conjugial in either the spiritual or the natural souse,
is very evident from the fact that they were permitted
to marry more wives than one. Ex.

. The marriage of one husband with a plurality

of wives would present in Heaven the idea, or image,
as if one good were conjoined with a number of truths
that do not agree together . . .

4852. 'The wife of Judah' (Gen.xxxviii.12) = the
religiosity with the nation descended from Jacob ; and,
in special, from Judah. For 'a wife " = the Church;
but here, a religiosity, because it treats of the Jewish
nation, with which there was no Church, but only tlie
external of a Church . . .

4843. In the Spiritual Church, the wife is called
'the woman,' and = good.

4859. For 'a wife' = truth ; and 'a husband,' good.

4871. 'A kid ' = innocence . . . (and therefore) when

they entered anew to their
beforehand. 111.

wives, they sent a kid

His lord's wife lifted up her eyes to Joseph '
(Gen.xxxix.7) = truth natural not spiritual . . . audits
perception. Ex. 4989. 4991. 5006.

49922. fQ jjg conjoined with one's wife from lust
only (is) natural not spiritual ; but to be (so) from
conjugial love (is) spiritual natural ; and when a
husband is afterwards conjoined from lust only, he
believes that he is transgressing, as one who is doing
what is lascivious.

5032. 'When his lord heard the words of his wife . . ,'

Wife

585

Wife

(vcr. I9) = the communication of falsity that aiipeaied
as trutli. . . 'Wife,' here, = falsity. 5033.

5060'. Those who in the world had insinuated
themselves with the end of committing adultery with
wives, by speaking chastely . . . caressing the children,
praising the husband. Rep. In Hell, they dwell in
the foulest excrements.

5084^. The sensuous man believes . . . that it would
not be contrary to order to marry more than one wife,
if it were not forbidden . . . from Holy Scripture. If
he is told that there is a correspondence between the
heavenly marriage and the marriages on earth . . . and
also that the genuine Conjugial is impossible between
a luisband and a plurality of wives ... he rejects it as'
of no account.

7022. 'Moses took his wife' iEx.iv.2o)=tlie adjoined
good. . . The reason his 'wife' represented good con-
joined with truth, is tha;; in everything in (both
worlds) there is an image of a marriage ; (that is,) an
active and a passive. Ex. 8656.

7844^. 'At even my wife died' (Ezek.xxiv. 18) ;
* wife ' = the Church,

8902'. 'Their wives shall be ravished' (Is.xii. l6) =
that the goods of truth will be perverted by the evils
of falsity.

8904". 'Wife' = the Church. Refs.

8912. 'Wife' (in the tenth commandment) = all
truth in general (which is not to be taken away from
anyone, or injured). ( = the affection of s()iritual truth
and good. E. 1022-.)

8994-. In the Celestial Kingdom . . . the wives are
in the Knowledges of good and truth.

8995^. To have maid-servants, was permitted in the
representative Church . . . for the reason that 'a wife'
represented the affection of spiritual truth ; and 'a
maid-servant,' the affection of natural truth.

9198. From the reception of the Divine truth . . .
the Church is called . . . 'the wife.'

9790®. A plurality of wives not allowable (in the
Fir.st, Second, Fifth, and Sixth Earths). 10165. 10756^.
108378.

9942"^. Adam's 'wife ' = the Celestial Church as to
truth.

9961^. Therefore . . . Heaven together with the
Church, is called . . . 'the wife.' 10168. H.37ie.

10172. Love truly conjugial is impossible if there is
a plurality of wives. 107 56^. H. 379, Ex. De Conj.i20,
Ex.

10603^. It was on account of [the character of] that
nation that they were permitted to have a plurality of
wives — a thing entirely unknown in ancient times — and
also to put away their wives for various causes . . .

10837^. (The method of choosing a wife in the Sixth
Earth.) Des.

H. 367. In the Heavens . . . the wife acts the part
that is called the will,

369*. (There) the will of the wife enters into the
understanding of the husband and the understanding

of the husband into the will of the wife. (Quoted
fully under Husband.)

379. Marriage with more than one wife is like au
understanding divided among a number of wills, and
a man attached to a number of churches . . . The
Angels say that to marry a plurality of wives is utterly
contrary to Divine order ; and that . . . the moment
they think about (it) they are estranged fi'om internal
bliss . . . and become like persons inebriated, because
the good with them is disjoined from its truth . . .
(also, that) a lascivious delight is turned into what is
undelightful after a short cohabitation, whereas the
delight of love truly conjugial not only endures to old
age in the world, but also becomes the delight of
Heaven after death . . .

N. 13. The reason Heaven and the Church are called
'the wife,' is that those who are therein receive the
Divine good in truths.

C. J. 51". (Dutch wives who affect command over
their husbands. Fully ex. under Dutch.) D.6100.
De Con j. 59.

L. 63^. The Chui-ch is 'a bride' when she wills to
receive the Lord ; and 'a wife' when she does receive
Him.

S. 26^. A chaste wife seen, who = the conjunction of
good and truth.

Life 46^. This faith is living . . . and is like a beauti-
ful wife, who from chastity is loving to her husband-
viro.

P. iio^. If they are wived, they love their consort
from chastity itself.

245'-*. (The 700 wives, and 300 concubines, of Solomon
= various religiosities in the world.)

R. 813. 'His wife hath made herself ready' (Rev.
xix.7) = that those who will be of this Church, which is
the New Jerusalem, are being collected, inaugurated,
and instructed.

960. That the Church, as a bride and wife, longs
for Him. Sig.

M. 20^. He (then, as the closing words of the wedding
ceremony) called her his wife.

21^. After the wedding , . . the wife represents the
love of her husband's wisdom ; (which) is a secondary
love, which the wife has from the Lord through the
wisdom of the husband. (Continued under Husband. )
32'-. 443.

38. The spiritual man . . . perceives that these
happinesses of the spirit exist with one wife, with
whom he can be perpetually more and more conjoined
iuto a one . , .

42*. The representative form of conjugial love with
(the angelic) wife, was as follows : — her face was seen
by me, and was not seen ; it was seen as beauty itself,
and it was not seen because the beauty was inexpres-
sible ; for there was in her face a resplendence of flaming
light, such as exists with the Angels in the Third
Heaven . . . She said. What do you see ? I replied, I
see nothing but conjugial love and its form; but I see,
and I do not see. Hereupon she turned herself sideways
from her husband, and then I could survey her more

Wife

586

Wife

intently. Her eyes sparkled with the light of her
Heaven, which light is flaming, and thus partakes of
the love of wisdom ; for the wives in tlie Third Heaven
love their husbands from their wisdom and in their
v.isdom; and the husbcands love their wives from this
love and in this love towards themselves ; and in this
way they are united. This was the origin of her beauty,
which was such that no painter could present it. (Her
dress, jewels, etc. des.) Continued under Husband.
See also 75*.

[M.] 47a. If a man has had more wives than one, he
(afterdeath) conjoins himself with them,iu order, while he
is in the external state ; but when he enters the internal
state ... he either adopts one, or leaves them all ; for, in
the Spiritual World, equally as in the natural, it is not
allowable for any Christian to have a plurality of wives,
because it infests and profanes religion. . . It is similar
Avith a woman who has had more husbands than one ;
but these do not join themselves to their husbands, but
only present themselves, and the husbands join them
to themselves. The husbands rarely recognize their
wives: but the wives well recognize their husbands,
the reason of which is, that women have an interior
perception of love, whereas men have only an exterior
one.

50. That then there is given to the man a suitable
wife ; and to the woman a husband in like manner. Ex.

55. A melody heard from Heaven, sung by the
wives and maidens there.

^. (The sentiments concerning the chaste love of

the sex of those) who were in cold towards their
wives, and in heat towards the sex. Stated.

''. Those in love truly conjugial ... do not

admit the influx of love from the body of any other
woman than their own wife ; and . . . are in pre-eminent
potency . . .

56-. (The wise one) said, I am not alone ; my wife is
with me, and we are two ; yet not two, but one flesh.
Rep. . . I said . . . What has wisdom to do with a
woman 1 ... At this they all smiled, and said, What is
a wise one, or wisdom, without a woman ? A wife is
the love of a wise one's wisdom. Ex.

^ The wife then appeared beyond the crystal

wall, and said to her husband, Speak, if you please.
And when he spoke, the life of wisdom from the wife
was perceived in his discourse ; for her love was in the
tone of the speech.

63. The Church is formed . . . through the man
with the wife ... 1

75®. (The man of the Golden Age said) As my wife
has the power of perceiving all my inclinations, she, as
an intermediate, directs my thoughts (in relation to the
wives of others) and removes everything discordant,
and at the same time infuses a cold and horror for
everything unchaste . . .

^. As the woman was born to be the love of the

man's wisdom, there are deliciousnesses of the play (of
wisdom and love) between us and our wives. We have
clearly seen this for thousands of j'ears . . .

*. I asked. Did any of you, in the natural world,

live with more than one wife ? He replied that he did

not know of one; for they were not able to think of
more; and had been told by those who had done so,
that the heavenly blessednesses ot their souls had
instantly withdrawn from the inmosts to the outer-
mosts of their bodies, even to the nails, and, together with
them, the honourable marks of virility ; and, that when
this was perceived, they were cast out of the countr}'.

76''. (The man of the Silver Age said) There is a
correspondence between spiritual marriage — which is
that of truth with good — and natural marriage, which
is that of a man with one wife ; and ... we have seen
that the Church, with its truths and goods, is impossible
except with those who live in love truly conjugial with
one wife; for the marriage of good and truth is the
Church with a man ; and therefore all we in this
Heaven say that the husband is truth, and the wife its
good ; and that good cannot love any other truth than
its own, nor can truth love in return any other good
than its own. If any other were loved, the internal
marriage which constitutes the Church, would perish ;
and marriage would become merely external, to which
idolatry corresponds. Therefore we call marriage with
one wife sacrimony ; but with more than one . . .
sacrilege.

— ■ — '. He said, The crimson colour signifies the
conjugial love of the wife. (Continued under
Husband.)

77'*. (The intelligent one of the Copper Age) set his
wife beside him, and spoke as follows (on monogamy).

78*. (The magnate of the Iron Age said) We do not
live with one wife; but some with two, or three; and
some with more, for the reason that we are delighted
with variety, with obedience, and with honour as of
majesty ; and these we have from the wives, when
there are a number of them. With one wife there
would be no delight from variety, but tiredness i'roni
sameness ; no blaudness from obedience, but annoyance
from parity; and no happiness from domination and
the consequent honour, but vexation from wrangling
about superiority. And what is a woman ? Is she not
born subject to the man's will; to serve, and not to
rule ? But I asked. Where in this case is conjugial
love, which makes two souls out of one, conjoins their
minds, and blesses man ? This love cannot be divided
... He replied, I do not understand what you say ;
what else blesses man but the emulation of wives . . .
As he said this, a man entered the women's abode, and
opened the two doors ; and there issued a libidinous
effluvium that smelt like mire. This was from poly-
gamous love, which is connubial and at the same time
scortatory ; and I therefore arose, and closed the doors.

«. I said, afterwards, How can you subsist upon

this earth, seeing you have no love truly conjugial . . . ?
He replied. As to connubial love. We love our wives
with such vehement zeal (or jealousy) that we do not
sufl"er anyone to enter further within our houses than
the vestibule; and, as there is zeal, there is also love.

79^. We entered some of the cottages (of those of the
Age of Iron mingled with Clay) and saw in each a man
with his woman; and we asked them, Do all here live
in their housp with one wife only ? Tiiey replied with
a hiss. What do you mean by one wife only ? why not

Wife

587

Wife

ask, With one harlot only ? what is a wife but a harlot?
. . . Why is a plurality of wives denied us? . . . What
is life with one woman only, but ca]>tivity and
imprisonment ?

80-. The A-ngel said, (The human Conjugial) is the
desire to live witli one wife only ; and a Christian has
this longing according to his religion.

115^ (What wives would be if the minds of the
married partners were in the marriage of good and
truth. Fully quoted under HrsjiAXD.)

123. A wife does not reflect upon the good in herself,
but upon the inclination of her husband towards her
. . . and the good which is in her from the Lord, she,
applies, without the husband's knowing anything about
that application.

125. That the wife does not represent the Church.
(Fully quoted under Husband.) 126.

-'. The Church is first implanted in the man, and

through him in the wife; because the man receives the
truth of the Church in his understanding, and the wife
receives it from the man. If it takes place the other
way about, it is not according to order; although it
does sometimes happen, but [only] with men who are
either not lovers of wisdom, and therefore not of the
Church, or else who depend like slaves on the orders of
their wives.

136^. Tliey all went home with their prizes; and . . •
their wives came to meet them, who also wore as mai-ks
of di-;tinction ornaments that had been given them
from Heaven.

155a. The affection of the deliciousnesses of conjugial
love (heard sung) by wives in Heaven.

-. A golden shower (seen) falling over a palace,

in which (were three wives with whom resided wisdom
concerning the deliciousnesses of conjugial love). . .
The Angel asked that I might be allowed to speak with
the wives, in their husbands' presence. They called
their wives, who looked searchingly into my eyes. I
asked why, and the}' said. We can accurately see what
is your inclination . . . and thought . . . concerning the
love of the sex ... I replied. Pray tell me something
about the deliciousnesses of conjugial love . . . (for) this
Angel has told me as a secret that wives are the
receptacles and sensories of these deliciousnesses,
because they are born loves; and all deliciousnesses
belong to love. To this they replied with a smile. Be
prudent, and tell nothing of this kind except with a
doubtful meaning ; because this is a wisdom which is
keyit deeply reserved in the hearts of our sex, and is not
opened to any husband unless he is in love truly
conjugial. There are many reasons for this, which we
hide in our own bosoms. Then the husbands said. Our
wives know all the states of our minds, so that nothing
is hidden from them ; they see, perceive, and feel
whatever proceeds from our will ; but we [see, perceive,
and feel] nothing in our wives. This has been given
to wives, becairse they are most tender loves, and as it
were ardent zeals for the preservation of conjugial
friendship and confidence, and thus of the happiness of
life for both their husbands and themselves, which they
jiroTide for by a wisdom implanted in their love, and

which is so full of prudence, that they are not willing,
and therefore are not able, to say that they love; but
that they are loved. (Continued under Husband.)

*. The wives said, We will disclose something;

(for) while that white dove appears, it is a sign that we
may. Every man has five senses . . . but we have a
sixth, which is a sense of all the deliciousnesses of the
conjugial love of the husband ; and we have it in the
palms of our hands, when we are touching the breasts,
arms, hands, or cheeks of our husbands, but especially
their breasts ; and also when we are being touched by
them. All the gladnesses and pleasantnesses of the
thoughts of their minds, and all the joys and deligtits
of their lower minds, and all the festive and cheerful
things of their bosoms, pass from them into us, and put
on a form, and become perceptible, sensible, and
tangible; and we discern them as accurately and
distinctly as the ear does the melody of a song, or the
tongue the flavours of delicacies ; in a word, the spiritual
delights of our husbands put on with us a kind of
natural embodiment ; and therefore we are called liy our
husbands the sensory organs of chaste conjugial love
and of its derivative deliciousnesses. But this sense of
our sex comes into existence, subsists, persists, and is
exalted, in the degree in which our husbands love us
from wisdom and judgment, and in which we in return
love them from the same things in them. This sense
of our sex is called in the Heavens the sport of wisdom
with its love, and of love with its wisdom. . . The
variety of these deliciousnesses is infinite ; but we are
unwilling, and therefore unable, to say more, because
the dove . . . has flown away. 3i4^Ex.

159. That the will of the wife conjoins itself with
the tmderstanding of the man ; and, derivatively, the
understanding of the man with the will of the wife.
Ex.

160. That the inclination to unite the man to herself
is constant and perpetual with the wife ; but inconstant
and alternating with the man. Ex.

161. That conjunction is inspired into the man by
the wife according to her love, and is received by the
man according to his wisdom. Ex.

. At this day, this is hidden from the men, the

reason of which is that wives persuade [the men] that
they alone love, and that wives receive; that is, that
the men are loves, and they themselves obediences ; and
they rejoice at heart when the men believe it. There
are many reasons for tliis, all of which belong to the
prudence and circumspection of wives . . .

. There is nothing of conjugial love, nor even of

the love of the sex, with men : but solely with wives
and women. (Shown by experiment.)

-. But still the wives, from their prudence,

brought the men to believe that love resides with the
men, and that some spark of it may pass from them
into their wives.

^. (This experiment shows) that wives are loves,

and men receptions. That men are receptions according
to the wisdom in them — especially according to the
wisdom from religion — is evident from the fact, that
when the wife alone is loved, the love is concentrated ;
and, being ennobled, it remains in its strength, and is

Wife

588

Wife

steadfast and permanent ; and that otherwise it woukl
be as when wheat out of the granary is cast to the dogs,
whereby there is scarcity at home.

[M.] 163. That the conjunction of the wife with the
rational wisdom of the husband is effected from within ;
but with his moral wisdom from withoiit. Ex.

165. The rational wisdom of the men climbs into a
light in which women are not . . . but still (these things)
are in wives from within. Ex.

^. But . . . the virtues of moral wisdom are for

the most part akin to like virtues with women, and
partake of the man's intellectual will, with which the
will of the wife unites itself, and makes a marriage ;
and, as the wife Knows these virtues in the man better
than the man Knows them in himself, it is said that
the conjuiaetion of the wife with these virtues is from
without.

166. That for the sake of this conjunction . . . there
has been given the wife a perception of the husband's
affections, and also the utmost prudence in regulating
them. Ex.

. Wives Know the affections of their husbands by

three senses: sight, hearing, and touch; and regulate
them without their husbands knowing anything about
it.

. But as these ai-e some of the secrets of wives,

it does not become me to lay them open circumstantially ;
Init as it does become the wives themselves, four
Jlemorable Relations are added . . .

167. That wives . . . hide this perception from their
husbands, for reasons . . . Ex.

. If wives were to disclose the affections and

inclinations of their husbands, this cold would burst
forth (in the latter) . . . and there would remain no
hope of (conjugial) friendship, confidence, and of the
bliss of dwelling together ; and yet wives are continually
all ured-^actoTC<iir -with this hope.

168. That this perception is the wisdom of the wife :
and is not jjossible with a inan ; nor is the rational
wisdom of the man possible with the wife. Ex.

169. That a wife is constantly thinking about tlie
inclination of the man to herself, with the purpose to
conjoin him with herself. Ex.

170. The wife conjoins the man with herself by
applications to the desires of his will.

171. That the wife is conjoined with her man by the
sphere of her life which goes forth from her love. Ex.

^. The sphere of love that goes forth from a wife

who is tenderly loved, is perceived in Heaven as sweetly
Iragrant . . .

172. That the wife is conjoined with the husband by
the appropriation of the powers of his manhood ; but
this takes place according to their mutual spiritual
love. Ex.

. (These) are received by the wives universally,

and they add themselves to their life ; so that the
wives lead a life more and more unanimous with their
husbands. (Continued under Husband.)

173. That in this way the wife receives into herself
the image of her husband, and so perceives, sees, and
feels his affections. Ex.

''. (Thus) there is something of the husbau'l

being constantly transcribed into the wife ... as her
own.

174. That there are offices proj)er to the man, and
offices proper to the wife ; and the wife cannot enter
into the offices proper to the man, nor the man into the
offices proper to the wife. Ex.

175. In the offices projjer to wives, will, affection,
and love, play the leading part . . . (Ex. under
Husband, at M. 176. )

181. All these (before-mentioned) things, are utterly
impossible except in the marriage of one man with one
wife.

192^. Married partners, (in the Spiritual World),
possess an interior comeliness of face ; for the man
derives from the wife the lovelj' bloom of her love ;
and the wife from the man the bright lustre of his
wisdom.

193. That the woman is actually formed into a wife,
according to the description in (Gen. ii. 22-24). Ex.

--. This (transcription of Ids Own wisdom into

the woman) was effected in order that in the man there
might not be the love of self, but the love of his wife.
For the wife, from her inboin nature, cannot do other-
wise than convert the love of self in the man into his
love for herself ; and I have heard that this is effected
from the wife's love itself, neither the man, nor the
wife, being conscious of it. Hence it is that no one
can ever love his consort conjugially who is in the
conceit of his Own intelligence from the love of
self.

^. (Thus) in marriage, the woman is as it were

. . . formed from the jnan ; and this is effected by the
wife ; or rather through the wife by the Lord, who
has infused into women so to do. For the wife receives
into herself the image of the man by her appropriating
his affections to herself, and conjoining his internal
will with her own . . . and also by her appropriating to
herself the propagations of his soul. 197. 198.

194. That this formation is effected by the wife in
secret ways, which is meant by the woman being
created while the man slept. Ex.

. That the man's 'sleep' =his complete ignorance

that his wife is formed and as it were created, from
him, is evident from (what is said above, at M. 155a".
166. 167. 168.)

-. 'To cleave to his wife' (Gen.ii.24 ; Matt.xix.

4j5) = to devote himself to the love of his wife. ( = that
intellectual tilings must be associated with celestial
ones. D. 1061.)

195. That this formation
through the conjunction of
internal will of the man. Ex.

. Whether it is said that the wife conjoins

herself, or that she conjoins her will, with the will of
the man, it is the same, because the wife is born
voluntary, and therefore acts from the will . . . (More-
over) the will of the man lias its seat in the under-
standing, and the understanding-i/?,teZ^cc<«a?e-of the
man is the inmost of the woman . . . ]\Ien have an
external will also . . . which the wife clearly discerns ;

by the wife is effected
her own will with the

Wife

589

Wife

but she does not conjoin herself with it, except pretend-
ingly and playfully.

196. One who conjoins with self the will of another,
conjoins also his understanding . . , and thus the whole
man ; and hence it is that it has been implanted in the
liive of the wife to unite her husband's will to her own ;
for in this way the wife becomes the husband's, and
the husband the wife's ; and both, one man.

198. Conjugial deliciousnesses with wives originate
from their wanting to be one with their husbands, as
good is one with trutli in the spiritual marriage . . .
(Thus) the wife conjoins the man with herself, as good
conjoins truth with itself; and the man reciprocally
conjoins himself with the wife according to tlie receji-
tion of her love in himself, just us truth reciprocally
conjoins itself with good according to the reception of
good in itself; and in this way the love of the wife
takes form-formet se-througli the man's wisdom, just as
good takes form through truth . . .

199. That in this way a virgin is formed into a wife
... Ex. 3212.

. The reason the virgin becomes a wife, is that

in a wife there are things which have been taken out
of the husband . . . and which were previously not in
hi-r . . . (And so) in a husband there are things taken
froTu the wife which exalt the receptibility for love
and wisdom . . . But this is with those who are in love
truly conjugial.

. (Thus) maidenhood is changed into wifehood.

-. Some men said that conjunction with a

woman before marriage is like conjunction with a wife
after marriage ; on hearing which the wives were very
iniiignant, and said . . . the difference is like that
between what is fatuous and what is real. To this the
men retorted, Are you not women as before? to which
the wives replied in a louder voice, We are not women-
foeminae, but wives : you are in fatuous and not in real
love, and therefore you speak fatuously. Then the
men said, If you are not women (or iemdAes-foeminae),
still you are married-women-'/iw^t'fc'/v.'A'. They replied,
In the ttrst beginnings of marriage we were married-
women ; but now we are wives.

200. That in a marriage of one man with one wife
between whom there is love truly conjugial, the wife
becomes more and more a wife . . . Ex.

-. I have heard from, the Angels, that a wife

becomes more and more a wife as the husband becomes
more and more a husband ; but not contrariwise ;
because rarely if ever is a chaste wife lacking in love
for her husband ; but what is lacking is the return of
love by the husband ... on account of his having no
elevation of wisdom, which alone receives the wife's
love.

208-. (The three wives of the Golden Shower said,
iurther) You glory over us from your wisdom ; but we
do not glory over you from ours ; and yet our wisdom
is more eminent than yours, because it enters into your
inclinations and affections, and sees, perceives, and
feels them. You know nothing at all about the
inclinations and affections of your love . . . yet wives
know them so well in their husbands that they see
tl.era in their faces, hear them from the tones of their

voice, and even feel them on their breasts, arms, and
cheeks. But from a zeal of love for (our mutual)
happiness, we dissimulate . . . and yet we regulate
them prudently . . . mendy bending them when
possible . , .

^. We have this wisdom from creation . . . in

order that the men may he rendered happy by their
wives. . . The Lord Himself regulates the male man'.s
freedom from within, and through his wife from
without; and in this way He forms the man and his
wife into an Angel . . . But we will speak more openly :
we are moved to this prudence . . . because we are
deliciated from their love ; and we love nothing more
than that they be deliciated from our deliciousnesses.
If these grow vile with them, they are blunted with us.

■*. We have observed various changes in the

inclinations ... of the men towards their wives.
(Fully quoted under Cold.) We have noticed tliis
(coldness) from the withdrawal of the sense from their
eyes, ears, and body, in presence of our senses. (Thus)
we know better than the men whether it is well or ill
with them : if they are cold towards their wives, it is
ill with them ; but if they are warm towards their
wives, it is well with them ; and therefore wives are
continually devising means whereby the men may be
warm . . .

^. Here the dove moaned, and the wives said.

That is a sign that we wish to divulge deeper secrets,
but may not. Perhaps you will publish what you have
heard ... I replied, I intend to do so ; what harm
would it do ? After consitlting together, the wives
said. Publish it if you like. We are not unaware of the
power of persuasion wives possess. They will sa}^. The
man is joking ... do not believe him, but believe us :
we know that you are loves, and we obediences. . .
Therefore . . . the husbands will j)lace no dependence
on your lips, but only on those of their wives wliich
they kiss. (See this verified, 294-.)

213. With those in love truly conjugial . . . the wife
sees nothing more lovable than the man ; and the man
the converse. . . (This may be known) from the first
deliciousnesses of marriage, which are in their fulness
because then the wife only ... is loved. 224.

2 1 6a. That conjugial love resides with chaste wives ;
but still their love depends on their husbands. Ex.
(See below, at De Conj.34.)

. For wives are born loves, and therefore it is

implanted in them to want to be one with their
husbands ; and they continually flatter-Zacto^^their
love by this thought of their will ; so that to recede
from the endeavour to unite themselves to their
husbands would be to recede from themselves. But
husbands are not born loves, but recipients of this love
from their wives ; and therefore in proportion as they
receive it, the wives enter with their love ; but in pro-
portion as they do not receive it, the wives stand
outside with tlieir love, and wait. This is the case
with chaste wives ; otherwise with unchaste ones.

217. That wives love the bonds of marriage provided
the men love them. Ex.

. Wives, from what is implanted in them, want

to be wives, and to be called wives. To them, this is

Wife

590

Wife

a name of grace and honour ; and therefore they love
the bonds of marriage. And, as chaste wives want to
be wives, not in name only, but in reality ; and as this
is effected by a closer and closer binding with their
husbands, they love the bonds of marriage from the
firm establishment of its covenant, and this the more
in proportion as they are loved in return by their
husbands.

[M.] 219. That wives are in no excitation as men are ;
but have a state of preparation for reception. Ex.
(Continued under Husband. )

221^. Hence wives, from the wisdom implanted in
them, never offer any admonition about such things.

224. That where there is love truly conjugial, the
conjugial sphere is received by the wife alone, and by
the husband solely through the wife. Ex.

2_ (This is why) husbands who love their wives

very much, turn to them . . . and those who do not
love their wives turn from them, and in the day-time
look at them with a retracted gaze.

225. That where the love is not conjugial, the
conjugial sphere is received by the wife, but not by the
husband through her. Ex.

e. (Thus) a man who does not love his wife,

receives this sphere from some other source . . . but
even then it is inspired by the wife, unknown to the
man, and when he grows warm.

242. The wife is the good of the husband's truth ;
and he is the truth of the wife's good.

255. When a married man-iixoratus-eommits adul-
tery.

256^. To remove (this) cold, wives, from the prudence
implanted in them, [use] various resistances . . .

258. That (a cause of cold) is affirmation by the wife,
and her talking about love. Ex.

, Among the Angels there is no refusal or resist-
ance on the part of wives, as there is with some wives
on earth ; and the wives also talk about love, and there
is no such silence as there is with some wives on earth.

270*. The wife is in the chamber of the will.

s_ When there is such cold towards the wife,

the understanding looks downwards . . . and descends
to warm itself at an illicit fire.

285^. (For men need) an asylum at home with their
wives, to allay the disturbances of their understandings.
Besides, peace and tranquillity give serenity to their
minds, and dispose them to gratefully receive the kind-
nesses offered by their wives, who spare no pains to
dispel the mental clouds which they are quick-sighted
to observe in their husbands . . .

^. Add to this, that there are no such simulations

with wives as with men ; but . . . they are those of
real love ; because wives have been born loves of the
understanding of the men ; and therefore they accept
kindly the favours of their husbands ; if not in words,
still at heart.

290. That if favour does not cease with the wife
when ability ceases with the man, a friendship which
emulates conjugial friendship may take place as they
grow old. (Ex. and continued under Marrieu Partner.)

291*. (Such) men reduce their wives to either [the
condition of] a rightful possession, or into compliance
with their arbitrary will, or into slavery . . . But if tlje
wives are in tliis striving (after mastery) . . . th< 7
reduce their husbands to either an equality of rights
with themselves, or into compliance with their arbiti'ary
will, or into slaveiy. But as there remains with (such)
wives a desire which counterfeits conjugial love, and
which is restrained by the law, and by the feai- ^A legal
separation . . . they lead with their husbands a con-
sociate life.

^. Such wives are in the friendship of spurious

love, from desire.

292. (The arts by which wives acquire Power over
the men.) Fully ex.

. I am forbidden by wives of this sort in tlie

Spiritual World to present these marriages in public
light ; because they are afraid of their art . . . being
divulged . . . But the men urge me to disclose the
causes of the intestine hatred, and as it were fuiy,
which is excited in their hearts against their wives . . .
and (say) that they had unwittingly contracted a
terrible fear of their wives, so that they had to obey
their commands most submissively . . . and that after
they had contracted this dread, they did not dare to
speak to their wives except in a friendly manner . . .
although they cherished in their hearts a deadly hatred
against them ; and that their wives also behaved
courteously to them in both word and deed . . .

-. Women can ... if so disposed, subject men to

the yoke . . . Uncultured wives effect this by alternate
scoldings and favours, some, by constant harsh and
unpleasant looks ; well-bred wives, by urgent and un-
ceasing petitions, and by obstinate resistance to their
husbands when they treat them harshly . . . For they
know that men, from their nature, cannot resist the
obstinacy of their wives, and that after giving way
they will submit . . , And then the wives make a show
of affability and caresses. The genuine cause of this
domination of the wives ... is that a man acts from
the understanding, and a woman from the will . . . The
worst of these women . . . can hold to their obstinacies
to the death agony.

^. (The excuses they plead.) They added this

admonition for the men : to leave their wives their own
rights ; and, while in their colds, not to account them
as viler than their maid-servants. They also said that
many of their sex (cannot) exercise this art on account
of their innate timidity. But I added, On account of
their innate modesty.

293. Seven wives seen sitting on a bed of roses by a
fountain, and drinking the water. . . I asked them, How
do you wives know that the deliciousnesses of conjugial
love are the same as those of wisdom ? They replied,
From the correspondence of the wisdom in our husbands
with the deliciousnesses of conjugial love in ourselves ;
for these , . . are qualified in us exactly according to the
wisdom in our husbands. . . We are continually reflect-
ing on the wisdom in our husbands, and learn it daily
from their lips ; for we wives are thinking about the
state of our husbands from morning to evening . . ,
whereas our husbands, in the day-time, think very
little about our state . . . Our husbands . . . say, that

Wife

591

Wife

the pleasantnesses of tliis wisdom arc transcribed from
their minds into deliciousnesses in our bosom, and from
our bosoms into theirs. Ex. 294^.

*. The spiritual rational and moral wisdom of our

husbands — in respect to marriage specially — has as its
end ... to love the wife alone, and to put off all con-
cupiscence for other women ; and, in proportion as this
is done ... we feel more distinctly and exquisitely the
deliciousnesses in ourselves which correspond to the
delights of the affections, and the pleasantnesses of the
thoughts, of our husbands.

*. The delicious state of (a wife's) love is action ;

the state of the husband's wisdom is reception, and also
reaction according to the perception ; and this reaction
is perceived by us (wives) with deliciousnesses in the
bosom according to the state . . .

294. A few days afterwards, I again saw the seven
wives; (but) in a magnificent (rainbow) rose-garJen.

*. (They said) Friend, you know not the wisdom

and prudence of wives, for they hide it ... in order to
be loved ; for in every man who is not spiritually, but
only naturally, rational and moral, there is cold towards
his wife . . . concealed in his inmosts ; and this a wise
and prudent wife . . . keenly observes, and in the same
degree, from her conjugial love, hides it . . . because in
so far as it appears, the conjugial cold of the man spreads
, . . into ultimates . . . 330^.

•*. Everyone who is insane in spiritual things is

inmostly cold to his wife, and warm towards harlots
. . . and when cold reigns with a man, he cannot endure
anj' feeling of love . . . from his wife ; and therefore the
wife . . . conceals it ; and in (the same) proportion the
man is warmed ... by the influent meretricious sphere.
Hence the wife of such a man has no bosom delicious-
nesses . . . but only pleasures, which on the man's side
are to be called those of scortator}^ love.

^ Every chaste wife loves her husband, even if

he is unchaste ; but as wisdom alone receives her love,
the wife exerts all her endeavours to turn his insanity
into wisdom, that is, to prevent his desiring other
women . . . which she does by a thousand methods that
are carefully hidden from the man, because she well
knows that love cannot be compelled ; and therefore it
has been given to women to Know, by sight, hearing,
and touch, every state of mind of their husbands ;
whereas it has not been given to the men to Know any
state of mind of their wives. A chaste wife can look at
her husband with an austere countenance, accost him
with a harsh voice, and also be angry and quarrel ; and
yet in her heart cherish a soft and tender love towards
him. But that this anger and dissimulation have as
their end wisdom, and thus the reception of love by the
husband, is evident from the fact that she can be re-
conciled in a moment. Further ex.

''. Their husbands came . . . and confirmed what

their wives had said . . .

321^. A sphere of love constantly flows forth from the
wife, and a sphere of understanding from the man, and
this sphere perfects the conjunctions . . .

323. See AVi DOWER, here.

325^. As a man from creation is truth ; and a wife
from creation is the good thereof . . .

330^. The wives said, After a husband has si[)ped the
natural beauty of his wife, he sees it no longer ; but he
sees her spiritual beauty, and from this he loves her in
return, and recalls her natural beauty, but under a
different aspect.

*. Some wives in Heaven, who were beautiful,

because they were heavenly affections, confirmed from
there the three conclusions of the men ; but added,
Let wives love their beauty . . . only for their husbands'
sake, and from them.

331. The three wives . . . concluded (i) that no wife
loves her man from his face, but from his intelligence
in his office and conduct -7nores. Know, therefore,
that a wife unites herself with the man's intelligence,
and thus with the man ; and therefore if a man loves
himself from his intelligence, he draws back his intel-
ligence from his wife into himself, whence comes
disunion . . .

. The men said, Perhaps the wife unites herself

with the man's virility. The wives smiled, and said,
That is not lacking when the man loves the wife from
intelligence ; but it is if he loves her from insanity.
Intelligence consists in loving the wife alone . . . and
insanity in not loving the wife, but the sex . . .

-. (2) We women are born into the love of the

men's intelligence, so that if the men love their Own
intelligence, the intelligence cannot be united with its
genuine love, which is in the wife ; and (then) it
becomes insanity from conceit, and conjugial love
becomes cold ; and what woman can unite her love to
cold . . .

. The men said. Whence has a man honour from

his wife, unless he magnifies his intelligence? The
wives replied. From love, because love honours . . .

*. (3) You seem as if you love your wives, and

do not see that you are loved by them, and that you
only love back ; and that your intelligence is the
receptacle ; so that if you love your intelligence in
yourselves, it becomes the receptacle of your own love,
and self-love never becomes conjugial, because it cannot
endure an equal, but in so far as it prevails, it remaias
scortatory.

e. Some husbands in Heaven . . . confirmed from

there the three conclusions of the wives.

333. That love truly conjugial is not possible except
with one wife ; consequently neither are truly conjugial
friendship, confidence, and potency ; nor such a con-
junction of minds that they are one flesh. Ex. De
Conj.i20,Ex.

335. Thatthus the celestial blessednesses, the spiritual
happinesses, and the natural delights, provided ... for
those in love truly conjugial, are possible only with one
wife. Ex.

338. That therefore it is not allowable for a Christian
to marry more than one wife. Ex.

339. That if a Christian marries more wives than one,
he commits (both) natural and spiritual adultery. Ex.

340. That the Israelites were permitted to marry more
wives than one, because there was no Christian Church
with them, and therefore love truly conjugial was not
possible. Ex.

341. That Mohammedans are now permitted to marry

Wife

592

Wife

more wives than one, because they do not acknowledge
tlie Lord Jesus to be one with Jehovah . . . and there-
fore cannot receive love truly conjugial. Ex.

[M.] 342. (In the) higher Mohammedan Heaven (they)
live with one wife only.

353. As every ma^u-homo . , . inclines to love him-
self, to prevent him from perishing ... it has been pro-
vided . . . that this love of the male man be transcribed
into the wife ; and that there be implanted in her from
birth to love the intelligence and wisdom of her man,
and thns the man. Therefore the wife continually
draws to herself her man's conceit of his Own intel-
ligence, and extinguishes it in him, and vivifies it in
herself, and thus turns it into conjugial love, and fills
it with pleasant things . . . Sig. T.663.

355^. In Heaven . . . there are wives still more
beautiful, who appear like native effigies of heavenly
love . . . 381.

^. The Angel said, I have lived with ni}^ wife a

thousand years . . . Des.

®. With us, fructifications are sjjiritual . . . the

wife, from her husband's wisdom, receives into herself
the love of it ; and the husband, from the love of it
in his wife, receives into himself wisdom ; nay, the
wife is actually fornjcd into the love of her husband's
wisdom, which is effected by the receptions of the
propagations of his soul, together with the deliciousness
originating from the fact tliat she wants to be the love
of her husband's wisdom. Thus, from a virgin she
becomes a wife, and a likeness. Thence, too, love with
its inmost friendship with the wife, and wisdom with
its happiness with the husband, are perennially growing
. . . This is the state of the Angels.

367^. This love induces on the wife the form of love.
(Continued under Husband.)

372^. So the wife protects, through the husband,
those things whicli she has in common with the
man . . .

379. That jealousy with men ... is different from
what it is with . . . wives. Ex.

384. In the virgins (there) there is the brightness,
but in the wives, the resplendence, of beauty. The
difi'erence is like that between a diamond sparkling
with light, and a ruby flashing at the same time with
fire.

^. He continued, I have seen (there) the redness

of bright-whiteness in the wife ; and the bright-white-
ness of redness in the husband.

403. That, before conception, wives have a state of
love different from that which they have after it, up to
the birth. Ex.

409^. Hence . . . where there is no conjugial love
between man and wife, it still exists with the wife,
and by it there is some external conjunction with the
man.

41 1-. In Heaven, the husband follows the wife into
her Heaven, or into her house, if they are in the same
Society. (See an instance of this under Marriage.
D.6027W.)

460®. Still it is better for the torch of the love of the
sex to be kindled first with a wife.

464. See Concubine, here. 466-. ^. 467. 468.

476.

469. AVhy an adulterous wife is usually retained at
home. Ex.

483. On those who find all their delight with the
wives of others. D.6103''. Fully des. 6 no". ^'■^.

502. (Expei-ienee of those who first become wives in
the Spiritual World, having died in their infancy.
Fully stated by tliemselves. )

511. It is well known that wives. . . resist (their
husbands) in order to take away from them the cold
which arises from commonness . . . and also from an
idea of lasciviousness.

T. 37^. By means of wisdom as a wife.

41^. Wisdom or faith is like a wife. 377-.

80. I asked the satan whether the woman was his
wife. He rej)lied, What is a wife ? I know not
what a wife is, neither does mj^ Society. She is my
harlot.

120. In the World of Spirits, each husband first seeks
his own wife ; and each wife her own husband.

307^. The New Church, and not the former one, is
'the wife,' and 'mother,' in the celestial sense.

325. 'Thou shalt not covet thy neighbour's wife.'
Ex. 326. -. E. 1022"-.

431. The domestic obligations of charity are those of
a husband towards his wife, and of a wife towards her
husband.

D. 1992. (How good is turned into evil with) those
who have loathed their wives. Ex.

3765. (A communion of wives among the Quakers.
See Quaker, here.)

3922. (Lascivious men and their wives. Fully quoted
under Lascivious.)

3923, 3924. (Lascivious wives who do not want to
have children. See Lascivious here.)

4399. To be delighted in having one's wife praised, is
a formal affection. Ex.

4688. A wife was seen by her husband, and eight evil
women assumed her form, so that he did not know
which was his wife. The exterior forms were then
taken away, and they all appeared as diabolical images,
except the wife, who was an Angel of Heaven ; and he
went to her. Afterwards there was taken away from
the wife the external form which the eight evil ones
had drawn to themselves by magical art ; and thea
the wife appeared in a resplendent form like an Angel,
and he regarded her with admiiation ; and at last
even that form was taken away, and then he was
astounded . . .

4745. Charles xii. was wived in the other life with
one of a like nature. Des.

5124. (The celestials) have wives, but such as are in
an exactly similar afi'ection . . .

5663. There are only flowers in their gardens, and not
fruits, until they become wives.

6027. (The divorce of De la Gardie from his wife in
the Spiritual World. See Marriage, here.)

Wife

593

Wife

6055^ CWith those in eonjugial love) the love of the
husband depends upon that of the wife : in proportion
as she loves such (congresses) so does the husband. It
is the contrary in love not eonjugial . . .

6095. The Africans say that by the civil law they
are indeed allowed to take two or three wives, but still
they take one, for the reason that a love which is divided
among a number is external and thus lascivious ;
whereas with one wife it is internal and truly eon-
jugial.

6106-. That there arises such a commonness in regard
to a wife, is known to adulterers, who therefore . , .
want the wife to refuse, and even to deny that she likes
it, and to turn her back, and then out of the common-
ness there takes place as it were the lasciviousness of
adultery ; and some, who love violations . . . want
their wives to iight their husbands . . . These are like
cats . . . 61 lo^

6110-. The wives of the Angels said that I should
not reveal the fact (that the feminine principle is to
love the husband tenderly), but I said that I shall
reveal it. For they suppose this to be a weakness of
theirs ; but it is the very good of truth and truth of
good.

''. If a man concentrates his love on his wife,

by shunning adultery as a siu, the love increases daily,
together with its potency . . .

^ A woman said to me that it is impossible to

love a wife long, because it becomes common. But
the Angels said she was mistaken, for where there is
love truly eonjugial, this very commonness is the
plane in which the deliciousnesses form themselves
from within . . . and this to eternity. ''^.

". The wife is the soul and life of the man. Or

is the man's heart.

■'^. Unless what is eternal is thought of, that is,

an eternal conjunction, she is not a wife, but a con-
cubine.

^''. The reciprocal bond is that the affection of

the wife is in the understanding of the man, and that
the understanding of the man is with the wife.

^^. In Heaven, the wife is spiritual heat ; and

the husband, spiritual light.

-*. How^the husband's life enters his wife by the

thighs, and by love : ... so that truth then becomes
good, that is, the understanding [of the husband be-
comes] the will of the wife ; and at last . . . becomes
the form of the wife's affection ; thus how it is to be
understood that the wife was formed out of Adam's rib,
and Adam said, 'Bone of my bone ; flesh of my flesh ;'
also that 'they shall become one flesh,' and that 'the
man shall cleave to his wife.'

52^ Virgins who have imbued piety to the

extent of becoming somewhat melancholy, make sad
wives , . .

55_ Various fears felt of a wife. Enuni. . . Such

a man seems to love his wife ; but it is not fear for
his wife, but fear of his wife. Whereas the fear of
eonjugial love is fear lest the wife be injured . . •

*^ When eonjugial love has been inverted (as

man is by regeneration) the man's love proceeds from
the wife's love ; and such as is hers, such is his.

VOL, VI.

^^ See Seed, here.

". It is lawful to love an impregnated wife . . .

®^ Adultery with the wife of another, destroys

all the delight of life between the husband and wife,
and induces aversion for the other. It also destroys
her care of the children . . .

. An adulterer does not see this, unless he

thinks about his own wife . . .

^^. With those in eonjugial love . . . [the delights]

of the wife inflow into the sense of the husband, so
that the very sensations and delights are mutually
communicated . . .

E. 340^^ 'Thy wife shall be as a fruitful vine on
the sides of thine house' (Ps.cxxviii.3)=:the affection
of spiritual truth in everything he thinks and does . . .
63813.

555I'*. That the wife is said to be 'bone of the bones
and flesh of the flesh' of the man = that good — which
is 'the wife' — is from truth — which is 'the man.'
' Bone ' = truth before it has been vivified, that is,
conjoined with good . . . and, as all good is formed
from truths, it is said, 'because she was taken out of
man.' That 'the man shall leave his father and
mother, and cleave to his wife" = that truth must be
of good, and that in this way both become one good.
This is signified by 'they shall be one flesh.'

. 'Man and wife ' = the conjunction of truth and

good, which is called the heavenly marriage, into
which man comes when he has been regenerated . . .
and (this) is when he is in good and the derivative
truths, which is meant by 'the man shall leave his
father and mother, and cleave to his wife, and they
shall be one flesh.' ( = that man must leave that evil
and falsity which he has from his religion . . . and
that his understanding, separated from these, must
be conjoined with the corresponding affection which
belongs to the wife ; for thus the two become one
affection of truth and good . . . 710-®.)

-1. 'Hath not defiled the wife of his companion'

(Ezek.xviii.6) = who does not adulterate the good of
the Church and of the Word.

654'". As 'wives' = affections of good and truth,
which become affections of evil and falsity when one
man has a plurality of wives, it is said, 'neither shall
he multiply to himself wives, that his heart turn not
away' (Deut.xvii. 17).

701"^ 'A wife' is called 'the wife of thy covenant'
(Mal.ii. 14) from her conjunction with her man : but
the 'wife,' here, = the Church ; and 'the wife of thy
youth,' the Ancient Church, against which the Jewish
Church is said to have 'dealt treacherously' . . .

-^. As two various affections cannot correspond

to one understanding, in Heaven it is not possible for
one man to have more than one wife.

^. The reason why 'Moses for the hardness of

their hearts suffered them to put away a wife for any
cause' (Matt.xix.3,8) was that the Israelites . . . were
(merely) natural, and (such) are hard at heart, because
not in any eonjugial love, but in lascivious love, such
as is that of adultery.

. The reason why, 'whosoever shall put away

his wife, except for fornication, and marry another,

2P

Wife

594

Wife, To take to

commits adultery' (ver.9) is that ' fornication ' = what
is false, and, with a woman, the affection of what is
evil and false, thus an affection which cannot possibly
accord witli the understanding of what is true and
good ; and from this discordance, conjugial love, which
is that of truth and good . , . utterly perishes. For,
when the interior conjunction, which is that of minds
... is null, the marriage is dissolved. Further ex.

[E.] 734^^. The conjunction of good and truth is signi-
fied by to 'betroth a wife,' and to 'take her' (Deut.xx.
7). . . 'Lest another man take the wife ' = lest truth of
a different kind conjoin itself with the affection of
good . . .

768^^ As ' man and wife, ' in the Word, = the under-
standing of ti-uth and the will of good . . . they = the
thought of truth and the affection of good ; and also
truth and good. 863-.

949*. In proportion as anyone shuns 'coveting' the
wives, etc. of others — thus also the love and derivative
cupidities of exercising command over others . . . — in
the same proportion love to the Lord enters.

992^. For (by these effects) the Vital (or life) of the
man adds itself to the Vital of the wife, and couples
them together.

993". Such love truly conjugial cannot come into
existence except by a marriage in which the man is
truth, and the wife good.

998''. When the Angels are separated from their
consorts, they are in intelligence, but not in wisdom ;
but when they are with their consorts, they are in
wisdom also ; and, wonderful to say, in proportion as
they turn their face to her, in the same proportion
they are in a state of wisdom ; for, in the Spiritual
World, the conjunction of good and truth is effected by
the aspect ; and the wife, there, is good ; and the man,
there, is truth : so that as truth turns itself to good, so
is truth vivified.

1004^. The wife has been so created as to be the will
of good. (Continued under Husband.)

. Therefore it is not possible for one truth to he

united to two diverse goods, nor the converse. Nor is
it possible for one understanding to be united to two
diverse wills ; nor the converse. Nor is it possible for
one man — who is spiritual — to be united to two diverse
Churches. And so, in like manner, it is not possible
for one man to be inmostly united to two women.
Inmost union is like that of the soul and the heart ;
and the man is the soul of the wife, and the wife is
the heart of the man. The man communicates and
conjoins his soul to the wife by actual love — for his
soul is in his seed — and the wife receives his soul in
her heart ; and thus the two become one ; and then
each and all things in the body of the one have regard
to their reciprocal-wm^MMm-in the body of the other.
This is genuine marriage, which is possible only be-
tween two. For it is from creation that all things of
the man, both of mind and body, have their reciprocal-
mutmim-in the mind and body of the wife ; and thus
that the smallest singulars have a mutual regard for
one another, and want to be united. This regard and
endeavour is the source of conjugial love. (Continued
under Marriage.)

loio''. See Adultery, here.

1120^. Thus it is from Divine order for the wife to
bo on the right hand. (Fully quoted under Right-
clcxter, )

J. (Post.) 85. I have spoken with the Mohammedans
about a plurality of wives . . . They perceived justice
in my reasons ; but replied that still they cannot
recede from matrimony with a plurality, because it
had been granted them in the world by their religion,
for the reason that they are Orientals, who, without
a plurality of wives would have blazed into adulteries
and perished. De Conj.46,Gen.art.

De Conj. 9^. Men to whom adulteries are the end
in matrimony . . . take, such a nausea for a wife that
they flee from them ; for at last they become im-
potences, and, with them, the life of thought and of
speech perishes in the company of wives, and most of
all in that of their own wife.

10. On lascivious wives, and other women, who
appear as great mice. Fully des.

13. Noble wives seen in those caves.

34. Conjugial love depends on the wife's love, and
such is the husband's love in return ; and the wife's
love does not depend on that of the husband. Ex.
This is why it is said that the man nmst 'cleave to
his wife.' It is the reverse with those who are not
in conjugial love.

38. Case of one who had taken such a nausea and
loathing for his wife, when he had merely doubted
about God and the Word ... He was a priest.

43. One wife for one man. Gen. art.

, Therefore if a Christian were to marry a

plurality of wives, it would be like having two
Churches in himself; or like a truth deriving its
essence from two goods . . .

50. Almost every (married man) either meets his
wife after death ... or awaits her ; and when they
meet, they examine each other to see what mutual
affection there has been between them ; and if there
has not been any, they separate of their own accord.
Ex.

52. See Married Partner, here.

80. They inquired where there were beautiful wives,
and, when told, rushed there like furious mad-men . . .
but in their blind heat they were carried to a place
where the earth yawned . . .

121. Adulterers . . . nauseate marriage . . . They see
tlieir wife, but do not speak to her from any life.
(Continued under Adultery.)

Wife, To take to. Under Receive-

accipere.

Wig. CapiUa7iienhivi. T.3813. 810.

Wild. Agrestis.

A. 5620^-. 'Wild honey' (Matt.iii.4) = the delight
of the literal sense as to good.

9372^ Itis called 'wild' (or 'field') honey, because by
a field-ftz/rHm-is signified the Church.

Wild-ass

595

Wild-beast

Wild-ass. Onager.

A. 1949. 'He shall be a wild-ass man' (Gen.xvi.12)
= rational truth.

. Of the same kind (as the horse, mule, and ass)

is the wild-ass-, for it is the mule of the wilderness, or
wild a.s&-asinus sylvcstris ; and it=the Rational of man
— not the Rational in its complex, but only rational
truth. The Rational consists of good and truth . . .
and it is rational truth that is signified by 'the wild-
ass.' This, therefore, is what is represented by
'Ishmacl.' . . It is the same thing whether you say
rational truth, or the man whose Rational is of this
kind. The man whose Rational is such that he is
in truth only ... is a morose man. (Continued under

ISH.MAEL. )

^ 'A joy of wild-asses' (Is. xxxii. I4)=:the de-
vastation of intellectual things as to truth. ( = the
love of falsities. E.410''. ) 730''.

. It is said of the wild-asses that they 'snuff the

wind' (Jer.xiv.6) when inane and empty things are
learned instead of real things, which are truths.

■*. 'A wild-ass alone by himself (Hos.viii.9) =

the Rational thus destitute of truths.

. '(Ephraim) shall be among his brethren as a

wild-ass' (Hos.xiii. 15) . . . The Rational (of the Spiritual
Church) is 'as a wild-ass,' the dissipation of wliich is
treated of.

e_ 'The wild-asses' (which) 'quench their thirst'

(Ps.civ. ii) = the truths of reason. ( = the instruction
of those in the Church who long for truths. E.483^.)

IIOO^.

1950^. But truth separated from good, which is . . .
here described. . .is like a wild -ass; for it fights
against all, and all against it ; in fact it thinks
of and breathes scarcely anything but combats ; its
general delectation or regnant affection is to conquer ;
and when it conquers it glories in the victory ; and it
is therefore described by 'the wild-ass,' or mule of
the wilderness, that is, the wild ass-ashmm sylvestrcm-
which cannot be with others. Such a life is that of
truth without good . . .

1964-. From scientifics and Knowledges alone, with-
out a life of use, the Rational becomes . . . like a wild-
ass — morose, pugnacious, and possessed of a parched and
dry life, from a certain love of truth, which (truth) is
defiled with the love of self. -

2702^". 'Wild-asses' — those who are solely in rational
truth.

27S1. There are beasts by which intellectual things,
Avhich are of truth, ai'e signified . . . namely wild-asses,
etc.

. By 'the wild-ass' is signified truth separated

from good.

E. 376'^. 'His dwelling was with the wild-asses'
(Dan. v. 21) = that the lot of his life was among the
internals ; for . . . ' wild-asses ' = those who are in dire-
ful falsities such as are in the Hells.

483". ' Wild-asses '= natural truth.

1 100^. 'Wild-asses' = what is rational.

Coro. 35". Is there not an infinite variety of men?

. . . one like an untamed wild-ass in front of a car-
riage . . .

Wild-beast. Fera*
Wild. Ferus.
Ferine. Ferinus.

A. 44«. The things of the will are here signified
by 'the wild-beast (or wild -animal) of tbat earth'
(Gen. i. 24).

456. Things which are lower in man, and which
derive more from the body, are called 'the wild-beasts
of that earth,' and are cupidities and pleasures. 46'^, ill.

-. Distinction between 'wild-beasts of the earth,'

and . . . 'wild-beasts of the field.'

. See Beast, here. 47.

58. The Natural of (the spiritual man) is here signified
by 'the wild-beast of the earth ..." (ver.30) to which
there was given for food 'the vegetable and the green of
the herb.' 111.

194. 'The serpent was more subtle than any wild-
beast of the field . . .' (Gen.iii. 1) . . . 'The wild-beast
of the field,' here, as before, = every affection of the
external man. 242. 245. 246,in. E.739^

239. Their ferine nature. Tr.

246. 'Thy wild-beast shall dwell in it' (Ps.lxviii. 10)
= that the affection of good [will do so]. ( = the re-
generate man. 908-. )

272. That he should live like a wild-beast. Sig. . .
He lives like a wild-beast when the internal man is so
separated from the external that it does not operate
into it, except in a very general way. For, that man
is man he has through the internal man from the
Lord ; but that he is a wild-beast, he has from the
external man, which, separated from the internal, is
in itself nothing but a wild-beast : it has a like nature,
cupidities, appetites, phantasies, and sensations. The
organic things are also similar.

286. In what precedes it has treated . . . first of
those who lived like wild-animals (or wild-things), and
at last became spiritual men . . .

774. 'The wild-beast after its kind' (Gen.vii. 14) =
all spiritual good; and 'the beast after its kind'=all
natural good. . . Thus 'wild-beast' involves what is
of higher worth and excellence than 'beast.' The
reason is, that in the Hebrew the term means also 'an
animal in which there is a living soul.' And so here,
it does not mean 'a wild-beast,' but 'an animal in
which there is a living soul;' for [in the Hebrew] it is
the same word.

"^ lu B.3S8--, and 6508, it is stated that when, in the Word,
fera is used in a good sense, it ought rather to be changed (in
Latin) into 'animal, which means a living soul,' for the reason
that an idea of what is wild and ferocious adheres to the Latin
word fei-a. In his own usage, however, Swedenborg has not
changed /era into animal, even when the sense is good, but has
retained fera, in spite of its ' wild and ferocious ' associations.
Therefore, as this Concordance is merely a work of reference to
Swedenborg, the Compiler has followed Swedenborg's own usage
in retaining ' wild-beast,' or ' wild-animal,' in tlie English ; and
it must be left to the reader to ' set aside the idea of what is
wild and ferocious ' from the expression in all those instances
where it is used in a good sense, an<l to keep in mind the idea
merely of ' a living soul.'

Wild-beast

596

Wild-beast

[A.] 803. '(All flesh expired) ... as to wild-beast'
(ver. 21) = the pleasures in their persuasions (did so).

841. '(God remembered) . . . every ■wild-beast' (Gen.
viii. i) = that (the Lord is merciful to) everything . . .

. 'Wild-beast,' in the Word, is taken in two

senses — for the tilings in man which are alive, and for
those which are dead — for those which are alive, because,
in the Hebrew, the terra means what is alive: but as,
in their humiliation, the Most Ancients acknowledged
themselves to be wild-beasts, the term came to mean
also the things with man which are dead. By 'wild-
beast,' here, is signified both what is alive and what
is dead in one complex, as is usually the case with man
after temptation. Ex. (Compare 908.)

870^. 'Deliver not the soul of Thy turtledove
imto the wild-beast' (Ps.lxxiv.i9) = the life of faith to
those who have no charity. ( = to the falsity of evil.
E.388I6.)

908. 'Every wild-beast that is with thee of all flesh'
(Gen. viii. I7) = everything vivified in the man of this
Church. For ' wild-beast ' is predicated of Noah, that
is, of the man of this Church now regenerated.

". Thus the same word means 'What is alive,'

and 'wild-beast.' 111.

. 'Every wild-beast of the forest is Mine . . .

and the wild-beasts of My field are with Me' (Ps.l. 10) =
the regenerated man, thus what is living in him.

. 'I will make a covenant for them with the

wild-beast of the field' (Hos.ii.i8) = with those who
are to be regenerated. (Compare 9182''.) (=:with the
afl'ection of the Knowledges of truth. E. 650^^. ) ( = with
the affection of truth and good. 701-".)

. So much does 'fera' = what is living, that the

Cherubs or Angels seen by Ezekiel are called ' the four
living creatures-/^ 9-ac. '

^ That, in the contrary sense, 'fera' = what is

not living, that is, a savage wild-beast. 111.

e. The Jews . . . were so cruel, and such wild-
beasts, that . . . This shows what a wild-beast man
is.

916. That 'every wild-animal' (Gen. viii. 19)= . .
the goods of the internal man. Ex.

e. What is more agreeable than to hear that one

may be saved, even if he lives like a fierce wild-beast ?

987". When born, man is the lowest among all wild-
beasts and beasts.

. Wild-beasts are never so (savage as man in

his native state). Those which are fierce and rapacious
harm others only to defend themselves, (or) to appease
their hunger... 1738. D. 2026, Gen. art. A. 5393.
D. 1063.

1002. To kill animals and eat their flesh, was, to
them, (to act) like wild-beasts. . . But when men
began to be even more ferocious than wild-beasts, they
began to (do this) . . .

1006. 'At the hand of every wild-beast' (Gen.ix.5)=
from all that is violent in man . . . For, in the contrary
sense, 'wild-beast' = what is like a wild-beast, thus
whatever is ferine in man . . . and therefore it = one
who is violent, that is, one who inflicts violence on
charity ; for he is like a wild-beast. From love and

charity a man is a man ; but from hatred, revenge, and
cruelty he is a wild-beast.

1029. 'Every wild-beast of the earth' (ver. 10) = his
derivative lower intellectual and voluntary things. . .
These exterior things are scientifics and pleasures . . .

1030. 'Of all that go out of the ark, even every
wild-animal of the earth' (id.) = the men of the
Church, (and) the man outside the Church. . . 'The
wild-animal of the earth' is here mentioned a second
time, (which shows) that something else is meant by
it . . . (namely) all in the universe who are outside
the Church.

2. When things living are not signified by 'wild-
beast,' it = things which are \oweY-riJiora-a,nd which
partake more or less of a ferine nature, in accordance
with what is being treated of. When it is predicated
of what is in man, 'the wild-beast of the earth' = the
lower things, which are those of the external man and
the body, as just before. . . But when it is predicated
of an entire society . . . 'the wild-beast of the earth' =
those who are not of the Church, because they are
loviev-viliores. Further ill.

1844. Men (now)treat one another like wild-beasts . . »

1894. Otherwise, man is a wild-beast.

1949®. 'They give drink to every wild-animal of th&
fields' (Ps.civ. ii) = goods. ( = those who live thence.
2702"*. ) ( = those in the good of the Church. E.483^. )
( = to the affections of truth. E. 1 100". )

3696^. 'I will cause evil wild-beasts to cease out of
the land' (Lev.xxvi.6) = that the cupidities of evil will
cease.

4171". 'That which is torn' (Lev.xxii.8) = the evil
which is from the falsity that is injected by the evil
[Spirits] who are the wild-beasts in the forest which
tear ; for in the Word the internals are compared to
'wild-beasts.'

4729. 'An evil wild-beast hath devoured him' (Gen,
xxxvii.2o) = a lie from a life of cupidities; for 'a wild-
beast' = affection and cupidity. For, in the genuine
sense, 'a wild-beast' = what is alive; and therefore 'an
evil wild-beast ' = a life of cupidities. ( = that the
cupidities of evil have extinguished it. 4776.)

5113". 'The wild-beasts of the field' (Ps.lxxx.i3) =
the evil which destroys the Church as to faith in the
Lord. ( = Falsities. E.388-*.)

5302-. The man (thus) destroys the human in him-
self, and makes himself a wild-beast. . . When such
are looked at by the Angels, they appear . . . like
wild-beasts.

5536". 'The evil wild-beast' = falsities from evils. Ill,
5828. In the spiritual sense, 'wild-beasts which
tear ' = the evils of cupidities and the derivative falsities;
and, in the other life, these are represented by wild-
beasts.

6952^. He thus puts off the human nature, and puts
on a ferine one ; for wild-beasts look downwards . . .

7102". By 'the evil wild-beast' (which is the third
of the four kinds of vastations and punishments that
are mentioned in the Word) is signified the punishment
of the evil which is from falsity. 111.

Wild-beast

597

Wild-beast

7246. (Some of the inhabitants of Venus) are almost
ferine . . . D.3346. Des.

724S. That there liave been people of such a ferine
nature in this Earth also. 111.

7280^. "When their external bonds are taken away
. . . and they are left to their cupidities, they are like
■wild-beasts . . .

9174. If the good of tlie love of self and of the
world ... be the soul of a man, he is not a man, but
a wild-beast; and, in the other life, in the light of
Heaven, he api)eais as a wild-beast . . .

9182^ 'The wild-beast of the field ' = life from good.

9276. 'What they leave, the wild-beast of the field
shall eat' (Ex.xxiii.ii) = (conjunction) through these
with those who are in the delights of external truth . . .
For 'beasts-&es</ae' = aftections of truth and good . . .
Ijut 'wild-beasts,' such affections as are of the most
external truth ; for, relatively to the internal affections,
these are wild-beasts, for they are affections of sensuous
things, which ai"e called pleasures and delights . . .

9335. 'Lest the wild-beast of the field multiply
against thee' (ver.29)=:an afflux of falsities from the
delights of the loves of self and of the world. . . For
'hensts-bestiae' of various kinds = good and evil affec-
tions; and therefore 'wild-beasts' = affections of what
is false which originate from (these) delights ; and, in
the other life, these affections are represented by wild-
Tjeasts, such as panthers, tigers, wild boars, wolves,
and bears. Sloreover, these afl'ections are like wild-
beasts; for those who are in these loves are in evils
and the derivative falsities of every kind, and they
regard and treat their associates as wild-beasts would
do. E.388^. 650^9. - — 6».

^. Tliat ' wild-beast ' = falsity and evil from the

loves of self and the world. 111.

^. As ' wild-beast ' = what is false, and as this

is from a double origin — from evil, and from what is
upright — 'wild-beast,' in the Word, = also the upright
-gentiles. 111.

9391^®. As such think insanely, because from lowest
things, they are called 'the wild-beast of the reed' (Ps.
lxviii.30). See £.388^^ 439^. 627^^. ( — the cupidity
of falsity which is from the scientifics of the sensuous
man. 654^^)

H. iio^. If he is wild and untamed, he is called a
tear or a wolf.

5876. Dark forests in which wander malignant Spirits,
like wild-beasts.

P. 34oa<^. I then said. So that you are like wild-beasts.
'On hearing this, fury seized them • . .

M. 79^. The Angel said. All these wild-beasts that
you have seen are not wild-beasts, but correspondences
... of the cupidities in wliicli are the people we are
about to visit . . .

264''. Those (devils) were seen as various kinds of
wild-beasts, with fierce eyes.

267^. The external (of such a one) is human, and his
internal ferine.

T. 13''. (.Such) thereby put off the Human, and put
on the Ferine, and become like beasts-6es<«'s-foxes in

cunning, wolves in fierceness, etc. . . In the Spiritual
World they appear at a distance like these wild-beasts.
So their love of evil figures itself.

34*. If he closes the lowest natural degree as to its
Spiritual, he becomes, as to his love, like a wild-beast . . .

45-. This (diabolical love of self) is the cause of its
cupidities appearing ... at a distance like various
species of wild-beasts ; some, like foxes and leopards;
some like wolves and tigers ; and some like crocodiles
and venomous serpents.

7i«. And the eartli was cleared of those wild-creatures
(that is, of the birds of night, locusts, and spectres).

74^. (Otherwise) what is ferine would enter men . . .
so that they could not be restrained by any laws . . .

123'*. The combat of the Lord with Hell may be
compared ... to a fight with the wild-beasts of the
whole world, and their slaughter and subjugation . . .
Moreover infernal Spirits are described in the Word as
'wild-beasts.' They are meant in Mark i. 13, by the
'wild-beasts ' with which the Lord was ' for forty days.'

148. Like robbers who . . . when they return into
the forests are like wild-beasts.

3 1 2-. At a distance (such) appear like wild-beasts of
every kind — tigers, leopards, wolves, foxes, dogs,
crocodiles, serpents . . . and when they see gentle
animals in the representative forms, they rush at them. . .

328. The concupiscences of the flesh . . . are exactly
like those of heaists-bestiaru7?i, and therefore, in them-
selves, are ferine . . . Therefore, in proportion as any-
one indulges (these) concupiscences, he is a heaat-iestia,
and a wild-beast.

331. No one can ajiproach another who keeps a
leopard and a panther . . . unless he first removes
these wild-beasts. 436.

4058. With two . . . faces ; one ferine, the other . . .
human.

564". Inwardly, he is a heast-hestia ; nay, a wild-
beast . . .

568*. I have seen evil moral men (when their external
was put off) like wild-beasts ; their fierce eyes fixed on
the neighbour . . . See E.388-.

574. Regarded in himself, the natural man . . . differs
not from the nature of hesLsts-bestiarum : he is in like
manner wild and untamed — that is, as to the will . . .

58S. If the will were not held in check through the
understanding, the man . . . from the ferine nature
implanted in him, would plunder and slaughter . . .

D. 1913. That fierce - creature8-;/erae-with many
feet, such insects, for instance, = the more insane
devils. Gen. art. i9i5,Examp.

3078. The life of evil Spirits is not different from
that of wild-beasts; for they act from instinct, and
know no otherwise than that they live a life just like
wild animals . . . The ferine life of evil Spirits is worse
in this respect — that they are carried by their instinct
against what is good and true ; which they derive from
the fact . . . that they have been born men.

46332. As he was of such a ferine nature, he was
despatched into the Hell of such. 4634.

Wild-beast

598

Wild-beast

[D.] 5832. All said that they are no longer men, but
are like wild-beasts ; for they had put off the human
nature by bursting asunder and profaning the society
[which comes into existence by] marriage.

E. 304^". 'Evil wild-beasts (shall) cease out of the
land' (Lev. xxvi.6) = that there should not be evil
affections and concupiscences, which destroy the Church.

365^*. ^. 388^. (= exemption from the cupidity for

falsity. E. 65058.)

328". ' No lion shall be there, neither shall a ravenous
one of the wild-beasts be found therein' (Is.xxxv.9) =
that there shall be no falsity destroying truth, nor evil
destroying good. 388^'*. 650'''.

388. 'And by the wild-beasts of the earth' (Rev.vi.
8) = evils of life, which are the cupidities and derivative
Falsities that originate from the love of self and of the
world, and which devastate all things of the Church
with man. (See R.323, where 'beast' in the same
passage is 'bcstia' in the Latin.)

. That 'wild -beasts,' here, = in special, evils of

life, is evident from the series . . . Ex.

^ That 'evil wild-beasts ' = the (above mentioned)

cupidities and Falsities ; and also, in the opposite sense,
the affections of truth that vivify all things of the
Church. III.

^ 'The wild-beast of the field' (Hos.ii.i2) = the

derivative Falsities and evil cupidities. 403'.

^. 'The evil wild-beast' = the cupidities which

destroy good affections. 111.

8_ "phe evil wild -beast in the land' (Ezek.xxxiv.

25) = cupidities; and 'the wild-beast of the field' (ver.
28) = Falsities.

^ 'The wild-beast of the field shall rend them'

(Hos.xiii.8) = cupiditiesand Falsities. ( = that they will
be destroyed by ialsities from evil. 781".)

". 'Every wild-beast of the nation' (Zeph.ii. 14)

= the falsity of evil. ( = the affections of falsity.
650^6.)

'^\ ' Every wild-beast of the field shall be upon

his branches' (Ezek.xxxi. I3) = that then there will be
. . . evils of affection. 650'-^. (= affections of falsity.

654''.)

". The evils signified by 'the wild-beast of the

field' (Ezek.xxxix.4) are evils of life, which are the
cupidities that originate from the love of self and of the
world.

^^ 'The wild-beast of the earth' (Ps.lxxix.2) =

the derivative affections of evil.

17, <xhe wild-beast of the field' (Ezek.xxxiv. 5)

= evils from falsities.

^^. 'The wild-beast' (Ezek.xxxiii.27) = the evil

of falsity.

-". 'The evil wild-beast' (Ezek.v.17; xiv.i5) =

the deprivation of (the good of love and the truth of
faith) through the evils of the love of self and of the
world.

-^ 'The evil wild-beast' means all noxious

beasts that seize and rend asunder good animals . . .
They are lions, tigers, panthers, wild -boars, wolves,
dragons, serpents, and many others. That these wild-
beasts, and 'the evil wild -beast' in general = the
cupidities that originate from the love of self and of the

world, from which come all the evils of life and the
falsities of doctrine, is from correspondence, as is
evident from the appearances in the Spiritual World ;
for there all the cupidities of evil and of falsity appear
as wild-beasts of various kinds; and moreover those
from whom such things appear are like wild-beasts ;
for their greatest delight is to attack and destroy the

^^. It shall now be shown that 'wild-beasts,' in

the Word, =also the affections of truth and good . . .
The reason (of this signification) is that the word in
the Original Language means 'life'; for 'fera' in that
language is 'chajah,' which means 'life'; and the very-
life of the spiritual man consists in the affection of
truth and good; so that when 'fera' is mentioned in
this good sense, it ought rather to be changed into and
called 'animal' which means a living soul. When
'fera' is mentioned in this sense, the idea that adheres-
to the word 'fera' in the Latin language must be
entirely set aside; for in that language an idea of what
is wild and ferocious adheres to the word 'fera' ... In
the Hebrew language it is different, for there ' fera' means
'life'; and a living soul, or animal, in general. In
this sense 'chajah' or 'fera' cannot be called 'beast-
bcstia' ; because, in the AVord, 'fera' and 'bcstia' are
sometimes mentioned together, when 'fera' = the
affection of truth, and 'bcstia' the affection of good.
As 'fera,' or 'chajah,' in this (good) sense = the affection,
of truth and of good. Eve ... is called 'Chavah.' (See
Gen.iii.20.) And the four animals (in Ezek.) are also
called 'chajah,' in the plural ; and as an idea of what is
wild and ferocious adheres to the word 'fera,' the
translators have said ' animalia' . . .

-^. Animals that may be eaten, such as lambs^

sheep, etc. . . and also those which are not to be eaten^
are also called by the general word 'ferae' . . . 111.

. The animals that were sacrificed are also called

'ferae.' 111.

-•*. That ' fera ' = the affection of truth and good-
Ill.

. In Lev. XXV. 7, by 'bestias et feras' are meant

lambs, sheep, goats, oxen, horses, asses, etc. ; and not
lions, bears, wild-boars, and the like rapacious wild-
beasts; so that by the 'ferae,' here, are meant the
domestic animals-/(;!rac domesticae-whiclx are useful,
and which = affections of truth and of good.

-5. 'Praise Jehovah ... ye wild -animal and

every beast' (Ps.cxlviii. io) = the afi'ections of truth and
of good.

"'K 'Thy wild-animal shall dwell therein' (Ps.

Ixviii. io)=:that the affections of truth and of good (will
dwell in the Church). . . For no ferocious wild-beast —
that is, cupidity of falsity and of evil — can dwell in (it).

-^. 'The wild-animal of the field' (Ezek.xxxi.6)

= the affections of truth. ( = the affections of scientifics.
650='.)

2^ See Beast, here.

. AVhen it is said 'the wild-beast of the earth'

there is meant the wild-beast which devours animals
and men ; but when it is said ' the wild-animal of the
field,' there is meant the wild-animal which consumes
what has been sown; so that 'the wild-beast of the
earth ' = the things which destroy the goods of the

Wild Boar

599

Wilderness

Church; and 'the wild-animal of the field,' the things
which destroy the trutlis of the Churcli. Ex.

400'. 'The wild-beast of the field' (Ezek.xxxviii.20)
= the atfection and the cupidity of falsity and of evil.
(=affections from scientitics. 650''^.)

650®. In many passages it is sometimes said 'bestia'
and sometimes 'fera'; and by 'fera' is not meant fera
in the sense in which there is contained the idea of
wild things; for, in the Hebrew, 'fera' is derived from
a word which means 'life'; and therefore in some
passages instead of 'fera' it is better to say 'animal'.
. . . But still there is a careful distinction made in the
Word between ' bestiar' und 'ferae'; by 'bestiae' being-
signified the affections of the natural man which are of
his will; and by 'ferae,' the affections of the natural
man which are of his understanding . . .

^•'. 'The wild-animal of the forest' (Ps.civ.2o) =

the affection of scientifics.

. 'Both small and great wild-beasts' (ver.25)=:

various affections.

'"'. ' Every wild-beast of the field' (Ezek.xxxix.

17) = all, in whatever kind of atfection of good they
may be.

■'^ All in the Church who are in truths from

good . . . are meant by 'the wild-beasts of the fields of
the Lord Jehovih' (Is.lvi.9). . . And the gentiles
outside the Church are signified by 'the wild-beast in
the forest. '

°*. In the opposite sense. . . ' wild -beasts ' = the

cupidities of falsifying and thus destroying the truths
of the Church. 111.

^-. 'The wild-beast of the earth shall not devour

them' (Ezek.xxxiv.28) = that (the man of the Church
shall not be destroyed by) the cupidities of falsity.

^^ 'Assemble every wild-beast of the field, come

ye to devour' (Jer.xii.9) = the cupidities of destroying
the truths of the Church by means of falsities.

^®. 'A crouching place for the wild-beast' (Zeph.

ii.i5) = the state of a vastated Church as to truths.

". As 'wild-beast' = the cuiiidities of falsity from

evil; and 'birds,' the derivative thoughts and reason-
ings . . . therefore, where the vastation of the Church
is treated of, it is said that 'they shall be given to the
wild-beasts and birds to be devoured.' 111. 654-'-,

661. Such is the ferine nature of those in Hell.

701^*. 'I will cause the evil wild-beast to cease'
(Ezek.xxxiv. 25) = peace from the infestation of what is
evil and false from Hell.

1 100". 'Speak unto . , . every wild-beast of the
field, Assemble yourselves and come . . .' (Ezek.xxxix.
17) = the establishment of the Church among the
gentiles . . . 'every wild-beast of the field ' = all who are
in the affection of good and the understanding of truth.

Wild Boar. See Boak and Swine, at C.J. 83.

Wild Grape. Labrusca.

A. 1069-. 'It brought forth wild grapes' (Is.v.2).
( = the evils of hatred and revenge. 5117-. ) (= evils
which are opposite to the goods of charity; that is,
evils of life. E. 375". ) ( = that with that nation instead
of the goods of truth . . . there were evils of falsity.

433^^- ) ( = that instead of good there was wickedness-
iniquum. 9 18''.)

T. 328. The concupiscences of the flesh may be
compared to scorched and withered grapes, and to wild
grapes; but the affections of the spirit, to iuicy and
delicious grapes . . .

348-. Faith without Truths is like a vine which
bears wild grapes . . .

E. 374^. The wild vine instead of barley (Job xxxi.
40) = falsity instead of truth.

556^*. 'The fathers have eaten a wild grape, and
the teeth of the sons are blunted' (Jer.xxxi.29). . .
'To eat a wild grape ' = to appropriate the falsity of
evil; for 'a wild grape,' which is a bitter and bad
grape, = the falsity of evil . . . (But as) a man is not
punished for his hereditary evils, but for his own evils
. . . it is added . . . 'every man that eateth the wild
grape, his teeth shall be blunted.'

618^. What is ' bitter '= the falsification and adultera-
tion of truth and good, the various kinds of which are
signified by 'wild grapes,' etc.

Wilderness. Desertinn.

Deserted, Desert. Desertus.

A. 220. 'The voice of one crying in the wilderness'
(Is.xl.3) = in the Church where there is no faith.
( = the Church completely vastated. 2708^.) 9926*.
E.4053''.

1846'-. Their afflictions 'in the wilderness' = the
Lord's temptations.

1847^. Temptations (were represented by) the
afflictions of forty years 'in the wilderness.'

1927. 'By a fountain of waters in the wilderness'
(Gen.xvi.7) = natural truth which had not as yet
acquired life ; for 'a wilderness' = that which as yet has
but little vitality. 111.

1928. See Shvr, here. *. 8346.

2280*. All over twenty died in the wilderness (Num.
xxxii. 11) because evil could be imputed to them; and
they represented those who yield in temptations. See
also 4289*.

2679. 'Hagar wandered in the wilderness of Beer-
sheba' (Gen.xxi. 14). . . 'To wander in the wilderness'
= an erratic or roving state.

2702*. 'The desert . . . shall rejoice . . . for in the
wilderness shall waters break out' (Is.xxxv. 1,6), where
'the desert,' or 'wilderness' — the desolation of truth.
(Treats of the Lord's advent, and = that truths will be
opened where they were not before. £.455-".) 518^

2708. 'The boy (Ishmael) dwelt in the wilderness
(ver. 20) = in what is relatively obscure. Ex. 2713.

-. 'A wilderness,' in the Word, = what is little

inhabited and cultivated ; and also what is not at all
(so). (In the former case) that is, where there are but
few habitations, and folds for flocks, pastures, and
waters, it = that which, or the people who, have
relatively but little life or light— as is the case with the
spiritual relatively to the celestial . . . But (in the

Wilderness

600

Wilderness

latter case) it = those who are in devastation as to good
and in desolation as to truth. 111. ^.

[A. 2708]''. That 'a -wilderness' = a state which is
relatively obscure, is evident from these passages.

®. This (totally uninhabited and uncultivated

wilderness, or desert) is used in two senses — of those
who are afterwards reformed, and of those who cannot
be reformed. 111.

*. The journeyings and wanderings of the Israel-

itish people in the wilderness represented the devasta-
tion and desolation of the faithful before reformation ;
and therefore their temptation . . . 111. ( = the state of
the Church militant and its temptations . . . 2714*.)

^. 'The woman who fled into the wilderness'

(Rev.xii.) = the temjjtation of the Church.

8. That 'a desert' is predicated of a church

completely vastated ; and of those Avho are completely
vastated as to good and truth, who cannot be reformed.
111.

. 'The desert of the sea' (Is.xxi. i) = truth

vastated by means of scientifics and the derivative
reasonings. ( = the emptiness of knowledges which are
not for use. 3048''. )

^. The signification of a 'wilderness' shows why

the Lord so often withdrew into the wilderness. Fully
ill. 27146.

3708*. Of those in ignorance of good, it is said that
'they wandered in the wilderness' (Ps.cvii.4); and of
those in ignorance of truth, that 'they wandered' in 'a
solitude of a way.' £.223^ 730^', Ex.

3900®. 'If they shall say, Behold He is in the
wilderness, go not forth' (Matt. xxiv. 26) = that what
they say about truth is not to be believed ... for
devastated truth is what is meant by 'the wilder-
ness' ... for the reason that when the Church has
been devastated ... it is called 'a wilderness,' or is
said to be 'in the wilderness' ; for by 'a wilderness' is
meant all that which is not cultivated and inhabited,
and also that in which there is but little life, as is then
the case with truth in the Church, from which it is
evident that 'the wilderness,' here, = a Church in
which there is no truth.

*. As 'wilderness' is a term of wide signification

— for everything not cultivated and inhabited is called
'a wilderness'— it here = the Word of the Old Testa-
ment, which is regarded as being abrogated . . . And so
the whole Word is also called 'a wilderness,' when it is
no longer of service for doctrinal things. Ex.

3941^ 'A wilderness of solitude' (Jer.xii. 10) = the
devastation of the Church.

4736. 'Put him in this pit that is in the wilderness'
(Gen.xxxvii.22) = among their falsities; for 'wilder-
ness'= where there is no truth ; being a word of wide
signification, as, where the land is uninhabited, and
and therefore uncultivated ; and, when predicated of
the Church, it=where there is no good and consequently
no truth.

51 1 7^ 'Grapes in the wilderness' (Hos.ix. io) =
rational good not yet made spiritual. ( = that they
were in good, but at first in ignorance of truth . . .
E.4031^.)

5376*. The desolation which precedes regeneration

. . . is signified by 'desolate wastes and cities that are
iorsa\i.en-desertis' (Ezek.xxxvi.4).

6432^ 'To make her as a wilderness . . .' (Hos.ii.3)
= to extinguish all truth.

6828. 'He led the flock behind the wilderness' (Ex,
iii. l) = after those in the truth of simple good had under-
gone temptations. . . 'A wilderness' = what is but
little inhabited and cultivated, and also what is not at
all (so), thus, in the spiritual sense, a man devastated
as to good and desolated as to truth, and therefore a
man who is in temptation . . .

6904. 'Let us go ... a way of three days into the
wilderness' (Ex.iii. i8) = the life of truth in a state
quite removed from falsities, although in obscurity. . .
'A wilderness' = what is uninhabited and unculti-
vated ; and, in the spiritual sense, what is obscure of
faith. See 7457.

6988. ' For in the wilderness shall waters break out,
and streams in the desert' (Is.xxxv.6) = their possession
of the Knowledges of truth and good. 'The wilder-
ness,' or 'desert' = a state of no Knowledges of faith, in
consequence of ignorance. E.239".

7055. 'Into the wilderness' (Ex.iv.27)=where there
was no conjunction before; for 'a wilderness ' = Avhere
there is as yet but little of what is alive, thus where
there is no good and the derivative truth . . .

7093. 'That they may hold a feast unto Me in the
wilderness' (Ex.v. i) = that from a glad mind they may
worship the Lord in the obscurity of faith in which
they are.

7313. 'That they may serve Me in the wilderness'
(Ex.vii.i6) = worshi2i in what is obscure. . . The reason
'the wilderness,' here = obscurity as to the good and
truth of faith, is that those of the Spiritual Church
. . . are, in general, in obscurity as to the truths of
faith . . .

e. Such being the state of those who are under-
going infestation, the sons of Israel were led into the
wilderness, in order that they might represent it . . .

7324-. 'I will make the wilderness a pool of waters'
(Is.xli. i8) = to give the Knowledges of good and truth
. . . where they were not before. (Compare E.304^^.)
4832. 730^^.

7932a^. Their life of forty years in the wilderness =
the temptations (of the Spiritual Church in the World
of Spirits). 8039.

8098. 'God led the people round by the way of the
wilderness' (Ex.xiii.i8) = that of the Divine auspices
they were brought, by means of temjjtations, to confirm
the truths and goods of faith. . . 'A wilderness ' =
where it is uninhabited and uncultivated ; in the
spiritual sense, where there is no good and truth ; and
also where truth is not as yet conjoined with good ; so
that by 'a wilderness' is signified the state of those
with whom this conjunction will take place ; and, as
this can only be done by means of temptations, these
too are signified. . . These are signified by the sojourn-
ings of the sons of Israel in the wilderness for forty
years . . . 81 59^

^ As by 'a wilderness' is signified the state of

Wilderness

601

Wilderness

those who are undergoing temptations, the Lord, when
being tempted, went out into the wilderness . . .
E.65o'». 730*\Ex.

8099-. Those being delivered from infestations . . .
are led throuj^h the midst of Hell . . . and emerge to
the left, where there is as it were a wilderness . . .
lX4647,Des.

8104. 'In the edge-^Mf-of the wilderness' (ver.2o) =
the first state of temptations.

8134. 'The wilderness hath shut them in' (Ex.xiv.3)
= that obscurity has taken possession of them.

8165. 'To die in the wilderness' (ver.ii) = to succumb
in a state of temptations. 8169.

8306. Where there are those who are in falsities of evil
. . . there appears as it were a desert land, which is
called the condemned land ; and uuder this are cast
those who are cast into Hell.

8398. See Sin (the place) here. 8558.

. 'A wilderness' = the state of undergoing

temptations.

8405. 'In the wilderness' (Ex.xvi.2) = a state of
temptation.

8442. 'They looked back to the wilderness' (ver.io)
= a recollection of the state of temptation in which they
had been.

8457. 'Behold, upon the faces of the wilderness'
(ver. I4) = a new Voluntary (or will). For 'the wilder-
ness,' here = a new Voluntary through the insinuation
of truth. . . 'A wilderness' properly = what is unculti-
vated and uninhabited ; in the spiritual sense, where
there is no good and truth, thus where there is no life ;
and therefore when it is said that 'the dew appeared
upon the face of the wilderness' ; and, under the dew,
the manna, by 'the wilderness' is signified a new
Voluntary.

8527. 'That they may see the bread with which I fed
you in the wilderness ' (ver. 32) = the good of truth when
in a state of temptations.

8539-. The first state of regeneration (when man is
led to good by means of trutli) is signified by the
journeyings of the Sons of Israel in the wilderness . . .
8657«.

8559. (These temptations) are described by the
journeyings of the sons of Israel in the wilderness.

8657. '(Jethro came) to Moses to the wilderness'
(Ex.xviii.5)=conjunction in the state before regenera-
tion, when there are temi)tations.

8753. 'They came to the wilderness of Sinai' (Ex.
xix. i) = a state of good in which the truths of faith
are to be implanted . . . For 'the wilderness,' here = the
good in which truths have not as yet been implanted
. . , 'A wilderness' = many things ; in general, what is
uninhabited and uncultivated ; thus, in the spiritual
sense, the good in which as yet there are not truths,
for good without truths, spiritually, is what is un-
cultivated ; so that ' a wilderness ' = the new Voluntary
which is as yet not formed by means of the truths of
faith. 8757.

9341. 'From the wilderness even to the river' (Ex.

xxiii.3i) = from the delight of the Sensuous even to the
good and truth of the Rational. . . For 'the wilderness'
= a place not inhabited and not cultivated, thus — as
applied to the spiritual things of faith and the celestial
things of love — 'a wilderness ' = that in which there is
no good and no truth, such as is the Sensuous of
man. Ex.

9372^. 'The wilderness of Judea, in which John was,
= the state in which the AVord was at that time . . .
that is, in such obscurity that the Lord was not
acknowledged at all, and nothing was known about
His heavenly Kingdom . . .

975S^*'' 'I make the rivers a wilderness' (Is.l.2) = to
lay waste truths themselves. ( = to deprive the under-
standing of truths ... E. 730").

9937*- The scape-goat sent into 'the wilderness,'
and 'a land of separation' (Lev.xvi.21, 22) — Hell.
10023^. E. 730^^, Ex.

9960^^. 'A wilderness' (Hos.ii.3) = that which is
devoid of goods; 'a land of drought ' = that which is
devoid of truths. 10402".

10261^. 'To plant these in the wilderness' (Is.xli.19)
=in the lands outside the Church, thus among the
gentiles.

H. 2496. (Enthusiastic Spirits) dwell together to the
left in a desert place.

360. (Those who have renounced the world) betake
themselves to desert places.

464^. (The learned who ascribe all things to nature)
are sent into desert places.

586^. (In the Hells) there are deserts, where there is
nothing but what is barren and sandy ; in some places
rugged rocks in which are caverns ; and in others, huts.
Into these deserts are cast out from the Hells those who
have suff'ered the extreme things . . . Their ultimate
state is such a life.

587^. Behind the Hells in the southern quarter are
(the above mentioned) deserts.

594^. The ejection of the superfluous infernal Spirits
into the deserts (is one of the means for preserving
the equilibrium between the Heavens and the Hells).

J. 50. Many of the evil (Mohammedans) were scat-
tered in a certain desert, which was beyond.

56'*. Therefore as soon as (those who have been popes
and cardinals) present themselves, they are cast out to
their like in a desert.

60. How the dwelling-places of the Papists were made
a desert. Gen. art.

72-. Those (of the Refomied) who were not cast into
the Hells, were cast into deserts.

S. 18*. 'The voice of Jehovah maketh the wildernesa
to shake, He maketh the wilderness of Kadesh to shake'
(Ps.xxix.8) . . .=the Church wliere there is not any-
thing true and good.

F. 42^. (The solifidian) went, and found his com-
panions in a desert, where there was no grass. He
asked why ; and the Angels said. Because they possess
nothing of the Churcli. R.401.

Wilderness

602

"Wilderness

W. 4296. They who have lived in faith separated
from cliarit}' are banished into deserts, because they are
not in any good, and therefore not in any marriage of
good and truth. R.421^.

R. 90"*. 'He hath made her wilderness an Eden ; and
her solitude the garden of Jehovah' ( Is. li. 3) = the lack
and ignorance of trutli (into) wisdom and intelligence.
Compare E.326', below.

546, 'The woman fled into the wilderness' (Rev.
xii.6) = the Church which is the New Jerusalem at first
among a few. 'The wilderness ' = where there are no
longer any truths. ( = the Church among a few, because
with those who are not in good and consequently not in
truths. E.730. 731.)

. 'A wilderness,' in the Word, = I. A devastated

Church, that is, one in which all the truths of the Word
have been falsified ... 2. A Church in which there are
no truths, because no Word ... 3. A state of temptation,
in which a man is as it were devoid of truths, because
encompassed by evil Spirits . . . (These three significa-
tions ill.)

561. 'That she might fly into the wilderness, into
her place' (ver. 14) = protection (for that Church) while
it is as yet among a few. E.760.

722. 'He carried me away in the spirit into the
wilderness' (Rev.xvii.3) = that he was carried in a
spiritual state to those with whom all things of the
Church had been devastated. 'The wilderness ' = the
Church in which there is no longer any truth, thus
where all things of it have been devastated. ( = into a
place appearing in vision which corresponded to the
state of that religiosity. E. 1037. )

M. 75-. (On our way to those who had lived in the
Golden Age) we passed through a great wilderness.

79^. A great desert separates (those of the Ago of Iron
and Clay) from the inhabitants of the preceding Ages.
SDes.

232^. The lot (of those who merely reason whether a
thing be so) is that they are let down into the deep,
into a desert, where they are compelled to carry
burdens.

T. 45^. This (diabolical love of self) causes the
deserts where they live to consist only of heaps of
stones, or of bare gravel, with marshes interspersed in
which frogs croak.

569^. The camp of Israel represented Heaven ; and
the wilderness outside. Hell. 614-.

D. 4496. Beyond the desert of the robbers. 56196.
4643. Like those who kill and plunder, as do many
. . . where there are great deserts.

4647. I then came into thoughts about worldly
things, and I heard those who were there — that they
were in temptations . . . This place is that which is
represented by the wilderness where the sons of Israel
were for forty years. It was dark there . . .

5355. They were all cast into uninhabited and desert
places, and completely separated from one another . , ,
and they wander about in that desert like people of no
religion . . . Those of the second and third classes (of

these Protestants) were scattered asunder into desert
places more interiorly. 5535, Des.

5538. Adulterers are not cast out into desert places,
like those who are adulterers spiritually ; but into the
Hells. Ex.

5634. (A desert into which these Babylonians are
cast, on their way to Hell.) Des. 5635.

5832. I saw a vast crowd driven into deserts, out-
side the Societies, which consisted of those who had
accounted adulteries as nothing . . . They were all
like wild beasts . . . and have been cast out into the
deserts, so that they may live according to their
nature . . .

6008^. The rest (of these Spirits who induce somnol-
ence) are sent into desert places outside the Societies.

60S1. The most (of the Moravians) were cast out into
deserts, where they live miserably ; and, when they
wonder at this, the reason is said to be that they have
rejected the three most essential things of the Church
and of Heaven.

'The wilderness ' = where there is no good
truth. 2235. 239". 2S0-. 304^*. -^

E. 131".

because no
386i-\ 405^*'-

281^. 'He found him in a desert land' (Deut.xxxii.
10^ = the first state of those of the Ancient Church.
'A desert laud ' = where there is no good because no
truth.

2S8". 'Be glad, ye wilderness and dry place, and let
the plain of the desert exult, and blossom as the rose'
(Is.xxxv. i). This treats of the enlightening of the
gentiles ; their ignorance of truth and good is signified
by 'the wilderness and the dry place' ; and their joy
on account of their instruction . . . by 'being glad,'
'exulting,' and 'blossoming '

294-. 'I will plant in the wilderness the cedar of
shittah, the myrtle, and the wood of oil' (Is.xli, 19).
This treats of the establishment of the Church among-
the gentiles; 'the 'wilderness' = no good, because of
ignorance of truth .. . 375^^ 730-'*,Ex.

304H 'The forsaken places shall be multiplied in
the midst of the land' (Is.vi.i2) = that there shall not
lie any good because not any truth.

S3_ 'The pastures of the wildei-ness are dried

up' (Jer.xxiii.io) = no spiritual nourishment in such a
Church. It is called 'a wilderness' where there is no-
good because no truth. (Compare 730'".)

326^. 'Let the wilderness and the cities thereof lift
up their voice' (Is.xlii.ii). This also treats of . . . the
establishment of the Church among those who have
been outside the Church . . . 'The wilderness and
the cities thereof = those with whom there is no good
because no truth, (and) who yet long for it. 405*-.

^. 'He will make her wilderness like Eden, and

her solitude like the garden of Jeliovah' (Is.li.3) = that
they shall have truth and good in abundance ; 'wilder-
ness' is predicated of the absence of good ; and 'solitude'
of the absence of truth. 730-".

11. ' Wilderness' = a longing for truth as a means

to good. 111.

365-". 'That they may dwell securely in the wilder-

Wilderness

603

Wilderness

ness' (Ezek.xxxiv.25) = that the cupidities of evil will
not infest tlieni.

386-^ 'He tuinetli a wilderness into a pool of
waters' (Ps.cvii.35) = that where there is ignorance of
truth there shall be abundance. 730-'.

388^^. 'I will abandon thee in the wilderness' (Ezek.
xxix.5) = to be without truths and goods.

403". 'The habitations of the wilderness are made
grassy' (Joel ii. 22) = that there will be with them
knowledges of truth where there were none before ;
'the habitations of the wilderness' = the interior
things of the mind of those in whom they did not
exist before.

410". 'The palace shall be a wilderness' (Is.xxxii. 14)
= the devastation of the whole Church ; for *a wilder-
ness'= where there is no good because no truth.

419^". 'The wind of the wilderness' (.Jer.xiii.24) =
where there is no truth, and consequently falsity.

483^^. 'An east wind from the wilderness' (Hos.
xiii.i5) = its destruction by fallacies that are from ex-
ternal sensuous things. (Compare 730I-.)

537". The '•wilderness' in which the sons of Israel
were led, represented the first state of the Church to
be established with those who are in mere ignorance
of good and truth . . . and, as this state was repre-
sented by their wanderings in the wilderness, it is
said that 'Jehovah led them in a land of solitude and
of the pit, in a land of drought, and of thick shadow'
(Jer.ii.6). Ex. 730^8, Ex.

544''. The journej's and wanderings of the sons of
Israel for forty years in the wilderness, represented
the temptations of the faithful ; and, as these are
effected by the injections and persuasions of falsities
by evil Spirits, it is said that they were 'led through
a dreadful wilderness, of the serpent, fire-serpent, and
scorpion' (Deut.viii. 15). 654^^

555^. 'A woman forsaken and afflicted in spirit'
(Is.liv.6)=a Church which is not in truths, but still
is in the affection or longing for them.

632^. 'To make the field of desire a wilderness of
solitude' (Jer.xii.io) = to so destroy the Lord's Church
that nothing of its good and truth remains.

633''. The vastation of the Church, and also plenary
temptation, are signified by the stay of the sons of
Israel for forty years in the wilderness. 111.

636^. The 'wilderness' whei'e the woman was 'nour-
ished' (Rev.xii.) = nQn-reception of good and truth.

650^^. 'I have given waters in the wilderness, and
rivers in the solitude' (Is.xliii.20) = to imbue with
truths and the derivative intelligence those who had
previously been in ignorance. . . 'The wilderness,' and
'the solitude ' = ignorance.

^-. 'To dwell confidently in the wilderness, and

to sleep in the forests' (Ezek.xxxiv.25) = that they
will be safe from infestation by cupidities, although
in and among them. 701^^.

654"-. 'Edom shall be a wilderness of a waste' (Joel
iii. I9) = that the natui'al man will be devoid of goods,
and consequently in mere evils. 730"".

has become 'a wilder-
'a wilderness' when

727^. 'And now she is planted in the wilderness, in
aland of drought and thirst' (Ezek.xix. I3) = that the
Church is desolated until there is no good of truth or
truth of good.

730. For the former Church
ness.' The Church is called
there is no longer any good ; and where there is no
good there are no tiuths. Ex.

*. 'Wilderness,' 'solitude,' and 'waste' are

mentioned in many passages, and = the state of the
Church when there is no longer any truth in it because
no good. This state is called 'a wilderness,' because,
in the Spiritual World, a place inhabited by those who
are not in truths because not in good is like a wilder-
ness, where there is nothing green on the plains, no
harvest in the fields, and no fruit tree in the gardens ;
bnt a barren land, parched and dry. Further, by 'a
wilderness' is signitied the state of the Church with
the gentiles, who are in ignorance of truth, and yet
in the good of life according to their religion, from
which they long for truths. By 'a wilderness' there
is also signified the state of those who are in tempta-
tions, because, in tliese, goods and truths are shut in
by the evils and falsities which emerge. These three
significations of 'wilderness,' fully ill.

''. 'Carmel a wilderness' (Jer.iv.26) = the Spirit-
ual Church devoid of truths from good.

^". 'The fire hath devoured the habitations of

the wilderness . . .' (Joel i. 19) = that the love of self
. . . has consumed all the perception of good . . . from
the sense of the letter of the Word. . . 'The habitations
of the wilderness ' = the goods of doctrine from the
sense of the letter . . . This sense is called 'a wilder-
ness' when it is understood only naturally, thus ac-
cording to the appearances . . .

!■*. 'A wilderness of a waste' (Joel ii.3) = no

understanding of truth from good, and consequent
insanity from the falsities which are from evil.

". 'He maketh the rivers a wilderness' (Ps.

cvii. 33) = intelligence from the understanding of truth,
and of the Word as to its interior sense, devastated
by falsities from evil.

18_ <^j^ Arabian in the wilderness' (Jer.iii.2) =

one who kills and plunders, like a robber in the
wilderness.

-". As, in the Jewish Church, all things of the

Word had been adulterated, and there was no longer
any truth because no good, John the Baptist was 'in
the wilderness,' by which was rejiresented the state of
that Church. 111.

. 'Your house is left deserted' (Luke xiii.35) =

the Church devoid of truths because without good.

. From (these) passages, it is evident that by

'a wilderness' is meant a Church in which there are
no truths because no good, and consequently in which
there is falsity because there is evil . . .

-^ 'Then the wilderness shall be a fruitful field'

(Is.xxxii.l5) = that truth from a spiritual origin will
then be implanted in them; 'a wilderness' = the
natural man destitute of truths. (As with the gentiles.)

-*. 'The habitations of the wilderness distil'

(Ps.lxv. I2) = that their minds, which had pn'viously
been in icrnorance, iicknowledge and leceive truths.

Will

604

Will

[E. 730]^". As a state of ignorance of trnth, in wliicli
tliL' gentiles had been, is signified by 'a wilderness,'
and a longing for truth by 'hunger,' and instruction
by the Lord by 'feeding,' it came to pass that the
Lord Avithdrew into the wilderness, and there taught
the multitude who sought Him, and that He afterwards
fed them. 111.

. From these passages it is evident that 'a

wilderness ' = that with man which is not cultivated
and inhabited, thus that which has not as yet been
made alive by what is spiritual ; and therefore, in
aj)plication to the Church, that which has not been
vivified by truths ; thus the religiosity among the
gentiles, which had been almost empty and void, be-
cause they had not had the Word . . . and, as they
had not truths, tlieir good could be no different from
such truth as existed among them . . . From which it
is evident that 'a wilderness,' when the gentiles are
treated of, = no truth, and yet a longing for it for the
vivification of their good.

^1. The natural state of man, before regeneration,

was represented by the stay of the Israelites in Egypt
. . . his spiritual etate . . . was represented by their
introduction into Canaan . . . and his reformation and
regeneration, before from being natural lie becomes
spiritual, was rejjresented by their wanderings in the
wilderness for forty years. Fully ill. and ex.

*". That cupidities and Falsities must be removed

by means of temptations, is signified by, 'I will bring
her into the wilderness' (Hos.ii.14).

*". That by 'a wilderness' is also signified Hell,

is because that is called 'a wilderness' where there is
neither harvest nor dwelling-place, and also where
there are wild beasts ... In everyone, before regenera-
tion, the natural man is a hell . . .

780^". 'I knew thee in the wilderness, in a land of
droughts' (Hos.xiii.5) = a state without good and with-
out truths.

10030. The final lot (of adulterers) is that . . . they
pass their time solitary in deserts . . .

1 2 14*. As use is the plant soul, therefore in the
places there which are called deserts, there appears no
grass or plant ; but mere gravel and sand.

1226^. Those infernals who cannot be compelled (to
perform tasks) are cast out into deserts, where a morsel
of bread is given them every day, and water to drink,
and they dwell solitary in huts, or in caves ; and, because
they perform no uses, the lands where they are are so
barren that a grassy sod is rarely seen upon them . . .
See J.(Post.)2i9. 224.

Will. Arbitriuin.
Arbitrary. Arbitmrms.
Think. ArbUmri.
See Free AVill.

A. 9378'^ To desist from evils has been left to the
will or freedom of man.

H. 412^. They then think that . . .

W. 128. They suppose that the Lord confers Heaven
at will . . .

P. 1 25-. As man acts in ultimateg, which are at his
disposal . . .

R. 799. By various and arbitrary rights. Sig.

M. 231''. A sign that their judgments were . . ,
arbitrary.

291-. They reduce them . . . into compliance with
their will. .

292. They could not but obey the will (or authori-
tative commands) of their wives most submissively.

^. After yielding to their authoritative com-
mands, the husbands submit.

320'-. They are then in full freedom to . . ,

322^. A widow is more at her own disposal.

T. 17^. Each (Divine Person) has his own will, right,
and Power.

106. When he becomes his own master-,s«/ juris et
arhitrii.

486. The belief that man . . . has no free-will in
spiritual things.

D. 3148. The body is formed in accord with all the
determinations of the will.

E. 735". There are no Archangels in obedience to
whom others stand by any authority.

1029-. They rejected the Lord . . . unless He assented
to every decision of theirs.

Will. Voluntas.
Will, To. Ve/le.
Voluntary. Voluntarms*

See Understanding ; and also under Heart, Love,
and Mind.

A. 30*^. The 'great luminary' is in the will (of the
internal man) ; and 'the lesser one' is in the under-
standing . . .

35. Man has two faculties : will and understanding.
AVhen the understanding is ruled by the will, they
together constitute one mind, thus one life ; for then
that which the man wills and does, he thinks and
intends. But when the understanding is dissident
from the will . . . the one mind is torn asunder into
two ; the one wills to betake itself to Heaven, the
other inclines to Hell ; and, as the will is the sole
agent, the whole man would rush to Hell unless the
Lord exercised mercj' towards him. 1577^.

44«. The things of the will are signified by 'the
living soul . . . the beast, the creeping thing, and the
wild animal . . .'

48. The sixth state is when the man from faith,
which is of the understanding, and derivatively from
love, which is of the will, speaks truths, and does
goods. Sig.

54®. They called the will, in the spiritual man, 'the
female' . . .

55. As the Most Ancients called the conjunction of
the understanding and will ... a marriage . . .

* Tht Voluntary, in this article, means the will ; and voluntary
things — except in a few instances wliere voluntary is used as the
correlative of involuntary — the things of the will, as intellectual
things are tliose of tlie understanding.

Will

605

Will

6l. Celestial things pertain to the will.

95. In the two preceding verses it treated of the life
of the faith or understanding (of the external man) ; in
this, it treats of the life of his love, or will.

105. 'In the midst of the garden' = in the will of
the internal man. The primary thing possessed by
the Lord in a man or Angel is the will, which is called
'the heart.' But as no one can do what is good from
himself, the will ... is not man's . . . Cupidity is
man's, which he calls will.

116. The will and understanding constitute the
mind ; and the things of the first river (of Eden)
relate to the will ; and those of the second, to the,
understanding. 310.

209. These words relate to the will ; for the evils of
(the Most Ancients) sprang from the will . . .

379^. (For) the willing- wZ/g-is the man himself . . .
From his willing he derives his nature and disposition
... If he lives evilly, he can will-reZZc-uothing else
than evil, and therefore there is no faith.

398-. With the men of the Most Ancient Church,
the mind . . , was one ; for the will was everytliing in
it, so that the understanding was of the will. Ex.

«. But after faith was separated from love . . .

no will reigned any longer ; but as, in that mind, the
understanding reigned in place of the will ... it is
said that Cain 'dwelt on the east of Eden.'

476. ' Female ' = the will . . .

568. ' Daughters ' = the things of the will of this
man . . .

. A corrupt man has no will, but, instead of

will, mere cupidity . . .

^ For the female sex is so formed that will . . .

reigns more than understanding.

^. As, at this day, there is no will of good, but

only cupidity . . .

585. That will of good began to be null. Sig. and
Ex.

. 'Theearth' (or 'land') = the will itself of man;

for man is man from willing. Ex.

2. 'The land of Canaan '= . . . the will of the

celestial man , . .

590. In every idea . . . there is something from
iinderstanding and from will. Ex.

594. That anything whatever of will would destroy
him. Sig. and Ex.

. Man is not man except from will and under-
standing : by these he is distinguished from the brutes
. . . and with these men all will of good and under-
standing of truth had perished : instead of will of
good there had succeeded insane cupidities, and instead
of understanding of truth, insane phantasies.

628". Where there is no will, there is no understand-
ing ; and such as is the will, such is the understanding.
In the Most Ancients there was a will of good . . . and
a derivative understanding of truth ; but this under-
standing completely perished together with the will.
640.

633. With no man is there any understanding of truth

or will of good ; there was not even with those of the
Most Ancient Church ; but when men become celestial,
it appears as if there were will of good and under-
standing of truth in them ; but they are of the Lord
alone . . .

634. It is very diflicult to .state . . . what, in the
proper sense, are the understanding of truth and the
will of good, because man supposes tliat everything
he thinks is of the understanding, and everything he
desires is of th6 will . . . not knowing that . . . the
will of good and the understanding of truth are the
inmost things ; and that they are (perfectly) distinct
from each other.

^. So that the understanding of truth and the

will of good can be predicated only of the celestial
man . . .

635. That at the end ... of the antediluvian Church
all understanding of truth and will of good perished.
Sig. and Ex.

. The remains (in those called 'Noah') could

not produce anything of understanding and will . . .

640. The 'mansions' (in the ark) = the two parts of
that man, which are will and understanding. 644.

-. The Lord (then) provided that the Voluntary

be separated from the Intellectual ; and that man be
formed — not, as before, through a will of good, but —
that through an understanding of truth he should be
endowed with charity, Avhich appears as if it were a
will of good.

641. As this man . . . had to be reformed as to . . .
the understanding, before he could be reformed as to
. . . the will, it is here described how the things of the
will were separated from those of the understanding
. . . For if the things of the will . . . had been excited,
he would have perished.

". The understanding and will are so distinct

. . . that nothing is more so . . . (for) the intellectual
things of Spirits and Angels inflow into the left side
of the . . . brain ; and the voluntary things into the
right side . . . 644. 4052, 5725.

642. That (their) will was preserved from inundation.
Sig. and Ex.

644. Both the will and the understanding are dis-
tinguished into innumerable parts. Ex.

652. There are two lives in man ; one of the will,
and the other of the understanding. They become two
lives when there is no will, but cupidity instead of
will. In this case it is the intellectual part which can
be reformed, and afterwards a new will can be given
through it, so that they still constitute one life . . .

e_ As man was now such that he had no will . . .

the part which is of the will was closed . . . and the
intellectual part was opened. Tr.

657'-. Without the influx of the Lord's life into the
intellectual things in man — or rather into the voluntary
things, and through (these) into the intellectual things
— and through (these) into the rational things, and
through (these) into the scientifics . . . life in man
would be impossible . . .

670. ' Living soul ' = the things of the understanding ;
and 'all flesh,' those of the will.

Will

GOG

Will

[A.] 671. In au unregenerate man there is no under-
standing of truth or will of good . . .

672. Thus whatever is of the understanding is
coupled to something of the will. 718.

710. 'Enter thou and all thy house into the ark' =
the things of the will. . . That ' house ' = the will. 111.

7126. For the will comprehends intellectual things
in itself; but not the understanding voluntary things.

732. Intellectual things regard voluntary things ns
different and distinct from themselves ; but voluntary
things regard intellectual things as united to them-
selves . . . For the understanding is from the vnll.

75 1-. Temptations as to intellectual, and as to
voluntary things. See Temptation, here. 755. 756.
845.

794^. Every cupidity which a man favours makes
the life of his will ; and every principle ... of falsity,
that of his understanding.

801-. Although (the understanding and will) are at
this day separated in man, still the one intiows into
the other, and for the most part they unite . . .

808. 'Substance' is predicated of voluntary things,
because all things arise from the will . . . The will is
the substance itself of man, that is, the man himself.

809. For the Church is never predicated i'rom intel-
lectual, but from voluntary things . . . Everything
essential comes from the will.

863^. Just as there is never anything truly intel-
lectual excejit from what is voluntary ; if you remove
what is voluntary, there is no Intellectual . . .

. But as the will of man is mere cupidity, to

prevent what is intellectual . . . from being immersed
in his cupiditj', the Lord has . . . made the Intellectual
distinct from the voluntary by a certain medium,
which is conscience. 875^, Ex.

875'*. With the man of the Most Ancient Church,
the voluntary things were united to the intellectual
things, as they are with the celestial Angels ; but with
the man of (the Ancient) Church they were not united,
nor are they with the spiritual man. It appears as if
the good of charity tliat he does is from his will ; but
... it is of the Lord alone, not through the will, but
through conscience. If the Lord should . . . suffer the
man to act from his own will ... he would do what is
evil . . . 918. 9818.

895. The ground of this man is in his intellectual
part . . . and never in his voluntary part. Sig. . .
With the man of the Most Ancient Cliurch, there was
ground in his voluntary part. Ex. 927-, Ex.

9i8«. (Thus) the conscience which is given by the
Lord to the s|iiritual man is as it were a new will ; and
thus the man who has been created anew is endowed
with a new will, and thence with a new understanding.
9273.

927-. But when the love of self, and the derivative
insane cupidities, began to take possession of the
voluntary part (of the Most Ancients) . . , then not
only did their voluntary part, or will, become wholly
perverted, but also together with it their intellectual

part, or understanding . . . The consequence was that
they could not be restored . . . (Continued under
Understakding.)

928. That the Voluntary of man is entirely evil.
Sig. 987, Ex. 999.

. Man supposes that he has a will of good, but

is completely mistaken. When he does what is good,
it is not from his will, but from the new will, which is
of the Lord . . . And therefore when he thinks and
speaks what is true, it is from the new understanding,
which is from the new will, and thus also from the
Lord . . .

933^. For man's will is completely destroyed, and is
therefore entirely separated from the new will which he
receives from the Loi'd . . . 1000. 1040^

977". In a regenerate man there is a new will and a
new understanding; (these two) are his conscience;
that is, in it ... In an unregenerate man there is
not will, but cupidity . . . nor understanding, but
reasoning . . .

989. The new will is formed from charity. iooi,Ex.

999. ' Flesh ' = the Voluntary of man. 111.

1001. This new will, which is of charity, is here 'the
blood.' Tliis will is not the man's, but the Lord's in
the man ; (and therefore) it must never be commingled
with the things of the man's will . . . Sig.

1007. 'At the hand of man ' = from all his Voluntary ;
'at the hand ofman's brother' = from all his Intellectual
. . . For the essential and life of Juan is his will; and
such as the will is, such is the man. . . And whether
the Intellectual in man is a true Intellectual, a spurious
Intellectual, or a false Intellectual, it is called 'a man
brother.' Ex. . . A filthy Voluntary and Intellectual
are here signified . . ,

1023. (The voluntary and intellectual proprium.
See Pkofrium, here.)

1034^. Their Voluntary, and their Intellectual
together with it, had become corrupt, so that their
Intellectual could not be separated from their Voluntary,
and a new will be formed in the Intellectual ... It was
therefore provided . . . that the Intellectual in man
could be separated from his Voluntary, and so be
renewed. Tr. 1051.

1038*. For power is of the will.

I043''. Tlie celestial man has love to the Lord
implanted in his voluntary part . . . And when the
Voluntary of man is such that it can receive the rays of
celestial flame, his Intellectual is enlightened thence
. . . His Voluntary is then like a little sun, from which
rays shine into his intellectual part. Such was the
man of the Most Ancient Church. But when the
Voluntary of man is completely corrupt and infernal,
and a new will ... is foiined in his intellectual part —
as was the case with the man of the Ancient Church,
and is so with every regenerate man of the Spiritual
Church — then his 'cloud' is dense; for he has to learn
what is true and good . . . and moreover what is false is
continually inflowing . . . from his black voluntary
part . . . and this is why, in the spiritual man, the
intellectual part can never be enlightened as with the
celestial man.

Will

60^

Will

1044^. The voluntary proprium of man cannot be
regenerated. For a legenciate man is the Lord's as to
the intellectual part, but his own as to the voluntary
part. (Continued under Undekstanding.)

1438®. The necessity of a new will and a new
understauding.

151 1. Genii . . . inflow into tlie will . . . 5977.

1 555-. In every man there are two parts, will and
understanding. The will is the primary part, the
understanding is the secondary ; and man's life after
death is according to his voluntary part . . .

. The [new] will is being formed by tlie Lord in

a man from infancy to childhood. Ex. (Continued
under Undeustaxdixg.)

1608-. 'The will of the flesh ' (John i. 13) — that which
is contrary to love and charity; and 'the will of man'
= that which is contrary to faith from love . . . ( — the
voluntary and intellectual proprium. 8409^ L.i8<^.)
Life 176. E.I57=. Compare £.3292". 745*=.

1 755-. Providence from permission, will, etc. 2447".
2768,Ex. 9940, Ex. D.2296.

1937'*. A vnllingness - volmitarium - knd thus a j
freedom . . .

•'. "Without a proprium acquired through freedom

... no one can be reformed, because he cannot receive a
new will, which is conscience. Ex.

1947'*. 'In what is of freewill -voluntario- will I
sacrifice unto Thee' (Ps.liv.6).

2231-. He who wills good, also thinks good . . .

. That the will is one thing, and the under-
standing another. Ex. . . Yet man was so created that
they should constitute one mind. Ex. 2930, Ex.

2256^ As the will „. . has been completely destroyed,
the Lord separates (it) from the intellectual part, and
implants in tlie latter the good of charity ; and, through
this, a new will . . . 2930.

2401-. To will what is evil, and thence do it, and [at
the same time] acknowledge truth in faith, is impossible
. . . And it is the very willing-i;(3^^e-of man that lives
after death ; (and) his thinking only in so far as it flows
from his willing. Ex.

2626. For Divine thought is will-i-e^^c. 3037.

2708. In the celestial, the good of love is implanted
in their voluntary part, where there is the principal
life of man ... 2715.

2715. But Avith the spiritual all the Voluntary has
been destroyed, so that they have nothing of good from
it, and therefore good is implanted by the Lord in their
intellectual part. Eels.

. It is principally the voluntary part that lives

in man, and the intellectual part lives from it; and as,
with the spiritual man, the Voluntaiy has been so
destroyed as to be nothing but evil, and as the evil
from it is constantly inflowing into the intellectual part
... it is evident that the good therein is relatively
ODSCured . . .

2781. In man there are voluntary and intellectual
things; to the voluntary things pertain those which
are of good, and to the intellectual those which are of

truth ; and there are various kinds of beasts by which
the voluntary things ... are signified, as lambs,
sheep, kids, she-goats, bullocks, and oxen ; and there
are beasts by which the intellectual things . . . are
signified, namely, horses, mules, wild-asses, camels,
asses, and also birds.

2886. No one can will and think from himself, but
from others ; and these again from others, and so on
(up to) the Lord. Ex. 2887, Ex. 5986. P.287. 290
(from experience).

29 1 o^. Thus the will becomes more prone to evils
and falsities (in successive generations).

2930. 'The heart' = the will. Ex.

2954-. As the spiritual have nothing of a will of
good . . . they are introduced into a will of good through
the understanding of good . . . but not into anything
of a will of good from themselves, because with them
all the will of good has been destroyed ; but into a new
will which they receive from the Lord ; and, when they
have received this will, they are called, specifically,
'the redeemed.'

2975. Application to (both will and understanding is
here signified); for man is reformed as to both parts;
for unless the will and understanding are in accord, so
as to make a one, the man has not been regenerated.
Ex.

3037. From which was His Divine willing and
understanding. Sig. and Ex.

3090. (For) when man is being regenerated, an image
of a marriage is made between the will and the
understanding . . .

3157". And when truth . . . has been received by the
will . . . the man is regenerate.

3158-. Nothing is man's . . . unless it is of his will
. . . For what is of the will constitutes the esse of man's
life. (Continued under Undekstanding.)

^. All that is of the will appears free ; the very

state of the will is freedom ; for that which I will, I
choose, because I love it, and acknowledge it as good.
. . . (Thus) truth . . , never becomes the man's until it
has been received by the will . . .

3295". But after man is regenerate, he does good from
the will . . . and that which is from the will is good.
Examp.

3338''. It is this (spiritual) heat from which his will
. . . lives ; and it is this (spiritual) light from which his
understanding [lives]. 6032. ^, Ex.

3351. Some of the choirs belonged to the voluntary
and some to the spontaneous respiration.

3394'*. The regenerate spiritual man receives the
Divine good in the new will, and the Divine truth in
the new understanding . . .

3463^. Whereas he who acts from charitj' . . . com-
mences from the willing of good . . . (and therefore)
does not think of merit.

3469-. And man's thought and will are founded in
the Natural as in a plane.

3489. For the Angels attend solely to (man's) . . •

Will

608

Will

intentions and volitions-voluntates-a,rid the derivative
tiiouglits.

[A.] 3509^. The rational mind is distinguished into the
two faculties called will and understanding ; and when
man is being regenerated that which flows forth from
the will is called good, and that from the understanding,
truth. Before man has been regenerated, the will does
not act as a one with the understanding, but the former
wills good, and the latter truth, so that an eff'ort-
cmiatus-oi the will is perceived as quite distinct from
an effort of the understanding.

3519. 'Two' are mentioned, because as in the
Rational, so in the Natural, there are things of the will
and things of the understanding; (and these are)
delights and scientifics.

3538. When the Eational acts from the Voluntary
. . . through the Intellectual . . . the rational mind is
called one 'house.' Tr.

3539'. But when man has been regenerated,
voluntary things ... act the first part. Tr. and Ex.

3563*. In the state before regeneration . . . the
Voluntary ... is without, and the Intellectual . . .
within (thus in inverted order). The use of this.
'• 3564-

3603^. See Involuntary, here.

3652^ All reasoning ought to cease when the man is
in a state to will what is true and good ; for he then
thinks and acts from the will ... Sig.

3701^. (The necessity and formation of the new will
and understanding. Ex. ■*. ^ ^)

3870. The state of faith if the will does not correspond
to it. Sig. and Ex.

. For truth to live it must be introduced into

the will . . . For life inflows from the Lord through the
new will which He creates in man. . . Obedience is the
first of the will . . . the affection of doing truth is the
Progressive of the will . . . Unless there is such a pro-
gression of faith, truth . . . couples itself with . . . the
man's Own will, which is contrary to charity. Sig.

3888. The kingdom of the will, and the kingdom of
the understanding. Ex.

. The influx of the will into the understanding,

and of the understanding into the will. Ex.

3901-. To grow as to the willing of good. Sig.

3934. Omnipotence is predicated from . . . the Divine
will.

«. 'He that doeth the will of My Father . . .'

(Matt.vii.21).

3969®. There are two things which constitute the
Spiritual Church — the Intellectual and the Voluntary
(and these are represented by 'Ephraim andManasseh').

4077s. Man has not the least of thought, or will,
except by influx through Spirits from the Lord.
4249*, Ex.

4097S. In this way, good together with truths
insinuates itself from the intellectual part into the
voluntary part, and is appropriated.

4169. The good of the will, and the good of the
understanding. Ex

4215^. Voluntary and involuntary things. Ex.

42472. Previously, truth had been in the understand-
ing, but now it is in the will ; and, when it is in the-
will, it is in the man ; for the will constitutes the man
himself.

4274. Nothing makes man's Voluntary life but what
he has impressed on himself as being good . . . and,
when this is assaulted, the life of his will is assaulted.

4301^ There are two things which constitute the
internal man — the understanding and the will. Truths
pertain to the understanding, and goods to the will.
Ex. These two faculties should constitute a one.

43 1 7^ Hereditary evil ... is to will and thence-
think evil. Ex.

4325. The voluntary and the involuntary sense. Ex.

4329^-

. The voluntary sense is proper to tlie-

cerebrum . . .

4328. The Most Ancients . . . had a Voluntary in
which there was good, and an Intellectual in which
there was the derivative truth, and, in them, these two
made a one. But the Ancients . . . had a Voluntary
completely destroyed ; but an Intellectual entire, in
which the Lord, by regeneration, formed a new
Voluntary, and through this a new Intellectual. Rets.
(This change seen represented.) 4454. 4493^- D.Miu..
4711.

4329"'. This general voluntary sense is possible only
in the wise.

*. There are still more perfect general voluntary

senses in the interior sphere of Heaven. Ex.

4368''. Good will-6e?ie velle. 4390.

4538'*. After man has been instructed in truths . . »
he is gradually led by the Lord to will truth . . .

4574". For man has been so created that the under-
standing and will may constitute one mind, and they
(do so) when the understanding acts as one with the
will, that is, when the man thinks and speaks as he
wills and acts. Then, too, his intellectual things are
forms of his will. Intellectual things are what are-
called truths . . . and those of the will, goods . . .
(Thus) regarded in itself, the Intellectual is nothing but
the Voluntary formed. Examp.

4581. The dift'erence is that between willing well,
from willing well, and willing well from understanding-
well.

4729". What the understanding imbibes . . . does
not necessarily pass into the will ; but what the will
imbibes does pass into the understanding; for that
which a man wills, he thinks; and therefore when,
from cupidity, he wills evil, he thinks and confirms it-
Tr.

4747". For what is confirmed in doctrine is imbued
by the Intellectual, and what is confirmed in life is
imbued by the Voluntary ; and that which has
been inrooted in both lives of man . . . cannot be
eradicated . . .

4884-. See Truth, here. 4904. 4984.

. Man (cannot) imbue anything except what he

does from vfill-velle. Ex.

Will

609

Will

4985. For the good of life is the esse itself of man,
because it is of his will, and the truth of faith is the
d privative rxistere, because it is of the understanding.
For whatever is of the understanding comes forth-
cvistit-from the will. The esse (or being) of man's
life is in his vrill-vcUe ; and the existere (or manifesta-
tion) of his life is in his understand ing-m<eWi^c/-c.
The understanding of man is nothing but the will
unfolded, and so formed that its quality may appear
in view.

501 7-. Thus the circle (is) from the will into the
thought, so into speech, and (so) through the ear into
another's thought and will.

5035. Spirits act into the Intellectual, . . . and Genii
i.ito the Voluntary . . .

5072. Some sensuous things are subordinate to the
intellectual, and some to the voluntary part. Tr. 5077,
^Ex. 5078, Ex.

5 1 13. The Celestial Church exists with the man who
can be regenerated ... as to tlie voluntary part ; the
Siiiritual Church, with him who can be regenerated
• ■nly as to the intellectual part . . . (In) the Most
Ancient Church . . . there was what is entire in the
voluntary part : but (in) the Ancient Church . . , there
was nothing entire in the voluntary part, but in the
intellectual. Ex. 1'" in.

. The man of the Spiritual Church , , . must

learn what is good from truth . . . and he is then able
to think it, then to will it, and at last to do it ; and
then a new will is formed in him by the Lord in the
intellectual part. Through this new will, the spiritual
man is elevated by the Lord into Heaven ; evU still
remaining in the will that is proper to him ; which
will is then miraculously separated, and this by a
superior force ...

^. But the man of the Celestial Church was

regenerated as to the voluntary part. Ex. . . In him,
the understanding and the will made one mind ; for
by what was in the understanding, there was perceived
what was in the will.

5117^''. The Intellectual . . . and Voluntary obsessed.
Sig. ' Grapes ' = charity ; and so are predicated of the
Voluntary, but of tlie Voluntary in the intellectual
part ; (here) in the opposite sense.

5127^. A sensuous man knows that he . . . wills and
acts ; and supposes that ... to will is interior ; but
is not aware that . . . his thinking and willing are of
the exterior Natural only . . . and he does not know
what interior thought and will are. If he is told that
. . . interior will is to act from good, he does not ap-
prehend it ; still less that . . . the interior man ... is
in the faculty and power ... of not willing and think-
ing what the exterior man sees . . . and desires.

5131-'. Thus, when heavenly love is the end, will
the cause, and action the effect — if there is correspond-
ence— then that love inflows into the will, and the will
into the action . . .

5144. 'Three baskets' = the successives of voluntary
things. Ex.

. For all good pertains to the will ... as soon

as anything proceeds from the will, it is perceived as
good.

*. In this passage, 'basket' is expressed by

another word, and = a new Voluntary in the intel-
lectual part.

5145^. All those in whom the interior voluntary
things have been terminated, are elevated into Heaven
. . . Whereas all those in whom (they) have not been
terminated, betake themselves to Hell. Sig. and
Ex.

5146. 'In the highest basket' = the inmost of the
Voluntaiy, (full of celestial good for the nourishment
of the Natural. Sig. 5147.)

5147'-. Man's Voluntary receives good, and his In-
tellectual, truth ; and the Intellectual cannot possibly
receive truth so as to appropriate it, unless at the same
time the Voluntary receives good ; and so also the con-
verse ; for in this way the one inflows into the other,
and disposes it to receive. Intellectual things may be
compared to forms which are continually varying ; and
voluntary things, to the harmonies which result from
the variation . . .

5150^. Man is called celestial if the Lord's Divine
good is received in the voluntary part ; spiritual, if in
the intellectual part.

5157^. That the sensuous things subject to the
intellectual part . . . were retained, and those subject
to the voluntaiy part . . . rejected. Sig. and Ex.

*. For the Voluntary in the Lord . . , was

Divine from conception, and was the Divine good
itself; but the Voluntary which He had by birth
from the mother was evil ; and therefore had to be
rejected, and in its place a new one had to be procured
from the Divine Voluntary by means of the Intel-
lectual . . . Tr.

5202^. As the former Voluntary had been rejected,
a new one must inflow, in its place. This new Volun-
tary is from the Celestial of the SiJiritual. Tr.

5337'-. The understanding may be said to proceed
from the will when it is the will formed, that is, when
it is the will in a form which is perceivable by the
internal sight.

. So the will becomes of another form when it

becomes action ; but still it is the will that is pre-
sented . . ■

5351. A new Voluntary in the Natural, and its
quality. Sig. and Ex.

. For 'Manasseh' = spiritual good in the Natural,

thus a new Voluntary. 6222, Tr.

-. The will precedes in man ; for man's willing-

velle-is the first of his life, and his understanding-
intelligere-succeeds, and applies itself according to his
willing. That which proceeds from the will is called
good in those who have received a new Voluntary . . ,
but evil in those who would not receive it ; and that
which proceeds from the Intellectual is called truth in
the regenerate, but falsity in the unregenerate. (Con-
tinued under Undeestanding.)

5353. When evils are removed, the new Voluntary
arises ; for the new Voluntary comes into existence
through the influx of good from the Lord, (which) is
continuous ; (and therefore) as soon as evils are re-
moved, the new Voluntary comes into existence. . .

2Q

Will

610

Will

Hence comes the new Voluntary in the Natural which
is 'Manasseh.' 546i''^.

[A--] 5354". That the will - vclle - oi man will be
against his iindevsta,ndmg-intelligere ; and his under-
standing against his will. Sig. 5482.

5428^ Heavenly freedom is to will nothing from self,
but from the Lord . . .

5461. That faith in the will ('Simeon') will be
separated. Sig. and Ex.

. For, with the regenerate man, the influx of the

Divine ... is into the will, and thence into the under-
standing.

5526^. As soon as truth . . . enters the will ... it
becomes spiritual good ; and from this good a new
will is formed in man by the Lord. Ex. 5595, Ex.
5626.

. For, regarded in itself, the will is nothing but

the love. Ex.

5595*. But celestial good is implanted in the volun-
tary part itself, and (not in the new will that is formed
in the intellectual part).

566o'>. The heavenly proprium comes into existence
from the new will . . .

. The ends of life are the will-velle-itseU . . .

5665.
and Ex.

5755-

That he adjoined the wiW-velle-to truths. Sig.

Tliat it is not done from the will. Sig. and
Ex.

5807. When tlie will wills good, this good is insinu-
ated into the understanding, and is there formed . . .
and this form is truth.

5826^. For nothing becomes internal until it has
been implanted in the will ; for the Voluntary is the
inmost of man . . .

5835. The mind. . . has two faculties . . . one allotted
to truths . . . called the understanding, and the other
to good . . . called the will. For man to be man, these
two must make a one. But at this day they are com-
pletely disjoined. Ex.

5853. Hence, all things that the man thinks, the
S]>irits think ; and all things that he wills, they will ;
and tlie converse . . .

5946^. For the will to see or know anything, it must
be through the understanding.

5969. For the life of the will always precedes, and
that of the understanding follows ; the reason of which
is that the will only has life in it, and not the under-
standing except from the will. Ex.

5978. The reason there are two Angels with every
man, is that . . . one may act into his voluntary, and
the other into his intellectual things . . . Those who act
into the voluntary things are called celestial ; and (the
others) spiritual.

6065. Goods which originate in the will, and goods
wliich originate in the understanding. Ex.

6204. The evil that enters the thought does no harm
. . . But when it enters the will, it does harm, because
it then goes into act whenever external bonds do not

prevent. Evil enters the will by being kept in the
thought, by consent, and especially by act and the
derivative delight. 6308^.

6222^. These . . . cause the Intellectual and Volun-
tary to constitute one mind. (For) both the Intel-
lectual and the Voluntary are born from the Internal.

6267. The good of the Voluntary as in the first place.
Sig. and Ex. 6273, Ex. 6292.

6292. For the Intellectual and Voluntary itself is in
the head, and in the body are the acts according
thei'eto.

6296". For the Voluntary of man has been con-
tinually depraved, so that at last evil has taken
possession of the whole of it, insomuch that nothing
entire has remained. Therefore, to prevent man from
perishing, the Lord has provided that he can be
regenerated as to the intellectual part . . . This is
why there are but few in whom there is anything
entire left in the voluntary part, thus few who [can]
become celestial men . . .

6367. For man is born into the things of the volun-
tary part ; and therefore those of the Most Ancient
Church . . . were born into the good of love to the
extent in which they had good in their Voluntary.

6392^. For this (disposition to do good works free
from any feeling of self-merit) is in the new will which
is given by the Lord to those being regenerated ; for
this will is of the Lord with the man.

6469. The Angels perceive a sweetness from the fact
that they do not think and will from themselves, but
from the Lord ; from this they have tranquillity, peace,
and happiness.

6571-. Such as is the effigy of a man in general, such
is the effigy of the leasts of his will . . .

6576^. For all truth pertains to the understanding,
and all good to the will ; for the understanding is the
receptacle of truth, and the will of good.

6578. Influx into the will, and the consequent trust.
Sig.

6584. The establishment of the Church as to tlie
Voluntary and its derivatives. Sig. and Ex.

6717^. (In the second state of regeneration) truth is
in the will also ; and that which is in the will is
appropriated. And as, then, the understanding makes
a one witli the will — for the understanding acknow-
ledges, and the will does — there is a conjunction of
good and truth , . .

6840. A calling by influx into the will. Sig. . .
This calling is internal ; for the Lord inflows into the
will, and makes the man do wliat he pleases.

7007-. What is compulsory is not the man's will-
velle; but what is free is his will-velle ; and good
and truth, in order to belong to a man as his Own,
must be inrooted in his will : that which is outside
the will is not of the man. 8700^.

7032. Obstinacy from the will. Sig. and Ex.

7056^. The truth which proceeds immediatdy from
the Divine enters man's will . . . but that which pro-
ceeds mediately, his understanding ; and therefore no

Will

611

Will

conjunction (of them) is possible unless the will and
understanding act as one, that is, unless the will wills
good, and the understanding contirras it by truth.

7107. The will of those who infest the trutlis of the
Church. Sig. and Ex.

7179. There are two faculties in man, one called the
understanding, the other the will. The will has been
given man for the sake of the good which is of love,
and the understanding for the sake of the truth which
is of faith ; for (the former) relates to the will, and
(the latter) to the understanding. The one faculty
communicates with the other in a wonderful manner.
They conjoin themselves together with those wlio are
in good and thence in truth ; and also w ith those who
are in evil and thence in falsity . . . but not with those
who are in truth as to faith and in evil as to life, nor
with those who are in falsit}- as to faith and in apparent
good as to life. 9050. 10035.

7180. It is the will that carries the man away, and
the understanding favours.

7233-. The Intellectual (of the spiritual) can indeed
be enlightened ; but the new Voluntary cannot be
affected with any good except that which has been
formed through conjunction with the truth received in
the Church ; for their Own Voluntary has been de-
stroyed, and a new Voluntary has been formed in the
intellectual part ; and, when their Own Voluntary has
been separated from the new Voluntary, which is in
the intellectual part, the light therein is feeble . . .

7342. Kesistanee from the will, and consequent
obstinacy. Sig. and Ex.

. For it is the will that rules man. (Continued

under Understanding.)

— — . When the will is mentioned, there is meant
the ati'ection which is of love ; for the will of man is
nothing else . . .

^. It is the affection of spiritual love that makes

the new will.

7480. The Spirits of Mars relate to . . . what is
intermediate between the Intellectual and the Volun-
tary . . .

7S08. They regulate the punishment . . . according
to the will in the thoughts.

7848. '(The blood) upon the houses' = (the holy
truth) upon the things that are of the will of good.

. The reason 'a house' = the will, is that it =

man, and man is man specially from his vfill-velle.
7876. 7929.

7906-. Man's state is purified when he acts from the
good of charity, for he then acts from the will ; pre-
viouslj', only from the understanding.

7929. That falsity and evil . . . should in no wise
come near the will. Sig. and Ex.

7945. 'So did they'=act from the will; (whereas)
previously it = act from the understanding.

8042. Truth is then called good ; (for) it passes from
the understanding into the will, and from the will into
act ; and that which is done from the will is called
good.

8066. 'It shall be for a sign upon thy hand ' = that it
shall be perpetually in the will.

^. 'Hand' = power ; here, the will, because all

the action and power of action effected by the hand
proceeds from the will. 8067.

8067. The things in a man . . . which he thoroughly
believes and loves, are perpetually in his thought and
will . . .

8o68"^. The Intellectual is in the meaning of the
words . . . the Voluntary is in the affection . . .

8179*. When he combats as of himself. . . the man
has a new proprium, called the heavenly proprium,
which is a new will.

8194. '(The Angel of God) went behind them' =
protection lest the falsity of evil should inflow into the
Voluntary.

. For, in . . . the Spiritual World, voluntary

things are presented at the back, or behind ; and intel-
lectual things in front, or before.

-. The Lord takes the greatest possible care less

the infernals should inflow into the Voluntary of man;
for if they were to (do so), after he has been regenerated
. . . it would be all over with him, because his
Voluntary is nothing but evil. Hence it is that the
man of the Spiritual Church is regenerated ... as to
the intellectual part, and that a new Voluntary is
formed in this part which is completely separated from
the Voluntary the man has hereditarily. Refs.

8234'-. For to act from obedience is to act from the
Intellectual ; but to act from affection is to act from the
Voluntary. (Compare 8690.)

8307^. That man can abstain from evils of himself, is
because the Lord continually inflows into his will with
this endeavour . . .

831 1-. Just as the Intellectual in a man is the form
of his will. For the will puts itself forth into the
light, and efiBgies and forms itself, through the
Intellectual.

8343^. That everything of thought and will inflows;
what is good from Heaven, and what is evil from Hell.
Refs.

8432^. For the good that inflows from the Lord is
not given as much as they will, but as much as they
can receive ; whereas evil is allowed as much as they
will.

8439^. For the influx from the Divine passes first
into the perception, which is of the understanding . . .
thence into the will, and then into act . . .

8457. 'Upon the faces of the wilderness' = a new-
Voluntary. 'Wilderness,' here, = a new Voluntary
through the insinuation of truth ; for the new Voluntary
is formed from good through truth . . . and appears as
conscience. 8753, Ex.

8458. The good of truth ... as truth forms the
Intellectual of the mind, and as good forms the new
Voluntary ; for the Intellectual is distinguished from
the Voluntary, . . by this: that the Intellectual
presents matters to itself in a form, so that it sees
them as in light, whereas the Voluntary is aflected
with them, so that it feels them at the same time as
delight . . . and this according to the quality of the
form.

Will

61:

Will

[A.] B495*. Il^*^ pioprium from which they will not
act, is signified by, ' not doing their own wills . . . ' (Is.
Iviii. 13). 10362.

8510. For the order in which man is led by the Lord is
by the •will-velle, consequently by good . . . 85i32,Ex.

8521^. For a new will is formed by the Lord in their
intellectual part, which is that the man wills to do
according to the truth . . .

^. Whereas the good in those of the Celestial

Kingdom is not implanted in their intellectual, but in
their voluntary part. Refs.

8622^. If Geioii were permitted to inHow, they would
completely destroy the new will ; and would also enter
into the hereditary evils of the old will, and would
reopen them.

8649. The goods of truth . . . constitute the new
will . . .

8690. That thence, then, is everything of the will in
those of the Spiritual Church, in every state. Sig. and
Ex.

8702^ What the will wills and loves, the under-
standing thinks and confirms; and the converse.

8806®. Hence it is that all the Voluntary which
(those of the Spiritual Church) have hereditarily is
destroyed; and therefore a new Voluntary is formed by
the Lord in their intellectual part by means of the
truths of faith . . . Refw.

8855. What a man loves above all things ... is in
his will like a hidden current . . . 8853. (This is
his veriest will. 8858.)

8865. The life of the will of the Angels is the life of
love from the Lord ; and the life of their understanding
is the life of faith from Him.

8So2. As the will continually inflows into the under-
standing— for the understanding is the form of the will,
that is, the will manifests itself there in light — when a
man believes one thing and does another, truth and
evil, or good and falsity, are conjoined . . .

S885*. That which reigns universally (in a man) is
insinuated into his very will ; for the will itself is the
inmost of man, because it has been formed from his
love. For whatever a man loves, he wills, and tl.at
which he loves above all things, he inmostly wills.
And the understanding serves to manifest the things
which the man wills . . . and also to bend the wills oF
others . . .

•*. In the evil, the thought and will do indeed

inmostly agree . . . but their consensus does not appear
before men ; for . . . they learn to separate their
interior from their exterior man, and to form in the
latter another will and thought . . .

8891^. 'The tree of life' = the will of good; and 'the
tree of knowledge' = the understanding of truth; and
the reason it was forbidden to eat of this tree, is that a
regenerate man ought no longer to be led by the under-
standing of truth, but by the will of good.

8go8'-. For the will prevails over the understanding,
and by influx persuades, and at last blinds it.

S910. 'Thou shalt not covet . . .'=:that care is to be

taken . . . lest the evils referred to in the preceding
commandments become of the will . . ,

. Love itself pertains to . . . the will . . . but

concupiscence to both the will and the understanding,
but it is properly of the will in the understanding.

. The things which become of the will are

appropriated to the man; for the will is the man
himself. (Continued under Thought.) 9224. 9230^
92742.

^. As soon as a man receives evil from the

thought into the will, it . . . enters into him. Sig.

891 1. A man is such as is his will, and such he
remains after death.

. Therefore to be judged 'according to the deeds'

= according to the will . . .

. Conafus, in man, is will.

8925. 'To sin' = to do and think what is evil and
false . . . from the will . . .

8966. Temptations conduce to . . . insinuate truths
into the will . . .

8988. (Those in good) act from the will, thus from
themselves ; for whatever is of the will with man is his
proprium, because the esse of man's life is his will.
But they who act solely from obedience do not act from
their own will, but from the will of their lord ; thus
not from themselves, but from another; and therefore
they are relatively in servitude. To act from truths,
and not from good, is to act solely from the Intellectual
. . . and to act from the Intellectual, and not from
the Voluntary, is to act from that which stands
outside and serves ; for the understanding has been
given man in order that it may receive truths and
introduce them into the will, so that they may become
goods . . .

9007^. In Heaven, by 'ma.n-vir' is perceived the
Intellectual of man, (and) by ' man - homo,' his
Voluntary ; because man is man-Aomo-from his will,
and man-m-, from his understanding . . .

9009. What is not of foresight from the will. Sig.
and Ex. (See Foresee, here.)

-2. Only that evil which passes from the intel-
lectual to the voluntary part is inrooted and appropri-
ated . . . The things that enter the will are said to
'enter the heart.'

^. But those evils that proceed solely from the

will, and thus not from previous thought, are such as
those to which the man hereditarily inclines . . .
and these are not imputed to the man, unless he
has [afterwards] confirmed them in his intellectual
part . . .

9012. Previous thought from a de[iraved will. Sig.
and Ex.

9055. If anything of the aff'ection of love interiorly
in the Voluntary (should be injured). Sig. and Ex.

". Man has an internal and an external

Voluntary, just as he has an internal and an external
Intellectual. The internal Voluntary is where the
internal Intellectual is, and the external Voluntary is
where the external Intellectual is, for they must be
conjoined. Ex. . . (Thus)whenmanis beingregenerated,
there is given him by the Lord a new understanding

Will

613

Will

through the truths of faith, and a new will through
the good of charity; and there must be botli, and they
must be conjoined together in order for liini to have
been regenerated. 9274-'.

9056. If anytliing of the alfectiou of love exteriorly
in the Voluntary (has been injured). Sig. and Ex.

9069. That the evil is not from the internal man,
Deoause it is from the Voluntary, and not [at the same I
time] from the Intellectual. Sig. and Ex. . . For (such)
evil does not condemn, because the man does not
Sfc it . . .

9089^. If anyone, through falsity, destroys good or
truth in himself or others, he does it from evil, thus
from the Voluntary through the Intellectual . . . and
that which is done through both, remains, because it
imbues the whole of the man's life ... It is otherwise
if evil goes forth from the Voluntary and not at the
same time from the Intellectual. Tr.

9094^. Thus the life of a man's understanding is from
the life of his will . . .

91 15. They have conscience who have received a new
will from the Lord. This will itself is conscience . . .
And, as the good of charity makes the new will, it
makes cousciuuce also.

9132. For what is done consciously, goes forth from
the will and at the same time from the understanding,
thus from the whole man ; for man is man from
both . . .

9156. The evils called ('sins') come tbrth from a
depraved will. 111.

9227-. Truths . . . enter (by an external way . . .
into the understanding) in order that they may be
introduced into the will, and thus be appropriated.
But the good that inflows from the Lord by an internal
way, inflows into the will ; for the will is the internal of
man . . .

^. But the things that enter the will, that is,

which become of the will, are in the light of Heaven.

9274*^. In the first state (of regeneration) truths . . .
enter through the Intellectual into the will ; but in the
second the goods thus produced go forth from Heaven
through the will into the Intellectual . . .

9282. As the things of life, of worship, and of the
civil state are not anything in a man so long as they
are solely in his understanding ; but are in him when
in his v/ill, 'doing' is everywhere insisted on in the
Word ; for to do is of the will ; whereas to know,
understand, acknowledge, and believe are of the under-
standing. But these have no being in a man until they
become of the will, nor do they come tovth-eiCistunt-m
him until they become of the understanding from the
will; for the esse of man is to will, and the existere is
to acknowledge and believe thence . . .

9293. Deeds regarded together with the will are not
mere motions, but are forms of the will shown before
the eyes. Ex.

9296^. This good (which man receives from the Lord
wlien an infant) makes the initiament of the new will
in him ; and it grows according to . . .

. But as the man grows up . . . this new

Voluntary ... is closed in proportion as he is carriol
away by the delights of the loves of self and of the
world ; but in proportion as he is not carried away
by these delights, it is opened, and is also perfected.
Ex.

'. This new Voluntary — which is from the good

of innocence — is the habitation by means of which the
Lord enters man, and excites him to will what is
good . . .

. But if the use of life is sole!}' lor self and the

world, this initiament of the new will is closed, and
beneath it there is formed a Voluntary from the evils
of tlie loves of self and of the world, and a derivative
Intellectual from falsities. This Voluntary is closed
above and open below . . .

9300-. With a regenerate man the understanding and
will make one mind, and communicate reciprocally.
Ex.

■*. See Enlighten, here. ®.

®. In the other life, such are in the understanding

of all the things of faith, and in the will of all the
things of charity . . . for they are in the interior under-
standing that was enlightened in the world, and in the
interior will tliat was enkindled . . .

9385. Reception in the will. Sig. and Ex. 939S.

9473-, So with living ronafv.s, which is will . . .

9572-. The internal man, while in the body . . . wills
in the Xatural . . .

9670'-. The things of the lungs and cerebrum are
called voluntary.

9683'^. For the proper will of man is continually
leading him away; (just as) his voluntary things con-
tinually lead him away from order, but his involuntary
ones continually lead him back to order . . .

9702. See Internal Man, here. 9703. 9704. 9705.
9706. 9707.

9730'^. There are two determinations of the intel-
lectual and voluntary things in man ; one outwards
towards the world, and the other inwards towards
Heaven . . .

9798. In proportion as the internal man is open to
the Lord ... in the same proportion it is in the will of
good . . .

9799. The will of good is to will (the truths of the
Word) from affection.

9810. The celestial Angels are receptions of Divine
truth in their voluntary part . . .

9812^. (For) will is the soul and the all inaction . . .

9818^. The life of the voluntary part is to will and
love truth for the sake of truth, and good for the sake
of good. This life is called "heart.' 111.

*. 'A new heart' — a new will; and 'a new

Spirit' = a new understanding.

9835. The things in the Celestial Kingdom pertain to
the voluntary part . . .

. There are two things to which all things in the

universe relate — good and truth ; and therefore there
are two faculties in man — will and understanding . . .

Will

614

Will

[A. 9S35]2. The will of (the Grand Man) is in the
Celestial Kingdom, and his understanding is in the
Spiritual Kingdom.

9846. 'A workman in stone ' = the good of love, thus
the Voluntary of a regenerate man . . . (which) corre-
.-ponds to the Celestial Kingdom in Heaven. -,Ex.

9914-. The organics (are moved) at the beck of the
will, which commences in the brains.

9915". There are three things in the Heavens which
.--ucceed in order — the Celestial, the Spiritual, and
the Natural . . . The faculties in man that receive
these are called the Voluntary, the Intellectual, and
the Scientific . . . These three are signified by 'the
weaver,' 'the designer,' and 'the embroiderer.' . .
The reason 'the weaver' = the Voluntary, is that the
Voluntary inflows into the Intellectual, and weaves
it. (Continued under Understanding.)

9993. To the Celestial Kingdom corresponds the
Voluntary of man . . . and the Voluntary in man is
internal and external . . . the internal Voluntary
making the celestial life of the internal man, and the
external Voluntary the celestial life of the external
man .

9995^- (This is) why man can with so much difficulty
distinguish between thinking and willing. (Continued
under Thought.)

-. Good pertains to the will ; and the will is

that which the man loves . . . and truth pertains to
the understanding . . . but when it is devoid of will-
vellc, it is not a]ipropriated to the man's life . . .

^. In a celestial man and Angel (the marriage

of good and truth takes place) in the voluntary
part . . .

9996. There are two things in man which make his
life — the Intellectual and the Voluntary . . . The
ultimate of the Voluntary is called sensuous delight
. . . and it is imbibed through the two senses of taste
and touch. Sig.

^. Whether you say voluntary goods, or celestial

goods, it is tlie same . . .

10035. 'Flesh :=the Voluntary of man, thus his
proprium . . .

". All the proper Voluntary of man is evil,

because, from himself, man loves nothing but himself
and the world . . . and therefore he has to be re-
generated, and through regeneration receive a new
will. But this will ... is not the man's, but the
Lord's in the man . . .

10044. The inmost with man is his will and under-
standing. These are in the brain in their beginnings-
f/rincipiis ; and the things that proceed thence are
acts . . . and therefore when the will and understand-
ing are mentioned, the whole man is meant, for man
is man from them. Moreover, the acts of the body
have their all from the will ; and this is why a man
is not regarded from the acts of his body, but from
the will in them . . .

10057-. The circle (of man's life) begins from the
will, which is the inmost of his life . . .

^. The truths that are loved become of the will ;

and, in proportion as they become of the will they

become of the life ; for the will of man is his life
itself . . .

10062^. For all that is voluntary has been formed
from goods ; and . . . the will of man has been given
for goods.

10064-. The will of man is therefore such as are the
goods that make it, and such as is the love of them.
In the opposite sense ... the will is such as is the evil
that makes it, and such as is the love of evil. The
will of evil ... is from Hell . . . for it is opposite to
the will of good, which is from Heaven . . .

10067". When the Lord regenerates man, He in-
sinuates the truth that must be of faith into his
Intellectual, and the good that must be of love into
his Voluntary, and conjoins them therein . . .

®. The reciprocal conjunction of the under-
standing and will in man. Ex.

10076-. (Thus) the second state (of regeneration)
. . . consists in thinking and acting from . . . the
will . . .

. Who can possibly believe that the whole man

is an image-ms<ar-of his will and the derivative under-
standing ? Ex.

^ The soul itself of man is his will ; and the

proximate cause by which it produces the effect is his
understanding . . .

. Whether you say will, or end, or love, or good,

it is the same . . .

10093. But in the Celestial Kingdom (Divine truth
is received) in the voluntary part . . . and that
which is received in the voluntary part is said to be
perceived.

10109-. By the appropriation of good is meant the
implantation of it in the will . . . for a man's will is
the man himself . . . for what is of the will is of the
man's love, and therefore of his life . . .

10122'-. The will that is from the Lord, also called
the new will, is the receptacle of good ; and the under-
standing that is from Him, also called the new under-
standing, is the receptacle of truth. But the will
from the man's proprium, also called the old will, is
the receptacle of evil ; and the understanding from
his proprium, also called the old understanding, is the
receptacle of falsity. Man is born from his parents
into this latter understanding and will ; but into the
former understanding and will, from the Lord . . .

^. Man has been so created that the will and

understanding make a one. Ex. . . For the will is
the inmost of man, and is the exse of his life ; and the
understanding is exterior, and comes fovth-existii-
thence ; for what a man wills he loves, feels as delight,
and calls good ; and the understanding favours it,
and confirms it by reasons, and calls these truths.
Hence it is that the will and understanding in reality
make a one . . .

*. In the other life, everyone comes into a state

like that of his will ; and then those who have not
received a new will from the Lord rush into evils of
every kind, and think such things as favour the
evils . . . For it is a law of Divine order that the will
and the understanding should make one mind, and
thus one man . . .

Will

615

Will

10124. With those in the Celestial Kingdom, good
is implanted through truth in the voluntary part.
^Ex.

10143^. For when good and truth have been con-
joined in a nian, he has a new will and a new under-
standing, consequently a new life . . .

10156-. Wherever a man looks, there his heart turns,
that is, his will and his love.

10169. One in love truly conjugial, loves what the
other thinks, and what the other wills ; thus loves to
tliink and will as the other. 10173.

10196-. Angels and Spirits, like men, enjoy the two
Acuities (of) understanding and will ; and their under- ,
standing has been formed to receive Divine truth, and
their ■will, Divine good. The understanding serves
them for reception, and also for perception.

10199^ The truths of faith which have been in-
scribed on the life are in the will ; and the things
which are in the will are in the internal man. Ex.

. Whether you say the will, or the love, it is the

same. Ex.

10264^. The Voluntary is constituted from the
atfection of good . . .

10291^ For man's Voluntary is formed through his
Intellectual, and also manifests itself through it.

10296. For with the spiritual all the Voluntary has
been desti'oyed ; but the Intellectual is preserved entire
by the Lord, and a new Voluntary is implanted in it
by regeneration. This Voluntary is ... a conscience
of truth ; for whatever is implanted in the intellectual,
and whatever proceeds from it, is truth . . .

10298'-. At his birth, man has nothing of under-
standing, and nothing of will. His understanding and
his will are formed by degrees . . . the understanding
by means of tniths, and the will by means of goods,
insomuch that his understanding is nothing but a
composition of such things as relate to truths, and
his will is nothing but an atfection of such things as
are called goods. It follows that a man is nothing
but the truth and good from which his two faculties
have been formed.

^. (Thus) a man is completely and entirely such

as are his Intellectual and his Voluntary . . .

10331^ Moreover, the will-rc^Ze-itself of man is
nothing but work, because what anyone wills, he
does . . .

10336^. To 'write the law upon the heart' = to im-
plant Divine truth in the will. Ex.

10555-. This is like understanding without willing,
or willing without understanding : one is indeed
possible separate from the otlier — as to understand
truth and good, and not will them — but in this case
the understanding has its willing from some otjier
source than good ; it has it from willing for self or for
the sake of self, to which the understanding of truth
and good serves as a means. He who reliects . . . may
know that to understand in man has its life from his
willing ; and that without a willing there is not
anything ; and also that to understand and to will
mutually regard each other, and are conjoined together.

10645-. For the Lord is not in the understanding
of truth without the willing of it ; but is in the
understanding of truth and the willing of it. For
truth does not enter into man . . , until he wills it;
and from willing does it ; for the will is the man
himself; and the understanding is man in so far as it
has from the will. 10683-'. H.474.

10683*. That truth is in the will, may be known
. . . from the fact that the man does it, and still more
from the fact that he loves to do it . . .

H. 16. To will is to love to do. Ex.

26. For the Lord inflows immediately into the will-
ing of man, and mediately through his willing into
his thinking . . . Refs.

32. There is an internal and an external in every
Heaven . . . which are as the Voluntary and the
Intellectual . . . Every Voluntary has its own Intel-
lectual . . . the Voluntary being as a flame and the
Intellectual as the derivative light.

61. Therefore the Angels attend (solely) to the will
(in a man), from which his body acts.

95. In every man also . . . there are (as in Heaven)
two kingdoms, one of the will, and the other of the
understanding ; the will reigns through affections of
good, and the understanding through affections of
truth. And these kingdoms correspond to those of
the heart and lungs. And so the Celestial Kingdom is
the Voluntary of Heaven . . . and the Spiritual King-
dom is its Intellectual . . . Hence 'the heart' = the will
. . . and the pulmonary breath the understanding . . .

137^. All a man does, he does from understanding
and will ; he does from will through good, and from
understanding through truth . . .

145. By love the Lord inflows into the will of the
Angels ; and makes Himself seen through their under-
standing. Rep.

22 1^. The Angels (too) have understanding and will ;
their understanding is such as to be continually per-
fected . . . through truths ; and their will . . . through
goods . . .

228. All a man's power is from his understanding
and will ; for without these he cannot move a particle
of his body : his understanding and will are his
spiritual man . . . Man's will and understanding are
ruled by the Lord through Angels and Spirits ; and as
the will and understanding are, so therefore are all
things of the body . . . (From experience.)

229. The Angels can . . . (overcome all O[iposition)
by a mere effort of will . . .

278-. The will (with those in a state of innocence)
is their memory itself. Ex.

297. Immediate influx, which is of the Lord Himself,
is from His Divine Human, and is into the will of man,
and through his will into his understanding . . .

367. The mind consists of two parts, called the
understanding and the will ... In Heaven, the hus-
band acts the part called the understanding, and the
wife the part called the will . . .

368. For the . . . woman is born to be voluntary,
thus to think from the will . . , Ex.

Will

G16

Will

[H.] 369. Both mail and woman enjoy understanding
and will ; but understanding predominates in the man,
and will in the woman ; and the nian-/^omo-is accord-
ing to what predominates. But in the marriages in the
Heavens there is no predominance ; for the will of the
wife is also that of the husband, and the understanding
of the husband is also that of the wife . . . This con-
junction is actual ... for the will of the wife enters
into the understanding of the husband, and the under-
standing of the husband into the will of the wife . . .
370, Ex.

423. The conjunction of the understanding and the
will. Ex.

. A man can think (truth) from the under-
standing . . . but does not think it from the will
unless he wills and does it. When he wills it, and,
from willing, does it, it is in both understanding and
will, and therefore in the man ; for the understanding
alone does not make man, nor the will alone, but
(both) together . . . What is in the understanding only
is with-a^^ud-the man, but not in him . . .

424. That man can think from the understanding,
and not at the same time from the will, has been
provided to the end that he can be reformed . . .

. For man is born, as to the will, into all evil.

Des. . . In order that this Voluntary may be amended
and reformed, the ability to understand truths has
been given him . . . but still he cannot think them
from the will, until he is of such a character that he
wills and does them from the heart . . .

425. In proportion, therefore, as the truths of the
understanding have been conjoined with the goods of
the will ... he has Heaven in him . . . But in pro-
portion as the falsities of the understanding have been
conjoined with the evils of the will, he has Hell in
him . . . But in proportion as the truths of the
understanding have not been conjoined with the
goods of the will, he is in a middle state . . .

-. But in neither Heaven nor Hell is anyone

allowed to have a divided mind, that is, to under-
stand one thing and will another ; but what he wills
he understands, and what he understands he wills . . .

455. That a man can understand truths, and be
rational, if he will. Ex.

'-. To love and to will are the same ; for what

a man wills, he loves ; and what he loves, he wills.

463. Every particular of thought and will have been
inscribed on the brain . . . thus on the whole body.

. Thus a man is wholly such as he is in his will

and the derivative thought . . ,

472. A thousand men may ... do the same deed . . .
and yet each, regarded in itself, be different, because
from a different will. Ex.

479. That after death a man is liis own love, that
is, his own will. Gen. art.

503. In the second state after death, a Spirit thinks
from his will itself. . . and then the thought makes
a one with the wiU, so much so that it scarcely appears
that the Spirit thinks, but only that he wills . . .

508^. The will is the very na,ture-7mtura seit indoies-
of the man ; and therefore to be remitted into his

will, is to be remitted into his nature ; and also into
his life . . .

512. (In the second and third state of the evil after
death) they will and tliink from their love ; and, as
this love is infernal, they will nothing but evil, and
think nothing but falsity . . .

5892. In the natural world, that which acts and
reacts is called force and coymtus ; but in the Spiritual
World . . . life and will ; . . . will, there, is living
conatus.

N. 28. On the will and the understanding. Gen. art.
T.397.

31. The will and understanding also make the s[)irit
of man . . .

32. How the will and understanding make one mind.
Ex.

2,2,. But those in evil and falsity have no will and
understanding. I]x.

35. (Refs. to passages on the subject of the will and
understanding.) 120^. J. 39.

164. A man . . . must examine his thoughts and the
intentions of his will . . , (otherwise) he cannot perform
repentance ; for ... to will evils is to do them.

27 1 <^. If a man were to be forced to what he does not
will, he would always incline ... to what he does will.

J. 36. The doctrinal things of the Church ... do not
enter a man's life until they enter his will and thence
his actions. Then, for the first time, are they in the
man's spirit ; for his spirit ... is formed from his will,
and in so far from his thought as it proceeds from his
will . . . Whether you say the will, or the love, it is
the same . . .

-. A man maj' know, think, and understand

many things; but, when left to himself, he rejects
those which are not in accord with his will . . . That
alone remains in the spirit of a man which has entered
into his will, or love. Life 15^, Ex.

S. 83. In every man there are two faculties of life,
called the understanding and the will. The under-
standing is the receptacle of truth, thus of wisdom ;
and the will, of good, thus of love. For a man to be a
man of the Church, these two must make a one; and
they do so when he forms his understanding from
genuine truths — which to all ap[)earance is done by
himself — and when his will is iniilled with the good of
love — which is done by the Lord. Hence the man has
... a life of truth in the understanding from the will ;
and a life of good in the will through the understanding.
This is the marriage of truth and good in a man ; and
also that of the Lord and the Church in him.

115. There are two faculties of life in man, called the
understanding and the will ; and the understanding
has been made subject to the will, but not the will to
the understanding; for the understanding merely
teaches, and shows the way. Searcl), and you will find
that the will of a man is his proprium, and that this,
regarded in itself, is mere evil ; and that from it there
is falsity in the understanding.

-. (Thus) man, from himself, does not will to

understand anything except that wliich is from the

Will

617

Will

propiium of his will; nor would he be able to do so
unless there were some other source of knowledge . . .

Life 15. For the understanding . . . can be elevated
into the light of Heaven . . . but the will cannot be
. . . elevated into the heat of Heaven . . . unless the
man is spiritual. Ex. W.242^. 243. 244.

43. Man has two faculties . . . called the will and
tlie inulerstanding. They are distinct from eac^h other,
but have been so created as to be a one ; and, when
they are a one, they are called the mind . . .

. So all things in man relate to the will and

understanding . . . For these two faculties are the
receptacles and subjects of good and truth . . .

"-'. Nothing is of more importance than to know

how the will and understanding make one mind.
They do (so) as good and truth make a one ; for there L^
a like marriage between the will and understanding as
between good and truth. Ex. . . So the will in man is
the very esse of his life, and the understanding is the
derivative existere of his life . . , N.32. T.397.

44. For . . . the will leads the understanding, and
makes it act as one with it ; and therefore if there is
anything in the understanding that does not accord
with the will, the man, when left to himself. . . either
casts it out, and forces it to be one with the will by
falsification.

63^. These, after some combat against evils, do not
will them . . .

86-. Man can be in the spiritual mind— and thus in
Heaven — with the understanding, but not with the will
. . . unless he shuns evils as sins; and if lie is not there
with the will, he is not in Heaven ; for the will drags
the understanding downwards . . . F.32.

^. Man compared to a garden ; his understanding

to the light, and his will to the heat. Ex.

*. So long as a man does not shun evils as sins,

the concupiscences of evils block up the interiors of the
natural mind on the side of the will . . .

®. But as soon as these concupiscences have been

dispersed by the Lord, tlie man is a man, because he
then thinks truth in the understanding from good in
the will.

F. 15. The will produces nothing from itself without
the understanding, nor the understanding anything
without the will. For anything to come iorth-existal-
they must act in conjunction. Ex.

16. The conaius of producing means is in man from
the will in the understanding . . . These means are
called the truths of faith . . . The will conies forth-
existit-in the uses. (Thus) the will of producing uses
by means of the understanding is perijetual in every
progression, until it comes forth.

W. 25. For the understanding and will reside in the
head, and the body is actuated from the understanding
and will. Ex.

30. It is Irom the fact that the Divine essence ... is
love and wisdom that man has two faculties of life, from
one of which he has understanding, and from the other
will. Ex. (Continued under Faculty.)

-. When (these faculties are closed) the under-

standing is indeed called understanding, and the will,
will ; but still, essentially, they do not exist.

52. The affections and derivative thoughts correspond
to all things of the aninial kingdom ; the will and
derivative understanding, to all things of the vegetable
kingdom; and the ultiniates of life, to all things of the
mineral kingdom.

136. (Tlius) the body is a form corresponding to the
understanding and will. And, as form is ])redicated of
the understanding and will also, the form of the body
corresponds to that of the understanding and will . . .
This is why the mind — that is, the will and under-
standing— rules the body . . . 387.

209^. Will and understanding . . . have no existence
outside their subjects, which are substances ; but are
"tates of them . . . 210, Ex.

214. Will, understanding, and exercise are in a series
of (three) degrees. (Like end, cause, and eti'ect.
W.213.) 239. 277.

216. Unless will and understanding . . . clothe them-
selves with works whenever possible, they are airy
nothings . . .

219. The living conatus in man ... is his will united
to his understanding.

. (Thus) the interior things of the will and

understanding make the first degree ; the interior things
of the body, the second . . .

239. (Thus) in every man there is a natural, spiritual,
and celestial will and understanding in potency from
his birth, and in act when they are opened. Ex.

244^. (Thus) the understanding does not lead the
will . . . but merely teaches and shows the way . . .
But the will leads the understanding, and causes it to
act as one with it . . . The will does nothing . . .
without the understanding . . . and the will associates
the understanding with itself, by influx ; but not the
converse.

266. Reason and experience testify that an evil man
can also will and do (truths) . . . For who cannot will
and do what he thinks '{ The reason he does not will
and do it, is that he does not love to will and do it.
The ability to will and do is the freedom which every
man has from the Lord. That he does not will
and do what is good, when he can, is from the
love of evil . . .

^. Those diabolical Spirits said that they can

will and do according to these (arcana of angelic
wisdom), but that they do not will. When told that
they Avould will them if they would shun evils as sins,
they said they could do that too, but do not will.
P.99^

. The reason man can will, is that the Lord . . .

continually gives the ability. For . . . the Lord dwells
with every man ... in the faculty or power of being
able to will.

358. That the Lord has created ... in man two
receptacles and habitations for Himself, called the will
and the understanding, the will for His Divine love,
and the understanding for His Divine wisdom.
Gen. art. 395.

Will

618

Will

[W.] 361. That every man has . . . will and under-
standing, and that they are distinct ... is known from
common perception, but is not known from thought . . .
Everyone perceives it when he hears it, and may also
say. This person wills well, but does not understand
well ; and this understands well, but does not will well.
I love him who understands well and wills well, but
not him who understands well and wills evilly. Yet
when the same individual thinks about the will and
understanding, he makes no distinction between them
. . . the reason of which is that his thought communi-
cates with the bodily sight; and when he is writing he
comprehends still less that the will and understanding
are two distinct things. Ex. (See 372^, where it is
shown that they are confounded in common speech.)

362. That the will and understanding, which are
the receptacles of love and wisdom, are in the brains,
in the whole and in every part of them ; and are
derivately in the body, in the whole and in every part
of it. Gen. art.

363. That love and wisdom, and the derivative will
and understanding, make the very life of man. Ex.

364. Everyone sees that the understanding is the
receptacle of wisdom, but few that the will is the
receptacle of love. The reason is that the will does
nothing of itself, but acts through the understanding.
Further ex.

365. Man's life, in its beginnings, is in the brains
... By life in its beg'innings are meant the will and
understanding. 387, Ex.

368. For such as are the love and wisdom, such are
the will and understanding . . .

371. That there is a correspondence of the will with
the heart, and of the understanding with the lungs.
Gen. art. 372. 375. 376. 378,Ex.

373. As the will and understanding are receptacles of
love and wisdom, they are organic forms, that is, forms
organized fi-om the purest substances. Ex.

384. The cerebellum is especially for the will, and
the cerebrum is especially for the understanding. Ex.

390. That the conjunction of the spirit . . . with the
body is through the correspondence of the will and
understanding with the heart and lungs . . . Gen. art.

394. That things about the will and understanding
. . . may be known from the correspondence of the heart
with the will, and of the understanding with the lungs.
Gen. art.

^. The soul ... is the spirit, and is a man in

perfect form, and the soul of this is the will and under-
standing; and the soul of these is love and wisdom
from the Lord . . .

395. As love and wisdom in the Lord are distinctly
one . . . the will and understanding have been so
created ... as to be distinctly two, but still so as to
make a one in all operation and sensation ; for in these
the will and understanding cannot be separated.

397. Lest a man be in Heaven by his understanding,
and in Hell by his will ... all of understanding which
is over and above his own proper love is removed after

death ; the result of which is that in all persons the
will and understanding at last act as a one. Ex.

399. That the love, or the will, is the very life of
man. Gen. art.

«. (Thus) as the subsidiary life of the body depends

on the heart alone, so the life of the mind depends on
the will alone ; and the will lives when the thought
ceases, just as the heart lives when the respii'ation ceases.

400. That the love or the will continually strives
after the human form . . . Gen. art.

401. That . . . the will cannot do anything . . .
without a marriage with . . . the understanding.
(Shown from the physiology of the heart and lungs.)

402. That . . , the will prepares a house ... for its
future consort . . . the understanding. (Shown in the
same way.)

403. That . . . the will prepares all things in its
human form, so that it can act conjointly with . . . the
understanding. (Shown in the same way.)

. Although will and understanding are men-
tioned, it must be well known that the will is the
whole man. Ex.

. Beware of cherishing an idea of the will as of

something separate from the human form ; for it is this
form.

404<^. All the operations ... of the will outside the
understanding relate to affections of good, and not to
affections of truth.

405^^. (The influx of the will into the understanding
explained by the double influx of the blood into the
lungs. )

406. That by means of these three conjunctions . . .
the will is in its sensitive and its active life. Gen. art.
407, shown.

408. That . , . the will introduces . . . the under-
standing into all things of its house. Ex.

409. That , . . the will does nothing except in eon-
junction with . . . the understanding. Ex.

410. That . . . the will conjoins itself with . . . the
understanding, and causes . . . the understanding to be
reciprocally conjoined. Shown.

414. That • . . the will can be elevated in the same
way (as the uiiderstanding), and can receive the things
of heat from Heaven, if it loves wisdom ... in that
degree. Ex. and Shown.

416. That otherwise . . . the will draws . . . the
understanding back from its elevation, in order that it
may act as one with it. Gen. art.

419. That . . . the will is purified in the understand-
ing if it is elevated together with it. Ex. and Shown.

421. That . . . the will is defiled in the understand-
ing, and by it, if they are not elevated together. Ex.

P. 74. Hence beasts have no understanding and will ;
but (only) knowledge and affection, both natural. 96*.

^. (Therefore beasts) cannot J;hink— I will this,

or do not will it . . .

78. For whatever man does, he does from the will
through the understanding . , .

Will

619

Will

So. Xothiiig is apjiropriatod to man that lie only
tliinkj, nor that he thinks to will, unless ... he wills
it to such a degree tliat he does it when he has the
op})ortunity. Ex. and Sig.

89. As all willing is from love, and all understanding
from wisdom, it follows that the ability to will is from
t)ii> Divine love, and the ability to understand from the
Divine v.isilcim . . .

. But til ere exists with man an interior willing

and an exterior willing, and he can act according to
(the latter) and not at the same time according to (the
foimer); but still to will exteriorly is from freedom . . .

96. Without these two faculties (of rationality and
freedom) man would not have understanding and will,
and thus would not be man. -,Ex.

■'. As man can will, he can also understand ; for

willing lias no existence . without understanding . . .
Also, if you take away willing from understanding, you
understand nothing; but in proportion as you will, in
the same proportion you can understand, provided the
aids called Knowledges are at hand. Ex.

^. (This) is from the influx of the Lord's will —

that He wills to be received by man . . . These things
are of His will, becau.se they are of His love. It is this
will of the Lord that causes what a man thinks, speaks,
etc. to appear as his.

''. It is known in Heaven that the Lord operates

all things by willing, and that what He wills is done.

103. By (the external and internal man) is meant
the external and internal of the will and understand-
ing ; for (these) make the man . . .

III-. It is the man's internal will that is in the
concupiscences, and his internal understanding in the
cunning ; and it is" his external will that is in the
delights of the concupiscences, and his external under-
standing in the machinations . . .

136^. For everything of understanding and will must
be formed by what is external before it is formed by
what is internal. Ex. . . And when the first under-
.standing and the first will have been formed, the
internal of thought regards them as externals of its
thought, and either conjoins itself with them, or
separates itself from them . . .

**. But . . . the internal of the understanding

does not conjoin itself with the internal of the will ;
but the internal of the will conjoins itself with the
internal of the understanding, and causes the con-
junction to be reciprocal. But this is done by the
internal of the will, and not one whit by the internal
of the understanding.

144. When the understanding is blinded (by ignor-
ance of truths) the will is also stopped up . . .

151. The internal man is not reformed by merely
knowing, understanding, and being wise . . . but by
willing what (these) teach. Ex.

— — . Thus the internal is to will, and the external
is to do ; for unless anyone does that which he wills,
it is because, inwardly, he does not will ; and this at
last becomes not to will [at all].

165. A man is led by the understanding . . . onlj-
when the . . . will makes it. in which case it may be

said of the understanding also that it is led : but still
the understanding is not led, but the will from which
it is.

183. The Divine Providence never acts together with
the love of a man's (hereditary) will ; but coutinually
against it. Ex. 219''. 234.

I93"l Thus in every man there are two principles
(or beginnings) of life, one natural, and the other
s[iiritual, the natural one being the pulsation of the
heart, and the spiritual one the will of the mind ; and
each adjoins to itself a consort . . .

'•'. As the soul of the will is love, and the soul

of the understanding wisdom, both from the Lord, it
follows that . . . the will is the life of everyone, and
that the quality of this life is determined by that of
the conjunction of the will with the understanding.

209-. Their understanding acknowledges, but if
their will does not also do so, they do not acknow-
ledge ; for the love of the will inspires into the under-
standing whatever it wills ; and not the converse. It
even destroys in the understanding everythiug that
is not from itself.

227. That whatever a man thinks, speaks, and acts
from his will, whether good or evil, is appropriated to
him, and remains. Ex.

233'^. The Lord most especially provides . . . that
(good and truth) be not received by the will any
sooner or any more than as the man . . . removes evil
in the external man. For that which is received by
the will comes into the man, is appropriated to him,
and becomes of his life ; and evil and good cannot be
together in the life itself, which man has from the
will, for in that case the man would perish ; but they
can both be in the understanding . . . where they are
distinguished and separated as a house is into inside
and outside. Ex. 284, Ex.

1°. (Otherwise) the will would adulterate the

good, and the understanding would falsify the truth
. . . (for) when the will is in evil, it adulterates good
in the understanding, and adulterated good in the
understanding is evil in the will, for it confirms that
evil is good, and good evil. . . This is done by the will
in the understanding, and not by the understanding
fiom itself.

249''. (But) by the former means, the Lord leads the
good not only from doing evils, but also from thinking
and willing them. Ex.

259^. For the will must see in the understanding,
and not the understanding in the will ; or, what is
the same, the life and its love must lead the under-
standing to think, speak, and act, and not the converse ;
(otherwise) the understanding, from some . . . diabolical
love, might seize on whatever occurs through the senses,
and enjoin the will to do it.

278. In order that he may examine himself, an
understanding has been given man, separated from
the will ... so that from the interior thought (in his
understanding) he may see what the will is doing in
the exterior thought . . .

281-. See Love, here.

Will

620

Will

[P.] 282. It is the will (and not the understanding
alone) that must be healed. (Fully quoted under
Understanding. )

284. The understanding is a recipient of both good
and evil, and truth and falsity ; but not the will
itself ... for this must be in either evil or good ; it
cannot be in both, for the will is the man himselt.

293. There is not in any man a grain of will or
jiriidenee that is his Own ; (otherwise) Heaven, Hell
. . . and the whole human race would perish. Ex.

296*. If evils are in the thought only, and not in
the will, the man is not yet in an infernal Society with
[his] evil ; but he enters it when they are in the will
also. *,Ex.

297. The faculty of understanding and perceiving
... is given every man . . . but still a man cannot
lead himself out of evil by it ; because evil is of the
will ; and the understanding does not flow into the
will, except with light only . . .

298. That man's Own intelligence, when the will is
in evil, sees nothing but falsity . . . Ex.

'-. Every man has his Own Voluntary and his

Own Intellectual ; (the former) is evil, and (the latter)
is the derivative falsity. They are meant by 'the will
of man, and the will of the flesh,' and, in their essence,
are the love of self, and the derivative conceit. Their
marriage ex. 321''.

318", Everything confirmed in the will and at the
same time by the understanding remains to eternity ;
but not that which has been confirmed by the under-
standing only. For that which is of the understanding
only is not in the man, but outside him . . . and noth-
ing enters man, or is appropriated to him, except that
which is received by the will . . . (See *.)

324^. In every human embryo, the Lord forms . . .
a receptacle of His Divine love for the future will of
the man ; and a receptacle of His Divine wisdom for
his future understanding ; and in this way He has
implanted in every man the faculty of willing good,
and the faculty of understanding truth. 328*^.

328''. Therefore the . . . understanding is an image
of God ; and the . . . will is a likeness of God ... It
follows that man has been created ... in order that
his will may receive love from God, and his under-
standing wisdom from Him . . .

329. For the Lord continually inflows into the will
with the power to be able to shun evils ; and into the
understanding with the power to be able to think that
there is a God. But still no one can do the one unless
hi' does the other . . .

R. 17'*. For the thought and memory of the under-
standing do not inflow into the will, and through the
will into act ; but the will inflows into the thought
and memory of the understanding, and produces deeds.

210. That they are devoid of the understanding of
truth and the will of good. Sig. and Ex.

254. 'By Thy will they are, and have been created'
( Rev. iv. 1 1 ) := . . . from the Lord's Divine love ... or
from the Divine good . . . E. 295, Ex.

355. The will of serving and of doing. Sig. and Ex.

386'^. For every man can be in the light of Heaven
as to the understanding, yirovided the will is closed as
to its evil.

541^*. They assert that whatever proceeds from the
will and judgment of man is not good, and therefore
the goods of charity . . . being done by man, contribute
nothing to salvation , . . when yet the one only thing
from which man is man, and through which he is
conjoined with the Lord, is that he can do what is
good ... as from his own will according to his judg-
ment. Ex.

566^. (The infernals) said that . . . they could see
if they willed to do so ; but, being afraid of being
asked why they did not will, they departed.

634^. For what enters the thought and understand-
ing only does not condemn ; but what enters the will
does condemn, because this enters the life, and remains ;
for nothing can enter the will unless it is of the love,
and love is the life of man.

832". Therefore, unless the understanding is in the
light of Heaven by the Word, the will cannot come
into the heat of Heaven.

839". 'Thy will be done, as in Heaven so also on
the earth.' 111.

S75". (So) will and understanding (are not anything
witiiout) action. Ex.

*. Will, or conatMS (however) is in itself act,

because it is a continual eflbrt to act, which becomes
an outward act when determination is present ; and
therefore conatus and will is accepted as an interior
act . . . provided it does not fail when there is op-
portunity.

^". Nothing of (what man wills, thinks, etc.) is

in him except the state of receiving that which inflows.

935. But the Voluntary together with the Intel-
lectual becomes human according to the state of the
understanding through which it comes forth-cr istit ;
for the state of life of every man is such that his will
cannot do anything except through the understanding ;
nor can the understanding think anything except from
the will.

956. 'Let him that willeth' (Rev.xxii.i7) = him who
from love wills . . . for 'to will' = to love, because
what a man wills from the heart, he loves ; and what
he loves, he wills from the heart.

M. 92^. The male receives (the conjugial sphere) in
the understanding, because he is the intellectual form ;
and the female receives it according to her form, thus
in the will . . .

159. That the will of the wife conjoins itself with
the understanding of the man ; and, derivatively from
this, the understanding of the man with the will of the
wife. Ex.

i65<^. (These virtues) partake of the intellectual will
of the man, with which the will of the Avife imites
itself.

195. That this formation by the wife is effected
through the conjunction of her own will with the
internal will of the man. Ex.

. The things of rational wisdom make the man's

Will

621

Will

lui'lerstanding, and those of moral wisdom, his will;
and the wife conjoins herself with the latter, which
make his will. It is the same whether we say that
the wife conjoins lierself, or tluit she conjoins her will,
with the will of tlie man, because the wife has been
born voluntary, and thus does from her will all she
does.

. The reason it is said, wiHi the infrnirr/ will of

the man, is that the will of the man has its si'at in his
understanding ; and the Intellectual of the man is the
inmost of the woman. . . Men have also an external will,
but this frequently partakes of simulation . . . and the
wife docs not conjoin herself with it except playfully.

196. To the end that the will of both may become
one. Ex.

. For he who conjoins himself with tlie will of

anyone, conjoins himself with his understanding also ;
for, regarded in itself, the understanding is nothing but
the ministry and service of the will. Ex.

197. For the affections . . . form the will, and make
and compose it. But, with men, the affections are in
the understanding ; whereas with women they are in
the will.

221. For the understanding is not so constant in its
thoughts, as the will is in its affections. For the
understanding is carried now upwards, now downwards ;
is now in a serene and clear state, and now in a
turbulent and obscure one; is now engaged with
grateful, and now with ungrateful objects ; and as the
mind, when acting, is in the body too, it follows that
this has like states; and this is why a husband now
recedes from conjugial love, and now accedes to it . . .

248. Conjugial love . . . regards a union of wills.

259. The thought that the wife is willing; and . . .
that the man is not willing (a cause of cold). Ex.

270^ Love truly conjugial dwells, in the highest
region, in the midst of mutual love, in the chamber of
the ^vill ; and also in the midst of the perceptions of
wisdom, in the chamber of the undenstanding . . . The
husband is in the chamber of the understanding, and
the wife in that of the will.

. Conjugial cold also dwells in the highest region,

but only in the chamber of the understanding, that of
the will being closed there. For the understanding
. . . can ascend into the higliest region . . . But if the
will . . . does not ascend at the same time into its
consociate chamber, the latter is closed, and cold results
in the other . . . (In this case) the understanding looks
down from the highest region to the lowest, and . . .
descends, in order to warm itself with an illicit fire.

292'-. The reason of this domination of the wives . . .
is that a man acts from the understanding, and a
woman from the will ; and the will can obstinately
harden itself, but not the understanding.

316'*. The reason (all the bodily organs are in pairs)
is that one is of the will, and the other of the under-
standing.

360. Love resides in the will . . . but it is not kindled
in the will itself, but in the understanding ; for in the
will it is like a fire, and in the understanding it is like

a flame. In the will, love knows nothing about itself,
because it is not sensible of itself there; nor does it act
from itself there ; but this takes place in the under-
standing and its thought . . .

400. In man, all end is of will; all cause, of under-
standing; and all effect, of action.

432-. The natural man, separated from the spiritual,
is man only as to the understanding, and not as to the
will . . .

460^. The love of pellicacy enters only the under-
standing and the things which depend on it; but the
love of marriage enters also the will and the things
M'hich depend on it . . .

461''. The will, from which man is man, cannot be
moved a jot, except by delight ; for, regarded in itself,
the will is nothing but the affect and effect of some
love, thus of delight . . . and, as the will actuates-a(/i<-
the understanding to think, there is not the least of an
idea of thought, except from the influent delight of the
will . . .

490. They who do not discriminate the will and
understanding from one another, cannot discriminate
evils and goods from one another. Ex.

492. That adulteries of the fourth degree are
adulteries of the will. Ex.

-. Those who are evil from the will, dwell

behind, and are called devils. . . With such, the will
plays the leading part.

493. The reason (adulteries of the will) are so
grievous ... is that the will plays the leading part in
them — but the understanding in those previously treated
of — and the life of man is essentially of his will, and
formally of his understanding ; the reason of which is,
that the will acts as a one with the love, and love is
the essence of man's life, and this forms itself in the
understanding by such things as accord ; and therefore
the understanding, regarded in itself, is nothing else
than the form of the will . . . What flows forth from
. . . the will is, principally, called purpose-2J7-o/;o.si<i«)t;
whereas what flows forth from . . . the understanding
. . . is called intention. Guilt, too, is predicated
principally of the will . . .

494. That adulteries of the third and fourth degree
are evils of sin, in proportion to the amount and the
quality of the understanding and will there are in them,
whether actually committed, or not. Ex.

. For man is man from will and understanding.

Ex.

. 'To commit adultery in the heart ' = to do so in

the will.

527. That evil is imputed to anyone according to the
quality of his will, and according to that of his under-
standing. Gen. art.

. (Thus) such as are a man's will and under-
standing, such is the man. Ex.

^. (Thus) by the deeds according to which

everyone will be judged ... are meant his will and
understanding. Ex.

. All things done by the interior will ... are

done of purpose . . . and all things done by the under-
standing are done from confirmation. Ex.

Will

622

Will

I. 7. That (spiritual) lieat and light inflow into the
will and understanding (respectively). Ex. T.75-.

■*. The influx into speech is effected from the will

through the understanding ; but that into the actions,
from the understanding through the will.

13*. The (infernals) turn the back of the head to the
Lord; (and) receive the influx into the aftections of
their will . . . and make the understanding favour
them ; whereas the (Angels — who turn their foreheads
to the Lord) receive the influx into the affections of
their understanding, and make the will favour them.
. . . For the human understanding dwells in the
cerebrum . . . and the will in the cerebellum. T. 564^.

14. That the understanding can be elevated into the
light ... in which the Angels are, according to the
cultivation of the reason ; and the will, into the heat
. . . according to the deeds . . . But that the love of the
will is not elevated, except in proportion as the man
wills and does the things which the wisdom of the
understanding teaches. Gen. art.

-. The light which makes the understanding is

received iirst; and, by slow degrees, the love which
makes the will. Ex. . . Thus is the will formed through
the understanding.

^. A man becomes prosperous and blessed if he

acquires wisdom, and keeps his will in obedience thereto ;
but nnprosperous and unhappy, if he makes his under-
standing obedient to his will. The reason is that the
will inclines to evils from birth . . . and therefore,
unless it were restrained through the understanding,
the man would rush into crimes . . . (Continued under
Understanding. *.) T.588.

^. The state of a man if the love of the will is

not elevated by means of the understanding. (Shown
by comparisons.) T.590.

e. But with those who subdue the allurements

of the cupidities of the will through the wisdom of the
understanding, the understanding enters into a conjugial
covenant with the will . . . and they dwell together
. . . with deliciousnesses.

15. Beasts have no will and understanding, but . . .
only an analogue of each.

2_ ]\/[a,n is man because his understanding can be

elevated above the desires of his will, and thus, from
above, can Know, see, and govern them . . . thus from
the fact that his will is under obedience to his under-
standing ; whereas a beast is a beast because its under-
standing is under obedience to its will. It follows . . .
that the understanding of man ... is alive, and thus is
a true understanding; and that his will ... is alive,
and thus is a true will ; but the reverse is the case with
beasts.

•*. In a word, with beasts the will and under-
standing always cohere; and, as the will in itself is
blind ... it makes the understanding blind also . . .

■'. A beast does not in the least think from the

understanding . . . The reason a man thinks and speaks,
is solely because his understanding is separable from his
will . . .

T. 142, He who (has denied) God . . . has closed his
internal man as to the will . . . but he cannot close it
as to the understanding— for he would then be no

longer a man — but the love of his will inl'atuates with
falsities the higher things of the understanding, causing
the understanding to become as it were closed as to
truths . . . and goods . . .

32^. The memory is the soil (for the seeds of
knowledge); the understanding is their place of
germination; and the will, of their fructification; and
. . . the understanding and will are such that they can
be cultivated and perfected ... to eternity.

37-. Of these two essentials and universals (the will
and the understanding) the mind of everyone consists,
and they exist and operate in everything of it. The
reason is that the will is the receptacle and habitation
of love, and the understanding of wisdom ; and there-
fore the two correspond to the Divine love and the
Divine wisdom, from which they originate.

39. See Love, here.

39^. (Thus) the life of man dwells in his understanding
. . . and the love of the will modifies it.

56. The power and will-^osse et velle-oi God are a
one ; and, as He wills nothing but what is good, He can
do nothing but what is good.

. In the Spiritual World, no one can do anything

contrary to his will, which they derive from God, in
that His power and will are a one.

87. The will, from its good, cannot do anything
except through the understanding. Ex.

99". Such is the reciprocal conjunction of the will
and understanding. Ex.

105^. In the state (of reformation) the understanding
plays the leading part, and the will the secondary one ;
but in that (of regeneration) the will plays the leading
part and the understanding the secondary one; but still
the understanding [does so] from the will, and not the
will through the understanding. 571. 587, Gen. art.

255*^. For confirmation enters the will, and the will
is the man himself, and disposes the understanding at
its ydeasure ; whereas mere bare Knowledge enters the
understanding only, and the understanding has no
authority over the will, and therefore is not in the man,
except as one who stands in the door-way . . . 347^.

313. For concupiscence becomes as a deed when it is
in the will. For allurement enters the understanding
only; but intention, the will . . . 316.

316. It is abstaining from willing (that makes a man
chaste). Ex.

362. The two faculties of life in man, called the will
and understanding. Ex.

366^. In this way (the good) form the state of the
will for the influx of love and charity ; and that of the
understanding for the influx of wisdom and faith . . .
But the evil obstruct the influx . . . but still God
resides in their highests . . . and gives them the faculty
of willing good and understanding truth . . .

371''. The conjunction of will and action is not
alternate, but mutual. Ex.

374". (Thus) works are essentially of the will,
formally of the understanding, and actually of the
body.

Will

623

Will

395^. These tliree loves, in operating, are like will,
understanding, and action ; the will inflows into the
understanding, and there provides itself with the means
by which it prodiices action.

403*. For the will and understanding, in their
beginnings (or principles) are in the head, and in their
derivatives in the body, as the will is in the deeds, and
the thought in the speech . . .

443". In the second period of life, the . . . under-
standing regulates (the actions) ; in the third, the
will acts upon the understanding, and the under-
standing modifies the will . . ,

457"- (Such a man) receives the Divine influx in the
understanding and not in the will . . . But (this man)
receives the influx into the will, and from it in the
understanding . . .

481-. The power to understand and to will truth is
given every man, devils too, and is never taken away.
(From experience.)

. (The infernal) was asked by the Angels whether

he could understand the Divine spiritual things they
said to him. He replied that he understood them. . .
"Why then did he not receive them ? . . . Because he
did not love them, and therefore did not will to do so.
Being told that he could will ... he said No. The
Angels therefore breathed the glory of reputation into
his understanding . . . and he then willed and loved
them. But on Vieing remitted into his previous state
... as he did not will, he no longer understood them.

493. But the will of man is twofold, interior and
exterior. Ex. . . (Thus) the interior will is the man
himself, for there are the esse and essence of his life ;
and the understanding is its form, by means of which
the will presents its love to view.

. Everything that mau . . . wills from love is

free; for whatever proceeds from the love of the
internal will is the delight of his life ... so that
whatever is received from the freedom of this will,
remains . . .

495. 'I will sacritice what is fTee-voluntarium' (Ps.
liv.6).

497. That the will and understanding of man are in
this free-will . . . Gen. art.

510. But when (thought about salvation) enters the
will, it is in the man ; for the will is the man himself
, . . and then the will and thought act as a one, and
together make the man. Thus repentance . . . must
be of the will . . .

532. That true repentance is to examine . . . also the
intentions of the will. Gen. art.

533^. The reason the intentions of the will must be
examined, is that the love resides in the will, for the
will is the receptacle of it . . . aud from it every love
breathes forth its delights into the perceptions and
thoughts of the understanding ; for these do not act
at all from themselves, but from the will . . . The
will is therefore the house itself in which the man
dwells ; and the understanding is the court through
which he goes out and in.

e. When the intentions of the will have been

examined and removed, the man is elevated out of the
natural will — in which hereditary and actual evils have
their seat — into the spiritual will, through which the
Lord reforms and regenerates the natural will ; and,
by the mediumship of this, the sensuous and voluntary
things of the body ; thus the whole man.

574. As to the will i^the natural man ditfers not a
whit from the nature of beasts) ; but he diff'ers from
them as to the understanding ; for this can be elevated
above the concupiscences of the will . . . This is why
a man can think from the understanding . . .

584. The human seed is conceived interiorly in the
understanding, and is formed in the will . . .

589-. (Thus) the first of the new birth is the reception
of Truths in the understanding ; and the second is that
the man wills to act according to them . . .

^. He is a reformed man who is in the affection

of Truth for the sake of Truth ; for this affection con-
joins itself with the will ; and, if it makes progi-ess, it
conjoins the will with the understanding ; and then
regeneration begins.

593. As to the division of the natural man into two
forms, it is an actual division in it of both the will and
the thought ... so that another will has been formed
by the man below the former one, and also another
thought ; but still both constitute the natural man.
This latter will, which is formed by the mau, may
be called the corporeal will, because it actuates the
body . . .

596. There (thus) arises a disagreement between th«
new will, which is above, and the old will, which is
below . . . and after this disagreement of the wills,
there arises . . . spiritual temptation ; but . . . the will
cannot fight from itself, but through the understand-
ing .. .

601. That a regenerate man has a new will and a new
understanding. Gen. art.

602. As to the understanding, a man can rise into
(heavenly) light ; but if he does not rise as to the will
also, he is still the old man . . . Therefore regeneration
is predicated primarily of the will, and secondarily of
the understanding. Ex.

604. The new will is above the old will, in the
spiritual region of the mind ; and so is the new
understanding ... In that region they conjoin them-
selves together, and conjoinedly look into the old or
natural will, and dispose all things there . . .

658. That thought is imputed to no one ; but will.
Gen. art.

. (Five general statements to show the relative

nature and properties of the will and the under-
standing. )

659. As man can choose ... he can will, or not will ;
and that which he wills is received by the will, and
appropriated ; and that which he does not will, is not
received, and therefore is not appropriated. All the
evils to which a man inclines by birth are inscribed
on the will of his natural man, and they inflow into
the thoughts . . . and if the man adopts them, they
are received by the old will, and add themselves to

Will

624

Will

the former ones. But if he adopts goods with truths,
a new will and a new understanding are formed by
the Lord above the old . . .

[T.] 712. Hence there are three things in man . . .
the soul or mind, the will, and the understanding ; and
these three are the receptacles of the above-mentioned
three universals . . . 775".

778-. (So, in the Lord) His will is of the Divine love,
and the Divine love is of His will ; and His under-
standing is the Divine wisdom, and the Divine wisdom
is of His understanding . . .

Ad. 226a. On the understanding and will. 643.
916. 918. 949. 963. 989. 990.

D. 444. How man is ruled to act througli the will.
Ex.

1568. To will is of the more interior mind.

1628. Spirits who tried to think that they did not
will to know ... in order to get to know . . . Thus
their will was artificial . . . They (then) wanted ... to
leave themselves without any will . , . but were told
that even this was not genuine . . .

1907. On the will, (How Spirits may influence it,
shown.)

3025a. He was told tliat no one can do anything
except from the will . . .

3175. In a man, or a Spirit, two contrary things are
possible — that he wills, and does not will. Ex.

3178, On things which are of the will, and not of the
act.

. It has been insinuated into me . . . that what-
ever comes into thought, and not into the will, is not
sin ; and also that if it comes into the will, or what is
like -will-volnntatis simile-a.nd the man thinks that it
is sin . . . and so shakes it off, neither can this be sin,
but temptation. But if anything comes into thought,
ami into the will, so that he desires to do it, provided
external bonds would not hinder — this is sin ; as the
Lord says ...

3376. Thus (since the Flood) the thought has been
separated from the will, which has been as it were
abandoned to cupidities, so that there is no will. But
the will of good and truth is of the Lord . . .

40 1 o^. It is better to know merely that the will
inflows.

41 13. As soon as (evil becomes actual) it passes into
the will . . . and when it is in the will it is not easily
extirpated. Ex.

4368. Horror of adulteries, etc. has been implanted
in the intellectual part of man . , . and is not natural
to man, as it is to brutes, and therefore is not in his
voluntary part, or in what is natural ... as was the
case in the Most Ancient Church. . . If the horror were
in the voluntary part, it would exist in dreams.

4486. Voluntary things and thoughts must act as
one thing. Ex.

4627^. All the Voluntary of man is from heat. Ex.
4719. For, with the celestial, the Voluntary is not
so destroyed . . .

4951. Those who inflow into the Voluntary are not
worthy to live. Ex.

5643. The will, in the understanding, sees in the
memory . . .

5720. So that the will itself appears as if it were in
the body . . .

6085. On the operation of the understanding and the
will. Gen. art.

. It is a fallacy that the understanding acts into

the will . . .

D. Min. 4714. By what means the Voluntary and
Intellectual are (now) separated. Ex.

E. 10''. The spirit ... is the will . . . and the
derivative understanding. Sig.

14". What enters by hearing, enters immediately
through the understanding into the will. Ex.

. The celestial Angels . . . receive in the will . . .

48"^. 'Thy will be done ' = that (the truth) may be
received by those who do the will of God.

61. Divine influx from Heaven is into the will, and
through it into the understanding. Influx into the
will is into the . . . cerebellum, and from this it goes
forward into the cerebrum, where is the understanding
. . . and (thus) into the sight . . . Sig.

^. For that which enters through the will into

the understanding . . . comes into illustration. Ex.

66. For the understanding and will are in the
head . . . 775^

98^. (The deeds are qualified by the will.) Ex.

. It is said the will, but in the spiritual sense

is meant the love, Ex.

105^. The whole spirit of man is nothing but his

will; and therefore when he becomes a Spirit, he

cannot resist anything that is not contrary to his
will . . . i57^P]x.

116. ' Works' = the things of the will . . . for will is
the cause and works are the efl"ects . . . The will of
man is spiritual, and the derivative works are natural.

-. All things of the interior will are of the love.

The reason why, in common speech, we speak of a
man's love, and not of his will, is that loves are
manifold . . . and they are all together in the will,
which is perceived by the man as a one, because he
makes a distinction between the will and the under-
standing. The will, therefore, is the Spiritual itself
of man, because love is spiritual.

167. The kingdoms of the will and understanding.
Ex.

240'-. There are the understanding of truth, and the
understanding of good . . . and also the will of truth,
and the will of good. Ex.

245^. For the understanding sees no truth unle.ss the
will is in good. Ex.

248*, Thus comes the Reciprocal with a man, which
is his new will.

295^. The will and understanding originate from
(the Divine good and the Divine truth). Ex.

. The understanding is the means for the refor-

Will

625

Will

niation of the will, and by which the will may appear
in a form . . .

. Thus tlie will is the esse of man's life ; and the

understanding the derivative existere.

^. As the will of man is his love, and the will

of God the Divine love, it is evident what is meant by
'to do the will of God,' and 'the will of the Father.'
Ex. and 111.

*. In the Old Testament, the will of the Lord

is called His 'good pleasure;' and to do this, or His
will = to love God and the neighbour, thus to live

according to the Lord's commandments. 111. ^",

Ex.

^^ That 'wiir = love in the opposite sense, that

is, the love of what is evil and false. 111.

^i^^*. The inmost of man is his will and derivative
understanding ; and such as are these, such is the
whole man.

329IS. The correspondence of the will is to the flesh ;
and of the understanding to the blood. 111.

336^. So also (there is) one thing of the will to many
of the understanding.

349^. The receptacle of the good of love is the
will . . .

353". What is from the Inmost Heaven enters the
Voluntary . . . and the Voluntary presents itself by
sounds . . .

376. For the new will is formed through truths . • .

388^. All thought and will affect the spirit . . . and
make its life after death.

405^^. It is the will that acts, for all the activity of
the lower mind and the body is from the will, as all
that of the thought and speech is from the under-
standing.

412^^. "What is received in freedom enters the will,
and remains . . . because the will is the man himself;
for his life resides primarily in it . . . 434'.

423. The Divine will. Sig. and Ex. 628.

458. For the interior wiU of man, which is the will
of his spirit, is the receptacle of his love . . .

466. The understanding is the receptacle of Divine
truth, and the will of Divine good . . .

526^^ The understanding from the will is the
efficient cause ...

551. The two lives (or faculties of life) of man — of
the understanding, and of the will. 736. 837'*.
1 1 70", Ex.

s. Then the understanding sees truth, and the

will perceives it. Ex.

580^. What enters the thought, and not the will,
does not make the man unclean. Sig. and Ex. 867, Ex.

616^. When the Divine inflows into the understand-
ing only, it passes through and is dissipated ; but when
into the will ... it remains conjoined.

617^ 'If ye be willing and obedient' (Is.i. I9) = if
ye do.

643. 'If anyone shall will to hurt them' (Rev.xi.5)
= that everyone perishes according to the will ... to

VOL. VI.

inflict evil ; for the will makes the life of everyone.
647.

654®^. Memory is of the natural man ; understanding
of the rational man ; and will of the spiritual man.
This is the wa}' of regeneration. Ex.

789*. So what a man wills, he also wills to do, wiUs
to know, wills to think, wills to speak, wills to under-
stand, and therefore also wills to have his faith in.
(For) what is said of the love may be said of the will
. . . Thus love produces faith, as will does thought . . ,

790*. So every man has natural will and thought,
and spiritual will and thought. Ex.

". On the formation of the will and under-

' standing of the regenerate man. His will is formed
in the natural man by the influx of the heat of Heaven
. . . Thus the will is formed from goods ... So that
his understanding is nothing but the form of his will,
the only difference being that the understanding sees,
and the will feels. Therefore, such as is a man's will
of good, such is his understanding of truth ... So that
although the will and understanding are two faculties
of life, they still act as a one, and are therefore called
one mind. These are in the natural man. There are
will and understanding in the spiritual man also, but
much more perfect ; and these too are called one mind
— the spiritual mind ; the former being the natural
mind. 11 70".

797*. Love, in its essence, is to will . . .

802^. The things in man with which God . , . con-
joins Himself, are the understanding and will. These
faculties are man's . . .

831^. But the celestial Angels admit truths ... at
once into the will . . .

■*. For the will does not come into existence

unless it becomes active . . .

863". As diverse wills (cannot be conjoined) with
the same understanding . . . 1004-.

866^ The reason 'deceit' was so grievous ... is that
what is of deliberate purpose is of the will. Ex.

. (What) is pleasing enters the will, and adds

itself to the life.

901. What is in the thought, and not in the will, is
not yet in the man. What is in the thought and the
will, and not in the act, does indeed enter the man,
and commences his life, but still it goes out and dis-
appears, because it has not been terminated. But
what is in the will, and thence in the act, makes the
man's life, and remains, whether it is evil or good. Ex.

920^. What is said of good and truth, may be said
of will and understanding. Ex.

1148^. But the understanding and will (from this
influx) are changed and varied according to the
reception.

1 1 50^. The law . . . that the understanding and will
must not be one whit compelled. Ex.

Ii68^ So with the understanding and will . . . Be-
fore a man has been brought out of Hell, the under-
standing and will do not act as a one, for he then sees
many things from the understanding that he does not
will . . . But when the man has been conjoined with

2R

Will

626

Will

Heaven, the understanding and "will act as a one, for
the understanding becomes of the will ; for . . . what
the man wills, he loves ; and what he wills from love,
he thinks . . . 1170=', Ex. ^. ^. ^.

[E.] 1170". Thus it is the will that must be re-
formed . . ,

^. The will and understanding make a one in

the evil also. Ex.

1171^ When the will has been reformed, . . the
man is like a garden . . .

. Thus the will is like a father, and the under-
standing a mother.

1202". That a beast has not will and understanding ;
but, instead, aftection and knowledge. Ex.

De Verbo 13. The interior way is through the will
into the understanding . . .

D. Love xviii. That man's will is his affection.
Gen. art.

. The will is called the receptacle of love, be-
cause love is not possible with man except in a
recipient form, which is substantial.

% That the will is the all of man, and is in all

things of him, thus is the man himself. Ex.

^. That the will is the man's love in form. Ex.

xix. Regarded in itself, the will is not love, but is
the receptacle of it ; and is such a receptacle that it
not onlj'^ receives love, but also takes on its states,
and puts on forms in accordance with them. Ex.

. The will is the rece])torium of spiritual heat

. . . and this receptoriiivi is everywhere in man, but,
in its primes, is in the brains. These primes . . . are
the cortical and cineritious substances. (The descent
into the body des. )

. Thus the will of man is living conatus in man,

and acts into the ultimates by means of the fibres and
nerves . . .

. Thus the wiU is the receptacle of love in a

perpetual conatus to act, which is excited and determined
into acts by the love which inflows . . .

^. For no conatus, or will, is possible . . . unless

it is in ultimates; and when in ultimates it is in
interior act; but this act . . . comes forth in the spirit;
and it is from this that the will and the act are a one,
and that will is accounted as act ...

^. Thus to will and not to act, is not possible. Ex.

D. Wis. ii. That the Lord has created in man, and
afterwards forms in him, a receptacle of love, which is
his will; and adjoins to it a receptacle of wisdom, which
is his understanding. Gen. art. . . These receptacles . . .
are spiritual forms . , . They are forms within forms,
ascending to the third degree, innumerable, discrete,
but still unanimous, and each of them is a receptacle
of love and wisdom. The originaries are in the brains
. . . These forms . . . first come forth in man when he
has been conceived . . . And from them, by continuity,
all things of the body . . . are brought forth. Fully
ex. iii. Gen. art.

iii. 5, That one receptacle is for the will of the
future man, and the other for his understanding; and
yet nothing whatever of his will and understanding is
present in the formation [of them], Ex.

, Will and understanding do not begin until

the lungs have been opened , . , For the will then
becomes the receptacle of love, and the understanding
of wisdom. Ex. v,Ex,

v^. The reason the will and understanding are
called receptacles, is that the will is not any abstract
spiritual thing; but is a subject substantialized and
formed for the reception of love from the Lord. (The
same with the understanding.) They exiat-existunt-
actually, although hidden from view, being interiorly
in the substances that constitute the cortex of the
cerebrum, and also, scatteredly, in the medullary
substance of the cerebrum, especially in the corpora
striata ; and also interiorly in the medullary substance
of the cerebellum ; and also in the spinal marrow, of
which they constitute the nucleus. Thus there are not
merely two, but innumerable receptacles, each one
twinned, and also of three degrees, as has been shown
above (iii. 3,4}. Further ex,

vi. That there is a correspondence of the heart with
the will, and of the lungs with the understanding.
Gen. art.

. So the will and understanding are the two

fountains of all the spiritual activities in the same
body.

x^ By the life of the will, is meant love and affec-
tion ; and by that of the understanding, wisdom,
intelligence, and knowledge. The heart and all its
vessels throughout the body, corresponds to the will ;
and its blood, to love and its afi"ections . . . And the
lungs, together with the windpipe, larynx, glottis, and
tongue, corresponds to the understanding ; and the
respiration . , . to the life of the understanding.

I, That the life of the will conjoins itself with that
of the understanding. Ex. 2,

3. That the life of the understanding purifies that of
the will, and also perfects and exalts it, Ex.

4. That the life of the will co-operates with that
of the understanding in every motion; and. . . the
life of the understanding with that of the will in every
sense. Ex.

. The will is the prime agent in producing

motions ; and the understanding ... in presenting
sensations. Ex.

5. The formations of love from the will in the
understanding. Ex.

6. (But) with the evil, the life of the will is not
purified through the life of the understanding ; but is
defiled, depraved, and brutefied. Ex.

C. 21. All (real) good proceeds from the interior will.
By repentance, evil is removed from this will; and
there also resides the evil into which the man is born;
so that unless he performs repentance, evil remains in
the interior will, and good proceeds from the exterior
will . . . But the interior qualifies the exterior , . . The
Lord says, ' Cleanse first the inside . . . ' 22.
61. The will makes the neighbour . . , 62, Ex,
62^^, There is an internal will and an external will ;
in like manner with the understanding. The internal
will has conjunction with Heaven ; and the external

"Willow

62:

Wind

■will, with the world. All good is of the will ; and the
good of charity is the good of the internal will. These
two wills are usnally separated in man, most especially
in hypocrites . . . Bat when they make a one, both the
goods make one good, which is the neighbour.

107. Everything of will is called good, and of under-
standing, truth, because the will is in the heat of
Heaven, and the understanding in its light. And, as
the will has no quality without the understanding, and
therefore cannot be called anything ; and as it receives
a quality, and becomes something, in the imderstanding,
and (this) according to what there is in the under-
standing ; so (is it with) good and truth.

Inv. 2. This is the new understanding, and the new
•will. Ex.

Willow. Salix.

A. 70933. Sensuous truth, wliich is the most external
truth, is signified by ' the willows of the brook-iorrewiis '
(Lev.xxiii.40). 8369. 9269*^. E.458^

Wind. Ventus.

See East Wind.

A. 97. Hence they likened the spirit or life to the
■wind; as does the Lord in John iii.8. Further ill.

1949^. 'To snufF the wind' (Jer.xiv.6) = to take in
empty things instead of real ones, which are truths.

3301^. 'Scattered in the wind' (Ezek.v. 2) = destroyed
by false principles.

4060^. 'The four winds' from which the elect will
be gathered (Matt.xxiv.3i) = all states of good and
truth. E.4i8^

5379. Correspondence of the colon tumid with its
wind.

7679^ 'To feed on wind' (Hos.xii.i) = to multiply a
lie. (That is, to falsify truths. B.^<f.)

7702. 'Jehovah turned a mighty wind of the sea'
(Ex.x.i9) = the cessation of the Divine influx through
Heaven . . . For 'a wind of the sea,' that is, a west
wind, being the opposite to the east wind, =the cessa-
tion of the (destroying) influx.

8286, 'The wind of Thy nostrils' (Ex.xv.8) = Heaven
. . , because it means the breath of life, thus Divine
life . . . This is why, in the Original language, the
same word means both 'wind' and 'spirit (or breath).'
111.

-. That 'the wind of Jehovah,' or 'His breath'

= the life which is of Heaven, and which is of the man
who is in Heaven, that is, of the regenerate man. 111.

^. As ' wind ' = life, the Lord, when teaching

about regeneration . . . says, 'The spirit, or wind,
breathes where it will . . . '

*. As 'the wind of the nostrils of Jehovah ' = the

life which is from the Lord, thus . . . Heaven ; and as,
by the presence of (these), evils and falsities are cast
into Hell, therefore this effect also is signified by (this
expression). 111.

8296. 'Thou hast breathed with Thy wind' (Ex.xv.
10) = the Lord's presence with the Angels.

9146s. 'The wind' they 'sow' (Hos.viii.7) = empty
thin£rs.

9281^ Hence Spirits ... are so called from 'wind';
and, in the Word, are compared to 'the wind'; as in
John iii.8. W.383»,Ex.

9372^. The Word is compared to a reed shaken with
the wind' (Matt.xi.7) when it is explained at pleasure.

J. 49. The four quarters are called 'the four winds.'
111.

R. 334. 'When shaken by a great wind' (Rev.vi.13)
= by reasonings of the natural man . . . E.403.

-. That 'wind,' and ' storm ' = reasoning-raii'o-

cinatio. 111.

343. 'Holding the four winds of the earth, that the
wind should not blow . . .' (Rev.vii.i) = a nearer and
thus a stronger influx into lower things . . . which
influx is restrained by the Lord. (=the remitting of
the influx, lest the good be injured, and the evil be
cast out before the day. E.418. 419.)

". 'The four winds ' = the influx of the Heavens.

. . . That 'wind' = influx, properly, that of the will
into the understanding. 111.

. 'The wings of the wind' (Ps.xviii.io; civ. 3) =

the Divine truths that inflow. ( = spiritual things from

which are natural things. £.283-'. ^.) E.419^^.

Compare 529-. 594^".

^, That 'wind,' and ' breathing ' = the influx of

Divine truth into the understanding, is from the
correspondence of the lungs with the understanding.

. As a stronger Divine influx through the

Heavens disperses the truths in the evil, ' wind '= the
dispersion of truth in them, and their consequent
conjunction with Hell, and destruction. III.

*. 'Jesus rebuked the 'Wind' (Mark iv.39) = the

influx from Hell.

D. 479. The spirit is likened to 'the wind' (John
iii.8) . . . and the Spirits . . . have often come to me
with a wind which struck my face, and even moved
the flame of the candle, and my papers. The wind
was cold, and [came] very frequently when I raised my
right arm. 2392.

3680. A vehement wind that dispersed (my enemies).

3861. Their operation was felt ... as a very gentle
wind, rather cool . . .

4273. (Therefore) the Lord says about one who is to
be regenerated, that it is like the wind blowing, and
that the man knows not when it comes, and whither
it goes. This is exactly the case with influx . . .

E. 130^ 'The wind of Jehovah,' in the Word, =the
Divine truth; (as in) 'Jehovah maketh His Angels
winds' (Ps.civ.4).

304^*. 'The four winds ' = all the truths and goods of
the Church in the complex.

316^®. 'The four winds of the heavens' (Dan.viii.8) =
all falsities and evils. 418''.

355^. 'The four winds of the heavens' (Zech.vi.5) =
all Divine truths. ( = all the Divine, proceeding. . .
414^.)

405*^ 'Wind' is predicated of truths; and, in the
opposite, of falsities.

41 8-. The reason 'the four winds ' = all the Divine,

Wind

628

Wind Instruments

proceeding, is that 'the winds of heaven' mean the
quarters . . .

[E. 4i8p. ' Come from the four winds, 0 spirit' (Ezek.
xxxvii.9) = from the Divine of the Lord in Heaven; for
'the four winds' are the four quarters . . . (Compare
419^)

'^. 'The four winds from the four ends of the

heavens' (Jer.xlix. 36) = falsities conjoined Avith evils.

^ 'The foiir winds' ( Dan. vii. 2) = falsities con-
joined with evils.

419. 'The wind' = the Divine, proceeding, which is
Divine good united to Divine truth.

^. 'The wind of Jehovah' has a like signification

to 'the spirit of Jehovah,' because there is meant the
wind of respiration . . . Hence, in many languages,
wind, and spirit, are denominated by the same word
. . . And this is why Spirits and Angels (are supposed
to be) like wind.

. That by 'wind,' and 'spirit,' when predicated

of man, is signified the life of truth, that is, a life
according to truths ... is because the respiration . . .
corresponds to that life . . .

^ (Thus) 'the wind,' and 'spirit,' 'of Jehovah'

= the Divine truth; and 'the four winds' = Divine
truth united to Divine good.

. As by 'wind' is meant the wind or breath-

spiritus-of respiration, and as there is signified by it
the Divine truth, and spiritual life in those who receive
it, therefore this 'wind' is called also 'the breath-
halitus-oi the nostrils of Jehovah,' etc. 111.

^ In John iii.8, is described the life of man's

spirit which he has by regeneration; 'the wind ' = the
Divine truth through which he has that life. Further ex.

®. 'Neither is there any breath in their mouth'

(Ps.cxxxv. I7) = that there was no truth in their
thought.

". That 'the wind of the earth ' = the Divine,

proceeding, is from the correspondence with the winds
in the Spiritual World ; for . . . the winds there arise
from the determination of the Divine influx, and they
go forth to the lower things. In the Heavens it is
seldom that any but gentle winds are felt; but winds
are frequent with those who dwell lower down ; for they
increase with the descent; and their determinations
are from the quarters into which the Divine inflows,
especially from the north. And as the winds there
are from a spiritual origin, they =: spiritual things, in
general, the Divine truth from which [they are]. 111.

1^ 'Stormy wind' (Ps.cxlviii.8) = the Divine

truth as to the reception of it.

1«. 'The wind,' in the opposite sense, = falsity

111. 64425. 654^8.

'K 'Stormy wind' (Ps.cvii.25) = temptation.

Also in Mark iv.37 ; Luke viii.23. -*.

25_ Tjjg winds that arise in the Spiritual World

appear to do so from different quarters , . . Those from
the south disperse truths with those who are in
falsities ; those from the east disperse goods with those
who are in evils. The reason the winds disperse them,
is that they arise from a strong influx of the Divine
through the Heavens into lower things . . . and those
whose interiors . . . are mere falsities and evils .
cannot endure such an influx . . . and they withdraw

into the falsities and evils which they love . . ,
(Continued under East Wind.)

578'^. 'Wind of storms' (Ps.xi. 6) = the destruction of
all truth. ( = a vehement assault on truth. 960^.)

587^-. 'Wind,' and 'emptiness' are predicated of
falsities from proprium.

644^^. 'He bringeth forth the wind out of His
treasuries' (Ps,cxxxv.7) = spiritual things in the Word
from Heaven.

2^. 'The winds' that blew and beat on that

house (Matt. vii. 27) = the thoughts which come up in
these temptations . . .

721*. 'To bring forth wind' (Is.xxvi.i8) = to imbibe
vanities in which there are no truths.

81113. 'The wind' that shall 'feed the shepherds"
(Jer.xxii.22) =the inanity and emptiness of the doctrine.

Wind Instruments. Instrumenta in-
fiatoj'ia.
See under Instrument, and Music.

Windings. Ambages.

H. 519. Everyone is brought into his own Society
. . . sometimes by windings.

P. 164®. They are borne to their places by infinite
windings, as it were by meanderings . . .

M. 75-. A forest full of windings of error, seen.

Windings. Maeandri.

P. 164®. See WiNDiNGS-a7H?iaf/cs, here.

M. 189^ The wonderful windings in plants.

Windpipe. Trachea.
A. 4791. See Tongue, here.
W. 408s. See STOMACH-i'ni<mw?its, here,

D. 4035a. They spoke with me as if in the throat or
windpipe, without sound . . .

D. Love v^. The uses of the windpipe, enum.
D. Wis. x^. The windpipe, etc. correspond to the
understanding.

Window. Fenestra.

A. 652. 'The window' (in the ark, Gen.vi. I6)=the•
Intellectual. 655, Ex. and 111.

655. The 'suns,' or windows ( Is. liv. 12) = intellectual
things from charity. Ex.

^. All the windows of the Temple . . . represented

the same; the highest of them, intellectual things; the
middle, rational things ; and the lowest, scientifics and
sensuous things . . . (i Kings vi. 4 ^). 658.

. Windows of the middle story are meant (in

Jer.ix.21) and = rational things . . , ( = intellectual
things. 2348"^. )

^ As 'windows' = intellectual and rational

things, which are of truth, they also = reasonings which
are of falsity. 111.

863. 'Noah opened the window of the ark' (Gen.
viii.6) = the second state, when the truths of faith
appeared to him . . . For 'a window ' = the Intellectual,
and therefore the truths of faith.

Window

629

Wine

1629". When their homes are changed, there appears
something at the side that represents a window . . .

3391. 'Abimelech . . . looked through a window'
(Gen.xxvi.8) = the doctrine of faith looking at rational
things in Knowledges. . . For 'a window' = the Intel-
lectual, and therefore the internal sight ... so that 'to
look through a window ' = to perceive the things which
appear by the internal sight, which, in general, are
Knowledges, which are of the external man.

-. That 'windows' = the things of the internal

sight, that is, of the understanding, which, in one
word, are called intellectual things. 111.

. 'To enter in by the windows as a thief (Joel

ii.9) = to destroy truths and the Knowledges of them.
51359. 8906=. E.193".

. 'A voice shall sing in the windows' (Zeph.ii.

I4) = the desolation of truth, thus of the intellectual
faculty as to truth. ( = the preaching of what is false.
E.650-.)

^. 'To look forth through a window' (Judg.v.28)

= by means of the reasonings of those who deny
truth . . .

4050. A face seen above an azure window. Ex.

4653^. The interior membranes (of the ear) called
"windows.

7S06. These Spirits ... see a face in a window,
which is a sign for them to depart.

10769. Their dwellings had windows at the sides
according to the number of the . . . chambers . . . The
windows were made of threads of grassy threads so
interwoven that the light passed through.

H. 489^. When (such) look through the windows, it
is as if through pure crystals.

P. 2o6^ Self-love has closed the window in its roof
» . . and also the side windows . . .

207. The Lord (then) opens the window in his roof,
and afterwards the side windows . . .

R. I32«. 'A window' = truth in light.

386. I wanted to look in through a window, but
there was none . . , But a window was suddenly made
on the right side; and I heard them complain that they
were in darkness. Presently a window was made on
the left side, that on the right being closed, and the
darkness was then slowly dissipated . . .

M. 12. The lofty windows (of the palace), of the
most transparent crystal, had posts of gold.

1 03-. On each side (of the house) were three lofty
windows of crystalline glass, the posts of which were
of olive-wood. . . No windows were seen in the east
TV all.

114. A window was (then) made where none was
seen before, and a voice was heard through it . . .

I55a^ The wives looked at a window in the southern
quarter, and there was seen a white dove . . .

270^. The palace had three rows of windows (through
<which the three kinds of birds flew). Des.

293. I looked through a window to the east, and saw
seven women sitting on a bed of roses . . . 294.

T. 80. On seeing (the Satans) I closed the window;
yet I spoke to them through it.

134. There were no windows in the walls (of the
temple) but a great opening in the middle of the roof
. . . which lighted it better than if there had been
windows at the sides.

508. The walls (of the magnificent temple) were
continuous windows of crystals. . . This temple = the
New Church . . . its windows of crystals, the Truths
that enlighten it.

D. 3135. There appeared to me a face in a window,
from which I might infer that I should see something
worthy of observation.

4418. Augustus showed me a round, or oval, window
that he had in his palace. Ex.

4860. (In the Hell of the Genii) there were walls as
of a great building, but . , . instead of windows there
were great openings . . . For they cannot dwell in
houses that have . . . windows ... for they feel as
if they were being suffocated. Tlie reason is that
windows = the things that are of thought.

571 1. AVhen they are (sijiritually) dead, there appear
no windows in the houses, but only openings, within
which it is dark. But when they are alive, windows
appear, and men in them.

E. 193''. 'Windows,' etc. = the things of a mind that
receives . . . (namely) that of the mind which is called
the understanding . . .

282^ 'To fly ... as doves to the windows' (Is.lx.8)
=:the thorough investigation of truth . . . 'Windows'
= truth in light. 406'".

555*. 'Death hath come up through the windows
. . .' (Jer.ix. 21)= that infernal falsity has entered into
the understanding. 652-'.

652-'. 'Windows' = the thoughts from the under-
standing.

675^^. 'To open the windows of heaven, and pour
forth a blessing' (Mal.iii. 10) = the Divine inflowing,
from which come intelligence and eternal life.

J. (Post.) 229. With the windows closed.

Wine. VinuJH.

Vinous. Vinosus, Vinarius.

See Merum, and Must ; and also under Drunk,
Strong drink, Vine, Vineyard, and Vintage.

A. 107 1. '(Noah) drank of the wine' (Gen.ix.2i) =
that he wanted to investigate (by reasonings) the things
of faith. Ex.

. 'Vineyard,' or 'vine' = the Spiritual Church

. . . 'the gi-apes' . . . = charity . . . and 'the wine' =
the derivative faith, and all things that are of faith ;
thus. . . 'the wine' = the Spiritual of that Church. 111.

3. ' Wine' (Gen.xlix. ii) = the Spiritual from the

Celestial; 'the blood of grapes' = the Celestial relatively
to Spiritual Churches; thus ' grapes' = charity itself;
and 'wine' = faith itself. ( = the Divine good and
Divine truth of the Natural. 3300-.) See below, at
5ii7«.

*. As 'grapes ' = charity, so 'wine '-the deriva-
tive faith ; for wine is from grapes.

Wine

630

Wine

[A-io;!"*]. 'Not to tread out wine in the presses' (Is.
xvi. io) = that there are no longer any who are in faith.

. 'Wine' (Is.xxiv.9) = the truths of faith.

®. As ' wine ' = faith in the Lord, faith . . . was

represented by 'a libation of wine.' 111.

1072*. 'Wine of whoredom' (Rev.xiv.8) = the adul-
terated truths of faith, of which 'drunkenness' is
predicated. ( = falsity from evil. 8904^.) II.721.

1517. A vinous odour. . . comes from those who
compliment one another from friendship, (so that) there
is truth in the compliments. D. 1047.

1727. '(Melchizedek) brought forth bread and wine'
(Gen.xiv. 18) = celestial and spiritual things and the
refreshment from them. Ex.

^. For, in the Ancient Church, 'wine' was a

representative of all spiritual things ; thus, here, of the
Lord Himself . , .

2165^. The 'wine' (in the Holy Supper) = all spiritual
things. (=His Divine Spiritual. 2830.) ( = His
Divine truth. 3813^.) ( = spiritual love. 4211.) ( =
the Holy of charity and faith in Heaven. 4700". )
( = Divine spiritual love. 4735^.) ( = charity. 6789^.)
( = the Lord as to the truth of faith, and its reception
by man. 10149^.) ( = the good of faith. 10521.) ( =
the Lord as to Divine truth ; and, with the recipients,
holy truth from the Lord. R.316'-.) ( = Divine truth.
T.238. 372.) ( = the good of faith, which in its essence
is truth. E.376-®.) ( = the good of faith which in its
essence is truth from good ; and, in the supreme sense,
the Lord as to Divine truth. 376-®.) ( = truth from
this good, which is also the good of faith. 617-".) ( =
the Divine truth. 1082-. )

2184^ 'Buy wine and milk' (Is.lv.i) = the Spiritual
of faith, and the Spiritual of love. ( = spiritual truth,
and spiritual good. 2967^.) ( = the good of faith.
8568'.) ( = the truth of good, and the good of truth.
8976^.) (= spiritual good which in its essence is truth,
and the good of this truth. £.376^) ( = Divine truth
spiritual, and Divine truth natural. 617^'*.)

2187". As wine and grapes . . . = what is spiritual,
the Nazarite was forbidden to eat of them. Ex. 5113^'.
E.9i8",Ex.

23412. 'Wines sweet ['on the lees'] and refined'
(Is. xxv.6) = truths derived from (goods). (This is said
in relation to the Holy Supper. T. 708. )

2465-. 'Let us make our father drink wine' (Gen.
xix.32) = that they should imbue such good with
falsities. *.

2851^. 'Wine' = truth. 458110. E.475«.

3069. 'Not to drink wine with a song' (Is.xxiv.g)^
not to be instructed from the affection of truth, and not
to be delighted thereby. (Compare E.323-.) ( = no
heavenly bliss. E. 376'".)

33I6^ Instead of 'wine' (the Angels perceive)
spiritual love and the things of it, that is, of love
towards the neighbour. . 3464-.

3570. '(Esau) brought him wine, and he drank'
(Gen.xxvii.25) = the conjunction of truth afterwards.
(For) ' wine' = the truth that is from good.

3596^. (The drinking of wine, in the Ancient Church)
= what is of charity towards the neighbour.

4007". 'His eyes are redder than wine' (or, 'are red
with wine') (Gen.xlix. I2) = the Divine wisdom. ( =
that the Intellectual, or the internal Human, is
nothing but good. 6379.) ( = the Divine truth.
R.316-.)

42 1 7-. When 'wine' is read in the Word, or is^
received in the Holy Supper, the Angels think . . »
about charity towards the neighbour . . .

4581*. See Bread, here.

5117''. 'They shall drink the wine' (Amos ix. 1 4) = to
appropriate the truths of the Spiritual Church, which,
are of charity. ( = to be instructed and become intelli-
gent. E.3768.)

^. 'He hath washed his garment in wine,

and his vesture in the blood of grapes' (Gen.xlix. 11).
The Lord is here treated of; ' wine ' = spiritual good
from the Divine love; and 'the blood of grapes' the-
derivative celestial good. ('Wine' = the Divine truth.
R.3i6^ E.195^''.) ('Wine' and 'the blood of grapes' =
the Divine truth. E.3762''. 475^-.) (See below, at 6377.)

^ Wine is called 'the blood of grapes' (Deut.

xxxii. 14) because both = the holy truth proceeding
from the Lord ; but 'wine' is predicated of the Spiritual
Church; and 'blood' of the Celestial Church. This is
M'hy 'wine' was commanded in the Holy Supper.

5 1 20-. See Cvp-scy])hus, here.

*. ' He took the cup, and gave thanks . . . sayings

Drink ye all of it; for this is ily blood . . .' It is said
'the cup,' and not 'the wine,' because 'wine' is
predicated of the Spiritual Church, and 'blood' of the
Celestial Church, although both = the holy truth pro-
ceeding from the Lord ; but in the Spiritual Church,
the Holy of faith from charity towards the neighbour,
and in the Celestial Chiirch, the Holy of charity from,
love to the Lord. (Continued under Holy Supper.)

^. See Cw-pocxdum, here.

*. As wine inebriates and makes insane, so doea

falsity . . .

5360. Wine (as food) corresponds to spiritual love.

5915. See Holy Supper, here.

5943^ The wine of the libation = the derivative truth,
of faith.

6377. 'He washes his garment in wine' (Gen.xlix. 11)
= that His Natural is Divine truth from His Divine
good. . . (For) 'wine' = the good of love towards the
neighbour, and the good of faith ; and, in the supreme
sense, the Divine truth from the Lord's Divine good.
(See below, at E.433*.)

-. That 'wine' = love towards the neighbour,

and the good of faith, is evident from . . . the Holy
Supper, namely, that. . . 'the wine' = the good of
spiritual love . . . And so the libation of wine = the-,
good of faith.

^. That 'wine' = love towards the neighbour,

and the good of faith. 111.

6. That 'wine' = the good of mutual love and of

faith. III.

. 'The wine' (Rev.vi.6) = the good of spiritual

love. ( = the good and truth of faith. 9780*. )

Wine

631

Wine

''. '(The Samaritan) poured in oil and wine'

(Luke X. 34) = that he performed the works of love and
charity. ( = the good of love, and the good of faith.
9057".) ( = the good of love, and the good of charity
and of faith. 9780".) (=good and its truth. N.87.)
( = teaching good and truth. R. 316''. ) ( = the good
and the truth that heal man. £.375-'-. 376^".) { —
instructing in the good of love, and the truth of faith.
444".) 962*.

*. That ' wine ' = the good of love and of faith, is

evident from the Lord's words ... 'I will not drink of
this hwxt-genuneii-oi the vine, until the day when I
shall drink it new with you . . .' (Matt.xxvi.29). Ex.
(=the truth of the New Church and Heaven. T.7o8e.)

^. As 'wine' = the good of love and of faith, it

= in the supreme sense, the Divine truth from the
Lord's Divine good ; for from this, by influx, the man
who receives it iias the good of love and of faith.

io_ 'Wine,' in the opposite sense, = falsity from

evil. 111.

7906-. The truth then comes forth purified, like wine,
which becomes clear after fermentation.

8481^. 'Wine' = truth from good; and, in the op-
posite, falsity from evil.

9223. 'The first-fruits of the wine thou shalt not
delay' (Ex.xxii.29) = that as all . . . truths are from
the Lord, they must be attributed to Him, and not
to self. . . For ' wine ' = the truth of good, thus the
truth of the good of faith.

-. In the Original Language, it is said . . . 'the

tear of the wine' . . . and tears are things that drop.

9272^ 'Thou shaltltread . . . the must, but not drink
the wine' (Micah vi.i5) = to be instructed about the
truths that are from good, but still not to appropriate
them to one's self. 9277^. E.376^".

9296^ The wine that is 'of the press ' = trutli from
good.

9320^ 'The wine ' = the internal truth of that
Church.

93936. The 'blood,' and the 'wine' (in the institu-
tion of the Holy Supper) = the Divine truth proceeding
from the Divine good of the Lord's Divine love ; and,
on the other hand, the same received by man.

9960^^ The 'wine' that Noah drank, and with
which he was inebriated = the falsity with which the
Ancient Church became imbued in its beginning.

10031^. ' Wine ' = the truth of good.

10040^. By the drinking up of the wine (by the
priests alonej is signified that they alone know Divine
truth . . .

10079'-. As in burnt-offerings . . . there was nothing
that was pleasing in the Heavens, meat-otferings of
bread, and also libations of wine, in which there was
something pleasing, were also employed ; for ' bread '
= all celestial good ; and 'wine,' all the truth of it.

10137. 'A libation of the fourth of a hin of wine'
(Ex. xxix. 40) = spiritual truth sufficient for conjunction ;
for 'wine ' = truth ; here, spiritual truth corresponding
to spiritual good from celestial. Ex.

^. That the libation, which was wine, = the good

of faith. 111.

-of a peasant.

107706. There appeared (in the Fifth Earth) shrubs
that were not vines, but which bear berries from which
they prepare wine.

N. 219. (Refs. to passages on the subject of wine.)

L. 27. 'Blood,' or ' wine ' = the good of faith from
the Word,

W. 420. The chyle collected from things esculent
and vinous.

P. 254'*. (^\\Q\ixi\\yva.-vhviimadudnm''
as opposed to the noble wine of a king.)

284". Good (then) becomes like generous wine after
fermentation . . . But if evil conquers, good with its
truth . . . becomes turbid and foul, like unfermented
wine . . .

292-. The heat (that) flows into things vinous,
fragi-ant, etc.

R. 316. 'Hurt not the oil and the wine' (Rev.vi.6)
= that . . . the holy goods and truths which lie hidden
in the Word be not violated and profaned. E.375.

. 'Oir = the good of love; 'wine,' truth from

this good. lU. E.375.

'. 'They do not put new wine-rzwitw?. novum-

into old bottles . . .' (Matt.ix. 17). 'New wine'=:the
Divine truth of the New Testament, thus of the new
Church; and 'the old wine'^the Divine truth of the
Old Testament, thus of the old Church, E. 195*^

^ That ' wine ' = holy truth, is evident from

its opposite sense, in which it = truth falsified and pro-
faned. 111.

41 7^ He said, I have planted a vineyard ; I will now
drink wine even to drunkenness . . . out of an invisible
cup . . . But I say unto you, Drink wine from the Word
understood. Ex.

632. 'She made all nations drink of the wine of the
wrath of her fornication' (Rev.xiv.8) = tliat by profana-
tions of the Word, and adulterations of the good and
truth of the Church, she has seduced all . . . 'Wine' =
truth from good ; and, in the opposite sense, falsity
from evil. E.881. See R.721. 758.

635. 'The wine of the anger of God mingled with
unmixed' (ver. io) = the truth of the Word falsified,
( = falsity and the derivative evil, conjoined with
falsified truths. E.887.)

6496, See ViNEYAKD, here,
721. 'Wine'=the Divine truth of the Word.
758. 'The wine' (Rev.xviii.3) = their nefarious
dogmas.

77S. 'Wine' (ver. 1 3) = truth from the good of love.

7956. (They say) that the wine is for (the priests)
lest they should be wearied out ; and that water is
mixed with the wine, lest they be inebriated.

829. 'The wine of the fury and anger of God'
(Rev.xix.i5) = the goods and truths of the Church,
which are from the Word, profaned and adulterated ;
thus the evils and falsities of the Church.

* Vinum adustum is evidently a literal translation into Latin of
the Swedish word 'brdnvin, which means a spirituous liquor that
is made from potatoes.

Wine

632

Wine

M. 3^. (Heavenly happiness supposed to consist in
feasting, with) generous and noble wines.

13-. The trees of wine (in the garden) came next to
the trees of oil.

14^. They saw a table magnificently laid out, con-
taining . . , wine jeWies-musta vi/iorum concreta . . .
and a pyramid through the middle of which there
gushed out a fountain of nectareous wine . . .

20s. (Wine drunk at a wedding in Heaven.)

T. 328. Compared to the taste of the wine that is
pressed out of the grapes.

377^. Like grapes after the wine has been pressed
out of them.

383^. Like urine conjoined with wine of flavour.

702. That by the Lord's 'blood,' and by 'the wine,'
is meant the Divine truth of His wisdom, and also all
the truth of faith. Gen.art.

708. That by 'wine' is meant the like as by 'blood.'
111.

8346. Like the fragrance in wine cellars - ceZ^ts
vinariis.

Ad. 3/5521. The reason (the priests) did not drink
wine or strong driuk (Lev.x.9) was indeed from
drunkenness . , . lest . . . the representations should
be disturbed; for wine disturbs the life of the body
and the natural life of tlie mind ... so that the
spiritual life cannot act in it becomingly . . .

3/5522. The flame in the Habitation, the shining
gold, and the aromatic odour of the incense would
have been disturbed by wine, and therefore the
representations would have been disturbed ; besides
that the odour of the wine and strong drink would
have united itself with the mind ... so that it could
not make a distinction between what was holy and
what was profane. 5523, further ex.

3/6879, 6SS0. Thus the Nazarite might (then) drink
wine . . . because it was after he had been sanctified ;
for then wine could not inebriate him. It is as it is
with the regenerate, to whom cupidities then do no
harm, because then the cupidities are no longer excited
by nature and the body ... The wine is thus happi-
ness, or heavenly joy ; for it then exhilarates, and
excites only the things that are of charity.

D. 2458. A disgust for wine, or intoxicating drink.
See Drunk, here.

3486. (Poisoned wine offered me by Dippel, the
effect of which would have been to destroy the under-
standing. )

3801^. (The Quaker Spirit) appeared with a flask of
red or dark wine, which he drank up, and so disap-
peared. 3802. 38o3,Ex. See J.(Post.)5S.

3898. (Great goblets full of wine with sugar seen,
with which the lascivious girls delighted themselves.)

4053. Wine cellars seen, as representatives,

6059. Why the Papists have separated the bread
from the wine. . . It is not done on account of
deficiency of wine, because there is wine in Italy,
France, Spain, Portugal, the more interior part of

Germany, and Hungary ; and where wine is not pro-
duced, as in England, Holland, Sweden, Denmark,
and Protestant Germany, wine does not grow — and
yet it is employed in the sacrament of the Supper.
The Papists could find no other reason except that the
monks . . . should not be wearied out in their con-
tinuous labour . . . P)ut it was said that it has come
to pass of the Divine Providence . . . because good is
not good if separated from truth . . . £.1054^, Ex.

E. 223^ 'A cry over the wine in the streets' (Is.
xxiv. ii) = the truth of doctrine falsified, over which
there is contest and indignation. (Compare 652'^.)

235''. 'They err tlirough wine, through strong drink
they go astray . . . they are swallowed up by wine'
(Is.xxviii. 7) = truths mixed with falsities.

252^. ' Wine ' = the good of charity, which in its
essence is truth. Refs.

''. 'A feast of lees,' that is, of the best wines

(Is.xxv.6) = the appropriation of truths.

2gji6_ cjhe wine is gone' (Hos.iv. i7) = that the
truth of the Church has departed. 376^**. 887'*.

329. In the Word . . . 'wine' stands for all spiritual
drink, (that is) all the truth which is communicated to
man by the Lord.

-. Thus ' wine ' = the Divine truth proceeding

from the Divine good of the Divine love ; and, in
relation to man, this received by him.

*. As by 'wine' is meant the Divine truth

nourishing the spiritual life, the Lord says . . . ' I
will not drink of this product of the vine . . . until I
shall drink it new with you.' (-the good of faith
which in its essence is truth. 376-".)

359^. In the wine-presses, the wine is pressed out
of the grapes ; and 'wine' = the Divine truth.

376. That 'wine' = spiritual good, which is the good
of charity towards the neighbour and the good of faith ;
and ... in its essence this good is truth . . . Hence
it is that 'wine' = truth, Gen.art. *,in.

^, 'Must,' that is, 'wine' (Amos ix.)= truth.

^^ The derivative truths are meant by the

'treading out of the wine in the wine-presses' (Is.
xvi. 10). . . For they were wont to sing ... in the
wine-presses when the grape was trodden into wine,
on account of the representation of the delights from
the truths which are signified by 'wine.'

1^. The truths of good that were taken away,

are meant by 'the vintage,' and 'the wine in the
wine-presses' (Jer.xlviii.33).

1°. 'Corn and wine' (Lam.ii. I2)=all the good

and truth of the Church in general. 750^*.

^^. 'The wine of Heshbon' (Ezek.xxvii. i8)=

natural truth.

22_ 'Wine' (Zech.x.7) = the truth from good from

which is this heavenly delight. 448®.

— — -^ 'To drink wine out of the vessels of the
Temple' (Dan.v.) = to imbibe the truths of the Church
that are from the Word.

-■*. 'Wine' (Joel iii. 3) = truth falsified.

-^ As ' wine ' = the truth of the Church which

is from good . . . the libation of wine was commanded.
Ill,

Wine

633

Wine, New

-''. 'The product of the vine,' that is, wine,

•which the Lord would drink new witli them . . , =that
all the Divine truth in Heaven and the Church would
then be from His Divine Human. He therefore calls
it 'new'; and He also calls it 'the New Testament in
My blood' ; for the Lord's ' blood ' = the like as 'wine.'

^. The 'wine' (as brought forth by Melchizedek,

Gen.xiv. iS) = the Divine truth, or, in application to
man . . . the good of faith which comes from the
reception of the Divine trutli.

-*. In Luke v. 37-39, ' wine " = truth ; ' old wine, '

the truth of the old or Jewish Church . . . And that
the statutes and judgments of the Jewish Church . . .
do not accord with the truths of the Christian Church,
is meant by, 'They do not put new wine into old
bottles' . . . And that those who have been born and
brought up in the extei'nal things of the Jewish Church
cannot be at once brought into the internal things of
the Christian Church, is signified by, 'No one who
drinks old wine straightway desires new ; for he says,
The old is more useful.'

-^. The like is signified by the water turned into

wine . . . (which = ) the truth of the external Church,
such as was that of the Jewish Church from the sense
of the letter (made into) the truth of the internal
Church, such as is that of the Christian Church ... by
opening the internal things concealed in the former.

^^ 'Wine,' in the opposite, = truth falsified, and |

also falsity. 111. ^'.

. 'Smitten down - 2)erturbati - with wine' (Is.

xxviii.i) = those who see falsity in place of truth. . .
'These err through wine ...' (ver. 7) - through fal-
sities.

^^ See Steong Drink, here. ^^.

2*. 'Every bottle shall be filled with wine' (Jer.

xiii. I2) = the mind of man with falsity.

3''. 'To be inflamed with wine' (Is.v. ii) = to

hatch doctrinal things from themselves.

. 'Heroes to drink wine' (ver. 22) = those who

aspire to great things (and who) imbibe falsities. ( =
those who adulterate the truth of the Word. 618^.)

2^. 'The wine of the wrath of God ' = the falsity

of evil.

386. Natural foods correspond to spiritual foods ; as
, . . wine to truths from good.

433'*. 'He washes his garment in wine' (Gen.xlix. ii)
= the Lord's external or natural Human, that it is
Divine truth from His Divine love; 'and his vesture
in the blood of grapes ' = the Lord's internal or rational
Human, that it is Divine good from His Divine love ;
'his eyes are redder than wine' = that the internal or
rational Human is nothing but good . . .

3o_ "Their wine is the poison of dragons, and

the cruel gall of asps' (Deut.xxxii.33) = falsities from
evil . . . ' Wine ' = truth from the Word ; but 'poison of
dragons,' and 'gall of asps' = the monstrous falsity
that comes forth from the falsified truths of the Word.
(Compare 519'. 714^''.)

444^*. 'Wine,' in the AVord, =the good and truth of
faith. Sig''.

448*. 'Their heart shall be glad as it with wine'
(Zech.x. 7) = the joy of such from truths.

519^ See Vinegar, here.

556'-'. 'His eyes red with wine'=that His Intellectual
was Divine truth from Divine good.

617-'"'. 'To eat flesh and drink wine' (Is.xxii.i3) = to
apm'opriate to one's self evil and falsity. . . 'Wine' =
the falsity of evil.

638®. 'The vine '== (the Spiritual Church) because . . .
'wine' = the good of charity towards the neighbour and
the good of faith.

^^. 'To plant a vineyard and cultivate it, and

not to drink the wine'(Deut.xxviii.39) = that although
the Church is established, and the truths of doctrine
are taught, still truths will not affect and perfect.
' Wine ' = the truth of doctrine.

652^. 'Wine' = the truth of the Church from the
Word.

727-. 'My cup shall run over'=:with the truth of
doctrine from the Word; for 'cup' here stands for
'wine.'

863'". 'To sell a girl for wine' (Joel iii.3) = to falsify
the goods of the Word.

giS**. As all truth is from good, as all wine is from
grapes, by 'wine,' in the Word, is signified truth from
good. 922".

919*. 'Wine' = the truth of the Church.

960-. 'The cup of the wine of the anger of Jehovah'
(Jer. XXV. 1 5) = the falsity that is from Hell. ^

960^^ ' Wine ' = the truth of the Word and of
doctrine. 962®.

1035. ' Wine ' = spiritual truth.

■*. Falsities from evil may be compared to wine

or strong drink that induces drunkenness.

1045. 'Wine ' = truth from Heaven; and, in the
opposite, falsity from Hell.

1116. ' Wine ' = Divine truth.

1 1 52. ' Wine, ' in Re V. xviii. 13,= truth from a celestial
origin, because it is joined with 'oil.'

. ' Wine, ' in the Word, = truth, or spiritual

good ; for truth from a celestial origin coincides with
spiritual good.

1211^. In the Second Heaven there are orchards-
arboreta-h-om whose fruits drop wines.

J. (Post.) 90^. The Mohammedans said that in
Heaven they shall drink wine.

269. (Wines and other alcoholic drinks in the spiritual
London.)

De Verbo 3-*. The quality of the wine according to
that of the truth.

x^. Like a vessel full of noble wine.

Coro. 33". Goblets full of sweet, but poisoned, wine.

De Miraculis, or Docu. 302. A. Wine from Heaven
[was instilled] into the water in the waterpots at the
wedding at Cana.

Wine, New. See Must.
Wine, Unmixed. See Merum.

Wine-press

634

Wing

Wine-press. Tonular.

A. 3300^ 'Garments like bim that treadeth in the
wine-press' (Is.lxiii.2) = the truth of good. ( = violence
offered to Divine truth . . . E.922^.)

6377^. The good of faith is 'the wine-press,' 'the
must,' and 'the libation of wine' (Hos.ix.2).

9139". See Vineyard, here.

9296. Occurs. 9231'.

R. 651. 'Cast it into the great wine-press of the
anger of God' (Rev. xiv. 19) = the examination-ea^jZora^io-
of the quality of their works — that they were evil. By
'to cast the clusters of the vine into the wine-press' is
signified to examine works ; for these are signified by
the 'clusters.' But as it is called 'the wine-press of
the anger of God,' the signification is an examination
[which showed] that the works were evil. ( = the
falsification of the Word as to all spiritual truth, and
the consequent damnation, from there being no spiritual
good, which is charity. For 'a wine-press ' = the
bringing fortli of truth from good; for the clusters and
grapes put into the wine-press = spiritual good, and
the wine produced = truth from this good. E.920.)

. The reason that examination is signified by

'a wine-press,' is that in wine-presses there is pressed
out the must from tlie clusters, and the oil from the
olives; and the quality of the clusters and olives is
perceived from (that of the products).

^. The examination of works as signified by 'a

wine-press,' further ill.

652. 'The wine-press was trodden without the city'
(ver.2o) = that the examination was made from the
Divine truths of the Word, as to what was the quality
of the works that flow forth from the doctrine of faith
of the Church. (=the bringing forth of falsity from
evil from Hell. E.922.)

. 'To tread the wine -press ' = to examine-ca;-

'plorare.

*. 'To tread the wine-press ' = not only to

examine evil works, but also to endure them as in
others, and also to remove and cast them into Hell. 111.

653. 'And blood came out of the wine-press' (id.) =
violence inflicted on the Word through direful falsifica-
tions of truth . . . For by 'the blood from the wine-
press' is meant the must and wine from the trodden
clusters. E.923.

829. 'He treadeth the wine-press of the fury and
anger of God Almighty' (Rev.xix. I5) = that the Lord
alone has endured all the evils of tlie Church, and all
the violence inflicted on the AVord, thus on Himself . . .
To 'tread the wine-press of this wine ' = to endure
them, to fight against them, and to condemn them,
and thus to deliver Angels . . . and men . . . from
infestation by them . . . -,I11.

E. 359^- 'I have trodden the wine-press alone . . .'
(Is.lxiii.3) treats of the Lord and His combats against
the Hells . . . that He alone fought against them . . ,
'The wine-press ' = combat from Divine truths against
falsities, because the wine is pressed out from the
grapes in the wine-presses; and ' wine ' = Divine truth
. . . 922*, Ex.

376^2. ggg Wine, here. 1*.

". 'The threshing-floor and wine-press' (Hos.

ix.2) = like things as 'corn and wine,' because there is
a collection of these there. ('The press,' here, = the
goods of love ; for it implies oil, for which there were
presses as well as for wine. 695-^) 922^.

799"^ 'The produce of the wine-press' = all the
truth of good of the Church, the like as 'wine.' HI.

863". 'The Lord hath trodden the wine-press for
the virgin daughter of Zion' (Lam. i. 15) = when all the
truths of the Church have been falsified. (Compare
922-.)

911'. 'The wine-press is full, the vats overflow*^
(Joel iii. 13). This chapter treats of the falsification of
the truth in the Word . . . and this verse, of the last
state of the Church when is the Judgment. 922^, Ex.

918-'. 'He hewed out a wine-press in it' (Is. v. 2)= the
bringing forth of truth from good. 922*.

920. As the bringing forth of truth from spiritual
good is signified by 'a wine-press,' in the opposite sense
the bringing forth of falsity out of evil is signified by
it . . . ^Ex. 922.

922^. 'The wine-press ' = the bringing forth of falsity
out of evil, and the consequent adulteration of the
Word, and overthrow of the Cliurch.

■*. 'I have caused the wine to cease from the

wine-presses' (Jer.xlviii.33) = that there is no longer
truth because not good.

^. That by 'a wine-press,' and the 'treading' of

it, is signified the bringing forth of truth out of good,
because 'the grape ' = spiritual good, and 'wine from
the grape,' trutli from this good. 111.

. 'The presses overflow with must and oil' (Joel

ii.24)= that from the good of charity they have truth
and its delight.

". 'He digged a wine-press in it' (Matt.xxi.23) =

that (the Jewish Church) had spiritual good.

'^. 'Vintage,' and 'wine-press,' from the grape

and wine, = the good of spiritual love, which is love
towards the neighbour.

Wing. Ala.
Winged. Alatus.

See Yix-volare, and ViEEAT0RY-a7a^i<s.

A. 776. ' Bird' = spiritual truth; 'flying thing,*
natural truth; and 'winged thing' (Gen.vii. 14)
sensuous truth.

16133.

falsities,

'Wings' (Is. viii. 8) = reasonings whence conn>
'Wings,' in the Word, = the things that ara

1992'
of truth.

2758^ (The beauty of butterflies' wings.)
3192". These are like two wings, which elevate.
3226. Ideas are thus made as it were winged.

3901-. 'To mount up with strong wing as eagles"
(Is.xl.3i) = to grow as to the understanding of truth
thus as to the Rational. (Compare E. 283". 650**.)

*. 'Eagle's wings' (Dan. vii. 4) = rational things

from proprium . . .

Wing

635

Wing

4966". The wings (of Pegasus) = spiritual things.
77296. ( = spiritual truth. W.H.4.)

6200. I likened that surrounding wave to spiritual
wings, by which the thought is elevated out of the
memory.

6723. 'The land shadowing (or 'shadowed') with
wings' (Is.xviii. i) = the Church that darkens itself by
reasonings from scientifics. (Compare E.304--. )

8764. 'I have borne you upon the wings of eagles'
(Ex.xix.4) = that they have been elevated to heavenly
light by means of truths . . . For ' wings ' = spiritual
truths.

-. That ' wings ' = spiritual truths, is because birds

. . . = intellectual things . . . and therefore ' wings ' =
spiritual truths, because everything intellectual is
from these.

. ' Wings ' = also the powers which are of spiritual

truth from its good ; for the wings with birds are like
the hands or arms with men, and (these) = powers.

*. When 'wings' are attributed to the Divine,

they=the Divine truth which possesses omnipotence.
111.

. That 'wings' = spiritual truths, that is, the

truths of faith, in which there is power from good. 111.

*. 'The wings' (of the cherubs in Ezekiel) = truth

Divine. (The spiritual sense given of all the statements
made about these 'wings.') £.245-. 283^^.

^ That 'wings' = spiritual truths, or the truths

of faith. 111. '.

''. 'The wings of a dove' (Ps.lxviii. I3) = the

truths of faith. . . They are said to be 'overlaid with
silver,' because 'silver' = truth from good, (^spiritual
truths. E.283*.)

^ That 'wings' = truth Divine. 111.

. To be 'covered with the wing of Jehovah,'

and to 'trust under His wings' (Ps.xci.4) = the protec-
tion and confidence of faith. Further ill.

*. 'Wings,' in the opposite, = falsities. III.

9331. Flyiug animals, and winged insects = such
things as are of thoughts in both senses, thus truths,
or falsities.

9514. 'The cherubim shall spread out their wings
upwards' (Ex. xxv. 20) = elevation [by] the truth of
faith; for ' wings ' = the truths of faith; and 'to spread
out the wings upwards ' = to be elevated, because there
is an effort to elevate one's self in the expansion of
the wings upwards. (Thus) by the wings of the
cherubim expanded upwards is signified the elevation
of good to the Lord by means of the truths of faith.
( = the Divine Spiritual in the Third Heaven. E.283".
700", Ex.)

". Good is circumstanced to truth as the body

is to . . . the wings; for (in birds) the body cannot
move itself without wings, iloreover, in the Word,
'body' corresponds to good, and 'arms,' or 'wings,' to
truths, and also to the powers of good [exerted] through
truths.

9515. 'With their wings covering above the mercy-
scat' (id.) = the spiritual things that cover over . , .
For 'wings' = the truths of faith, or spiritual things,
(and these clothe celestial things).

9741^ 'The voice of the wings' (Ezek.x.5) = the
truth of faith from good.

9760. 'The wing' (of the court of the tabernacle)
(Ex.xxvii. I4) = where truth is ia light . . . because this
wing was towards the south ; whereas by 'the hangings
of the wing towards the north' . . . are signified truths
in obscurity. 9762.

IOI99^ 'A great eagle, great with wings' (Ezek.
xvii.3)=the interior truth of the Spiritual Church;
'the wings ' = exterior truths.

C. J. 82. The skirts of their garments.

P. 20. Wings = spiritual truths.

R. 245. 'The four living creatures had each six
wings in a circuit' (Rev.iv.8) = the Word as to its
powers, and as to its guarils. . . ' Wings ' = powers, and
also guards. ( = the appearance of the Divine Spiritual
on all sides around the Divine Celestial. E.283.)

. ' Wings ' = powers, because birds elevate them-
selves with them ; and the wings in birds are in place
of the arms in man; and ' arms ' = powers.

. (It follows) that the six wings of the lion = the

power of fighting against evils and falsities . . . this
power is that of the Divine truth of the Word ; the
wings of the calf = the power of affecting lower miuds,
for the Divine truth of the Word affects those who
read it holily ; the six wings of the man =: the power
of being wise as to what God is and what is of God . . . ;
and the six wings of the eagle = the power of Knowing
truth and good, and thus of acquiring intelligence.

-. 'The wings with which the seraphim covered

their faces and feet' (Is. vi. 2) = guards ; and 'the wings
with which they flew' = powers. (Compare E.282*. )
( = the Divine in primes and ultimates, and its extension
on every side, thus omnipresence. 285^.)

'. That ' wings ' = guards. III.

437. ' The voice of the wings (of the locusts) was
as the voice of the chariots of many horses running
to war' (Rev. ix. 9) = their reasonings as from the truths
of doctrine. . . 'The voice of wings ' = reasonings,
because 'to fly' = to perceive and instruct. S.13^.
E.5S8.

561. 'To the woman were given two wings of a
great eagle' (Rev.xii. I4) = the Divine circumspection
for the New Church. ' Wings ' — power and protection.
(= spiritual intelligence and circumspection which the
Lord gives those of the New Church. ' Wings ' =
spiritual things. E.759.) ( = the understanding of
truth. 759*.)

574". 'The four wings' like those of birds (of the
leopard)' (Dan.vii.6)=:confirmations of falsity. (Com-
pare E.78c».)

M. 103. Upon the arms (of the horsemen) were as it
were wings.

136. One seen flying, with wings on his feet and
temples.

T. 137. Collars with flying ends, or points.

D. 718. They seem to themselves to be able to
fabricate wings, and thus flj' . . .
5953. See Mercity (the god) here.

Wink

636

Winter

E. 279*. 'With healing in His wings" (JIal.iv.2):^
reformation through the truth of faith. ( = through
truth from good. 283''. )

282". 'He was borne upon the wings of the wind'
(Ps.xviii. io) = omniiiresenee in the natural world. 283^
4i9i2_ ( = to give understanding, and to enlighten the
Ultimate Heaven. 529".)

**. 'Who will give me a wing as of a dove ? ' (Ps.

lv.6) = the affection of spiritual truth.

". 'A winged bird' (Deut.iv. 17) := the under-
standing of spiritual truth.

283^. That ' wings ' = the Divine Spiritual, which in
its essence is truth from good. HI.

. For 'wing' = wliat is spiritual.

^ 'To cover under the wing' = to guard by

Divine truth, which is the Divine Spiritual.

''. That 'wing,' when predicated of the Lord, =

the Divine Spiritual. 111.

. 'I expanded My wing over thee' (Ezek.xvi.8)

= spiritual truth through which reformation has been
«ti'ected.

^ 'To w-alk upon the wings of the wind' (Ps.

civ. 3) = the spiritual sense which is in the literal.

^-. (Thus) 'the wings of cherubim,' in the Word,

= the Divine Spiritual, which is the Divine truth,
instructing, regenerating, and protecting. 111.

. 'The wings of cherubim' and their determina-
tions = the Divine truth heard and received from the
Lord. 111.

1^ 'Wings,' in the opposite, = falsities and the

ratiocinations from them. Ill,

^. 'The wind hath bound her in its wings' (Hos.

iv. 19) = ratiocination from fallacies, whence come
falsities.

329^". 'Say to the bird of every wing' (Ezek.xxxix.
17) treats of the restoration of the Church . . . 'The
bird of every wing' = spiritual truth in the whole
complex. 'Wings' (as well as 'birds') - sjiiritual
things.

395'. The tearing off of the skirt of Samuel's cloak
(1 Sam.xv.27) = the tearing away of the kingdom from
Saul . . . for 'the skirt of a cloak ' = Divine truth in
ultimates, or all Divine truth in general.

**. The like is signified by David's cutting off the

skirt of Saul's cloak (i Sam.xxiv.4).

43326. 'The skirt of a Jew' (Zech.viii.23) = truth
from this good.

799*- '1 will confide in the covert of Thy wings'
(Ps.lxi.4) = in Divine truths j for the wings of Jehovah
= spiritual truths.

Wink. Nidare.

R. 4175. They winked with their eyelids . . .
T. 803^. Some only wink at the image.

Winno-w. See Fan.

Winter. Bmma, Bnimale.

W. 102. (The winter-5/-wma^c-in the Heavens) is
not like the winter in the frigid zones, but is like the
winter in the hot zones.

M. 3046. (The love) goes off into the cold of winter.

T. 367-. When charity is separated from faith , . .
the man's state becomes like that of the world in time
of winter . . .

D. Love xx^
winter.

Man grows warm . . . even in mid-

Winter. Hyems.
Wintry. Hyemalis.

A. 34^. A life of faith without love is like light . . .
without heat, as in winter, when nothing grows. 365®.
1577". 2231^ 3146^. 4i8o3,Des. 4416. 4802*. 51942.
52322. 5482^. 6405. 7084. 83012. H.1362. 482. N.114.
Life 863. R.875^ T.3853. D.49242.

^. No faith, and faith without love, are compared

by the Lord to 'winter' in . . . 'Pray that your flight
be not in the winter; for those shall be days of
affliction' (Mark xiii. 18,19). • • 'The winter' = a life of
no love, ( — removal from these things in a state of too
much cold (that is) of aversion to love . . . 3755^.)

935. See Summer, here. ^. W, 102. £.1146^.

2905^. Then the Church arrives at its winter, or
night. (SeeW.73e.)

34i2«. That light is like the wintry light. 5128^.
52192. W.i39e. P.i68^ D.42i3e.

108346. Where the year is so short (as in the Sixth
Earth) the cold does not abide in winter ... so that
the ground is in continuous spring.

H. i662. With an Angel . . . night and winter are
turned into the idea of a state such as there is in Hell,

W. 245s. Wintry light, which is as bright as summer
light, does not open anything . . . P. 297"'.

4146. The light with man that corresponds to that of
winter, is wisdom without its love.

M. 137®. Therefore men can be deliciated in marriage
even in mid-winter. 222'*.

D. 3453*^. They abominate conjugial love and the
whole female sex, consequently all the derivative loves,
so that their life is at last a life of winter, and in fact a
filthy one.

3579S. Thus they are devoid of love, and are wintry
ones-hyeinalcs. They were antediluvians.

3598. Thus the life (of the so-called Christian world)
is like that of the antediluvian world, namely, a life of
winter.

4383. A life contrary to charity is as winter is to
spring in the frigid zones ; these are not regenerated,
but only those with whom winter is as to spring in the
temperate zones. Ex.

5173. (In the Ultimate Heaven) they know, from
certain signs, that their winter, sjjring, etc. are
coming.

E. 942^. Before this, it is the time of winter with
man.

Coro. 17. Night and winter do not conti'ibute to
the stability of the world.

Wipe away. Abstergere.
Wiping off, A. Abstersio.

A. 868. Like one scoured and washed with water.

Wisdom

63'

Wisdom

1430-. In passing to the internal sense, the idea of
idolatry ... is banished.

1547-. Pleasures from cupidities must be restrained
and lianished.

1857*. AVitli the good . . . the evil is successivel}'
wiped away.

2039. Circumcision . . .=the removal and wiping off
of the things that impeded . . . heavenly love.

21 16. Not the least bit of the evil whicli a man has
thouglit and actually done ... is wiped away, or
blotted out . . . 2694^ 4295-. 4721'-. 5398.

3717®. When the things of the light of the world are
obliterated or wiped out ...

7272-. (The notion that) evils will be wiped away
(on the death-bed) by a confession ... of the wiping
away of sins by His passion ... 7317^.

7318^. Truth is falsified when it is said that sins are
wiped out and washed away as dirt is with water ; and
it is still more falsified when it is said that . . . when
sins have been remitted by a man they are completely
wiped out . . .

S029. (Most good Spirits) remain for some time
beneath Heaven, in order that the things of earthly
and bodily loves . . . may be wiped off. E.413.

9088^. How falsely those think who believe that the
evils or sins in a man are wiped off, as dirt is washed
off. . .

9333". Believes that sins are wiped away when they
are said to be remitted. This belief comes from the
literal sense . . . where it is sometimes so said . . . (the
truth being that man is only) withheld from sins . . .
9451. N.I 66. P. 2792. E.478.

R. 385. 'God shall wipe away every tear from their
eyes' (Rev. vii. 17) = that they shall no longer be in
combats . . . 111. ( = a state of bliss from the affection
of truth, after falsities have been removed by tempta-
tions. For ' to wipe away the tear from the eyes' = to
take away grief of mind . . . E.484.) R.884. T. 126®.

T. 409®. The Lord remits the sins of all . . . but
still they are not thereby wiped away ; for they are
wiped away only by repentance.

442-. Merit is easily wiped away by the Lord from
those who imbue charity . . .

614. (Thus) the remission of sins is not their extirpa-
tion and wiping out, but their removal . . .

D. 2780. After their entrance into Heaven, such
things as are corporeal and material are wiped away by
the Lord.

4480. On a reasoning by some that sins are wiped
out in the other life. Gen. art.

Wisdom. Sapietitia.
Wise, To be. Sapere
"Wise. Sapiens.
W"isely. Sapienter.

See Divine Love and Love, all through ; and also
Divine Wisdom, and under Intelligence.

See also RELisH-sapere.

A. 42. Human wisdom or intelligence, that is,
knowledge in general. Kep.

49-. 'Man-/<o/«o,' in the internal sense, = wisdom and
intelligence.

576. 'Fruit' = wisdom, which is their food.

78. Wisdom is signified by 'the river in the garden.'

109. That wisdom and intelligence, although they
appear in man, are of the Lord alone. Rep.

1 12. There is never any wisdom except from love . . .
nor any intelligence except from faith . . .

121. From these 'rivers' it is evident that from tlie
Lord ... is wisdom ; through wisdom, intelligence ;
through intelligence, reason . . . This is the order of
life ... in celestial men. 111.

124. That wisdom, intelligence, reason, and know-
ledge are not of man, but of the Lord. Sig.

129. The true order is for man to be wise from the
Lord . . . then all other things follow . . .

130. The man who wants to be wise from the world.
Rep.

198. Thus all wisdom and intelligence would perish.

301. When men (want) to be wise from self . . .

303-. He is called 'a man-7iomo' who is wise, that
is, who acknowledges and believes.

305. 'To be cast out of the garden of Eden ' = to be
deprived of all wisdom and intelligence.

424. 'An artificer ' = one who is wise, intelligent,
and knowing. 111.

605^. This was the wisdom of the ancients.

775. How poor human wisdom is.

e_ Such are very many who seem to themselves to

excel in wisdom.

1072^. Tiiese ai'e called 'wise in their own eyes, and
intelligent before their own faces' (Is.v.21) because
those who reason against the truths of faith suppose
themselves to be wise above others.

II 36. The derivations of wisdom, intelligence,
knowledge, and Knowledges. Tr. See 1224.

1x71^ The signification of 'the wise men from the
east.' 3762^. 9293^

1226. 'The sons of Shem' = the things of wisdom . . .
for everything is called wisdom that is begotten from
charity. Ex.

s. (Thus) neither intelligence, nor knowledge,

nor Knowledge, lives, except from the wisdom which is
of charity . . .

1385. It is of angelic wisdom to perceive . . . without
ratiocination.

1458. (The Angels are in light in proportion to their)
wisdom and intelligence ; but the wisdom there is of
love and charity ; and the intelligence is of faith in the
Lord.

1462^ Human knowledge or wisdom, is signified by
'Egypt.'

1475. The Celestial, through the Spiritual, enters
into the Rational, and thus into the Scientific . . .
Unless this order is observed, there will be no wisdom.

Wisdom

638

Wisdom

[A.] 1482^. Wisdom at first flourished in Egypt. 111.

1493. The order in which the Lord advanced to
intelligence, and thus to wisdom ; so that, as He was
wisdom itself as to His Divine essence, He should also
become wisdom itself as to the Human essence, Tr.

1555. From the light of intelligence into the light of
wisdom. Sig. and Ex.

. The light of wisdom is of the life . . . and

regards the voluntary part.

^. Few . . . know how man is led to true wisdom.

Intelligence is not wisdom, but leads to wisdom ; for to
vxnderstand what is true and good is not to be true and
good ; but to be wise is to be so. Wisdom is predicated
solely of the life — that the man is such. One is intro-
duced to wisdom, or life, by knowing . . .

^. The light of the new life is called wisdom,

which then takes the first place, and is set over intelli-
gence. Thus is formed the third plane.

1557. 'Bethel' = the light of wisdom through
Knowledges.

1783^. He who places everything in human wisdom,
or knowledges . . .

1807^ The day-time of wisdom.

1 936'' {-^ Taa,n is wise in proportion as he does not
attribute wisdom to himself.)

I94i<'. The fructification and multiplication of
knowledge, intelligence, and wisdom. Sig.

19646. As the Angels are in (spiritual and celestial
life) they are in intelligence and wisdom itself.
2280^ The good of wisdom. Ex.

2289. They grow up as they advance in intelligence
and wisdom.

2293. The intelligence of truth, and the wisdom of
good. 2309. 2761", Sig.

2304. Intelligence and wisdom makes an Angel, and
this they do not possess so long as they are infants , . .
H.340.

2305". Man is man from the intelligence of truth and
the wisdom of good . . .

^. Real innocence exists only in wisdom . . .

47976. 5 1 26-.

2500^. In love itself is wisdom and intelligence , . .
2572^.

2588^. Hence the gi-eat wisdom of the Angels. 2796^,
Des. 3405®, Des. 3599^. 4234^. 9i76e,Des.

2591. Among the Gentiles (also) there are the wise
and the simple. H.323. 324.

^. Ancient and modern wisdom compared.

2592, One of the wiser Gentiles with me. Des.
. He said there is no wisdom but that of life.

H.322.

2654''. They are the wisest who perceive themselves
to be the least wise.

2686*. 'The white horse ' = wisdom.

27 1 8^. They cannot be admitted into wisdom until
they are free from doubt. *.

. But those in the affection of good , . . liave

been admitted into wisdom. ".

2736. Innocence dwells in wisdom ; and those who
have lived in conjugial love are pre-eminently in
wisdom . . .

2762'*. Representatives were communicated to the
wise round about . . .

2796^. Those in the deliriums of wisdom . . .

2826^2. 'Wisdom and knowledge' (Is.xxxiii.6) = the
good of faith conjoined with its truth.

2863^. The wisdom and intelligence of the ancient
gentiles.

28S96. Then intelligence and wisdom inflows . . .

2915-. These arc the planes on which conscience is
founded . . . and consequently intelligence and wisdom.

2930*. 'Food' = wi8dom and intelligence.

2967''. The Knowledges from which come wisdom
and intelligence (are meant in) 'By thy wisdom, and
by thine intelligence, thou has gotten thee riches . . .
by the multitude of thy wisdom . . ,' (Ezek.xxviii.4, 5).

30946. The light of Heaven . . . enlightens all in
Heaven with wisdom and intelligence.

31756. For the Lord, through good, inflows with
wisdom.

3183. The last state, signified by 'old men,' is a
state of wisdom, in which is the innocence of infancy
. . . 3254.

^. Through innocence, the Lord inflows . . . with

wisdom ; for true innocence is wisdom itself.

6^ 'Queens that give suck' = wisdom.

31906. When truth is elevated out of the Natural
. . . the man is elevated into intelligence and wisdom.
This is the source of all the intelligence and wisdom in
man.

3195. 'The south ' = the light of intelligence, which
is wisdom.

-. The light (of Heaven) has wisdom (and in-
telligence) in it. 3223". 3636. 3993'',Ex. 4180-. ^

4413. H.131.

3203^. When a man acts no longer from truth . . .
but from good, he is for the first time ... in wisdom.

32206. Hence the things of intelligence and wisdom
are described in the Word by paradises, vineyards-
forests, and meadows.

3249. As the Syrians, or sons of the east, = those in
the Knowledges of good and truth, they were called
'the wise.' 111.

3339. The lights which ap[)ear (in Heaven) are from
the Lord's Divine wisdom.

3382-. The Lord . . . acquired all intelligence and
wisdom by continuous revelations from the Divine.

3412^. Those who receded from charity, removed
themselves from wisdom and intelligence ; for no one
can be wise and intelligent about truth unless he is
in good.

3419. Those who understood the representatives . . ,
were called the wise . . ,

3428. So long as men remain in debate as to whether
it is so, they cannot advance into anything of wisdom.
Ex.

Wisdom

639

Wisdom

^ Such stand outside the doors of wisdom . . .

yet believe themselves wiser than others. . . Hence
the Lord says that things are 'hidden from the wise
and intelligent . . .' (Matt.x.25).

3432". It was the wisdom of that time to speak and
•write by representatives and significatives . . . 3482.
4280-.

^. (Thns) in succeeding time wisdom withdrew

from inmost to outmost things . . . and at last de-
scended to the dust of the earth, in which man now
places wisdom.

3436. He who reads the Word to be wise, that is,
to do what is good and understand what is true . . .

3484^. Such as are the recipient forms (there), such'
is their intelligence, and such their wisdom.

3610^ Then life inflows from the Lord . • . with
wisdom and happiness ineffable.

3693. Obscurity of intelligence as to truth, and of
wisdom as to good. Sig.

•*. The Angels have changes . . . between the

highest of wisdom, and less of wisdom.

3748. Such believe themselves most wise . , .

3762^. 'The wisdom of Solomon was multiplied more
than the wisdom of all the sons of the east, and than
all the wisdom of the Egyptians' (i Kings iv. 30).
'The wisdom of the sons of the east ' = the interior
Knowledges of truth and good, thus those in them ;
and 'the wisdom of the Egyptians ' = the knowledge
of the same, which is in a lower degree. 5223".

3820*. The learned, wise, and intelligent, mean
those in good, (although) in no human wisdom and
intelligence.

3833^. The present state of human wisdom and
intelligence . . .

«. Such cannot see the first threshold of

wisdom . . .

3863I*. For faith in the Lord is (contained) within
intelligence and wisdom.

3887. They have been in love to the Lord, and thence
in all wisdom.

3938^ The delight of charity . . . makes there . . .
intelligence and wisdom with their delights. Ex,

4007*. For faith and wisdom is given to those who
helieve from the Lord. Ex,

4156^, (Knowledge -scie?i<{a- confounded with wis-
dom.)

4180^. The pre-eminence of angelic wisdom over
human wisdom. 4592^.

4198'. They who receive His presence in good and
truth, are in the life of intelligence and wisdom ;
(others) are in the life of insanity and folly, but still
are in the faculty of being intelligent and wise-
scqiicndi.

4220. (Such are there) endowed with intelligence and
wisdom.

4255. The Lord's progress into intelligence and
wisdom, and at last into Divine wisdom. Tr.

42696. Those in simple good (there) come into angelic
intelligence and wisdom.

4286-. The celestial Angels are in love to the Lord,
thus are the most conjoined witli Him, and are there-
fore in wisdom above all others . , , and are callea
innocences and wisdoms.

4295-, The Angels are in the highest wisdom and
intelligence, but all their wisdom and intelligence is
from the Divine of the Lord ... so that in proportion
as they are in truths and goods from the Divine of
the Lord, in the same proportion they are wise and
intelligent. They openly confess that they have noth-
ing of wisdom and intelligence from themselves, and
are indignant if anyone attributes to them anything
of wisdom and intelligence . , .

*, Although the Angels are being perfected

continually, their wisdom and intelligence can never
be compared to the Divine wisdom and intelligence , . .

4302". But those in natural light are not in any
intelligence and wisdom, except in so far as the light
of Heaven inflows into it.

4329^ The general voluntary sense belongs only to
the wise.

4383". Although the Angels are in such great wis-
dom . . . they know only tlie relatively most general
tilings,

4390. 'To build a house ' = to instruct the external
man in intelligence and wisdom.

. As intelligence is of truth, and wisdom of

good.

4403*^. Those in the eyes, are those who are intelli-
gent and wise.

4414*^. For intelligence and wisdom is nothing but
an eminent modification of the heavenly light . . .

4419. A Spirit who . , , had known many things,
and had therefore believed that he was wise above all.
Des. 4532, Des. 4622^.

4453. 'Gold' = the good of love and of wisdom.

4459^ He who . . . believes that ... he has no
intelligence and wisdom from himself , . . is endowed
with , . , intelligence of truth, and wisdom of good , . .

®. Regards (mental) health as a means for ac-
quiring intelligence and wisdom . . .

. Regards intelligence and wisdom as a mediate

end.

4528. In every object there, there is something of
intelligence and wisdom . . . 4529^.

4530. The colours there are in their essence . . .
modifications of intelligence and wisdom. Ex. 4677.
9905-

4618^. Unless there were reception in the Second
Heaven, the wisdom (of the Third Heaven) would be
dissipated. (So with the intelligence of the Second
Heaven, if not received in the First. )

4682^ 'Old men ' = the wise; 'young men ' = the
intelligent; ' servants ' = the knowing.

4727s. All the wisdom, intelligence, and light in
Heaven proceeds from His Divine Human,

4741^. (Confirming no proof of wisdom.)

4776^. All wisdom and intelligence is contained in
heavenly love. 4899s.

Wisdom

640

Wisdom

[A.] 4792. Spiritual food is knowledge, intelligence,
and wiRdom.

4795. Therefore wisdom, or to be wise, is derived
from relish-sapore. (See 8522.) £.6176.

4S09. This resplendence of light in -which are wisdom
and intelligence from the Divine truth ... is called
'glory.'

4844". (Thus) becomes the good of wisdom.

4925-. For it is good into and through which the
Lord inflows, and gives wisdom and intelligence . . .

4966®. How far mankind have gone back from the
learning of the ancients, which led to wisdom.

5052. The (celestial) Angels are the wisest of all.
5608. 7877=.

5070. In the life which is from the Lord there is
wisdom and intelligence ; for to receive good from
Him, and thence to will good, is wisdom ; and to
receive truth from Him, and thence to believe truth,
is intelligence . . .

. (Such) are not wise-sajnunt-in anything of

good . . .

5116^. Hence the insanity of the age, which is be-
lieved to be wisdom.

5202^. These (arcana of regeneration) are what for
the most part constitute angelic wisdom . . . 5354^.

5223. 'The magicians and wise men of Egypt* (Ex.
xli.8) = interior and exterior scientifics. . . Those
skilled in scientifics that were not mystical . . . and
who therefore taught exterior scientifics, were called
'wise men.'

". Those called 'wise men' did not care for such

things (as the 'magicians' were versed in) ; but they
solved difficult ])Toh\ems-aeniffmatica, and taught the
causes of natural Things. The wisdom of that time
chiefly consisted in such things as these, and skill in
them was called 'wisdom.' III. See 7296.

^. (Thus) the Egyptian ' wisdom ' = the know-
ledge of natural things ; and the ' magic ' = the know-
ledge of spiritual things . . ,

5224^. The wisdom of the Ancients was to cultivate
interior things, and thus perfect the intellectual and
voluntary faculty, and thereby provide for the welfare
of the soul. . . This is evident from the desire of all
to hear Solomon. 111.

5287. 'A man intelligent and wise' (Gen.xli.33) =
the inflowing truth and good. Ex.

-. Consefi[uently, in proportion as anyone loves

himself above others, in the same proportion he is
less wise.

. In the Word passim a distinction is made

between wisdom, intelligence, and knowledge ; and
by ' wisdom ' is meant that which is from good . . .

5310. 'Wise' (Gen. xli. 39) = good.

54772. Spiritual light is the wisdom itself which
proceeds from the Lord ; this wisdom is presented
before the sight of the Angels as light.

55272. When taken into heavenly Societies, they
were in wisdom and intelligence like that of the
Angels therein ; and did not know but that the

intelligence and wisdom were in them. . . Such a
faculty is in good. 5859-. 6193.

5556. They seem to themselves wise above others,
for they place wisdom in the faculty of reasoning ; and
are not at all aware that the chief of wisdom is ta
perceive without ratiocination that it is or is not so.

5576'-. (The things of intelligence and wisdom shown
to be actual spiritual food.) 9052. 9372'-'. H.340.

5648^. (Thus) Angels place wisdom in such things
as man thinks worthless . . . and man places wisdom,
in such things as Angels care nothing about . . .

56518. The man is then being perfected in intelli-
gence and wisdom ; and when he is being perfected iu-
intelligence and wisdom, he is being blessed with
happiness, to eternity.

5688^. The AVord (contains such arcana) that it may
enter into the angelic wisdom ; for . . . angelic wisdon>
so transcends human intelligence that scarcely any-
thing of it can be comprehended by man.

5718^. They placed human prudence and wisdom in
exciting enmities ... in order to command.

61078. Wisdom is to behave towards the Lord from
the good of love and faith, as little children do towara>
their parents.

6247. In the former state, man is affected with trutb
that he may become intelligent ; in the latter, that lio
may become wise, (that is) for the sake of life.

6323^ Thus (man, if in order, would be bom intO')
all wisdom and intelligence. 7750-,Ex.

^, He (has to be) born again, and thus conie into

so much intelligence and wisdom as he receives good
and truth . . . 6325'-.

63352. In Heaven, the states of intelligence and
wisdom vary according to the lights.

6392^. Inquire of the wise at this day . . .

6524. ' Elders ' = the chief things of wisdom, thus
those which agree with good. But ' old men ' = wisdom
=,111.

. For wisdom is of life, thus of good. . . (as in)

'I am wise above the old, because I have kept Thy
commandments' (Ps.cxix. 100).

^. 'Golden crowns' = the goods of wisdom.

. Those in the Third Heaven are called wise . . ^

6598. They speak much from the memory, and
thereby appear to themselves wiser than others. 6621.

6629. Therefore those of the Ancient Church were
interior men, and (thi;s) wiser . . . for wisdom comes
from Heaven only . . . and there is wisdom in Heaven
because the Angels are in good.

6630. The decrease of this ancient wisdom. Ex.
66486. For every .Thing that is of wisdom is of

infinite extension; and the Things of wisdom are
infinite in number ; (therefore) wisdom can increase to
eternity, and yet may not reach far beyond the first
degree.

6923. The left eye corresponds to . . . the things of
intelligence ; the right eye, to those of wisdom.

6931. The Spirits of Mercury ... do not grow ia

Wisdom

641

Wisdom

wisdom

uses.

7296. The

because they love Knowledges . . . but not
Chaldeans called the

Egyptians and
knowledges of Things wisdom.

7750-. By Divine means man is brought to something
of intelligence and wisdom, but not actually into it,
unless he removes the loves of self and the world . . .

^. That love to the Lord and towards the

neighbour have all intelligence and wisdom in them,
is evident from the fact that when (such) come into
Heaven, they know and are wise in such things as
they had never known before . . .

8063-. In Heaven, everyone has intelligence and
wisdom according to the extension of the sphere . . . '

81 18. In the ancient times . . . innocence reigned,
and with it wisdom. Des.

8369^. As 'a palmtree' = good, it also = wisdom; for
wisdom is of good.

. The cherubim, palmtrees, and flowers on the

walls (of the Temple) = the Providence, wisdom, and
intelligence that are from the Lord.

8627. The inhabitants of Jupiter place wisdom in
thinking well and justly about the Things that occur
in life; they derive this wisdom from their parents;
it is successively transferred to posterity, and thus
grows.

862S. (These) Spirits of our Earth . . , had placed
wisdom in things of mere memory . . .

8869". That all the wisdom which is of life is from
tlie Lord . . . and that nothing of wisdom is from man.
Sig.

8891^. Paradises the wisdom of the man who is
created anew.

8967. The result (of these temptations is that) the
man has ... a derivative intelligence and wisdom,
which increase day by day.

9039^. (The humility of those in Heaven who are in
intelligence and wisdom above others. ) Des.

9094. Hence the things of angelic wisdom are for
the most part . . . incomprehensible; but still (such) a
man comes into such wisdom after death ; for the
faculty of receiving this wisdom is in the good of faith
and of charity.

9103*. When the light of Heaven inflows into these
Knowledges . . . the man has intelligence and wisdom
in the things of eternal life . . .

9174. In the Spiritual "World no goods are asked for
from others, or given, except those of intelligence and
wisdom. Ex.

922S. A full state of intelligence and wisdom from
love and faith in the Lord. Sig.

9278'. The intelligent and wise in this world (are)
those in the truth and good of the Church, for these
are wise from Heaven . . .

. Before the Angels, the simplicity of these is

wisdom ; and after death they are elevated by the Lord
into angelic wisdom. 111.

9301 ■-, The (celestial Angels) are in wisdom, because
that which they understand and will is from the Lord.

9396^. The heavenly paradise is intelligence and
wisdom.

9466^ 'The work of the wise' (Jer.x.9) = what is
from Own intelligence.

9476^. The precious stones = intelligence and wisdom ;
for intelligence is from the truths of faith, and wisdom
is from the goods of faith.

9642. In the Heavens, intelligence and wisdom
increases towards the interiors, 9648^ 9666*.

9730-. In the same proportion the man can be imbued
witli wisdom, faith, and love.

9803. (Thus) to be intelligent and wise is not to
understand and be wise in many things of the world ;
but to understand and will the things of Heaven . . .

9817. 'All that are wise in heart' (Ex.xxviii.3) = all
who are in the good of love.

2. For wisdom is predicated of the life of Heaven

in a man.

9818. ' Wliom I have filled with the spirit of wisdom'
(id.) = in whom has been inscribed the Divine truth.
Ex.

^\ 'A crown of ornament' = the wisdom that is

of good.

9827. 'The mitre'=intelligence and wisdom. Ex.
( = infinite wisdom. 9934.) 9943. loooS.

9863^ 'Full of wisdom, and perfect in beauty' (Ezek.
xxviii. 12). . . 'Wisdom' is predicated of good; and
'beauty,' of truth; for all the wisdom in the Heavens
is from good, and all the beauty from the derivative
truths.

9930". As the good of wisdom is acquired through
the combats of temptations . . . crowns were assigned
them.

9938-. Innocence . . . dwells in ignorance, especially
with the wise in heart ; for they who are wise in heart
know and perceive that nothing of the wisdom in them
is from themselves . . . (Thus) the acknowledgment of
this, and especially the perception of it, is the innocence
of wisdom.

9943. For all wisdom and intelligence is from the
Divine truth that proceeds from the Lord's Divine
good . . . Intelligence is to know and understand Divine
truths, and afterwards to have faith in them ; and
wisdom is to will and love them, and from this to live
according to them.

10201. (What is meant by intelligence and wisdom.
See Intelligence, here.)

10217^. To know . . . these things is the part of one
who is wise and intelligent ; and therefore it is said,
'Here is wisdom . . . ' (Rev.xiii. 18).

10225. From the sixtieth year and upwards is a state
of wisdom, and of innocence in wisdom. ^.

'. Man is intelligent and wise in jiroportion to

the amount of light that inflows trom Heaven into the
things of the world.

". The state of wisdom and of innocence in

wisdom is when the man no longer cares to understand
truths and goods, but to will and live them ; for this
is to be wise. And a man can (do this) in proportion

2S

Wisdom

642

Wisdom

as he is in innocence, that is, in proportion as he
believes that he is wise in nothing of himself; but that
whatever he is wise in is from the Lord . . .

[A. 102257. (Such a man) is in the ignorance of
wisdom ; and also in the innocence of wisdom.

10227^. All have the faculty of understanding and
being wise ; but the reason one is wise above another,
is that they do not similarly ascribe to the Lord all
things of intelligence and wisdom. Ex.

^. By the faculty of being wise is not meant that

of reasoning ... or that of confirming . . . but the
faculty of clearly seeing what is true and good, of
choosing what is suitable, and of applying it to the
uses of life . . .

10331. See Intelligence, here. ^. ^.

2. He is wise who does truths from love; he is

intelligent who does them from faith . . .

10336. 'In the heart of every wise one in heart I
have given wisdom' (Ex.xxxi.6) = all who will and do
good and truth for their own sake; (for these are) 'the
wise in heart' . . . and 'to give wisdom in the heart' =
to do these things from the Lord, thus from the good
of love.

10675^. For wisdom and intelligence can never be
predicated of falsities from evil . . .

10796. Priests who are wise . . . and those who are
not wise. Des.

10801. A king who is not wise. Des.

10802. A king who is wise. Des.

H. 18. All who come into Heaven, even the simple,
come into angelic wisdom . . ,

25. The Angels in the Celestial Kingdom far excel
those in the Spiritual Kingdom in wisdom and glory. Ex.

49. The Angels have intelligence and wisdom accord-
ing to the extension of their sphere. Ex. 79.

50. The wiser Angels are in the middle . . .

III. A garden corresponds to Heaven as to intelli-
gence and wisdom.

148. Those in the clear light of wisdom dwell in the
south ; those in the obscure light of wisdom, iu the
north. 149.

155. The Angels are not constantly in the same
tate as to love, and therefore not as to wisdom ; for all
the wisdom they have is from love and according to it.

2. Noon corresponds to the state of their wisdom

in clearness ; evening, to the state of their wisdom
in obscurity ; and night, to a slate of no love and
wisdom. 6.

186. Wisdom is of good and at the same time of
truth . . .

199. By (the Lord's presence) the Angels have wisdom;
for by it they have extension of thoughts . . .

201. As all the communication is according to the
form of Heaven, so is all the extension of thoughts
and affections, and consequently all the intelligence
and wisdom of the Angels; so that in proportion as
anyone is in the form of Heaven, in the same proportion
he is wise. 203.

204. But the intelligence and wisdom with each one
are varied according to the communication . . . Enum.

208. When (an Angel looks down into a Society of a
lower Heaven) he is deprived of his intelligence and
wisdom. Ex.

209. The wisdom of the Angels of a higher Heaven
exceeds the wisdom of those of a lower one as ten
thousand does one.

214. (In the Celestial Kingdom) the less wise Angels
interrogate the more wise ; and these the Lord . . .

218. The governors (in the Spiritual Kingdom) are
those in love and wisdom above the rest . . .

223. Before the preacher's face sit those who are in
the light of wisdom above the rest . . .

239. The speech of the Angels is full of wisdom,
because it proceeds from their interior thought, (which)
is wisdom. Des.

241. As the celestial Angels are in the good of love
to the Lord, they speak from wisdom; and as the
spiritual Angels are in the good of charity towards the
neighbour, they speak from intelligence ; for wisdom is
from good, and intelligence from truth.

244. The speech of the wise (Angels) is more interior
. . . and that of the less wise is more exterior . . .

251. That region of the head (which contains the
cerebellum) corresponds to wisdom . . .

265. On the wisdom of the Angels. Chapter.

. The wisdom of the Angels transcends human

wisdom so far that they cannot be coTn^a.\'cd-aequiparari.

266. The nature of the wisdom of the Angels may
be inferred from the fact that they are in the light of
Heaven, which in its essence is Divine truth, or Divine
wisdom . . . They are also in heavenly heat . . . from
which they have the affection of being wise . . .

. That the Angels are so much in wisdom that

they may be called wisdoms, may be inferred from the
fact that all their thoughts and affections flow according
to the heavenly form, which is the form of Divine
wisdom . . .

2. That the Angels have supereminent wisdom,

is evident from the fact that their speech is that of
wisdom. Ex. . . So that nothing withdraws them from
the Divine influx . . .

. This also conspires to such wisdom . . . that

all the things they see and perceive by the senses
accord with their wisdom . . , and are forms representa-
tive of the things of wisdom.

e. The Angels are not withdrawn from the

delights of wisdom by (earthly things and cares) . . .
and moreover are gifted with delights according to the
reception of wisdom from the Lord.

267. The reason the Angels can receive such great
wisdom, is that their interiors are open, and wisdom
. . . increases towards the interiors . . .

. The wisdom of the Angels is according to these

(three) degrees ; and therefore the wisdom of the Angels
of the Inmost Heaven immeasurably transcends the
wisdom of the Angels of the Middle Heaven ; and the
wisdom of these, the wisdom of the Angels of the
Ultimate Heaven.

Wisdom

643

Wisdom

". Singulars to generals are as thousands ... to

one, and so is the wisdom of the Angels of a higher
Heaven to the wisdom of those of a lower one. But
still the wisdom of these in like manner transcends the
wisdom of man . . .

6_ From this it is evident what kind of wisdom

is possessed by those who think from sensuous things
. . . namely, that they are not in any wisdom, but
only in knowledge. But it is diflerent with those
whose thoughts have been elevated above sensuous
things . . .

268. How great is the wisdom of the Angels, is
evident from the fact that in the Heavens there is a
communication of all things, and the intelligence and
wisdom of one is communicated to another . . .

269. The quality of the wisdom of the Angels cannot
be described in words ; but may be illustrated. Fully ex.

270. The wisdom of the Angels of the Third Heaven
is incomprehensible, even to those in the Ultimate
Heaven. Fully ex.

■*. The difference between the wisdom of the

Angels of the Third Heaven and the wisdom of those
of the First, is like that between what is lucid and
what is obscure.

. The wisdom of the Angels of the Third Heaven

compared to a magnificent palace. Des.

. (Such) cannot attain the first threshold of the

palace of wisdom . . .

^. The wisdom of the Angels of the Third Heaven

consists chiefly in this : that they see Divine and heavenly
things in every object, and marvellous things in a
series of many . . .

271. (For) love to the Lord is the receptacle of all
things of wisdom . . .

. The Angels of the Third Heaven are continually

being perfected in wisdom ; but differently from those
of the Ultimate Heaven. Ex. . . They are perfected in
wisdom through the hearing, and not through the
sight. Ex.

272. An additional reason — which in Heaven is the
primary one — why the Angels can receive such great
wisdom, is that they are devoid of the love of self. Ex.

273. Although the Angels are continually being
perfected in wisdom, they cannot, to eternity, be so
perfected that there is any proportion between their
wisdom and the Divine wisdom of the Lord . . .

274. As wisdom perfects the Angels, and makes
their life ; and as Heaven inflows with its goods into
everyone according to his wisdom, all there long for it
... as a hungry man longs for food , . .

275. The Angels in one Heaven, and also in one
Society, are not in the like wisdom; those in the
middle are in the greatest wisdom . . . and the decrease
of wisdom according to the distance from the middle, is
like the decrease of light verging to shade . . . Moreover,
the light of Heaven is Divine wisdom . . .

278. The innocence of wisdom. Ex. . . When there
is innocence in (the mind) there is also wisdom. . .
Hence it is said in Heaven that innocence dwells in
wisdom ; and that an Angel has as much wisdom as he
has innocence. Ex

280^^. The (Angels of the Third Heaven) receive the
Divine truth directly into the will, and do it . . . and
this is why they have so much more wisdom than the
Angels of the lower Heavens . . . They appear simple
. . . and as not very wise, although they are the wisest
of the Angels ; for they know that they have nothing of
wisdom from themselves; and that to be wise is to
acknowledge this; and also that what they know is as
nothing to what they do not know ; and they say that
to know, acknowledge, and perceive this is the first
step to wisdom.

288^. For internal peace ... is not possible except in
wisdom ; (and) wisdom is derived from the conjunction
of good and truth.

295. In old age. Spirits are present who are in
wisdom and innocence.

310®. If, when reading the Word, a man would think
from some knowledge of the internal sense, he would
come into interior wisdom.

314. The human mind is as wise as the angelic mind ;
but the reason it is not so wise (here) is that it is in an
earthly body, and in this the spiritual mind thinks
naturally . . .

341. Genuine innocence is wisdom ; for in proix)rtion
as anyone is wise, in the same proportion he loves to be
led by the Lord ; or, what is the same, in proportion as
anyone is led by the Lord, in the same proportion he is
wise.

^. In a word, the wiser the Angels are, the more

innocent they are . . .

346. On the wise and the simple in Heaven. Chapter.

348. By 'those who justify many' are meant those
who are wise ; and in Heaven those are called wise who
are in good ; and those there are in good who ajjply
Divine truths at once to life . . . These, therefore, are
called the wise, for wisdom is of the life.

349. All who have acquired intelligence and wisdom
(here) are accepted in Heaven . . . according to the
quality and quantity of their intelligence and wisdom.
Ex.

350. Those who have much loved (what is true and
good) are called wise . , .

. In Heaven, the wise are in mtich light . . .

351. It is believed that those who know many things
are more intelligent and wise than others . . .

^. But true intelligence and wisdom is to see and

perceive what is true and good, and, from that, what is
false and evil, and to well distinguish them, and this
from an interior view and perception. Ex,

^. But in order to become intelligent and wise,

it is necessary to learn many things . . . and in propor-
tion as a man learns them and applies them to life, in
the same proportion he becomes intelligent and wise . . .

352. Spurious intelligence and wisdom is not to see
and perceive, from within, what is true and good and
thence what is false and evil ; but only to believe that
to be true and good, or false and evil, which are said to
be so by others, and then to confirm it. Ex.

. Of this class, those are less intelligent and wise

who have confirmed themselves much ; and those are

Wisdom

644

Wisdom

more intelligent and wise who have confirmed them-
selves little.

[H. 352]^. If man were born into the order of his life —
which is to love God above all things, and the neighbour
as himself — lie would be born into intelligence and
wisdom . . .

353. False intelligence and wisdom is all that which
is devoid of the acknowledgment of the Divine. Ex.
«,I11.

370. (Connection of intelligence and wisdom with
conjugial love.)

389. The wiser Angels (have charge) of the things of
general good or use; and the less wise, of those of
particular good or use.

390^. He who regards men from spiritual truth . . .
sees one man as being like another . . . with a difference
only in wisdom ; and wisdom is to love use . . .

467. Men who are in love to the Lord and in charity,
have in them angelic intelligence and wisdom even
(here) but it is stored up in the inmosts of their interior
memory. This intelligence and wisdom cannot possibly
appear to them until they put off bodily things . . .

50S. In proportion as anyone loves himself, he is
removed from Heaven ; and in i>roportion as anyone is
removed from Heaven, he is removed from wisdom.

N. 9^. Those in the good of love and of charity are
in Heaven as to the internal man . . . from which there
is an elevation of their minds to interior things, and
tiiey consequently have wisdom ; for wisdom cannot
come from any other source than . . . through Heaven from
the Lord ; and there is wisdom in Heaven because those
there are in good. Wisdom is to see truth from the
light of truth ; and the light of truth is the light there
is in Heaven.

14. All the intelligence and wisdom the Angels have,
is from the marriage (of good and truth) and not any
from good separated from truth, nor from truth separ-
ated from good. It is the same with the men of the
Church.

27. That wisdom is from good through truths. (Refs.
to passages. )

J. 12^. There is a (mental) extension according to the
increments of wisdom.

L. 1". For wisdom is in love, and love in wisdom.
Sig.

48. That by 'spirit' is meant . . . the life of wisdom
111. 51-

S. 70. That the Word is in all the Heavens, and is
the source of angelic wisdom. Gen. art.

74. The wisdom of the celestial Angels surpasses the
wisdom of the spiritual Angels almost as (this) surpasses
the wisdom of men . . , For where there is the good of
love, wisdom resides there together with it ; but where
there are ttutlis, there resides no more of wisdom than
there is of the good of love.

102. Those who knew the correspondeiices of the
Ancient Word interiorly, were called wise and
intelligent . . .

Life 27. That if a man knows and is wise in many

things, and does not shun evils as sins, he is not wise
in them. Ex. 30, 111.

32". But still the Angels of all the Heavens are in
wisdom and intelligence in proportion as the good with
them makes a one with the truth . . .

89. Nor does anyone else come into wisdom (than he
who loves Truth).

F. 4. Angelic wisdom consists solely in this: that
they see and comprehend the things they think.

31-. The second state is called regeneration ; and
when a man is in this state, wisdom increases in him
daily . . .

W. (Title.) Angelic Wisdom concerning the Divine
Love and the Divine Wisdom. (See also the title to
the work on the Divine Providence.)

14. Love is esse (or being) ; and wisdom is
existere (or manifestatioTi); for love is impossible except
in wisdom; and wisdom is impossible except from love.
(Continued under Love.)

28. The Divine essence itself is love and wisdom,
Gen.art. (See Love here, and at 29. 30. 31. 32.)

34. Love and wisdom are said to be distinctly one,
because they are two distinct things, but are so united
that love is of wisdom, and wisdom is of love ; for love
is in wisdom, and wisdom comes forth in love . . .

39. In man, love and wisdom appear to be two
separate things ; but still, in themselves, are distinctly
one. (Fully quoted under Love.)

40. Scarcely anyone thinks that love and wisdom are
really and actually a substance and a form. They who
see (it) still perceive the love and wisdom outside the
subject . . . not knowing that love and wisdom are the
subject itself . . . The Truth is, that love and wisdom
are the real and actual substance and form which make
the subject itself. Ex. 41. 42.

102^. For the equal reception of love and wisdom is
the Angelic itself . . .

115. An Angel does not perceive but that he is in
love and wisdom from himself . . .

^ By this an Angel is made wise and remains

wise.

116^. But in proportion as an Angel believes that
love and wisdom are in him ... in the same proportion
the Angelic is not in him . . ,

117. Some suppose that Adam , . . was able ... to
be wise from himself . . .

1 25-. Love and wisdom proceed from the Lord as a
one ; but are not received by the Angels as a one . . .
and the wisdom which abounds over love does indeed
appear as wisdom, but still is not, because there is no
life from love in the super-abounding wisdom.

126. The varied reception of love and wisdom makes
the quarters there. Ex.

127^. These pairs (of organs, etc. exist) in order that
love and wisdom may act as a one . . .

129. If a man is in love and wisdom, he is an Angel.

139. This actual conversion to the Lord is from love
and at the same time from wisdom; not from love

Wisdom

645

Wisdom

alone, nor from wisdom alone; for love alone is like
esse (or being) without it.s existerc (or manifestation) ;
for love conies {orth-cxisfit-in wisdom ; and wisdom
without love is like manifestation without its being, for
wisdom comes forth - existit - from love. (Continued
under Love.)

175®. This is from angelic wisdom.

179. On the degrees of love and wisdom. Gen. art.

1 86. Those in the middle . . . are in the light of
wisdom; those in the circumferences are in the shade
of wisdom.

191. Heat and light are receptacles of love ' and
wisdom.

192^. The degrees of love and wisdom are homo-
geneous. Ex,

197. (The first degree of love and wisdom is the all
in all of the following degrees.)

200. Perfection of life is perfection of love and
wisdom.

202<^. To think from ends is of wisdom ; from causes,
is of intelligence . . .

209-. Love and wisdom are not abstract things, but
are a substance . . . Love and wisdom are impossible
outside of subjects which are substances ; but are states
of the subjects, or substances. They are changes of
these . . .

213. As to love and wisdom (in relation to the law
that the ultimate degree is the complex, containant,
and basis of the prior degrees), love is the end, wisdom
is the cause per quam, and use is the effect . . .
241, Ex.

222. As the Angels are in wisdom from universals . , ,

224. The reason why not the least of love and
wisdom . , , is possible without degrees of both kinds, is
that love and wisdom are a substance and a form , , .
For to separate love and wisdom . . . from substance in
form is to annihilate them ... for they are states of
their subjects perceived by man in variation , , ,

230. Love produces use by means of wisdom, , ,
Love and wisdom cannot be said to be and come forth-
existere-unless there is a use . , . These three constitute
the three degi-ees of height , , . and are as (end, cause,
and effect).

232. The spiritual degree is that of wisdom . . . And
the Angels of the Spiritual Kingdom are in wisdom.

236. Love and wisdom with man (do not) increase
by continuity only.

239-. By this (mind) man can be elevated into
angelic wisdom, and possess it here ; but still he does
not come into it until after death . . .

241-. It follows that such as is the love with a man,
such is the wisdom with him. 368,Gen.art.

242^. Man can receive wisdom even to the third
degree ; but not love, unless he shuns evils as sins . . .
245, Ex.

244^. (Thus) wisdom does not produce love, but only
teaches . . . (and) the love . . . calls that wisdom . . ,
which is in agreement with it.

253, Wisdom alone (does not open the spiritual
degree) . , .

256. Although angelic wisdom cannot be thought by
a natural man as it is by the Angels, it can be com-
prehended in the understanding when this is elevated
to the degree of light in wliich the Angels are . , .

^. Thus while man lives (here) he cannot be

elevated into very wisdom itself, such as it is with
the Angels ; but only into higher light . . .

257*. While man lives (here) human wisdom, wliich
is natural, cannot possibly be elevated into angelic
wisdom ; but only into some image of it. Ex. . . But
still the man with whom the spiritual degree has been
opened comes into this wisdom when he dies ; and he
can come into it also by a lulling of the bodilj^ sensa-
tions . . .

258-. Therefore if the love ... is not also elevated,
the wisdom of the understanding, however it may
have ascended, relapses to its love.

275^. Wisdom and intelligence from their loves make
the middle degree in the Heavens ; and folly and
insanity, which appear as wisdom and intelligence,
from their loves, make the middle degree in the Hells.

287. That love and wisdom are man . . .

297. Love produces use through wisdom . . , Love,
wisdom, and use follow in order according to the degrees
of height . . . 3i6^Ex.

358. For wisdom is nothing but the 'image' of love ;
since love presents itself to be seen and Known in
wisdom . . . Moreover, love is the being of life ; and
wisdom is the derivative manifestation-e.mferc. (These
statements are proved by the fact that) love shines
forth from within in the Angels' faces, and wisdom
shines forth in their beauty ; and their beauty is the
form of their love.

363. Love and wisdom . . . make man's very life.
Gen. art.

368. It is supposed that wisdom distingiiishes (one
man from another) ; but the wisdom is from the love,
being its form ; for love is the being of life, and wisdom
is the manifestation-cxisfere-of life from that being.

389. (The human form) is the form of love and
wisdom . . .

394. That all things about . . . love and wisdom may
be known from the correspondence of the heart (and
lungs with the will and understanding). Gen. art.

401. That love . . . without marriage with wisdom,
cannot effect anything . . . Ex.

402. That love . . . prepares a house ... for its future
consort, which is wisdom. Ex.

403. That love . . . prepares all things in its human
form, to enable it to act conjointly with wisdom . . .
Ex.

404^ This thought is that of wisdom ; the other is
thought from the memory . . .

408. That love . . . introduces wisdom . . . into all
things of its house. Ex.

409. That love . . . does nothing except in con-
junction with wisdom. Ex.

Wisdom

646

Wisdom

[W.] 410. That love . . . conjoins itself with wisdom
, . . and causes it to be reciprocally conjoined. (Shown
■fiy the correspondence with the heart and lirngs.)

413. That wisdom , . . from the power given it by
love, can be elevated . . . (Shown by this correspond-
ence.)

414*. Love towards the neighbour from the Lord is
the love of wisdom . . .

415. This conjunction, or disjunction, of wisdom
and love, may be seen as it were effigied in the con-
junction of the lungs with the heart . . .

416. That otherwise love . . . drags back wisdom . . .
from its elevation . . . Ex.

418. It is the common opinion that wisdom makes
the man ; and therefore when people hear anyone
speaking and teaching wisely, they believe him to be
wise, and even the person himself believes it at the
time . . .

422. That love purified by wisdom . . . becomes
spiritual and celestial. Ex. (See 419.)

^. Man is not elevated through wisdom alone,

but through a life according to it. . . In proportion
as he lives according to wisdom, he loves it ; and he
lives according to wisdom in proportion as he purifies
himself from the unclean things which are sins.

427. The marriage of celestial love is with wisdom,
and that of spiritual love is with intelligence ; for it is
of wisdom to do what is good from good ; and it is of
intelligence to do what is good from truth. 428.

-. Those in celestial love have wisdom inscribed

on their life, and not on their memory . . . But those
in spiritual love have wisdom inscribed on their
memory . . .

429. But those in spiritual natural love have neither
wisdom nor intelligence inscribed on their life . . .

431. In Heaven, all who do uses from the affection
of use . . . are wiser and happier than others.

432-. The left (hemisphere of the brain) is the
receptacle of wisdom.

P. 8^. Love and wisdom . . . are one, when the will
and understanding . . . make one . . .

13. Love makes the life of man ; but . . . not love
separated from wisdom . . . Love cannot be understood
without its quality (which) is wisdom ; and the quality,
or wisdom, is not possible except from its esse (or being)
which is love ... As wisdom is from love, therefore
both taken together are called love ... for love in its
form is wisdom . . .

28-. The Angels receive the Lord in wisdom, and
through this reciprocally conjoin themselves with the
Lord. (So it appears to them) but the truth is that
the Lord conjoins them with Himself through wisdom ;
for their wisdom also is from Him . . .

^. Love conjoins itself with wisdom through the

afiection of knowing ... of understanding . . . and of
seeing that which is known and understood . . .

34. That the more closely man is conjoined with the
Lord, the wiser he becomes. Gen. art.

. As there are three degrees of life in man . . .

there are, especially, three degrees of wisdom in him»
These are the degrees that are opened in a man ac-
cording to the conjunction — they are opened according
to the love, for love is conjunction itself ; but the
ascent of love according to degrees is perceived only
obscurely by the man, whereas the ascent of wisdom.
is clearly perceived by those who know and see what
wisdom is. The reason the degrees of wisdom are
perceived, is that love enters through the affections
into the perceptions and thoughts, and these present
themselves to the internal sight . . . Hence it is that
wisdom appears, but not so well the affection of love
that produces it. Ex.

". There are three degrees of wisdom — natural,

spiritual, and celestial. A man is in the natural
degree of wisdom while he lives (here) ; and this de-
gree may be perfected in him to its highest, but
cannot enter the spiritual degree, because this degree
(is connected with the natural degree only) by cor-
respondences. Man is in the spiritual degree of
wisdom after death ; and this degree also is such] that
it may be perfected to its highest, but still cannot
enter the celestial degree of wisdom ; for this degree
(is connected with the s}>iritual degree only) by cor-
respondences. This shows that wisdom can be elevated
in a triplicate ratio, and can be perfected in a simple
ratio in each degree to its highest.

'. (This explains) how it is that angelic wisdom

is ineffable ... No one can come into this ineffable
wisdom of the Angels except through conjunction with
the Lord, and according to it . . .

35. Wisdom (does not consist in) knowing many
things, in perceiving them in a certain light, and ia
being able to speak them intelligently, unless the
wisdom is conjoined with love ; for love produces
wisdom through its affections ; and if it is not con-
joined with love, it is like a meteor . . . but wisdom.
conjoined with love is like the light of the sun ... A
man has the love of wisdom in proportion as he is
averse to the . . . concupiscences of evil and falsity.

36. The wisdom that comes to perception is the
perception of truth from the affection of it, especially
the perception of spiritual truth. Ex.

. In conversation with me, the Angels have

said that wisdom is conjunction with the Lord, be-
cause He is wisdom itself, and that he conies into
this conjunction who rejects Hell from himself, and
in proportion as he rejects it. They have said that
they represent wisdom to themselves as a magnificent
and richly adorned palace, the ascent to which is by
twelve steps, and that no one arrives at the first step
except from the Lord through conjunction Avith Him ;
and that ever3'one ascends according to the conjunction ;
and, in proportion as he ascends, he perceives that no
one is wise from himself . . . and also that the things
in which a man is wise, relatively to those in which he
is not wise, are as a few drops to a gi-eat lake. The
twelve steps to the palace of wisdom, mean goods
conjoined with truths, and truths conjoined with
goods.

39. The felicities of Heaven ascend in a like degree
with wisdom.

Wisdom

647

Wisdom

44. The (celestial) Angels, who are the wisest of the
Angels (say) that the Lord does not inflow immediately
into the things that are of their perception and thought
from wisdom, but into the affections of the love of good,
and through these into those ; and that they perceive
the influx into the affection from which they have
wisdom ; and that then all that they think from
wisdom appears as from themselves, and thus as their
own ; and that through this there is effected a reciprocal
conjunction.

74-. The consort of the affection of natural love is
knowledge ; that of the affection of spiritual love is
intelligence ; and that of the affection of celestial love
is wisdom. For an affection without its mate is not
anything. Ex.

75. So that man can be elevated from natural
knowledge into spiritual intelligence, and thence into
celestial wisdom ; and, from these two, intelligence
and wisdom, he can look to the Lord . . .

^. Therefore those who do not want to under-
stand anything beyond what is of the world . . .
cannot be elevated from knowledge into intelligence,
and still less into wisdom.

91^ In the Spiritual World . . . wisdom effects
presence ; and love conjunction ; and the converse.
There is an acknowledgment of the Lord from wisdom ;
and there is an acknowledgment of Him from love, Ex.

956. When man turns his face to the Lord, love and
wisdom are given him. These enter man through the
face, and not by the back of the neck.

136^. All infants (there) are introduced ... by de-
lightful things into angelic wisdom, and through this
into celestial love. Des.

170. A kind of enlightenment by which it is revealed
to a man in what . . . intelligence and wisdom he is.
Ex.

193^. As the soul of the understanding is wisdom , . .

222. That a man can be admitted into the wisdom of
spiritual things . . • and still not be reformed. Gen.art.
225, Ex.

. For by his rationality a man can be elevated

into wisdom almost angelic . . . Still, such as the love
is, such is the wisdom : if the love is celestial and
spiritual, the wisdom becomes celestial and spiritual ;
but if the love is diabolical and infernal, the wisdom
is so too : in its external form ... it may appear
celestial and spiritual, but in its internal form, which
is its very essence, it is diabolical and infernal ; not as
it is out of the man, but as it is within him. . . So is it
seen to be by the Angels.

223. That man possesses the faculty of under-
standing the arcana of wisdom like the Angels them-
selves (is shown by the fact that) devils understand
them when they hear them. . . But when they return
to their love they do not understand them, but con-
trary things . . . which they then call wisdom. I have
heard them, when in a state of wisdom, laugh at
their insanity ; and when in a state of insanity, at
wisdom. A man who has been such (here) is usually
let into alternate states of wisdom and insanity, in

order that he may see the latter from the former.
But, although, from the wisdom, they see that they
are insane, when the option is given them . . . they
let themselves into the state of insanity, and love it,
and then hold the state of wisdom in hatred. Sig.

225. With (the merely natural) also there may be
the appearance that they love wisdom ; but only as an
adulterer loves a noble woman as a harlot . . .

242. ' Cain ' = wisdom ... in special, wisdom separ-
ated from love . . . and wisdom so separated rejects
love, and even annihilates it.

298. Believes that wickedness is wisdom, and cun-
ning prudence.

311^. (Such) place wisdom in life, and not in talk.

320. They who have confirmed the appearance that
wisdom and prudence are from man, and that they do
not inflow according to the state of the organization of
the mind. 321, Ex.

324^ (This) was seen by the Sophi or wise men of
old ; for they said, How can the mind die, when it is
able to be wise ? (the interior idea in which was) that
God is wisdom itself . . . and He is eternal.

332^. The procreations of wisdom from love are like
seeds, and through these procreations the man becomes
like a garden . . . and in the Word his wisdom from
love is described by . . . 'the garden of Eden.'

334. For every Angel is perfected in wisdom to
eternity, each one according to the degree of the
affection of good and truth in which he was when he
left the world . . .

335-. If, with a wise man, there were an end to
wisdom, the delight of his wisdom would perish, for
it consists in its perpetual multiplication and fructifi-
cation . . . and in its place there would succeed the
delight of glory . . .

^. Although, in Heaven, the wisdom of a wise

one increases to eternity, there is no such approach of
angelic wisdom to Divine wisdom that it can arrive
at it . . .

R. 120. 'I will give him to eat of the hidden manna'
= . . . hidden wisdom such as is with the (celestial)
Angels ; for as these, in the world, had been in good
works and at the same time in truths of doctrine, they
are in wisdom above the rest of the Angels, but in
hidden wisdom, for it is inscribed on their life, and
not so much on their memory . . .

151. 'I will give him the morning star ' = intelligence
and wisdom then ... for these come through the
Knowledges of good and truth . . . and it is called
'the morning star' because intelligence and wisdom
will be given them by the Lord when He comes to
establish the New Church. ( = intelligence and wisdom
from the Lord's Divine Human. E. 179.)

189. 'That no one take thy crown' = lest their
wisdom perish from which is eternal happiness.

. Man's only source of wisdom is good through

truths from the Lord. The reason man has wisdom
through these, is that by them the Lord conjoins
Himself with man and man with Himself, and He is
wisdom itself. Therefore wisdom perishes with a man

Wisdom

648

Wisdom

when he ceases to do truths ... and he then ceases to
love wisdom, and therefore the Lord. By wisdom is
meant wisdom in spiritual things : from this as a
fountain is derived wisdom in all other things, which
is called intelligence ; and, through this, knowledge,
which is from the affection of knowing truths.

[R. 189]. The reason 'a crown' = wisdom, is that
wisdom holds the highest place with man . . . 111.

235, 'Golden crowns'^the things of wisdom from
love.

243. 'The third living creature had a face like a
man ' = the Divine truth of the Word as to wisdom.
'A man' = wisdom because he is born to receive
wisdom from the Lord ... so that anyone is a man
in proportion as he is wise. Truly human wisdom is
to be wise in the existence, nature, and derivatives of
God. 111. E.280.

252. 'They cast their crowns before the throne ' = the
acknowledgment that wisdom is from Him alone.

288. 'Worthy is the Lamb ... to receive . . . riches
and wisdom' (Rev. v. 12)= . . . Divine knowledge and
wisdom, which are omniscience. ( = omniscience and
the Divine Providence. E.338.)

351. 'Of the tribe of Reuben were sealed 12000' =
wisdom from celestial love with those (of) the New
Heaven and New Church. The reason 'Reuben' here
= wisdom, is that he follows 'Judah,' and celestial love
produces wisdom ; for love is not possible without its
consort, which is knowledge, intelligence, and wisdom :
the consort of natural love is knowledge ; that of spiritual
love is intelligence ; and that of celestial love is wisdom.

372, 374. 'Wisdom ... be to our God' (Rev.vii.12)
= (the Divine truth or Divine Spiritual in the Lord).
(=:what is from the Divine truth that proceeds from the
Lord in the Third Heaven ; for ' wisdom ' = the reception
of Divine truth in inmosts. E.465.)

433. That they appeared to themselves as wise. Sig.
and Ex.

450^. 'All is the work of the wise' (Jer.x.9) = what is
from man's Own intelligence. E.576^.

463*. In the world such are known only by the fact
that they believe themselves to be wiser than every-
body . . .

534. 'On her head a crown of twelve stars ' = the
wisdom and intelligence of the New Church from the
Knowledges of Divine good and Divine truth from the
Word.

607. 'Here is wisdom' (Rev.xiii.i8) = that it is the
part of the wise to see . . . from what is here said, the
quality with the clergy of the doctrine of God and
Salvation. ( = that this is their doctrine in its whole
complex, which is accounted as wisdom, although it is
insanity. E.844.)

736. 'Here is the mind that hath wisdom' (Rev.xvii.
9) = that this is the interpretation in the natural sense,
but that it is for those who are in the spiritual sense
from the Lord. ( = the understanding of these things
in the natural sense from the spiritual. E. io6i,Ex.)

. 'That hath wisdom' = for those who are wise

interiorly. Ex.

875. In the southern Heaven are those who are in
wisdom from the Lord.

*. (A discussion as to) whether Heaven in its

essence is love, or wisdom. The Angels agreed that the
one is of the other, but questioned which is the original.
. . . Thus wisdom from its origin is love ... So that love
is the all of wisdom ; and consequently the essence of the
Heavens is love, and their m&iiUesta.tioi-i-ex istentia-is
wisdom ; or, what is the same, the Heavens are from
the Divine love, and come into existence from the Divine
love through the Divine wisdom . . .

■*. The Temple of Wisdom. Des. This temple is

not seen by anyone who believes himself to be very wise,
still less by anyone who believes himself to be wise
enougii ; and still less by one who believes himself to
be wise from himself. The reason is that these persons
are not in the reception of the light of Heaven from the
affection of genuine wisdom. Genuine wisdom consists
in a man's seeing, from the light of Heaven, that the
things he knows, understands, and is wise in, in com-
parison with those he does not know, understand, and
be wise in, are as little as is a dro}» in comparison with
the ocean . . .

'^. Love is not anything without wisdom ; but in

wisdom it is formed for something. This something
... is use.

M. (Title.) The deliciousnesses of wisdom concerning
conjugial love.

2. (Six companies of the wise, so called, deliver their
sentiments concerning heavenly joy and eternal happi-
ness.) 3. 7.

5*. The delight of use derives its . . . coming into
existence from wisdom.

7^. A bright cloud then overshadowed them, in which
was an aura of wisdom, which caused their sanity to
return.

8^. The deliciousness of the soul is from love and
wisdom . . . and, as love ... is efficient through wisdom,
both have their seat in . . . use.

18. Eight wise ones, sent by the Prince . . . speak
concerning the beginnings and the increase of wisdom
(showing that) with the Angels wisdom has no end, but
increases to eternity.

. That the seat of wisdom is in use. Ex. . . At

his first creation, man was imbued with wisdom and its
love, not for the sake of himself, but that he might
communicate it to others . . . Hence it has been in-
scribed on the wisdom of the wise, that no one is wise
and lives for himself alone . . .

-. Those who are in spiritual uses . . . are wise.

. . . Those in (moral and civil uses only) are not so
wise, but only appear to be so . . . Those in (natui'al
uses only) are not wise at all, for they are satans . . .
And those in (corporeal uses only) are the least wise of
all, for they are devils . . .

21". Two things make the marriage of the Lord with
the Church — love and wisdom ; the Lord is love, and
the Church wisdom ; and wisdom is at the right hand
of love ; for a man of the Church is wise as of himself;
and, in proportion as he is wise, he receives love from
the Lord. . . Love has power through wisdom.

Wisdom

649

Wisdom

. But after the wedding the husband represents

wisdom, and the wife the love of his wisdom . . . and
the wife has this love from the Lord through the wisdom
of her husband. The love of the Lord ... is the love
of being wise, with the husband.

32. In the male, the inmost is love, and its covering
is wisdom . . . and the inmost in the female is this
wisdom of the male, and the covering of it is the de-
rivative love (which) is given the wife by the Lord
through the wisdom of the husband ; whereas the
former love is masculine love, and is the love of being
wise, and is given the husband by the Lord according
to the reception of wisdom. It is from this that the
male is the wisdom of love, and the female the love of
this wisdom.

23- (Thus) the male is born into the affection of
knowing, understanding, and being wise.

42'*. Her eyes sparkled with the light of her Heaven,
which is flaming, and partakes of the love of wisdom ;
for the wives in the Third Heaven love their husbands
from their wisdom, and in their wisdom , . , This was
the origin of her beauty.

44''. Love and wisdom are the offspring which are
born from the marriage of good and truth.

48a^. In his external, every man is wise ; that is, he
wants to seem to be wise . . .

■ ■*. But a good man is more wise in his internal

than in his external . . .

51. The consorts there . . . have spiritual prolification,
which is that of love and wisdom. Gen. art.

56. I was inspired with a pleasant desire to see the
Temple of Wisdom . . . and was told to 'follow the
light.' Ex. . . On arriving there, I saw small buildings,
like the Temple, in which were the wise. . . The host
(of one of them) said, Enter and sit down, and let us
discourse together about wisdom. . . I said, I know
that you are a wise one, but what has a wise one, or
wisdom, to do with a woman ? . . . All smiled, and said.
What is a wise one, or wisdom, without a woman, that
is, without love ? A wife is the love of a wise one's
wisdom.

^. The first assigned as the cause (of beauty in

the female sex) that women have been created . . .
affections of the wisdom of the men, and the affection of
wisdom is beauty itself. The second . . . that woman
was created . . . through the wisdom of the man . . .
and therefore she is a form of wisdom inspired with the
affection of love ; and, as the affection of love is life
itself, woman is the life of wisdom, and the male is
wisdom, and the life of wisdom is beauty itself.

'. When (our host) spoke, the life of wisdom from

his wife was perceived in his discourse . . .

65. The truth (of the heavenly marriage) makes
wisdom ; and when love accedes to wisdom . . . love
becomes love ; and wlien wisdom accedes to love . . .
wisdom becomes wisdom. Love truly conjugial is
nothing else than the conjunction of love and
wisdom . . .

66. The male was created to become wisdom from the
love of being wise ; and the female was created to
become the love ot the male from his wisdom ... so

that two consorts are the very forms ... of the
marriage of love and wisdom.

69**. These (conjugial) delights are exalted according
to the wisdom with the husbands . . . because nothing
is more blessed to them than to be wise more and
more.

75^. She is the love of my wisdom, and I am the
wisdom of her love ; and therefore her love from within
veils over my wisdom ; and my wisdom from within is
in her love.

^. As the woman was born to be the love of the

man's wisdom, there are deliciousnesses of the play (of
wisdom and love) between us and our wives.

79*. Some of the wise ones, so called, of the city,
approached us . . .

88. Wisdom cannot come into existence with man
except through the love of being wise. If this love is
taken away, the man cannot be wise at all. Wisdom
from this love is meant by the truth of good . . . But
when, from this love, a man has acquired wisdom, and
loves it in himself, or himself on account of it, he then
forms a love which is the love of wisdom, and is meant
by the good of truth . . . There are therefore two loves
. . . the prior of which is the love of being wise ; and
the other. . . the love of wisdom. But if this latter
remains with the man, it is an evil love, and is called
the . . . love of his Own intelligence . . . This love . . .
has been transcribed into the woman, in order to
become conjugial love.

90^. The Lord adjoins (love to the male) according to
. . . his mind to be wise.

93. The (conjugial) sphere inflows into the form of
wisdom with men and Angels ; for man can increase in
wisdom to the end of life . . . and afterwards to eternity
. . . and his form is perfected in proportion as he
increases in wisdom ; and this form does not receive the
love of the sex, but that of one of the sex ... 95.

98. Love truly conjugial exists solely with those who
earnestly desire wisdom, and who therefore advance
more and more into it. This love does indeed
commence in them through the love of the sex, but
does not originate from it ; for it originates in propor-
tion as wisdom advances and conies forth with it into
the light; for wisdom and this love are inseparable
companions.

102-. (The Rational) is opened solely through wisdom ;
and when the interiors of the rational mind have been
opened, the man becomes a form of wisdom ; and this
form is the receptacle of love truly conjugial. The
wisdom that constitutes this form, and receives this
love, is wisdom rational and at the same time moral.
Rational wisdom regards the trutlis and goods that
appear interiorly in the man as . . . inflowing from the
Lord ; and moral wisdom shuns evils and falsities as
leprosies, especially lasciviousnesses . . .

103-. Four horsemen seen going to the wise ones in
the kingdoms of Europe . . .

115^ The wisdom that is with males from the Lord
feels nothing more delightful than to propagate its
truths ; and the love of wisdom that is with the wives

Wisdom

650

Wisdom

feels nothing more pleasant than to receive them as in
a womb, and thus to conceive, gestate, and bring them
forth. Such are the spiritual prolifications with the
Angels ; and (even) natural prolifications are from the
same origin.

[M.] 125^. (This takes place only) with men who . . .
are not lovers of wisdom, and therefore are not of the
Church.

130. That conjugial love is according to the state of
the Church, because it is according to the state of
■wisdom, with man. Ex.

. What wisdom is; and that it makes a one

with the Church. Ex.

. There are, with man, knowledge, intelligence,

and wisdom . . . intelligence is of reason, and wisdom
is of life. Regarded in its fulness, wisdom is simultane-
ously of Knowledges, of reason, and of life ; Knowledges
precede, reason is formed through them, and wisdom
through both, as is the case when a man lives rationally
according to the Truths which are Knowledges.
Wisdom, therefore, is of reason and life together; it
becomes wisdom when it is of reason and thence of life ;
but is wisdom when it has become of life and thence of
reason. The Jlost Ancients . . . recognised no other
wisdom than wisdom of life: this was the wisdom of
those called Sophi ; but the Ancients . . . recognised as
wisdom the wisdom of reason, and these were called
Philosophers. But now many call knowledge wisdom ;
for the learned, the erudite, and the merely knowing
are called the wise. Thus has wisdom fallen from its
summit to its valley.

2. What wisdom is in its origin, progress, and

full state. Ex.

^ As spiritual things are in the light of Heaven,

they by their light enlighten the things that follow in
order, and by their heat . . . they animate them ; and
when this is the case the man has wisdom.

*. As wisdom is of life and thence of reason . . .

it may be asked, What is the wisdom of life? In a
summary statement, it is to shun evils because they are
hurtful to the soul, the commonwealth, and the body ;
and to do goods because they are profitable to (these).
This is the wisdom which is meant by the wisdom with
which conjugial love attaches itself; for it (does so) by
shunning the evil of adultery as the pest of the soul,
commonwealth, and body. And, as this wisdom
springs from the spiritual things that are of the Church,
it follows that conjugial love is according to the state
of the Church, because it is according to the state of
wisdom, with a man.

132. On the public exhibitions (or schools) of wisdom
there. Des. T.48.

134®. Man is born into no knowledge, in order that
he may come into all, and advance into intelligence,
and through this into wisdom.

137*. No one can reject the horrible delights of
adultery but he who is wise from the Lord ; and no one
is wise from the Lord unless he does uses from the love
of uses.

1 45-. Man becomes spiritual in proportion as his
Rational . . . begins to get a soul by influx from

Heaven, which is the case in proportion as he is affected
and gladdened with wisdom. Ex.

. Wisdom purified may be compared to

alcohol . . .

■ ^. As spiritual wisdom is in itself such that it

grows warmer and warmer with the love of being wise,
and, from this, increases to eternity, which takes place as
it is perfected as by defecations, castigations, rectifications,
intensifications, decantations, and sublimations ; and as
these are effected by the freeing and withdrawing of the
understanding from the fallacies of the senses, and of
the will from the allurements of the body, it is evident
that conjugial love, whose parent is wisdom, is in like
manner made successively more and more pure . . .

®. The first state of love ... is tempered

successively as the husband is perfected in wisdom, and
the wife loves the wisdom in her husband.

I55a^. (The wives said) This is a wisdom which is
kept deeply reserved in the hearts of our sex . . .

■*. This sense of our sex is called . . . the sport

of wisdom with its love, and of love with its wisdom.

161. That the conjunction ... is received by the
man according to his wisdom. ^.

163. That the conjunction of the wife with the
rational wisdom of the husband is effected from within ;
but with his moral wisdom from without. Ex.

. Wisdom with male men is twofold — rational

and moral ; their rational wisdom is of the understand-
ing alone, and their moral wisdom is of the under-
standing and at the same time of the life. . . The
things of rational wisdom are . . . called, in general,
knowledge, intelligence, and wisdom; and, in special,
rationality, judgment, cleverness, erudition, sagacity.
Each person has knowledges peculiar to his calling.
To rational wisdom pertain also all the knowledges into
which youths are initiated in the schools, and by means
of which they are afterwards initiated into intelligence
. . . such as philosophy, physics, geometry, mechanics,
chemistry, astronomy, jurisprudence, politics, ethics,
history, and others, through which ... an entrance is
made into rational things, from which is formed rational
wisdom.

164. The things of the moral wisdom in males are
all the moral virtues . . . and also the spiritual virtues.
Enum.

^ In all these. . . the justice is of moral wisdom,

and the judgment of rational wisdom.

165. The reason the conjunction of the wife with the
man's rational wisdom is from within, is that this
wisdom is proper to the understanding of men, and
climbs into a light in which women are not. This is
why women do not speak from this wisdom . . . but
listen. That nevertheless such things are with the
wives from within, is evident from their listening . . .
But . . . the virtues of moral wisdom are for the most
part akin to like virtues with women, and partake of
the man's intellectual will . . .

168. This perception is the wisdom of the wife, and
is not possible with the man ; nor is the rational wisdom
of the man possible with the wife. Ex.

e_ Nor is the moral wisdom of the man possible

Wisdom

651

Wisdom

with women, in so far as it partakes of his rational
wisdom.

172". This (appropriation of the man's powers) has
been provided . . . that the wisdom of the man, which
constitutes his soul, may be appropriated to the
wife . . .

183^. Love and wisdom without use are only abstract
ideas . . . (Fully quoted under Love.)

e. Conjugial love is according to the love of

being wise for the sake of uses, from the Lord.

1 89. The woman feels the deliciousnesses of her love in
the wisdom of the man, because this wisdom is the
receptacle . . .

1 92®. And the wife derives from the man the bright
lustre of his wisdom.

193^ The woman was created from the man by the
transcription of his Own wisdom, that is, from natural
truth ; and the love of this was transferred . . . into the
woman. (Fully quoted under Wife).

195. The things of rational wisdom constitute the
man's understanding, and those of moral wisdom, his
will ; and tlie wife conjoins herself with these . . .

19S. The deliciousness (felt by the wife) in that she
wants to be the love of her husband's wisdom. Ex.

-. Thus the love of the wife forms itself by

means of the wisdom of the man , . .

200-. What is lacking is the return of love by the
husband ... on account of his having no elevation of
wisdom, which alone receives the wife's love.

202. That the offspring of those in love truly con-
jugial . . . have the inclination and faculty, if a son, to
perceive the things of wisdom; and if a daughter, to
love the things that wisdom teaches. Ex.

208-. (The wives said) You glory over us from your
wisdom . . . yet our wisdom is more eminent than
yours . . . We have this wisdom from creation, and our
husbands liken it to instinct. (Fully quoted under
Wife.)

211. That with those in love truly conjugial the
faculty of being wise increases ; but with those not in
conjugial love it decreases. Ex.

. Hence those in this love, love nothing more

than to be wise ; for a man is wise in proportion as the
interiors of his mind are opened ; for . . . the higher
light is wisdom, and the higher heat is the love of
wisdom . . . (Their) spiritual deliciousnesses conjoined
with natural . . . make . . . the faculty of being wise.
This is why the Angels have conjugial love according
to wisdom . . . and why their spiritual offspring are
such things as are of wisdom from the father, and of
love from the mother . . .

233. A cry heard, Oh how wise ! Des. T.334.

261. The reception (of the heat and light of the
spiritual Sun) is according to the love of being wise.

266^. In proportion as we do uses from the love of
them, the love (of them) increases, and wisdom with
it, whereby the communication (of bliss) is effected.

270^. The highest region of the mind, where dwells
conjugial love in the love of good, with its wisdom.
Rep.

293. (The wives said) We conclude that the delicious-
nesses of conjugial love are also those of wisdom . . .
We know this from the correspondence of the wiBdom
in our husbands with the deliciousnesses of conjugial
love in ourselves. (Quoted fully under Wife.)

*. (They said, further) There is spiritual wisdom,

and derivative rational and moral wisdom. Spiritual
wisdom is to acknowledge the Lord the Saviour as the
God of Heaven and earth, and to acquire from Him the
truths of the Church, whence comes spiritual ration-
ality ; and to live from Him according to them,
whence comes spiritual morality. These two our
husbands call the wisdom which in general produces
love truly conjugial ; (for) through this wisdom the
interiors of their minds and thence of their bodies are
opened . . . The spiritual rational and moral wisdom of
our husbands — in respect to marriage specially — has as
its end to love the wife alone . . . 294^.

*. The state of the husband's wisdom is reception,

and also reaction according to the perception . . .

294^ You know not the wisdom and prudence of
wives . . .

^. As wisdom alone receives her love, the wife

exerts all her endeavours to turn her husband's insanity
into wisdom. (Fully quoted under Wife.)

326^ (Thus) spiritual wisdom is the wisdom of
wisdom, and is therefore imperceptible to any wise one
in the natural world. (And) there is a wisdom more
interior or higher, called celestial, the relation of which
to spiritual wisdom is like that of spiritual wisdom to
natural wisdom; and these inflow in order, according
to the Heavens, from the Lord's Divine wisdom, which
is infinite.

329'-. I said . . . You are wise in proportion as your
ideas are divisible.

^. One natural idea is the containant of innumer-
able spiritual ideas ; and one spiiitual idea of innumer-
able celestial ideas ; and hence comes the difference
between the celestial wisdom in which are the Angels
of the Third Heaven, the spiritual wisdom in which are
the Angels of the Second Heaven, and the natural
wisdom in which are the Angels of the Ultimate
Heaven, and also men.

353. A conversation of the Angels about intelligence
and wisdom — that man perceives no otherwise than
that both are in him . . . and therefore, to prevent his
perishing ... it has been provided that this love of the
man should be transcribed into the wife, and that there
should be implanted in her from birth to love the
intelligence and wisdom of her man. Ex.

354. A debate among two priests and an ambassador
about intelligence and wisdom, and the derivative
prudence, as to whether they are from God, or from
man.

3556. The wife, from her husband's wisdom, receives
into herself the love of it ; and the husband, from the
love of it in his wife, receives into himself wisdom ;
nay, the wife is actually formed into the love of her
husband's wisdom. (Continued under Wife.)

380^. For love and wisdom are life, (and must) have
an origin somewhere.

Wisdom

652

Wisdom

[M.] 400^ So . . . everyinstruinentalcauseisof wisdom
. . . for the receptacle of wisdom is the understanding
. . . (So therefore do all operations with man) progress
from love, through wisdom, into use. But by wisdom
is liere meant all that which is of judgment and
thought.

432. He who is in love truly conjugial . . . becomes
wise more and more ; and the more anyone is wise, the
more is he a man.

444^. The cerebrum is assigned to wisdom and its
truths, and therefore he who looks with his face to the
Lord receives from Him wisdom, and through this love ;
whereas he who looks backwards from the Lord, receives
love and not wisdom ; and love without wisdom is love
from man and not from the Lord . . .

461^. The novitiate Spirit . . . inquired where he
might find the wise . . .

. The company who examine effects are called

Spirits of knowledges . . . ; those who investigate
causes, Spirits of intelligence, abstractedly, intelli-
gences ; and those who explore ends. Spirits of wisdom,
abstractedly, wisdoms . . .

L 5^. Wisdom is the derivative existere (or coming
forth) of life . . .

6. The derivative light, in its essence, is wisdom,
Ex.

2. Love and wisdom are indivisible . . . for love

comes into existence through and according to wisdom.

13. (Thus) in proportion as a man loves wisdom, that
is, in proportion as with him wisdom is in the bosom
of love, in the same proportion he is an image of
God . . .

^. Love itself and wisdom itself are not life, but

the esse (or being) of life. (Continued under Love.)

14. That the understanding can be elevated into the
light — that is, into the wisdom — in which are the
Angels, according to the cultivation of the reason , . .
Ex.

. The light of Heaven ... in its essence is

wisdom . . .

. Wisdom and love proceed from the Lord as a

Sun . . . They proceed unitedly . . .

T. 31^. By the eternity of God, the Angels perceive
the Divinity as to wisdom.

37^. Love , . . produces all forms ; but by means of
wisdom as a bride and wife . . .

38. That God is . . . truth itself . . . and truth is of
wisdom. Ex. . . For all that which proceeds from
wisdom is called truth ; for wisdom consists of nothing
but truths, and it affects its objects with the pleasant-
ness of light . . . Therefore . . . wisdom is the complex
of all Truths . . .

39. God, being love itself and wisdom itself, is life
itself . . . Ex.

. 'The Word ' = the Divine wisdom; and the

Divine wisdom, properly, is life "...

^. Thus the life of man dwells in the understand-
ing and is such as is his wisdom . . .

40. Wisdom is not creatable . . . 472.

41. That the love and wisdom in God make a one.
Gen. art.

-. God is continually operating the conjunction

of love and wisdom in man ; but man, unless he looks
to God ... is continually operating their division.
(Continued under Love.)

e_ Wisdom or faith is as the wife.

42. There are three degi'ees of love and wisdom, and
thence three degrees of life . . .

43. Two things constitute the essence of God — love
and wisdom ... To love others out of itself, to desire
to be one with them, and to make them happy . . .
constitute the essence of His wisdom also . . . but love
wills these things, and wisdom produces them.

50. That to the Divine wisdom from the Divine love
belong omnipotence, omniscience, and omnipresence.
Gen. art.

. (These attributes) do not belong to the Divine

love through the Divine wisdom. (For) love . . .
inflows into wisdom, and resides in it like a king in his
kingdom . . . and relinquishes all the government . . .
to its judgment . . .

51. 'Judgment' is predicated of wisdom.

53. As God is . . . the very and only love, and the
very and only wisdom ; and as wisdom from love con-
stitutes the form . . .

68. That man is so far in wisdom concerning good
and truth from the Divine omniscience ... as he lives
according to Divine order. Gen. art. 69.

69. (Thus) man cannot be in any truth of wisdom
interiorly, except from God ... In proportion as the
mind is elevated into the higher degrees, it is elevated
into wisdom, because into the light of Heaven . . .

". (God, or self, regarded as the source of wisdom.

HI. by comparisons. )

152. In the celestial region of the mind, the man is
wise ; in the spiritual, intelligent ; and in the lowest,
knowing.

290-. The infinity of spiritual seeds ... in the Word
is evident from the wisdom of the Angels, which is all
from the Word, and increases with them to eternity ;
and the wiser they become, the more clearly they see
that wisdom is without end, and perceive that they are
only in the courtyard of it, and cannot in the smallest
particle attain to the Divine wisdom, which they call
an abyss.

350. That the Truths of faith are multiplicable to
infinity, is evident from the wisdom of the Angels, in
that it increases to eternity ; and they say that there
is no end to wisdom, and that wisdom is solely from
Divine truths analytically divided into forms by means
of the light that inflows from the Lord. True human
intelligence is from the same source.

354^. A Spirit who appeared simple because he
acknowledged the Lord alone, when taken up among
the wiser Angels, was as wise as they . . . Such will be
the state of those who come into the New Church. Sig.

392^. Spiritual heat and light (cause) a blossoming
in the mind (which) is wisdom and intelligence.

718. In every sane man there is a faculty of receiving

Wisdom

653

Wisdom

wisdom from the Lord — that is, of multiplying the
truths from which it is — to eternity . . .

766. From the time (wlien a man receives the Lord)
he begins ... to advance into wisdom more and more
interior ; and, in proportion as he receives this wisdom
from the Lord, he advances through morning into
day . . .

Ad. 3/5225. The wisdom of Solomon was merely
natural. Ex. 5226.

D. 551. The Spirits of Jupiter are much wiser than
our Spirits. 556. 585.

660. On the life of those who are wise from them-
selves. Ex.

1633. The difference between true wisdom, and
imaginary wisdom.

2060. When a man, or Spirit, knows nothing from
himself, he is wise for the first time. Ex.

2265. On the wisdom of Spirits, especially that of
Angels.

2394. On the intelligence and wisdom of the Angels.

2672. Life is in wisdom . . .

3348. On a certain one who was among the wisest of
the world.

401 1. Placed all intelligence and wisdom in mem-
ory . . .

4662^. Wisdom from the Lord inflows solely with
those who are humble , . .

5187. All the wisdom of the Angels is given by
means of the Word ... Its Divine wisdom is com-
municated to them when it is read by man, and when
he is thinking from it. Nevertheless wisdom is given
them mediately through Angels who had belonged to
the Most Ancient and Ancient Churches, who had been
in the knowledge and perception of representatives and
correspondences. These had been such when they were
in the world that they knew the internal arcana of the
Church, and correspondences. Through these, wisdom
is communicated, and, when it is communicated, it
appears, with those who receive it, as if it were then-
own . . . and therefore Angels from the Most Ancient
Churches are scattered through the Heavens, iu order
that others may have wisdom.

5188. He who has been in wisdom (here) is in wisdom
(there), and this wisdom is appropriated to him. They
who have not been in wisdom (here) but iu the good of
life, can receive wisdom through the former, but it is
not appropriated to them ; for when they depart from
those to whom wisdom has been appropriated, they are
simple, as before.

5189. The knowledge of correspondences and repre-
sentatives is the ultimate plane of angelic wisdom.

-. I saw one of the ancients, who was in a great

angelic Society, depart, and then ... its wisdom was
taken away. He who departed had been in the Know-
ledges of wisdom, and hence the rest had wisdom by
communication. 5194.

5190. On angelic wisdom. Gen. art.

5564. On speech and wisdom in Heaven. Gen. art.

5607. How the Angels have their wisdom from the
Word. Ex.

5608. The natural thought of man is the plane in
which all things of angelic wisdom cease . . . and such
as is the plane, such does their wisdom become , . ,

5609. If the men who are reading, or thinking, or
preaching, from the Word are wise, the Angels are
unaware of it, but still the wisdom of their thought
falls into the things [of their wisdom] as into its
plane . . .

5610. The Angels are sometimes in much wisdom,
and sometimes in less . . , according to the direction
(in which their thoughts are turned) ... to men . . .

5626. (Thus) spiritual wisdom increases in proportion
as it is removed from a material notion.

5684. Otherwise he stands far outside the palace of
wisdom.

^. The Ancients were not so sensuous . . . and

therefore could be in interior wisdom.

5848. That those who reason about truths ... do not
arrive at the first threshold of wisdom. Ex.

6051^^. That wisdom increases according to chastity.
Ex.

D. Min. 4579. Such is modern wisdom. The ancient

wisdom

46546.
world.

4655-

2_

freedom

46S2.

wisdom,

4728.
4735-

. . taught naked Truths . . .
These persons seem very

wise before the

Free from the vagaries of such wisdom.
They who are in such wisdom lose all their

The light has intelligence in it, and the heat,

On man's Own prudence and wisdom.

Such believe themselves to be most wise . . .

<*. AVhen those who are in the persuasion that

they are wise above others . . . come to any Society,
they take away reflection from them . . .

E. 14-. The (celestial) Angels, who are the wisest,
receive all their wisdom through hearing, and not
through sight . . . This shows that hearing has been
given man chiefly to receive wisdom ; and sight, to
receive intelligence. Wisdom is to perceive, will, and
do ; intelligence is to know and perceive.

126. 'I. will give thee the crown of life '= wisdom
and the derivative eternal happiness. Ex. (For wisdom
and eternal happiness taken together are eternal life . . .
E.358^)

147. 'I will give him a white stone ' = wisdom and
intelligence. Ex.

152. 'His eyes as a flame of fire'= . . . Divine
wisdom and intelligence communicated to (such). . .
All the wisdom and intelligence possessed by Angels
and men is not theirs, but is the Lord's in them.

. Truths interiorly seen and acknowledged con-
stitute intelligence ; and these, together with goods
interiorly perceived and thence seen, constitute wisdom.

^. That 'the eye ' = the understanding of truth,

that is, intelligence and wisdom. 111.

Wisdom

Qoi

Wisdom

[E.] 198. 'Shall be clothed in white garraents' = in-
telligence and wisdom according to truths and their
reception. . . For all intelligence and wisdom is from
Divine truths, according to the perception of them,
and their reception in the life . . . The intelligence
and wisdom that is not from Divine truths, but is
solely from worldly things, is not intelligence and
wisdom, but only knowledge and the derivative faculty
of reasoning. (Continued under Intelligence.)

218. Those in spiritual love . . . are in intelligence ;
and those in celestial love . . . and the derivative per-
ception of truth, are in wisdom.

236-. But to know and think falsities is not to be
intelligent and wise ; for intelligence is of truth, and
wisdom is of the derivative life.

237^. 'Thy wisdom and thy knowledge hath misled
thee . . .' (Is.xlvii. 10) = those who believe that they
know all things and are more intelligent than all
others, when yet they know and understand nothing
of truth . . .

280. 'Man'=the affection of truth and also wisdom ;
for (these) act as a one, since he who is in the spiritual
affection of truth ... is conjoined with the Lord . . .
and from this he has wisdom . . . And man is man
from wisdom . . . and therefore those who are wise, in
the light of Heaven appear as men, with a grace and
beauty according to their wisdom ; while those who
are not wise — that is, who are in . . . merely natural
affection — appear as monsters. 111.

^. Intelligence is distinguished from wisdom by

this : that . . . wisdom is of the understanding of truth
such as belongs to the celestial man.

298. Divine good has all its intelligence and wisdom
through Divine truth . . .

-. 'Right hand' . . . predicated of men = power

and wisdom. 111.

318. The derivative wisdom and intelligence in
Heaven and the Church. Sig. and Ex.

. Unless wisdom and intelligence is formed from

(truth from good) it is not wisdom and intelligence,
but folly and insanity ... So that whatever is from
what is man's Own is contrary to wisdom and intelli-
gence . . . The reason wisdom and intelligence is men-
tioned, is that wisdom is of truth from good . . . and
intelligence is of truth through which is good . . .
Those in the Celestial Kingdom are in wisdom . . , and
those in the Spiritual Kingdom in intelligence . . .

324^". 'The wise men from the east' (Matt.ii. ii) =
those in the Knowledges of truth and good. (The
subject ex.)

370^. That there was no longer any wisdom ; for all
wisdom is of truth from good. Sig.

376*. The appropriation of good, thus wisdom, for
•wisdom conies when truths are committed to life. Sig.

^^. 'Woe to the wise in their own eyes, and the

intelligent before their own faces' (Is.v.2i) = those who
[are wise] from their Own intelligence, and those who
[are intelligent] from their Own affection.

408. All the internal and external goods and truths
through which are wisdom and intelligence. Sig. and

Ex. . . For there is wisdom from internal . . . and
intelligence from external . . . goods and truths.

. Wisdom is distinguished from intelligence thus

— wisdom is from the light of Heaven ; and intelli-
gence is from the light of the world enlightened by
the light of Heaven. This is why wisdom is predicated .
of spiritual goods and truths, and intelligence of
natural goods and truths ... for the spiritual mind
is in the light of Heaven . . . and the natural in the
light of the world. (Continued under Intelligence.)

412'*. 'To make His faces shine. . .' = to enlighten
in Divine truth, and to bestow intelligence and wisdom ;
and 'to lift up His faces and give peace ' = to infill with
Divine good and to bestow love. Both are necessary
for man to be wise ; for all (there) are lighted by the
light which is from the Lord as a Sun, and yet only
those become intelligent and wise who are at the same
time in love . . .

507*. All intelligence and wisdom is from the truths
that are from Heaven. This intelligence and wisdom,
being from Heaven — ^that is, through Heaven from the
Lord— is living, because it is the very spiritual life of
man. But intelligence and wisdom from falsities is
impossible . . .

544^. Wickedness is not wisdom ; for wisdom is of
truth from good . . .

617^^. If (the celestials) imbue the natural man and
its memory with the Knowledges of spiritual truth and
good, and wish to be wise from these, they become
stupid ; although they are the wisest of all . . .

s. As 'to eat' = to perceive the quality of a

thing, and as this is perceived by the taste . . . taste-
scqjor, and to have taste-sa.j)ere, are predicated of the
perception of a Thing ; and from this sapientia also.

625^. The Angels, who are in the spiritual sense of
the Word . . . have no idea of person, or place ... It
is from this that they have intelligence and wisdom
. . . (which) are ineffable.

629^ Celestial intelligence, which is called wisdom.
Sig.

641^. For to become more interior is to become wiser ;
and (the converse).

644^". By His wisdom and by His intelligence He
stretcheth out the heavens' (Jer. x. 12; li. 15). . .
'Wisdom' and 'intelligence' = the proceeding Divine
from which is the wisdom of good and the intelligence
of truth in Angels and men.

654^^ 'The trees of Eden in the garden of God' =
the perceptions of truth from celestial good, whence is
wisdom . . . 'Eden in the garden of God' = wisdom
which is from the good of love.

^. 'How say ye ... I am the son of the wise

. . . Where now are thy wise men?' (Is.xix. 11,12) =
that the wisdom and intelligence of the natural man
from the spiritual has perished ; for the natural man
has been formed in order to receive intelligence and
wisdom from the spiritual man . . .

655^. 'I send unto you prophets, wise men, and

scribes' (Matt.xxiii.34) = the truth and good of doctrine
and of the Word . . . 'Wise men' = the good of doctrine.

Wisdom

655

Wisdom

675'. 'To trade ' = to acquire intelligence and wisdom
by means of Knowledges. *.

696^^. 'The spirit of wisdom and intelligence' (Is.
.xi.2) = that thence He has Divine wisdom ... By 'the
spirit of wisdom' is meant the Divine Celestial, which
is the proceeding Divine received by the (celestial)
Angels . . .

701. In proportion as man receives of this affection
(of knowing and understanding truths, and of willing
and doing them) in the same proportion he becomes
wise . . .

744. The joy of the Angels because of the light and
wisdom they then had. Sig. and Ex.

828^. (The celestial Angels) are in humility of heart,
knowing that wisdom is to perceive that the things
they are wise in, relatively to those they are not
wise in, are scarcely anything.

832^. As is the love (of the Angels) such is their
wisdom and intelligence ; those in the third degree of
love and the derivative wisdom, live in an atmosphere
as it were purely ethereal ; those in the second degree
of love and the derivative intelligence, live in an
atmosphere as it were purely aerial . . .

874. The Angels have wisdom according to the
reception of Divine truth, not only in doctrine, but also
in life . . .

-. It is believed that those have wisdom . . .

who know Divine truths, and who speak them from
knowledge, although they do not live according to
them ; but I can attest that such have no wisdom.
They appear to be in wisdom (only) while they are
speaking . . . But . . . they who live according to the
Divine truths, think wisely also when by them-
selves . . . (From experience.)

914^. Like the difference between the wisdom of
Angels, and the wisdom of men. The wisdom of
men, as compared with the wisdom of the Angels, is
as knowledge to intelligence . . .

957^ Such as is the idea of God, such is . . . the
perception, intelligence, and wisdom ... for these
are from the Lord according to the conjunction with
Him.

99S'*. The amount and quality of intelligence and
wisdom are in proportion to the amount and quality
of the conjugial love. iFiilly quoted under Wife.)
. . . (But) by intelligence and wisdom is not meant
ingenuity in reasoning about truths and good, but
the faculty of seeing and understanding them . . .

1 153*. In proportion as a man knows truths . . . and
does them as of himself, the Lord, through love, intro-
duces him into wisdom, and conjoins love with wisdom,
and wisdom with love, and causes them to be a one,
because they are a one in Him.

1 1 70. All who have believed themselves to be in
wisdom, in intelligence, and in knowledge, and have
confirmed the falsities of that . . . religiosity . . . Sig.
and Ex.

. 'A pilot ' = those in wisdom . . .

®. Such as is the love, such is the wisdom . . .

because the love is the being of man's life ; and the

wisdom is the derivative coming into existence of hia
life; so that the love forms itself in the understand-
ing ; and the form it there receives is what is called
wisdom ; for, as they both have one essence, it is evident
that the wisdom is the form of the love, or the love in
form.

1 1 79. Joy of heart in Heaven and the Church in
those wlio are in wisdom and in intelligence from the
Word. Sig. and Ex.

. Those who are in doctrine from the Word are

called 'the intelligent'; and those who teach the
Word, 'the wise.'

11S6. ISTo longer any wisdom, intelligence, and
knowledge. Sig. and Ex.

1190". All the eminent (in Heaven) are wise. . .
This eminence . . . can be acquired in the world ... by
all who love wisdom ... To love wisdom is to love
uses that are true uses.

1191-. The governors (in Heaven) are ordinated and
subordinated by the Lord according to their wisdom
and intelligence. Their chief, who excels the rest in
wisdom, dwells in the midst, in a palace. Des.

De Verbo 1 1. That the wisdom of the Angels of the
three Heavens is from the Lord through the Word
... Ex.

. This wisdom (of the Angels of the three

Heavens) does not appear in our Word, but still is in it
(in this way) — There are three Heavens ... in the
highest is angelic wisdom in the highest degree, which
is called celestial wisdom ; in the middle is angelic
wisdom in the middle degree, which is called spiritual
wisdom ; and in the ultimate is angelic wisdom in the
ultimate degree, which is called spiritual and celestial
natural ; and in the world ... is wisdom in the lowest
degree, which is called natural. All these degrees of
wisdom are in the Word ... in simultaneous order . . .

19^. The men of the Earth . . . are called knowing;
the (spiritual) Angels, intelligent ; and the (celestial)
Angels, wise.

24"^. The intelligence of the (spiritual) Angels is
ineffable and incomprehensible to those in the Natural
Kingdom ; and the wisdom of the (celestial) Angels is
(so) to those in the Spiritual Kingdom. And as to the
Lord's Divine wisdom, it so transcends all wisdom,
that there is no proportion; for all the intelligence and
wisdom of the Angels is finite . . .

D. Love xi^. The wisdom (in the Heavens) surpasses
(that) of the world a thousandfold ; for, in the Spiritual
World, the light and the wisdom are in an equal
degree of perfection. D.Wis.i"*.

D. Wis. i^. Two ways appeared, one called the way
of wisdom, and the other the way of folly . . . (Out of
300 of the learned) 260 entered the way of folly, and
only 40 the way of wisdom . . . Des.

iii. 2. That the Lord conjoins Himself with man . . .
in the (understanding) through wisdom. Ex.

3. Love and wisdom are two distinct things, exactly
as are heat and light . . . Yet in the forming of things
they do not operate as two, but as one (as also) do heat
and light . . . The union of love and wisdom is recip-
rocal . . . love acts, and wisdom reacts . . .

Wish, To

656

Witchcraft

[D.Wis.sp. As , . . love and wisdom form the embryo
the womb, there are two receptacles, one for love, and
the other for wisdom ; and therefore also there are
(pairs of parts) in the body . . . 4, Ex. 5, Ex. See
Will at v^.

4^ In beasts . . . the beginnings of their life are not
receptacles of the Lord's love and wisdom. Ex.

5. There is no life without the co-operation of the
love and wisdom through which the embryo is formed
and vivified.

iv-. As to love a likeness, and as to wisdom an
image, of the Lord,

v. That after birth the will becomes the receptacle of
love, and the understanding, of wisdom. Or, perhaps,
thus . , . After birth the receptacle of love becomes
the will, and that of wisdom the understanding.
Gen. art.

. The Lord has provided means for the fuller

and fuller reception in these of the love and wisdom
from Himself as man matures and grows old.

vii. 2. The Spiritual Kingdom is in wisdom from
(love to the Lord). Ex.

-. As all wisdom and intelligence is according to

the affections, . . . each Society has its own peculiar
respiration . . . and pulsation. Ex. . . The respiration
makes a one with the wisdom of the understanding , . .

4^. If the love and wisdom do not act conjoinedly,
no rational operation can take place. If . . , wisdom
withdraws, the will . . . becomes as it were dead . . .

5*. (Thus) the Angels have a wisdom which is in-
comprehensible ... to the natural man.

viii^. Regarded in itself, man's angelic mind is
wisdom from the Lord from love to Him . . .

. (When the body is separated) the man comes

into angelic wisdom, because the higher degrees . . .
are opened.

ix. For all that wisdom teaches is truth. Ex.

x. That there is a reciprocal conjunction of love and
wisdom. Gen. art.

*. By the life of the understanding is meant

wisdom, intelligence, and knowledge.

xl. That wisdom comes into existence in faith.
Gen. art. la.

De Conj. 24. Angelic wisdom increases through
their marriages, which is instead of procreation in
them . . .

Coro. 41^ That wisdom flourished in Arabia, is
evident from the journey of the Queen of Sheba , . ,
and from the three wise men.

Wish, To. Avere. A. 182.

Wish, To. Optare. A.3118.

Witch. Maga.
See SoRCEEESs.

A. 1094". The witches-mrag'ae et 2}raestigiairices-'ha,d
frequented the Church and the sacraments . . .

9794. In the Hell (of the First Earth) were seen
witches who practise direful arts ; they appeared clad
in green, and excited horror.

10165. Harlots are found (in the Second Earth), who
after death are witches, and are cast into Hell,

D. 4507. There are witches, of both modern and
ancient times, in front to the left . . . The speech of
their residuum was almost of one tone, like a fiute-
tibiaJis major.

4508. They trust in rods . , , and were seen adhering
to the hair . . .

4517. That witches attach themselves to the ideas,
and to the spontaneous things. Ex.

. Witches study nothing more than to captivate

the lower minds of others, and to attach themselves to
them . . , They enter into all parts of the skull and
body, and thus find out what Societies are excited,
which they attach in inexpressible ways . . , and also
by entering into the affections, so that they can scarcely
be separated.

4518. (Their arts of attaching themselves to the
spontaneous things of the ideas. Des. )

Witchcraft. Truldom. D.2740. 2864. 2905.

With. Apud.

A. loio. The internal life is not in man, but with
him ; for the Lord's life is charity, which is not in man,
because man is filthy, but is with man.

1266''. Unless Angels and Spirits are with him.

2009. All things that are his, with him, and in liim.

H. 423^. What is of the understanding only is with
a man, but not in him.

L. I'-. 'With God' (Johni.i) = in God . . .

, 'With Thee' (John xvii.5) = in Thyself.

J. (Post.) 237. All evil loves are with him, and with-
CM?H-hini.

With. Cum.

A. 4071. 'I will be with thee' (Gen.xxxi. 3) = that
then it would be Divine. 4075, Ex.

5041. 'Jehovah was with Joseph' (Gen.xxxix.2i) =
that the Divine was in the Lord. . . As, in the sense of
the letter, it treats of Joseph, it is said 'with him';
but as, in the internal sense, it treats of the Lord, it is
in Hi in.

6303. 'God shall be with you' (Gen.xlviii.2i)=:the
Lord's Divine Providence ... for when the Lord is
'with' anyone. He leads him . . .

With child. See Gestate,

Withdraw. See under Draw away, Draw
OFF, Lead, and Recede.

Withdraw. Subtrahere. A.7147. H.305.

Wither. See Dry vp-arefacere, and exares-

cere.

Wither. Flaccescere. W.3e,

Wither. Marcescere, Emarcescere.

A. 6078^ The spiritual life then ... as it were
withers.

Withhold

657

Withhold

8699. 'In wearing away tliou wilt wear away' (Ex.
xviii. 18) -
perish.

wither.

... be consumed by degrees, and thus

T. 316'^. Like tulips which ,

In old age the body wastes away of

D. 2665.
itself . . .

E. 627".

= that ultimate truth
730'^ 'Lebanon . .

'The reed and flag shall wither' (Is.xi.\.6)
. . will vanish.
. hath withered aw&j-emarcuit'
(Is.xxxiii.9) . . . The devastation and desolation is
signified by ... 'to wither away' . . .

Withhold. Detinere.
Withholding, A. Detentio.

A. 789". Unless the Lord withheld man ... he
would cast himself headlong into Hell . . . 2335^.
2406-. 2410. 5854-. 7479.

S68. The Angels plainly perceive that they are with-
held by the Lord from rushing into Hell . . . 575S.

929. When a man has been regenerated, he is with-
held from the evil and falsity in him. . . There is a
strong withholding from evil and falsity . . . and as
the man is withheld from evil and falsity, he cannot
destroy himself; but if let go in the least ... he would
rush into all evil and falsity.

14386. All men, Spirits, and Angels are continually
withheld from Hell by the Lord.

15816. Evil is not separated from the Angels, there
is merely a withholding from it, 4295-.

2016. The Angels confess that they are withheld
from their evil and falsity ... 2116^.

2196". When man is withheld from evil ... he
supposes there is nothing but good in him . . .

2307. The infants (there) are also (merely) withheld
from evil . . .

2313. The second state (of the Church 'Lot') that
they are powerfully withheld from evils, and kept in
goods, by the Lord. Tr. 2406. 24ii,Sig.

2406. When the Church begins to fall away . . .
they are more strongly withheld from evil . . . than
when it is in the good of charity. Sig.

^. All men whatever are withheld from evils . . .

by a stronger force than can be believed.

2410. The Lord, by the good He insinuates, with-
holds man.

2415. Their state when withheld from falsity and
evil. Sig.

26S9. They who can be reformed . . . are held back
in affection of good and thought of truth . . .

2694'*. Nothing is blotted out ; men and Angels are
(merely) withheld from evil . . . 4564^ 4721^. 9451.
9937*. N.166. P. 792. 279^Des. T.614. 0.3085. E.478.

3175. A withholding from these things. Sig. and
Ex.

. Man withheld by external bonds.

3318^. (A regenerate man) retains in himself the
inclination to evil . . . but is withheld by the influx of
the life of the Lord's love . .

VOL. VI.

3398-. A man who would profane is withheld as far
as possible from the acknowledgment ... of truth and
good. 4289.

34026. Those who profane cannot be withheld.

5113". His Own will is miraculously separated by a
higher force, by which he is withheld from evil, and
held in good.

5180'^. They detain the mind of another in one
(idea).

59646. For they can no longer be withheld. ■

72066. From himself, man is in Hell, but from the
Lord's mercy he is withheld from evil and held in good,
and this by a strong force.

7501. 'If thou detain them' (Ex.ix.2) = to keep on
infesting; for they who are being infested are detained
(or held) by the evil Spirits . . . They hold him as it
were bound. Ex.

7784-. It is not meant that the}^ are without evil,
but that they are withheld from evil in good . . .

7893. A withholding then from earthly and worldly
things. Sig. and Ex.

7939. That they are withheld in goods by the Lord.
Sig. and Ex.

7991. That they are then withheld from all evil and
falsity. Sig.

8206. That they were withheld from falsities on
every side. Sig. and Ex.

6_ That man is withheld from evil and falsity by

being held in good and truth by the Lord. Refs. But
no one can be withheld from evil, and held in good,
unless, by the exercise of charity in the world, he has
received the capacity of it.

8364. That they should be withheld from the evils of
those in faith alone . . . Sig. and Ex.

. For the Lord does not take away evil, but

withholds the man from it, and holds him in good.
Refs.

8393". For man can be withheld from evil (there) in
proportion as he has resisted it (here).

8806-. Those of the Spiritual Church ... are with-
held from evils, and held in good, by the Lord.

9014^. Then evils are remitted; for the man is then
held in truths and goods . . . and withheld from evils.

9 1 88-. As far as possible, the Lord withholds man
from the conjunction of truth and good with falsity
and evil.

9229. In so far as a man can be withheld from what
is his Own, the Lord can be present.

9333-. The remission of sins (consists merely) in
being withheld from them by the Lord, when the man
is such that he can be held in good and truth . . . 9448.

^. Those who have led a life of faith and charity,

can (there) be withheld from evils, and held in good ;
hut as those who . . . have led a life of the love of self
and the world cannot be withheld from evils . . . they
sink down into Hell.

9447. Those who have been regenerated . . , are
withheld from evils and falsities ; whereas those who

2T

Within

658

Within

do not suffer themselves to be regenerated . . . are
also withheld from evil . . . but the infernal loves , . .
in which they are . . . turn the influx of good into
evil . . .

[A.] 9937*. No one can be withheld from evil and held
in good but he who is in the good of faith and
charity . . .

H. 158. All in Heaven are withheld from what is
their Own ; and, in proportion as they are withheld
from it by the Lord, in the same proportion they are
in love and wisdom ; but in proportion as they are
not withheld from it, they are in the love of self.
591. 595. T.I2I3.

160. With the Angels, Heaven consists in being
withheld from what is their Own.

D. 2737. Tims it is the Lord alone who thus with-
holds from evil, Heaven, the World of Spirits, and the
human race ; insomuch that if [the power] were relaxed
everyone would rush into enormous evil and all
destruction.

2738. These bonds do not appear to the Spirits and
men ... for they do not perceive that they are so
withheld . . .

3920^. So that there is merely a withholdiug from
evil, which is induced by vastations . . . (See 4197.)

Within. Intra.

A. 4563^. The innocence of infancy is without, and
hereditary evil within ; but the innocence of wisdom
is within, and actual and hereditary evil without.

5084^. Whatever is within the external Sensuous,
the natural man believes to be nothing. . . If it is
said that within or above nature there is the Spiritual
and Celestial, it is rejected. . . The internal man is
within nature, in the Spiritual World.

6000. Either by a speech within man, or one without
him.

7317-. Becaiise born within the Church.

8823. What is without is general relatively to what
is within.

9491. ' From within and without thou shalt overlay
it' (Ex.xxv. 11) = everywhere. Ex.

H. 54. It cannot be said that Heaven is without
anyone, but within him . . .

186. The things within the houses correspond to . . .
good, and those without them, to truths . . .

N. 9^. Then these (truths) are as it were without
him, and not within him, as they ought to be.

W. 130^. God is everywhere . . . thus both within
and without an Angel ; and therefore an Angel can
see God . . . both within himself and without himself;
within himself when he is thinking from love and
wisdom, without himself when about love and wisdom.

M. 163. The conjunction of the wife with the rational
wisdom of her husband is effected from within, but
with his moral wisdom from without. Ex.

D. 2338. So many Spirits appear in one space that
if they were all there, one must be within another . . .

E. 283-. That which is above is also within ; and
that which is below is without . . .

Inv. 49. Nothing is more common . . . than for one
thing to be within another — thus inmost, middle, and
outermost . . .

Within. Infus.

A. 940^. He spoke inwardly in himself.
3563. It is according to order for good ... to be
within, and truth . . . without.

3957®. The man is then such as he had been within
. . . 6495^.

3987^. Within they are devils,

4327. What is deceitful . . . reigns within, while
without he appears . . . good.

5125s. The happiness inwardly in the delights . . .
he regards as nothing.

5159. For something within dissuades (from evil).

5221. Unless he . . . pays attention to what is going
on within him.

5937^ W^hen his Intellectual is illumined, it is given
him to perceive something inwardly in himself.

7102*. 'The sword without-/ons, and the pestilence
and famine within' (Ezek.vii. 15) . . . For the vastation
of truth is without, and that of good within.

8780^. The revelation that is made . . . inwardly in
man. Sig.

8868-. For tliat which is within constitutes the
essence ; aud, in the other life, shines through the
external.

^. If the aflfection of good (is in the speech) it is

inwardly soft ; if the aff'ection of evil, it is inwardly
hard.

9300*. They who are enlightened, see and perceive
inwardly in themselves whether a thing is true or not.
That which is enlightened within, is their Intellectual;
and that which is kindled within is their Voluntary.
10155=*.

936S. Persuasive faith is not within with a man,
but stands without-/oris, in the memory only.

10153*. Truth without good cannot be said to be
within in a man, but is solely in the memory . . .

10286. The devilishness that is within, then stands
forth.

H. 203^. Some believe that the thoughts and affec-
tions are (entirely) within-m^)-a-them, because they
see the things they think inwardly in themselves . . .
but they are much mistaken. Ex.

R. 246. 'They were full of eyes within' (Rev.iv.8) =
. , . the Divine wisdom of the Word from the spiritual
and celestial senses, which are hidden within.

256. 'A book written within and on the back' (Rev,
V. i)= . . . the Word in every particular, and in
every general; 'within ' = in every particular .. . (See
E.299.)

E. 863^*, 'The king's daughter is all precious within*
3) = the aff'ection of spiritual truth; for...

(Ps.xlv. I3) = the aff'ection of spiri
within' = what is spiritual.

Without

G59

Witness

Without. See OvTSiDiE-ex^us.
Without. J^or/s.

See also ABKOAD-ybros.

A. 3141. 'Wliy stiuidest thou without?' (Gen.xxiv.
3 1 ) = somewhat thtretVoni. Ex.

7102^. See WiTiiix-Mites, here. 9368.

<)2i3\ If (there) people stand outside (the house)
tlu'ir thoughts are indeed perceived, but as from some
one else,

9231'*. 'Without are dogs . , . ' (Rev.xxii.15) . . .
Tliose are said to be 'without' when they are outside-
€a.V/ ('-Heaven or the Church. R.952.

10227^. Such cannot look into truths themselves ;
they stand without . . ,

T. 103. This he does abroad, the other at home.

E. 386-®. For tliose in falsities stand without, while
those in truths are 'in the house,'

863^. 'Without shall the sword bereave' (Dent.
xxxii.25) = that falsity and evil from the internal will
devastate both the natural and the rational man.

Witness. Tesf/s.
Witness, To bear.

Testari.

See Testify, and Testimony.

A. 4195. Such heaps were ... for a witness . . .
that a covenant had been made there . , ,

4197. 'This heap is a witness between me and thee'
(Gen.xxxi.48). . . ' A witness' = theconfirmation of good
through truth. . . (Thus these words) = a testification
of the conjunction of the good signified by 'Laban'
with the Divine good-of the Lord's Natural, consequently
the conjunction of the Lord, through good, with the
gentiles. The truths of this good are what testify of
the conjunction.

^. That 'a witness ' = the confirmation of good

through tmth, and of truth by good. 111.

■*. 'The two witnesses' (Rev. xi.) = good and

ti'uth, that is, the good in which there is truth, and
the truth which is from good, both confirmed in hearts.
(=the Word of both Testaments in so far as they
testify about the Lord. 9548^.) (The good of love to
the Lord and the good of charity towards the neighbour,
being from the Lord, are called 'the two witnesses.'
9780'^.) ( = those who confess and acknowledge from
the heart that the Lord is the God of Heaven and earth,
and that His Human is Divine ; and who are conjoined
with Him by a life according to the commandments ;
(for) these are the two essentials of the New Church.
R.490. ) ( = the two works — Doctrine of the Lord, and
Doctrine of Life. 515.) ( = the good of love and of
charity, and the truth of doctrine and of faith, both
from the Lord. E.635.) (=the doctrine of the good
of love to the Lord, and of the good of charity towards
the neighbour, which is the doctrine of life . . . which
doctrines will be preached about the end of the Church.
E.641. 642^) ( = the good of love and of charity, and
the truth of doctrine and of faith, E.651. 658.) ( =
the goods and truths of doctrine. 662.) ( = the goods
of love and the truths of doctrine. 665. 669. 671.)

( = all who are in the goods of love through the truths
of doctrine, thus those who are regenerate. 666.)

^ 'A witness,' therefore, in the supreme sense,

= the Lord, because He is the Divine truth which
confirms. 111.

■ '. That all truth must stand on the word ot

two or three witnesses, and not on that of one (Num.
xxxv.30; Deut. xvii. 6,7; xix. 15; Matt, xviii. 16) is
founded on the Divine law that one truth does not
confirm good, but a number of truths. Ex.

4201. 'God is witness between me and thee' (Gen.
xxxi. 50) = confirmation by the Divine.

4580. Statues as a witness. Ex.

5028. Joseph's ' garment' =a witness. . . because
ultimate truth, when taken away, is a witness to the
natural man against the spiritual. Ex.

8908. 'To bear false witness' (See lA^-mtndMcium,
here, and at Life 87.)

9071. 'It hath been testified' (Ex.xxi.29) = it hath
been made known.

9172. 'He shall bring it for a witness' (Ex.xxii.13)
= the same confirmed,

9250. 'To be a witness of violence' (Ex.xxiii. i) = no
aSirmation of such things as are contrary to the good
of charity; for 'a witness' = confirmation.

9818-''. 'He shall bear witness of Me' (John xv.26).
. . . 'To bear witness about the Lord' = to teach Him.

S. 67^. 'Thou shalt not bear witness falsely,' by man
is understood to be to lie and defame ; by a spiritual
Angel, to say and persuade that falsity is truth, and
evil good, and the converse ; and by a celestial Angel,
to blaspheme the Lord and the Word. Life 87. R.462.
T.236*. Compare E. 1083^.

R. 6. 'Who hath borne witness of the Word of
God' (Rev.i.2) being said of John, =who from the heart,
and thus in light, receive Divine truth from the Word.
. . . These 'bear witness,' that is, see, acknowledge,
receive from the heart in light, and confess, the truths
of the Word . . . ( = to those who in heart acknowledge
the Divine truth. E.io.)

^. As to the spiritual signification of 'bearing

witness,' it is predicated of the Truth, because, in the
world, the Truth must be borne witness to; and (then)
it is acknowledged. But in Heaven the Truth itself
bears witness about itself . . .

16. 'He is the faithful witness' (ver.5) = that He is
the Divine truth itself. 'Witness' is predicated of the
Trutli, and the Truth bears witness of itself, thus it =
the Lord, who is the Divine truth itself. ( = from
Whom is all truth in Heaven. The Lord as to the
Divine Human is called 'the faithful witness,' because
in Heaven the Divine truth proceeding from Him
bears witness of Him. Ex. and 111, E.27.)

199. 'The Amen, the faithful and true witness' (Rev.
iii. I4) = the Lord as to the Word, which is the Divine
truth from Him . . . 'The faithful and true witness,'
when said of the Lord, = the Divine Truth which is
from Him in the Word. Whether you say that the
Lord bears witness of Himself, or that the Word bears
witness of Him, is the same thing , . , ( = from whom
is all truth and everything of laith , , , for 'a witness,'

Witness

660

"Witticism

when said of the Lord, = the Divine truth wliich is j
from Him, and thus everything of faith . , . The Divine
truth proceeding from the Lord is called 'a witness,'
because it is His Divine in Heaven and the Church, in
which He Himself is, and which is Himself there.
Further ex. E.228.)

[R. ] 490. The subject of the ' two witnesses. ' Ex. (See
above, at A. 4197"*.)

730. 'Drunk with the blood , . . of the witnesses of
Jesus' (Rev.xvii.6) = insane from adulterated . . . truths
and goods from the Lord through the AVord in the
Church. ( = violence inflicted on those truths of the
Word which teach that the Lord alone is to be adored.
E.1050.)

953. 'I Jesus have sent Mine Angel to bear witness
unto you of these things in the Churches' (Rev.xxii. 16)
= a testification by the Lord before the whole Christian
world, that it is true that the Lord alone has made
manifest the things descril)ed in this Book . . . The
Angel did indeed bear witness of it, but not from
himself, but from the Lord, as is evident from the
words in verse 20 ... 'To bear witness' is said of
the Truth . . .

960. 'He that beareth witness of these things saith'
(ver.2o) = the Lord, who has revealed the Apocalypse
and has now opened it, bearing witness of this
Gospel . . .

M. 307. Before the celebration of the nuptials, the
conjugial convenant must be ratified in the presence
of witnesses. Ex.

T. 321. 'To answer false witness against the neigh-
bour,' that is, to bear witness falsely, in the natural
sense, the meaning nearest the letter is to act as a false
witness before a judge, or before others not in a court
of justice ... In a wider natural sense, this command-
ment forbids lies of every kind, and politic hypocrisies,
which have an evil end in view ; and also to traduce
and defame the neighbour ... In the widest natural
sense, are meant plots, deceits, and evils of design . . .

322. In the spiritual sense, by 'to bear witness
falsely' is meant to persuade that the falsity of faith
is the truth of faith, and that the evil of life is the
good of life, and the converse . . .

323. In the celestial sense, by 'to bear witness
falsely' is meant to blaspheme the Lord and the Word,
and thus to banish the Truth itself from the Church
... On the other hand, by 'to bear witness,' in this
sense, is meant to speak the Truth . . .

779. I testify (this) in Truth.

E. 10^. 'To bear witness' = to acknowledge in heart.
Ex.

401**. 'A faithful witness in the clouds' (Ps.lxxxix.
37) = the Word in the sense of the letter, which is
called 'a witness' because it bears witness. ( = that
He is the Divine truth; for 'a witness,' when said of
the Lord, = that which proceeds from Him, and, as
this is His, it bears witness respecting Him. 594*.)

635-. The reason these goods and truths are meant
bv 'the two witnesses,' is that they — that is, all who

are in them — acknowledge and confess the Lord; for
it is the proceeding Divine, which is called Divine
good and Divine truth . . . which bear witness con-
cerning Him . . . For it is the Divine whicli bears
witness concerning the Divine, and not man, from
himself. . . 638*.

*. As all the acknowledgment and confession of

the Lord ... is from the Lord Himself, and as 'to
bear witness ' = to confess it, therefore ' to bear witness '
(has this signification) in the Lord's words about Him-
self. 111.

935-. 'Thou shalt not bear witness falsely' includes
also not to lie and blaspheme ; for (these) also are false
testimonies.

1019-. The eighth commandment, 'Thou shalt not
lie a false witness,' in the proximate sense, = to lie
against the neighbour, by accusing him falsely. In
the internal sense, it=to call what is just unjust, and
what is unjust just, and to confirm this by falsities.
In the inmost sense, it = to falsify the truth and good
of the Word, and, on the other hand, to prove a falsity
of doctrine to be true by confirming it by fallacies,
appearances, fabrications, scientifics falsely aiiplied,
sophistries, and the like. The confirmations themselves
and the derivative persuasions, are false testimonies,
for they are false testifications. . . In a \vord, every
falsification of truth, whether spii'itual, moral, or civil,
which is done from an evil heart, is a (ahe testimony.

Witticism. See Facetious.

Wizard. See Sorcerer.

Woe. I'ae.

A. 3755. 'Woe to them that are with child. . .'
(Matt.xxiv. 19). . . 'Woe' is a form of expression which
= the danger of eternal damnation. £.710', Ex.

R. 416. 'Saying with a great voice. Woe, woe, woe
to them that dwell upon the earth' (Rev.viii. I3) = the
deepest lamentation over the condemned state of (such)
in the Church . . . ' Woe ' = lamentation over the evil
in anyone, thus over his unhappy state . . . and the
triplication makes it superlative. (= grievous lamenta-
tion over the changes of state of the Church at its
end... E.531.)

'-. That ' woe ' = lamentation over the present or

future calamity, unhappiuess, or condemnation of
others. 111. E.531-. '.

441. 'One woe is past; behold, there come two woes
more hereafter' (Rev.ix. 12) = further lamentations over
the devastation of the Church. E.564.

518. 'The second woe is past; behold, the third
woe Cometh quickly' (Rev.xi. 14) = lamentation over the
perverted state of the Church, and finally a last lamenta-
tion, of which below. ( = lamentation over the final
vastation of the Church, now certainly at hand. E.680.)

558. 'Woe to the inhabitants of the earth and of
the sea' (Rev.xii. i2) = lamentation over those who are
in the internals and externals of the doctrine of faith
alone . . . ( = lamentation over those who become merely
natural and sensuous. E. 752. )

769. 'Alas! alas! that great city Babylon' (Rev.

Wolf

661

Wolfif

xviii.io)=grievous lameutatiou (over) that religiosity.
. . . As 'woe ' = lamentation over future calamity, un-
happiness, and damnation, 'Woe, woe' (or 'Alas, alas')
— grievous lamentation. R.785. 78S. E. 1134. 11 76.

E. 654'^, 'Woe to the refractory sous' (Is.xxx.i)=:
lamentation over the coudenniatiou of those who avert
themselves.

piS'. 'Woe is me ... I am become as the gatherings
of the summer, as the gleanings of the vintage' (Mieah
vii. i) = grief on account of the vastation of good and
of the derivative truth in the Church.

1 165. 'Woe, woe' = lamentation, when it is said
'Woe! (or Alas!) that city'; but it = a curse when it
is said 'Woe to that city.'

Wolf. Lupus.

A. 45. Tilings that are evil in man are signified by
. . . wolves, etc.

430. 'The wolf shall dwell with the lamb' (ls.xi.6).
'The lamb' = the [inmost] degree of innocence and love ;
and 'the wolf' = its opposite. 3994^. 10132^. (See
D. 21 19. ) ( = that those in the Lord's Kingdom who are
in the good of innocence shall have nothing to fear from
the Hells and the evils therefrom. E.314^). E.780''.

2 1 30-. They had been in despair lest the door was
shut . . . Such thought had been infused into them by
those called wolves.

3994*. 'The wolf and the lamb shall feed together'
(Is.lxv.25). 'The wolf ' = those who are against inno-
cence. E.314^.

, As 'the wolf,' and 'the lamb,' are opposites,

the Lord said to the seventy, 'I send you forth as
lambs in the midst of wolves' (Lukex.3).

6441. '(Benjamin is a) wolf' (Gen.xlix.27) = the
avidity of snatching away and delivering the good ;
for 'a wolf = one who seizes and scatters; and, as
beasts, in the Word, = cupidities, 'a wolf' = the avidity
of seizing. 111. . . (Tlius) by 'a wolf are signified those
who seize; but here, one who snatches from Hell those
who have been seized. Ex. 6442-6444, Ex.

R. 417"*. The Angel . . . said to those on the left
... a wolf will come and carry (you) off.

T. 13''. They become wolves in ferocity.

380^. The man is killed and devoured, as a lamb by
a wolf.

38 1 <^. Spiritual hypocrites (are seen to) walk like
Y^olves.

428-. Like giving a shepherd's crook to a man-wolf.

D. 699. Some Societies of Spirits . . . said that the
wolf had wanted to carry them off, but the Lord had
snatched them from the wolf . . . 700.

715. Those called wolves are sometimes permitted
to insinuate themselves into Heaven . . .

3109. But internally they are wolves. 3849.
J.(Post.)i54.

5061. Where they are swallowed as by a wolf.
J.(Post.)85.

5170. On the Hell of those who are outwardly inno-
cent, but within are evil. — Wolves.

D. Min. 4S14. They appeared like great heads -A
wolves, which gnashed with their teeth ; and, wherever
they came they made an inspection, and turned [tliose
there] into a kind of luminous yellowish appearance,
and then took hold of it with the mouth, and cast it
out : it ajipeared as though they devoured it . . . Such
is what sometimes happens when deceitful Societies
have been (formed).

E. 195^^. 'Beware of false prophets, who . . . inwardly
are ravening wolves' (Matt.vii. 15) = those who teach
falsities as if they were truths ; but who, when by
themselves . . . think of nothing but themselves and
the world, and study to deprive all others of truths.

355^*. Their cunning in destroying truths ... is
signified by ' their horses are more acute than wolves
of the evening' (Hab.i.8). ( = cunning in deceiving by
fallacies. 780^.)

780**. 'A wolf = the evil that is opposite to inno-
cence, and that endeavours to destroy it.

'■. 'The wolf of the plains shall lay them waste'

(Jer.v.6) = the derivative dominion of evil . . . destroy-
ing the truths and goods of the Church.

1200^. Wolves are seen in Hell.

Wolff. (Christian.) Wolfius.
WolflB.an. Wolffianus.

U. jS. spirits of ilercury came to . . . Christian
Wolff, desiring to be instructed by him in various
matters ; but when they perceived that the things he
said were not elevated above the sensuous things of
the natural man, because when he spoke he was
thinking about honour ; and that he w'anted, as in
the world, to put together various things into series,
and from them to infer other things again and again
continuously . . . they ceased to interrogate him, and
merely asked. How is this called ? How that ? and
as he replied to these questions also by material ideas
. . . they departed from him.

I. 17^. (Such) cannot avoid terminating the ideas
of their thought in . . .the simple substances of Wolfi",
and thus closing their understanding. . . so that it
cannot even think from reason about spiritual influx,
because it cannot think of any progression ; for, says
the author respecting his simple substance, if it is
divided it falls to nothing . . .

19. Behind Leibnitz stood a person holding the skirt
of his garment, who, 1 was told, was Wolff.

T. 90'-. Like the Wolffian simple substance, in
which, as that author himself says, are all things of
the Son's merit ; but that it cannot be divided . . .

335*^. 1 (then) saw Leibnitz and Wolfif near me, who
paid close attention to the reasons advanced by the
angelic Spirit. Leibnitz came forward, and expressed
his concurrence ; but Wolff went away, both denying
and affirming, for he did not excel in interior judgment
as did Leibnitz.

D. 4727, 4728. On the faith of Wolff. (After death
he was shown to be an atheist. His reasons for this
fully stated. . . He was especially in the love of money
apart from use . . . and was also in the love of self, for

Wolff

662

Woman

he wanted to bo greeted as the light of Europe. His
lot.) Further des. iu 4744. 4757^. 4851. 6018. 6049.

J, (Post.) 262. On Leibnitz and Wolff. Gen.art.

263. Leibnitz wondered that Wolff had held that his
monad — which he calls a simple substance — was created
out of nothing, and that when divided it falls to noth-
ing ; and yet had attributed changes of state to it . . .
Wolff said that he had wanted, by the definitions of
his simple substances, to captivate the minds of theo-
logians, who want it to be believed that all things have
been created by God out of nothing, immediately ; and
that he was not aware that his followers, by confirming
these principles, would close against themselves the
ways to angelic wisdom, which is founded upon natural
Truths.

Wolff. (John Christopher.) Wolfius.
D. 4550. His character des.
58506. It was Pastor Wolff.

Woman. Mulier.

See Female.

A. 151. 'The rib. . .'He builded into a -woman'
(Gen.ii.22) ... 'A woman' = what is man's Owu-^jro-
jp/'iitm-vivified by the Lord. ' He brought her to the
man ' = that wliat is his Own was gi-anted him. For
the posterity of this Church . , . did not want to be
... a celestial man, but wanted to lead themselves
. . . and therefore what was their Own was granted
them, but vivified by the Lord, and therefore it is
called 'woman,' and afterwards 'wife.' 154". 155.
(It is called 'wife' in no. 156, although it is the same
word in the Hebrew.)

152. That what is man's Own is signified by 'the
woman,' may be known from the fact that it was the
woman who was beguiled ; for nothing ever beguiles
man but what is his Own ; or, what is the same, the
love of self and the world.

153. It is said that 'the rib was built into a woman,'
and not that the woman was 'created,' or 'formed,' or
'made' . . . because ' building ' = raising up that which
is fallen.

155^. 'Jehovah hath created a new thing in the earth
— a woman shall compass a man' (Jer.xxxi.22). This
signifies the heavenly marriage, and by 'the woman'
is signified what is man's Own vivified by the Lord
. . . for this is of such a nature that it 'encomj^asses,'
as a rib made flesh encompasses the heart.

191. The love of self, or man's Own love, is repre-
sented (in Gen.iii.) by 'the woman.'

194. 'The serpent . . . said to the woman' (ver. i) =
(to) what is man's Own. 205.

207, 208. 'The woman saw that the tree was good
for food . . . and she took of the fruit thereof, and did
eat, and she gave also unto her man with her, and he
did eat' (ver. 6). . . This was the fourth posterity of
the Most Ancient Church, who suffered themselves to
be seduced by their Own love, and were not willing to
believe things revealed, unless they saw them confirmed
by things of sense and memory-knowledge.-scienW/Xcis.

229. 'The woman Avhom Thou gavest to be with me

she gave me of the tree, and I did eat. And Jehovah
God said unto the woman. Wherefore hast thou done
this ? And the woman said. The serpent beguiled me,
and I did eat' (vers. 12, 13) = that the Rational of the
man suffered itself to be deceived by what was his
Own, which was dear to him, that is, by the love of
self, so that he believed nothing unless he saw and
felt it.

250. 'I will put enmity between thee and the
woman, and between thy seed and her seed' (ver. 15).
. . . 'The serpent,' here, = all evil in general; in
special, the love of self; 'the woman ' = the Church
. . . and 'the seed of the woman ' = faith in the Lord.
255, Ex.

252. That 'the woman ' = the Church. Ex.

253. The Church is called 'woman' from its heavenly
and angelic propriuvi (that is, from what is its Own
made heavenly and angelic). 111.

256. The Lord Himself also is called 'the seed of the
woman,' both because He alone gives faith, and thus
is faith, and because it pleased Him to be born, and
that in such a Church as had fallen entu-ely into an
infernal and diabolical ^;?-opWi6m ... in order that of
His Divine power He might unite, in His human
essence, the Divine celestial proprium to the human
2)ropriu7ii, so that they should become one in Him . . .
As the Lord is thus 'the seed of the woman,' it is not
called 'it,' but 'he.'

261. 'And unto the woman He said, I will greatly
multiply thy sorrow, and thy conception ; in sorrow
thou shalt bring forth sons, and thine obedience shall
be to thy man, and he shall rule over thee' (ver. 16).
'The woman' now = the Church, from what was its
Own-jyrojyrio, which it loved . . . 'Sorrow' = combat,
and anxiety. . . 'Conception' = all thought. 'Sons
brought forth in sorrow ' = truths. . . 'The man ' = the
Rational, that . . . would rule over the Church.

262. 'The woman,' here, = the Church perverted by
what was its Own, because it is treating of the posterity
of the Most Ancient Church.

825. Immodest women in Gehenna. Des.

1272. How the antediluvian women were dressed.

1496. 'I might have taken her to mo for a woman'
(Gen.xii. I9) = that so the truth . . . might have had
violence done to it.

1 7 19. '(He brought back) the women and the
people' (Gen.xiv. i6) = both the goods and the truths.

1907. 'She gave her to Abrani . . . for a woman'
(Gen. xxvi. 3) = conjunction through the incitement of
the affection of truth. . . Hagar was not given for a
wife, but for a woman, because ... it is not a mar-
riage unless it be of one man with one wife . . .

2200. 'It had ceased to be with Sarah ... as with
women' (Gen.xviii. ii) = that (the Human with the
Lord) could no longer remain so.

2348. 'Old women ' = goods confirmed.

2516. 'Thou wilt die because of the woman' (Gen.
XX. 3) = that the doctrine of faith would be null if the
Rational were consulted . . . 'Sister,' here called
' woman, ' = the Rational.

Wonivan

663

Woman

2708^. 'The woman' who 'fled into the wilderness'
(Rev.xii. )=the temptation of the Church.

3024. 'Thou shalt not take a woman for my son of
the daughters of the Canaanite' (Gen.xxiv.3) = that
the Divine Rational was not to be conjoined with any
affection that was in disagreement with truth. 'To
take a woman ' = to be conjoined by a covenant of
marriage. . . By 'the woman' who was to be associated
by a covenant of marriage, is meant the Divine truth
itself, which was to be called forth from the natural
man by the common way.

3030. 'Perhaps the woman is not willing to go after
me to this land' (Gen.xxir.5) = a doubting of the
natural man respecting that atfection as to whether
it was separable; for 'the woman ' = truth — here, from
the Natural — which was to be conjoined with the
Divine good of the Rational ; and, as all conjunction
is ett'ected by means of affection, by 'the woman' is
signified the atfection of that truth.

321 1. 'He took Rebekah, and she was to him for a
woman ..,' (Gen.xxiv.67) = the conjunction of good
and truth. . . The reason she was said to be 'for a
woman,' and not 'for a wife,' is that between rational
good and the truth called forth from the Natural and
made Divine, there is not a marriage, but a covenant
which resembles the marriage covenant.

3236. Abraham's 'woman' (Keturah) = the Lord as
to the Divine truth adjoined to Divine spiritual good.

. Truth is what the wife represents, because it

is in the second place, and therefore, in the Word . . .
the Church is called 'a woman,' etc.

3242^. 'The women who had Known a man' (Num.
xxxi. 1 7) = affections of what is false.

3272-. 'The woman encompassed with the sun . . .'
(Rev.xii.) = the Church . . . 4918^. 7293^. 10249''.
F.59.

339S. 'One of the people might lightly have lain
with thy woman' (Gen.xxvi.io) = that (Divine truth)
might have been adulterated . . . 'Woman' (here,
Rebekah) = Divine truth. 3399,Ex.

3402. 'He that toucheth this man and his woman,
dying he shall die' (ver. ii) = that Divine truth and
Divine good are not to be opened ... on account of
the eternal damnation if they should be profaned. . .
Truth is here mentioned in the first place, and good
in the second, because the Spiritual Church is treated
of , . .

3470. 'He took as a woman Judith' . . . (Gen.xxvi.
34) = the adjunction of natural truth from another
source ... for 'a woman ' = truth adjoined to good;
here, natural truth adjoined to natural good.

3662. 'Thou shalt not take a woman of the daughters
of Canaan' (Gen.xxviii. i) = provided it be not conjoined
with affections of falsity and evil.

36S1. 'To take him from thence a woman' (ver. 6)=
conjunction through the affection of truth; for 'a
woman' — the affection of truth.

3917. 'She gave him Bilhah . . . for a woman' (Gen.
XXX. 4)=: the athrmative medium adjoined ... for 'to
give for a woman ' = to adjoin.

3974-. 'The woman' (of the Hebrew servant) = the
affection of natuial good.

4061. The separation of the good and truth repre-
sented by Jacob and his women from the good signified
by Laban. Tr.

4449. 'Give her to him for a woman' (Gen.xxxiv.8)
= a longing for conjunction with this new Church . . .
4457.

4627. A woman appeared (at a bath) who soon
vanished into a blackish cloud. . . She = such female
insidiators. Des. ^.

4658^. I saw a woman who stretched out her hand,
wishing to stroke the cheek (of Aristotle), and he said
that when he was in the world such a woman was often
seen by him, who as it were stroked his cheek, and
that her hand was beautiful. The angelic Spirits said
that such women were sometimes seen by the ancients,
and were called by them Pallases ; and that she ap-
peared to him from those Spirits who, when they lived
as men in ancient times, were delighted with ideas,
and indulged in cogitations, but without philosophy ;
and because such Spirits were with him . . . they pre-
sented such a woman representatively. D.3952.

4823. For, in the Word, 'a man-riV = falsity ; and
his 'woman,' evil.

5946. '(Carriages) for your infants and for your
women' (Gen.xlv. i9) = for those who do not as yet
know the interior things of the Church . . . For 'women'
= the affections of truth ; for when 'men-viri' = truths,
their 'women' = the affections of truth ; and, con-
versely, when 'men-viri' = goods, their 'women' =
truths ; but in this case the men are called 'husbands.'
The affections of truth ... do not know the interior
things of the Church, except through the truths, called
'the men.' Without these, the affections are like the
will without the Intellectual . . .

6014. '(The sons of Israel carried) their women'
(Gen.xlvi.5) = the things of charity; for 'women' =
goods when their men = truths. 8337.

6432*. 'Two women' (Ezek.xxiij.2) which are 'Jeru-
salem' and ' Samaria ' = the Church.

6684. 'The Hebrew women are not as the Egyptian
women' (Ex.i. I9) = that the scientifics of the Church
are not such as the scientifics which are contrary to
them . . . For ' women ' = the things of the Church.

6718. 'The woman conceived' (Ex.ii.2) = the first of
the birth of the Divine law . . . 'The woman,' here =
the same as 'the daughter of Levi' whom 'the man of
the house of Levi' married, namely, truth conjoined
with good.

6740. 'A woman a nurse from the Hebrew women'
(ver.7) = the insinuation of good from the Church itself.

6747. 'The woman took the child, and suckled him'
(ver. 9) = that good from the Church was insinuated into
it. ' The woman ' = the Church.

6916. 'Every woman shall ask of her neighbour . . .
(Ex.iii.22) = that the good of everyone will be enriched
. . . For 'a woman ' = the atfection of the good of
charity. . . The reason a woman was to ask, is that by
'a woman' is signified the good of charity, and this

Woman

664

Woman

is wliat is to be enriched ; for good, in order to be good,
must have truths which qualify it. Ex.

[A.] 7337^. Like two beautiful women, one putrescent
within from scortation, and the other pure within from
chastity, or genuine conjugial love. 8452^.

^337- When the Spiritual Church is treated of,
women represent good, and men truth ; but when the
Celestial Church is treated of, women represent truth,
and men good.

8338. 'All the women went forth after her' (Ex.xv.
20) = all the goods of truth ; for ' women ' = affections of
good when men = affections of truth.

8468. 'A woman an adulteress' (Hos.iii. i) meaning
the house of Israel, =the Church there . . .

8540*. 'This is a woman . . . and he said, This is
evil' (Zech.v.7,8) ; 'a woman' = evil, as is openly
stated.

^. 'Two women lifting up the epliah between

the earth and the heaven' (ver.9) = the Churches by
which what is profane was banished.

8593S. 'Thy sword hath bereaved women' (i Sam.
XV. 33) = that their falsity inflicts violence on good
affections.

. That ' women ' = affections. Refs.

8809. 'Come not near a woman' (Ex.xix. I5) = the
purification of the good of faith ; for the marriages
among the Israelitish nation were impure . . . hence
'not to come near a woman ' = to abstain from what is
impure.

8977. For 'the woman' of the Hebrew servant =
delight (not good) conjoined with trutlu Ex.

^. But good from a spiritual origin is meant by

the woman whom the master gives to his servant ; but
as this cannot be conjoined it was ordered that when
the servant went out, the woman should be the
master's, and also her sons .md daughters. Ex. 8979.
89S0. 8981. 8982. 8983.

9042. 'Shall strike a pregnant woman' (Ex.xxi.22)
= injury of the good that is from truth . . . (Thus) 'a
pregnant woman' = the state of the formation of good
from truths.

9046. 'The woman ' = good.

9065. 'When an ox shall gore a man or a woman'
(Ex.xxi.28) = if the affection of evil in the Natural
shall injure the truth or the good of faith. 9073.

9184. 'He shall endow her to himself for a woman'
(Ex.xxii. i6) = a jiledge of consent to a lawful con-
junction.

9206. 'Your women shall become widows' (ver. 24)
= that the goods with them will perish. . . The reason
'women' = goods, is that by the marriage of a man and
a woman is represented the conjunction of truth and
good.

9995^- 'The woman of Sidon' (i Kings xvii. 10) = the
Church that is in the Knowledges of truth and good.

10402. ''Women' (Ex.xxxii.2) = evils of the Church.

H. 368. The woman is born to be voluntary, thus
to think from the will, as is evident from her inclina-
tion or connate nature, and also from her form ; (for)

a woman acts from affection , . . and has a smoother
and more beautiful face, a higher voice, and a more
tender body. . . Hence, in the Word, 'a virgin,' and
'a woman ' = the affection of good ; and the Church is
called 'a woman' and 'a virgin' from the affection of
good and of truth.

369. A woman enjoys both understanding ami will,
but still in her the will predominates, and a human
being is according to that which predominates.

J. 58''. (These most wicked of the Papists) are de-
scribed by 'the woman sitting on the scarlet beast'
(Rev.xvii. ). 'A woman' = the Churcli ; here, in the
opposite sense, a profane religiosity. R. 723. 737. 751.
E.1038. D.5858.

S. 13-. '(The locusts) had hair as the hair of women'
(Rev.ix.8) = that they appeared to themselves as if they
were in the affection of truth. R.434.

R. 434. The man is born understanding, and the
woman affection.

. That 'woman ' = the affection of truth. 111.

. Hence it is that the Church is called 'wife,'

'woman,' etc. lU.

533. 'A woman encompassed with the sun, and the
moon under her feet' (Rev.xii. i) = the Lord's New
Church in the Heavens, which is the New Heaven ;
and the Lord's New Church that will be on earth,
which is the New Jerusalem. Ex. ( = the Church with
those who are in love to the Lord, and thence in love
towards the neighbour, and also faith in those who are
natural, and who are in charity. For 'a woman' = the
spiiitual aflection of truth. E. 707, 708, Ex.) ( = the
faith of the New Church. B. 103.) D.6070.

535. 'And she, having in the womb, cried, and was
tormented to bear' (ver.2) = the nascent doctrine of
the New Church, and its difficult reception on account
of the resistance made by those who are meant by 'the
dragon.' E.710.

542. 'And the dragon stood before the woman who
was ready to bear, that, when she had borne, he might
devour her chi\d-foctum' (ver.4) = that those meant by
'the dragon' busy themselves in extinguishing the
doctrine of the New Church in its first rise. ( = the
hatred of those who are meant by 'the dragon' against
the Church with those who will be in the doctrine
and derivative life of love and charity from the Lord.
E.721.)

546. 'The woman fled into the wilderness' (ver. 6) =
the Church, which is the New Jerusalem, at first
among a few. By 'the woman' is signified a New
Church. ( = the Church among a few, because with
those who are not in good, and therefore neitlier in
truths. E.730,Ex. 731, Ex.)

560. 'The dragon . . . persecuted the woman who
brought forth the son' (ver. 13) = that the dragonists
in the World of Spirits, after being cast down, imme-
diately began to infest the New Church on account of
ts doctrine. ( = that those meant by 'the dragon,'
would, from hatred and enmity, reject and calumniate
the Church which is the New Jerusalem, because it has
the doctrine of life. E.758.)

Woman

665

Woman

561. 'And to the woman were given two wings of a
great eagle, that slie might fly into the wilderness, into
hev place' (ver. I4) = the Divine circumspeetion for that
Church, and protection while it is still among a few.
By 'the woman' is signified a New Chnrcli. ( = the
spiritual intelligence and circumspection which the
Lord gives those who are of that Church. 'The
woman ' = the Church that is called the New Jerusalem,
consequently the men of that Church. E.759.)

562. 'Where she is nourished for a time, and times,
and half a time, from the face of the serpent' (id.) =
that on account of the cunning of those who seduce, it
is ])rovided with circumspection that the New Church
may come among more, until it grows to its appointed
sta,te-slahUum. ( = until the Church grows, and comes
to its fulness. E.761.)

563. 'And the serpent cast out after the woman . . .
water as a flood, that he might cause her to be
swallowed up . . .' (ver. i5) = reasonings from falsities
in abundance to destroy the Church. E. 763, Ex.

564. 'And the earth helped the woman ; and the
earth ojiened its mouth, and swallowed up the flood
. . .' (ver. 16) = that (these) reasonings fall to nothing
from tlie spiritual truths rationally understood, which
the Michaels, of whom the New Church consists,
advance. By 'the earth that hel^ied the woman' is
signified the Church as to doctrine . . . and it is truths
from the Word, by which 'the earth' — that is, the
Church — helps the woman ; and by 'opening its
mouth' is signified to adduce these truths. (=that
those who are of a Church that is not in truths
afforded assistance, and did not receive the cunning
reasonings. . . Ex. E. 764.)

565. 'And the dragon was angry against the woman,
and went to make war with the remnant of her seed,
who keep the commandments of God, and have the
testimony of Jesus Christ' (ver. I7) = the hatred kindled
with those who believe themselves wise from their
confirmations of the mystical union of the Divine and
the Human in the Lord, and of justification by faith
alone, against those who acknowledge the Lord alone
as the God of Heaven and earth, and that the deca-
logue is the law of life, [shown by] their assailing
novitiates with the design of seducing them. ( = the
hatred of those who are meant bj^ 'the dragon,'
against the Church which is the NeAv Jerusalem, and
which is kindled by their perceiving that it is favoured
by many. E.767.)

620. 'These are they who have not been defiled with
women, for they are virgins' (Rev.xiv.4) = that they
have not adulterated the truths of tlie Church, and
defiled them with falsities of faith ; but have loved
truths because they are truths. 'A woman' = the
Church, from the attection of truth ; and consequently,
in the opposite sense, the Church from the afiection of
what is false. E.862.

926. In the middle (of the place of worship of the
solifidians was seen) the image of a woman, clad in a
scarlet garment, holding a golden coin in her right
hand, and a chain of pearls in her left.

M. 8-. (Women mentioned as being seen in the
Spiritual World.) 75*.

47a^. For women have an interior pcrcejition of love ;
and men only an exterior one.

58^. Who does not then regard other women with a
look of inditterence-?m^?{ inanimato ?

75^. I asked. Such being the union, can you look at
any other woman than your own ? He replied, I can ;
but as my wife is united to my soul, we both look to-
gether, and then nothing of lust can enter. Ex.

175". It is believed by many that women can per-
form the offices of men, provided they are initiated
into them from their earliest age . . . They can indeed
be initiated into the exercise of these things, but not
j into the judgment on which the rightness-rec<i<«tf^-
of the offices interiorly depends ; and therefore those
women who have been initiated into the offices of men,
are obliged to consult men in matters of judgment ;
and then, if they are at their own disposal, they choose
from their counsels what favours their own love.

'^. It is also supposed by some that women are

equally able to elevate the sight of their understanding
into the same sphere of light as men, and that they
can discern matters in the same height, which opinion
has been induced by the writings of certain learned
authoresses. But these writings, when examined in
the Spiritual World in tlieir jiresence, were found to
be works, not of judgment and wisdom, but of clever-
ness and eloquence ; and works that proceed from these
two, from the elegance and neatness of their style,
appear to be sublime and erudite ; but only to those
who call all ingenuity wisdom.
*. See MAN-iJiV, here.

194. The prudence in thus acting has been implanted
in women from creation . . .

199*^. In the first beginnings of marriage we were
married-women ; but now we are wives.

208''. Husbands grow cold towards their wives while
they regard strange women with concupiscence.

292". See Wife, here. 294^.

293. Seven women seen sitting on a bed of roses . . .

330. Whether any woman who is constantly loving
her own beauty — that is, who loves herself from her
form — can love her man. Ex.

410. That after death the love of infants remains,
especially with women. Ex.

T. 102. That the Lord put off the human fi'om the
mother . . . may be seen from the fact that He called
Mary . , . 'woman.' 111.

28i^'\ (In that cavern) each is allowed to take one
(of the harlots) and to call her his woman.

D. 436. This (penalty) is more applicable to women
— in whom cupidities are wont to have predominance
— who meddle in things which regard the doctrines of
faith, like men.

1726. The greatest part of these (babbling) Spirits
are women.

3315. When it was said that (the Lord) was not of
the seed of the man, but of the seed of the woman . . .
they acknowledged.

35896. The women (of the antediluvians) were small.

Woman

666

Womb

[D.] 3854. A woman was seeu by them who was clad
in a short cloak . . , and whose face was withdrawn
within the cloak. Ex.

3897, A woman was seen dressed like a man . . .
4729. There appeared on the shoulders of a woman
known to me in her bodily life (Maria Polhem) a little
dog. (See Dog, here.)

4940^. The woman who uttered the prayer . . . with
such sanctity . . . was evil . . . and wanted to kill me
magically . . .

4946. There came a certain woman, who had some
of the flesh of a leg wrapped in a cloth . . . which she
gave (the cerberus) to eat. 4947-4951, Ex.

5021. The Dutch women there are separated from
their men, and dwell at one side of the city . . . which
is because domineering is implanted in them. (See
Dutch, at C.J. 51^.)

5308. On old women who are in hospitals. Gen. art.

6055°. As the woman has been born affection of truth
and good . . .

6057^ The idea of God as a Man exists . . . with
women . . .

6106. A woman with me who . . . believed that it is
impossible to love one's consort long . . . 61 10*.

^^ With women the nerves are softer and the

veins wider; the thighs are broader because they =
coHJugial love.

''®. With (such) the woman's love is not com-
municated to the man . . .

". But when the woman's affection inflows into

the man's understanding, as is the case with the Angels,
whence they have intelligence in their life (the conjugial
love is permanent).

E. 9''. 'Jesus . . . saith unto His mother. Woman,
behold thy son' (John xix. 26). 'Mother,' and 'woman,'
here, = the Church. 250*. 785^

270^. 'Women,' in the Word, =the goods that are of
the Church. ^

374^". 'A woman beloved of her companion, and an
adulteress' (Hos.iii. i) = such a Church.

430^". 'Besides women and children' (Matt.xiv.21)
— those who are in goods.

483^-. 'A woman of Samaria' (Johniv.7) = a Church
made up of such.

555". That ' woman ' = the Church as to the aff'ection
of truth. 111.

". As ' woman ' = the Church as to the aff'ection

of truth from good, that is, the aff'ection of truth from
good possessed by the man of the Church, in the oppo-
site sense, ' women ' = the cupidity of falsity from evil.
111.

576^. 'Woman,' in the Word, = the Church. 111.

652^. 'Man and woman' (Jer.vi. 11) = truth conjoined
with good, and the derivative intelligence.

675^". The reason 'a woman' is said to have 'lost a
piece of silver' (Lukexv.8) is that 'a woman' = the
Church as to the affection of truth, and therefore also
the aff'ection of truth that is of the Church.

". 'Ten women shall bake bread in one oven'

(Lev.xxvi.26) = that in all the things of the Church
with man there is so little of good and truth as to be
scarcely any ; 'ten women ' = all things of the Church.

710^'. Woman is born to act from affection . . . and
the affection with women is the affection of truth and
good . . . and in Heaven the correspondent affection
which belongs to the woman is conjoined with the
correspondent understanding which belongs to the
man.

724^, The 'woman' treated of in Rev.xii. is the one
who is called 'the Bride, the Lamb's wife,' which was
'the holy city Jerusalem coming down out of Heaven
from God' (Rev.xxi.)

725*. The 'women' etc. of the nations were not
smitten (Deut.xx. 14) because they signified evils, and
evils can be subdued, amended, and reformed by means
of truths.

739^^. The affection of the natural man, persuaded
by its Sensuous ... is signified by 'the woman . . .
taking of the fruit of the tree' (Gen.iii.). Coro.31.

768^. By 'the woman' (in Gen.iii. 15) the Papists
understand Mary . . .

805^. 'A woman of whoredoms' (whom Hosea was
commanded to take, Hos.i.2) = the Church that was
falsifying the truths of the Word.

863^*. 'Women' (Ezek.ix.6)=goods conjoined with
truths.

1038. 'I saw a woman sitting on a scarlet beast'
(Rev.xvii.3) = the dominion of the papal religiosity
over the holy things of the Word. 1042. 1062.

Womb. Uterus.

A. 1803^. The viscera of generation, especially the
maternal womb, represent and therefore signify chaste
conjugial love, and the derivative love of infants. 111.

2405^ 'From the womb of the morning' (Ps.cx.3) =
Himself, thus the Divine love Irom which He fouglit.

2586. 'Jehovah . . . had closed up every womb'
(Gen. XX. 1 8) = [spiritual] barrenness. 2588-,Ex.

3293. 'Two nations are in thy womb' (Gen.xxv.23)
= conception as to interior and exterior good. 3299.

3294. 'The womb' ... is pi-edicated of the things of
love, that is, of good.

3298. Good and truth (also) are ... in the womb . . .

3633. The primitive of man . . . makes an effort to
the formation of the whole man in the ovum and
womb.

3755. 'Woe to them that are gestating in the womb'
(Matt.xxiv. 19) — those who have been imbued with the
good of love to the Lord ... 'To gestate in the womb'
=to conceive the good of celestial love.

3856. 'He opened (Leah's) womb' (Gen.xxix.3i) =
that thence came doctrines of Churches ; for ' to open
the womb' — that is, to conceive and bear — = to be-
come a Church, and this is effected through doctrinal
things.

3967. 'God opened (Rachel's) womb' (Gen.xxx.22)
= the faculty of receiving and acknowledging . . . the
goods of truth and the truths of good.

Womb

66^

Womb

4904. When truth is in the will, it is in its womb,
and is then first produced . . .

4909. 'To gestate in the womb' ... =to be pro-
duced.

491S. 'Lo twins were in her womb' (Gen..\xxviii.27)
= both things of the Church . . . for 'the womb ' = the
place where good and truth are lying in a state of
conception, thus the place where there is that which
is of the Church. In the genuine sense, 'the womb'
= the inmost of conjugial love in which there is inno-
cence, because, in the Grand Man, the womb corre-
sponds to this love ; and, as conjugial love originates
from the marriage of good and truth . . . and this
marriage is . . . the Lord's Kingdom, which, on earth,
is the Churcli, therefore by the womb is signified the
Church . . . Hence it is that 'to open the womb' =
the derivative doctrines of Churches, and also the
faculty to receive the truths and goods that are of the
Church; and 'to go forth from the womb ' = to be
reborn or regenerated.

-. As 'to go forth from the womb' = rebirth and

the derivative Church, the Lord is called 'the Former
from the womb,' 'the Briuger forth from the womb,'
and those wlio have been regenerated and made the
Church are called 'those carried from the womb.' 111.

. 'To be estranged from the womb' (Ps.lviii.3)

= !rom the good that is of the Church.

4925^. As that which opens the womb is the first-
born, therefore where the word 'first-born' is men-
tioned, it is said also, 'that which openeth the womb,'
in order that good may be signified. . . (Hence) Zarah
opened the womb with his hand, and he represents
good. And the womb which is said to be 'opened,' is
the place where good and truth are, and consequently
the Church ; and to ojjen it is to give power that truth
may be born.

4931. While man is ... in the womb, he is in the
kingdom of the heart. . . and when, through the
truths of faith, he suffers himself to be led into the
good of love, he returns . . . into the kingdom of the
heart in the Grand Man ; for he thus comes a second
time into the womb, and is born again.

5052^ Angels of the Inmost Heaven are present with
infants in the womb, and through them the Lord
takes care that the infants, there are nourished and
perfected ; thus they have charge over those who are
gestating in the womb. D. 1201.

5054. Those who have loved infants very tenderly
. . . are in the province of the womb and the sur-
rounding organs, namely, the neck of the womb and
the ovaries ; and they who ai'c there are in the
sweetest and most delicious life, and are in heavenly
joy more than others. (Compare D. 3152, which shows
that the corresponding province in man is that of the
testicles. Also De Conj. 100. 106.)

6433. (-The blessings) of the womb' (Gen.xlix.26) =
the conjunction of good and truth ; for 'the womb' =
the inmost of conjugial love ; and, as conjugial love
comes forth from the heavenly marriage, which is the
conjunction of good and truth, this conjunction is
signified by ' the womb. ' ( = celestial goods. E. 340^^. )

6468"2. The soul forming a body in the womb.

6491. Evident from the formation of embryos in the
womb.

6716". The inmost of life, which is from the father
. . . operates upon the external, which is from the
mother . , . even in the womb . . .

S043. ('The first-born) the opening of every womb"
(Ex.xiii.2) = the things that are from charity; for
'that which openeth the womb' = that which proceeds
immediately from one who is regenerated, thus that
which proceeds from charity . . . for he who is being
conceived anew, as it were comes again into the
womb ; and he who is being born anew, as it were
goes forth again from the womb. But that which is
conceived in the womb, and born from the womb, is
not man as man, but is the faith of charity ; for this
constitutes the Spiritual of man, and thus as it were
constitutes the man himself anew.

-. As these things are signified by 'the womb,'

the Lord is called 'the Former from the womb,' that
is, the Regenerator. 111.

8074. ' Thou shalt make every opening of the womb
pass over to Jehovah' (ver. 12) = that the faith of
charity, which is of regeneration, is the Lord's .
for 'that which openeth the womb' = the faith of
charity which is of the regenerated man. 8075. 807S.

8603^. Seeds during their time in the womb . . .

9042. For when man is born anew, he is first con-
ceived, then is as it were gestated in the womb, and
finally is born ; and, as regeneration ... is the con-
junction of truth and good ... to gestate in the womb
= the initiation of truth into good ; and therefore 'a
gravid woman ' = the state of the formation of good
from truth. That 'the womb' = the place where truth
and good lie in a state of conception ; and that 'to be
in the womb,' and 'to go forth from the womb ' = to be
regenerated. Refs.

9043-. 'To go forth from the womb ' = to go forth
from the internal man into the external or natural
man.

10660. 'Everything that openeth the womb is for
Me' (Ex.xxxiv. I9) = that every good of innocence, of
charity, and of faith, is to be ascribed to the Lord ;
for 'that which openeth the womb' = that which is
born from the Lord. Ex.

W. 6. To this form (from the father) . . . are suc-
cessively added in the womb substances and matters
in forms adapted to the reception of life in its order
and in its degree.

310^ Seeds . . . can produce forms of uses, and then
emit them as from a womb . , .

316. Seeds are the beginnings ; the womb, or ovum,
is like the earth . . . Coro.7. 27^.

354. Caterpillars . . . put themselves as into a womb,
in order to be born again . . .

365-. The formation of man in the womb. Des.
R. 535. See WoMAX, here.

. 'To have in the womb' (Rev.xii.2) = the

nascent doctrine. Ex. and 111. E.7io,Ill. F.59.

Womb

668

Womb

M. 115'. The love of wisdom witli wives receives
truths as into a womb . , .

397'^. The earth, in spring-time, is in a prepared
state for the reception of seeds as it were in a womb . . .

D. 4636. On the Hell of those who are opposite to
those wlio are in the province of the womb in Heaven,
that is, to those who are in the inmost of celestial love.

:conjugial love, like 'the womb'
'belly' = spiritual conjugial

E. 6188. 'The belly ' =
. . . 'The womb,' or
love . . .

622^-. 'The womb,' and 'the belly, ' = the like things.
111. The reason why 'the belly,' or ' viscera ' = the
interior things of the thought or of the understanding.
Ex.

710''. 'The belly' is mentioned instead of 'the womb,'
because of the swelling of the belly appearing with
those M'ho are with child ; but still 'the belly' is men-
tioned where truths ai'e treated of, and 'the womb'
where good is treated of.

724*. 'The womb' = the inmost of love, and the
reception of truth from good.

865^. Thus the opening of the womb, or matrix =
the opening of the spiritual mind . . . because the
womb corresponds to the good of celestial love.

985-. All the members allotted to generation, in
both sexes, especially the womb, correspond to Societies
of the Third Heaven ; the reason of which is that love
truly fonjugial is derived from the love of the Lord
towards the Church, and from the love of good and
truth, which love is the love of (these) Angels. De
Conj.27.

D. Wis. ii-. That these forms (the wull and the
understanding) begin to have existence in man when
he has been conceived, and is nascent in the womb.
Ex,

iii. On the formation of man in the womb by the
Lord by means of influx into these two receptacles.
Gen. art.

I. That the Lord conjoins Himself with man in the
womb of the mother from his first conception, and
forms him. Ex.

. (All this work) of preparation for Himself, the

Lord does in the womb . . . Therefore the Lord is called
'the Creator, Former, and Maker from the womb.' 111.

. "While man is in the womb, he is in a state of

innocence . . .

5®. From these things may be inferred the quality
of the life of the foetus in the womb, in which only
the heart iierforms its motions . . . namely, that noth-
ing of the life of the will or . . . understanding is
present in it, but that the formation is effected solely
by the life from the Lord, by which the man is after-
wards to live.

iv. That there is an analogy between the formation
of man in the womb, and his reformation and regenera-
tion. Gen. art.

. The difference is that a man in the womb has

no will or understanding, v.

^. From these he was formed in the womb.

^. New things are formed in the regenerate man

as in a womb.

viii'*. That an angelic mind is formed in man, is
evident from his formation in the womb. Ex.

Womb. Vulva.

A. 49 1 8". 'Borne from the heWy-utero, and carried
from the ^ovah-vulva' (Is.xlvi.3). ( =from the begin-
ning of the Church. 5550.) ( = those being regen-
erated, and those who have been regenerated. E.710*.)

9325*. 'Give them a miscarrying womb' (Hos.ix. 14)
= the perversion of good and truth. ( = that they
have . . . falsities from evil in place of trutb from
good. . . 'Womb' = truths from the good of love.
E.7105.)

Women's apartment. Gynaceum.

M. 22. The six virgins . . . entered the women's
apartment.

78'^. A libidinous ettiuvium issued from the women's
apartment.

Wonder. Admiratio.
Wonder, To. Mirari, Admiran.
Wonderful. Mirabilis.
Admiration. Admiratio.

A. 314. They show him the wonderful and magni-
ficent things of Heaven.

1274. Wonderful things in the other life. Enum.
1383. 1637. 4533. 5383-. l).2332,Enum. J.(Post.)324.

1 514. That everything ma}' redound to admiration
of themselves.

1630-. These things cannot fail to be among those
wonderful ones which are not believed.

1736''. 'llis name shall be called Wonderful...'

(Is.ix.6).

1756^. Penetrated with the awe of admiration.
1869. What is wonderful. 8.67". P.2563. T.2365.
221 1. 'Shall anything be too wonderful for Je-
hovah V (Gen.xviii.i4) = that all is possible to Him.
5078'. After death, men wonder exceedingly that . . .
6626. I will relate some wonderful things . . .

6910. 'I will smite Egypt with all My wonders'
(Ex. iii. 20) = means of Divine power against falsities.
8304.

. This is evident from the wonderful things or

miracles done in Egypt.

10130^. Wonderful things that are unknown to man.
Enum.

10633. 'I ^^ill *io wonderful things before all thy
people' (Ex.xxxiv. io) = the Word, that it is Divine
in each and all things for the Church. . . For the
Word is wonderful in this — that it is Divine as to
every jot. 10634. 10636.

I0634'*. It is from this alone that the Word is
Divine, and is so wonderful that there is nothing
more wonderful.

H. 144. (This) is among the wonderful things of
Heaven. Des.

Wood

669

Wood

456^. Almost all who come from the woiM wonder
very greatly that they are alive . . . Aud when thej-
cease to wonder about themselves, they wonder that
the Church knows nothing about such a state of men
after death . .- . And, as they also wonder that it has
not been made manifest to man by visions . . .

P. 19'-. This is a wonderful thing, that . . . 209.

2896. While they were in wonder . . .

R. 578. 'The whole earth wondered after the beast'
(Kcv.xiii.3) = that that faith was received with joy . . .
E.787.

656. ' I saw another sign in heaven, great and mar-
vellous' (Rev.xv. i)=a revelation from the Lord con--
coming the state of the Church as to love and faith. . .
It is about love and faith, because it is called 'great
and marvellous' ; for 'great' is said about the things
of affection and love; aud 'marvellous' about those
of thought and faith. ( = from the Divine omnipotence
and providence. £.927.)

663. 'Great and marvellous are Thy works' (ver.3) =
that all things . . . have been created by the Lord from
I lis Divine love through His Divine wisdom. . . 'Great'
is said of love, and 'marvellous' of wisdom.

731. 'I wondered with a great wonder" (Rev.xvii.6)
= great amazement . . . 735. E.1051.

M. 407. I will add this wonderful thing.

T. 72. At the end of every argument they exclaimed,
AVi- wonder ! We wonder !

209. Wonderful things about the Word . . . Gen. art.
385*. To me this seemed wonderful.
645. It is a wonderful thing that . . . 767.
695''. The wonderful things that come forth fi-om the
influx of the Spijitual World . . .

E. 376''-. Wonder at such gross stupiditj', is described
by, "Tause ye, wonder, be astounded' (Is.xxix.9).

Wood. See Forest.

Wood. Lignum.

Woody, Wooden. Ligneus.
He"wrer of "wood. Lignarius.

A. 425. 'For wood brass' (Is.lx.i7) = for corporeal
good, natural good. 643. 1551^.

640. 'Gopher woods' (Gen.vi. i4)=:concupiscences.

643. Gopher wood is a wood that abounds in sulphur,
like the fir.

. The Most Ancients compared . . . what is lowest

or corporeal from the Celestial in man to wood.

-. 'Thy woods' (Ezek.xxvi. I2) = the things of the

will.

. 'The beam from the wood answereth" (Hab.ii.

II) . . . 'the wood"=what is lowest of the will, which
answers when anything is brought forth from the sen-
suous Scientific.

. 'Woe to him that saith to the wood. Awake'

(Hab.ii. 19). Here, also, ' wood " = cupidity. ( = evil.
8932'.)

'. 'Our woods come for a price' (Lam. v. 4) . . .

'woods' — the things of the will. ( = instruction jiurely

from ourselves, which is the source of mere evils.
E.654''i.) ( = lack of the Knowledges of good. 1145*.)

. 'Saying to a piece of wood. Thou art my

father' (Jer.ii. 27); here ' wood '= cupidity, which is of
the will, whence is conception. ( = to be conceived
from evil. E. 1145*. )

^ 'Wood,' in general, = the lowest things of the

will ; precious woods, such as cedar, like the cedar
woods in the Temple, the cedar wood employed iu the
cleansing of leprosy (Lev.xiv.) and the wood cast into
the bitter waters at Marah . . .=the lowest things of
the will that are good.

^. But woods not precious, and those which were

made into gi-aven images, and also those employed for
funeral piles, and the like = cupidities.

mo. Those who have placed righteousness and merit
in good works . . . seem to themselves to cut wood-
liyrta. . . W^hen they are cutting the vfOoA-ligna, there
appears to be something of the Lord under the wood-
lignis, thus as if the v}oo6.-lignum-weve merit . . .
These are they who in the Jewish Church were repre-
sented by 'hewers of y^ood-lignori'.m' (Josh.ix.23,27).
2784. 3720-. 4943. 8740,Ex. D.271.

2306. The quality of the innocence of little children
has been represented to me by a something wooden,
almost devoid of life . . . H.341. M.413-.

2466". 'To commit adultery with stone and wood'
(Jer.iii.9) = to jjcrvert the truths and goods of external
worship. ( = to pervert and profane all truth and good.
E.i4r'.)

*". 'My people inquireth of their piece of wood'

(Hos.iv. i2) = of the good of the delight of some cupidity.
( = to consult evils. 4876^.) 8904^. ( = that they con-
sult their Own love. E.376^.)

2702". The bitter waters that were healed by the
wood, represented that the truths which are not pleas-
ing become acceptable and grateful from good, or from
the affection of it; (for) 'wood'=good, which is of the
affection, or will.

2784. 'He clave the wood-^/;/H«-for the burnt-
oflering' (Gen.xxii.3) = the merit of righteousnes.s. . .
'Wood-ligna' =the goods that are of works, and that
are of righteousness : and to hew ' wood-^igfjia ' = to place
merit in the goods that are of works. Ex. 2798. 2804.
2812. 2814.

-. For wood is a representative of good, as was

all the wood in the ark and in the Temple, and also all
the wood upon the altar . . .

. They who attribute good to themselves, and

make it meritorious, are also said ... 'to worship
wood,' or an image carved out of wood.

3095". Wood = good.

3720. The reason 'the house of God ' = the Celestial
that is of good ... is that 'a house,' in the Word, =
good, and because, with the Most Ancients, it was
constructed of wood, for the reason that wood = good.

E.II45"-

^. When a wooden house has been seen by me,

there has instantly been presented the idea of good ;
but when a stone house, an idea of truth.

3969^'^'. 'Wood' = good, both the good of love to the

Wood

670

Wood

Lord, and the good of charity towards the neighbour,
and therefore it was commanded that 'Judah' and
'Joseph' should be written upon 'pieces of wood,'
which should become one (Ezek.xxxvii. i6). 5354*-
(For it is good that conjoins. £.222^433®.) II45^-

[A.] 5135^- 'The woods' (Zech.v.4) = the goods (in
the natural mind).

5156. '(Pharaoh) shall hang thee upon wood' (Gen.
xl. 19) = rejection and condemnation. Ex.

e_ The punishment of hanging upon wood was

on account of evil, because . . . wood — good, and, in
the opposite, evil ; and therefore in the prophetic
"Word mention is made of 'committing adultery with
. . . wood,' by which is signified . . . the adulteration
of good, that is, evil.

53548. ' Wood ' = the good that is of charity, and of
the derivative works.

5378. That great Spirit had wooden shoes, which
he threw at the kidney Spirits. . . The wooden shoes
represented the lowest natural things, such as the
kidneys . . . absorb and carry off.

5865. The corporeal life of a man who is in the good
of faith, appears . . . woody, and of the colour of wood.

6777. The reason 'a trough' = the doctrine of charity,
is that it is a wooden trough . . . for what is of wood
= the good of charity.

7328. 'Both in wooden and stone things' (Ex.vii.19)
= the total falsification of the good that is of charity,
and the truth that is of faith.

7456^. Those were hung upon wood who wanted to
destroy the good that is of life ; for 'wood'=good, and,
in the opposite, the evil of cupidities.

7847s. 'Wood of oil ' = the good of truth, that is,
the good which is of the Spiritual Church. (Compare
927 7^)

7918'-^. 'Wood of cedar '= internal spiritual truth.

8354. 'Jehovah showed him a piece of wood' (Ex.
xv.25)=that the Lord inspired good.

8355. 'And he cast it into the waters' (id.)=with
which He affected the truths ; for ' to cast a piece of
wood into the waters' . . . =to aft'ect truths with good.

8379. The habitations (in Jupiter) are of wood. Des.

901 1^ 'To cut woods in the forest' (Deut.xix.5) =
disputation about good from what is religious. . . For
' wood ' = good. . . and 'the forest ' = what is religious.
E.I 145', Ex.

9051^. 'Wood' = good; and, in the opposite, evil.
Refs.

9141*. 'They shall bring no woods from the field'
(Ezek.xxxix.io) = . . . no interior goods of the Church ;
(while) 'woods from the forests ' = its exterior goods.
9228^.

9277^ See Cherub, here.

9472. 'And Shittim woods' (Ex.xxv.5)=the goods of
merit that are from the Lord, thus that are of the Lord
alone; for 'woods' = the good of merit.

. Shittim wood was the wood of the most excel-
lent cedar.

. 'The wood of oil' (Is. xli. 19) = celestial good.

10261^

9486. '(Make the ark) of Shittim woods' (Ex.xxv.io)
= righteousness . . . which is the good of merit. Ex.

9634. Everything of wood = good, even to the very
houses that were of wood.

10178. 'Of Shittim woods thou shalt make (the altar
of incense)' (Ex.xxx. i) = from the Divine love; for
'Shittim woods ' = the good of merit and righteousness,
which is of the Lord alone.

. 'Wood,' in general, = the good of love; and, in

special, the good of merit. Hence it is that 'wood,' in
the supreme sense, = the Divine good . . .

10362^. 'To cut woods' (forbidden on the Sabbath) =
to perform what is good from self.

10503. 'Idols of wood' = worship from evils of
doctrine.

10513. The sacred edifices (in the Third Earth) are of
wood.

105 1 5. (They use) a luminous wood, which gives as
much light as a fire on the hearth. D.1680.

105 1 7. They think about good, and but little about
truths ; and hence it is that . . . they love . . . houses
of trees ; for trees and woods = goods.

10835. The houses (in the Sixth Earth) are of wood.

H. 223S. In the Celestial Kingdom the temples ap-
pear as of wood, because . . . wood corresponds to good,
in which those in the Celestial Kingdom are.

Life 109. A natural moral man ... if in goods,
appears before the Angels like an image of wood.

W. 109S. In woods there are combinations of fila-
ments in a threefold order.

192. The woody filaments, from the leasts to their
composite, are homogeneous.

P. 168''. Such appear there like human faces with
wooden heads.

R. 411''. I have heard the noise from these rendings
(of the Word) as of wood split by the fire in a furnace.

459. ' Wooden idols ' (Rev. ix. 20) = falsities concerning
good works. ( = false doctrinal things confirmed by the
mere sense of the letter. E.587.)

585. The tabernacles (used in the Most Ancient
Church) were of wood . . . and wood=good.

774. 'AH thyine wood' (Rev.xviii. I2) = naturai goods.
( = all good conjoined with truth in the natural man.

E.II45-)

4. That ' wood ' = good. 111.

775. 'Every vessel of precious wood' (id.) = the
Scientific from rational good and truth. ( = good of
great excellence, thus rational good . . . E. 1146.)

M. 77-. All the houses in the city (of the Cojiper
Age) were built of the wood of resinous trees . . .
because wood = natural good ; and the men of that age
were in this good.

T. 339". Like the light in putrefying wood.

374^. The good works with a man . . . actually, are
of the wood of the tree.

Wood

671

Wooded

441*. Those who demand a reward because of their
merit in matters of salvation ... at a distance appear
as if they were cleaving v!Ood-li(jHa.

D. 273. 0« those who have been elevated from
among the hewers of wood. 330.

534. I saw one of the saints (of Jupiter). He was
cleaving wood-ligna ; and was standing with the wood
under his feet, and cleaving it.

536. It appeared as though it was a man whom he
was striking — as is the case with the hewers of wood of
our Earth— although it was only wood . . . ^Thus) in
place of the Lord, they supply wood.

1632. The innocence of such as study to be wise from
external things, was represented by an infant that was
wooden . . .

2762. In the regeneration of the corporeal things . . .
they become as of a wooden or bony brown colour . . .
because (they) begin to be nothing, thus devoid of life.

28056. As the wood falls, so it remains.

4161. Spirits who are as it were wooden. Des.

41 77-. On the hewers of wood.

4708. One who carried a beam of wood under his left
arm. Des. 4714.

4739. There appeared a small chamber composed of
wooden beams.

4740. He said that he sits at the wood — of the Lord's
cross . . .

4926^. There remain (at the Last Judgment) the
houses that are of wood ... for those who live in them
are in the good of charity and of faith.

6098^. I saw that (magician) ascending towards
Heaven with a wooden bundle behind him. . . The
wood corresponds to good.

E. 39 1 ^^ The altar was made of wood, because
' wood ' = good. ^.

433"- ' Wood ' = the good of life. Refs.

458*. ' One cutteth wood out of the forest, the work
■of the hands of the workman with the axe . . .' (Jer.x.
3-5). These words describe natural good separated
from spiritual, which is good from proprium . . . 'Wood'
= good; here, such good. ( = the evil of the worship.
II45''-)

555^^. 'The sons gather wood-Hgna, and the fathers
kindle the fire ..." (Jer.vii.i7) = that those in falsities
acquire for themselves falsities from evils, when they
favour and excite evils. 'To gather wood' = to acquire
falsities from evils.

587. ' Wood' = sensuous good.

618°. The healing of the waters of Marah by a piece
of wood cast into them, represented the good of love
and of life dispelling what is false, and opening what is
true, and thus effecting a restoration ; for all truth is
adulterated by evil of life and of love, and therefore it
is opened and restored through the good of love and
of life, the reason of which is that all truth is of good,
and the good of love is like a fire, from which truth is
seen in the light. (The 'wood' here = the good of the
natural man. 1145'*.)

629^ 'The house of God ' = the Church as to good,
because in ancient times it was of wood, and 'wood' =
good.

655'*. 'Crucifixion' signified condemnation and curse
on account of the destruction of good in the Church,
for the reason that 'wood,' upon which they were hung,
= good, and, in the opposite, evil.

^. 'If there be in a man a crime, a judgment of

death, thou shalt hang him on wood' (Deut.xxi.22) =
that if one has done evil against the good of the Word
and of the Church ... he was to be hung upon wood,
because 'wood,' in the Word, = good ; and, in the
opposite, evil.

®. 'The boys stumble under the wood' (Lam. v.

13) = nascent goods perishing through evils. (=to
compel those who are able to will good to adulterate
goods. 1 1 82-.)

8296. Not a stone is found (in the gardens of the
Third Heaven) because stone = natural truth, while
wood=good . . .

831^. The places of worship in the Third Heaven are
called houses of God, and are of wood.

1 145. 'Wood' — the good of the natural man.

-. The reason 'wood' = good, is that it is from a

tree, from which come fruits ; and also because wood
can be burned and be made useful in keeping the body
warm, and in building houses, and making various
articles of use and convenience ; and also because an
oil, by which is signified the good of love, is expressed
from wood ; moreover, it stores up heat in it.

. The Angels of the Third Heaven dwell in

houses of vjood-lignis because they are in the good of
love to the Lord, to which wood corresponds. More-
over, their woods have a correspondence according to
the trees they are from. . . This is why woods from
various kinds of trees are mentioned in the Word . . .
and the wood of the olive = celestial good; that of the
vine, spiritual good ; that of the cedar, rational good ;
that of the poplar, natural good ; and that of the oak,
sensuous good.

^. That in the Word ' wood '= good; and, in the

opposite, evil. Fully ill.

. 'Woods' (Ezek. xxvi. 12) = the goods of the

natural man.

*. As 'wood,' from its correspondence = the good

of love, the tables of stone on which the law was in-
scribed were placed in an ark made of Shittim wood ;
and for the same reason other things of the tabernacle
were made of the same wood ; and the Temple of
Jerusalem was covered with wood.

5. 'Wood' (Is. xl. 20) = evil which is adored as

good.

''. 'Like hewers of wood' (Jer.xlvi.22) = as if

they wanted to extirpate evil, and yet they extirpate
good.

8_ 'Wood' (Hab.ii. 11) = the evil that confirms

falsity, and agrees with it.

'. As 'woods' (or 'staves') = evils destroying

good ... a multitude went out with Judas Iscariot
against Jesus 'with swords and staves' (Matt.xxvi.47).

Wooded. Sylvestris.
I De Conj. 70. Wooded gardens in the Third Heaven.

Wool

672

Word

Wool. Laiia.

Woollen. Laneus, Lantiginosus,

Woolbearing. Laniger.

A. 3301''. 'His hairs white like the clean wool'
(Dan.vii.9) = the Divine Natural as to truth. In the
Word . . . truth itself was rein-esented by white, which,
being from good, is called 'clean wool.' ( = His external
good. 9470-'. )

35 1 9^ By 'the wool of she-goats' (Ex.xxv.4,etc.) is
signified the ultimate or outermost of innocence, which
is in ignorance, such as there is with the gentiles.
( = the good that is from the good of mutual love. See
Goat, at 9470. )

5895-. 'Thou shalt not wear wool and linen to-
gether' (Deut.xxii. 11) ; 'wool' = good, and 'linen,'
truth. 7601^.

9331''. 'The worm shall eat them like wool' (Is.li.8)
. . . 'woor=the lower or exterior goods that are of the
sensuous man.

9470-. That ' wool ' = truth from a celestial origin,
which, in itself, is good. HI.

. 'My wool, and my flax' (Hos.ii.5) = the

external goods of love and truths of faith.

■*. Such truth as is in itself good, because it is

the form of celestial good, is signified by 'wool,' in
Ezek.xxvii. 18, and in Is.i.iS.

^ ' Wool' = celestial truth, which, relatively, is

good. And therefore it is said, in Ezek.xliv. 15-18,
that 'the priests . , . shall put on garments of linen,
anil no wool shall come upon them.'

-". ' Wool' = celestial truth, which is the truth of

the good of love ; and, as those who are in this truth
cannot be in spiritual truth ... it was ordered that no
garment should be worn of mixed wool and linen.
10184*'. io669«. E.951''.

9960". 'Wool ' = the exterior good of the Spiritual
Church.

10402^. ' Wool'nzgood in the external man.

10835. The cows (in the Sixth Earth) are wool-
bearing, like sheep.

R. 47. ' His head and His hairs were white as wool,
like snow' (Rev.i. i4) = the Divine love of the Divine
wisdom in primes and in ultimates. ( = as to the good
and truth there. E.67.)

^. It is said 'like wool, and like snow,' because

'wool' = good in ultimates, and 'snow,' truth in
ultimates; as also in Is.i.iS ; for wool is from sheep,
by which is signified the good of charity.

M. 75''. The man (of the Golden Age that we saw)
was clad ... in a tunic of white wool.

266. One of the two Angels wore a woollen robe that
shone with flaming crimson.

T. 72-. Your reasoning is about goat's wool. 335-.

508'. As the wool of a cloth is destroyed by moths.

D. 1371. The penalty of the woollen veil. 1373.
i4io,Gen.art. 3298.

1866. WooUy-lanuginosum. 4357.

E. 67. 'White wool' = good in ultimates . . . the

reason of which is that the wool upon lambs and
sheep has a signification like that of the hair upon
man; and (these animals) = good. 111.

376i«. <The wool of Zachar ' (Ezek.xxvii. 1 8) =
natural good.

1042*. That 'sins . . . shall become as wool' (Is.i. 18)
= good.

Word. Ver/>u?n.

See Word (of the Lord), and WoRD-rar.

A. 167. The words of the letter aie represented in
the World of Spirits to the very life, in a beautiful
order . . .

312. Words that are applicable solely to the ante-
diluvians.

1288. 'The words were one' (Gen.xi. i) = that there
was one doctrine in particular. For 'lip' = doctrine
in general, and 'words,' doctrine in particulai', or the
particulars of doctrine.

". That 'a word' = all doctrine concerning

charity and the derivative faith ; and 'words,' the
things of doctrine. 111.

- — — . 'By taking heed according to Thy word' . . .
Thy word have I laid up in mine heart ... I do not
forget Thy word' (Ps.cxix.7-16) ; 'word,' in these
passages, = doctrine in general.

'. 'To ride upon the word of truth' (Ps.xlv.4)=;

to teach the doctrine of truth . . . 2761*'.

■*. 'Jehovah sent a word unto Jacob, and it liath

lighted upon Israel' (Is.ix.8) = the doctrine of worsliip,
external and internal.

. 'Man (liveth) by every word that procecdeth

out of the mouth of God' (Matt.iv.4). 'When anyone
heareth the word of the kingdom, and heedeth it not,
then cometh the evil one, and snatcheth away that
which was sown in his heart' (Matt.xiii.9). 'Heaven
and earth shall pass away, but My word shall not pass
away' (Matt.xxiv.35). In these passages, 'word' =
the Lord's doctrine; and 'words,' the things that are
of His doctrine.

^ As ' words ' = all things of doctrine, the com-
mandments are called 'words.' 111.

1409. The historicals are representative, and all the
words significative. Ex. 1540. 1783.

1492. It is the affection that lies hidden in the
words that constitutes the internal sense here ; the
words of the letter are not attended to , . .

16426. For the Lord alone is Discourse and Word.

1785. 'After these words, the word of Jehovah came
to Abram in a vision' (Gen.xv. i) = that after the com-
bats in childhood there was a revelation. . . Words, in
the Hebrew language, = Things, here, the Things ac-
complished. . . 'The word of Jehovah to Abram' is
nothing else than the Lord's word to Himself ; but in
His childhood ... it could not appear otherwise than
as a revelation. 1801.

2587. 'On account of the word of Sarah' (Gen. xx. 18)
= the whole transaction . . .

2861. 'It came to pass after these words' (Gen. xjcii.
20) = the Things transacted relating to those who are

W Ov6i-ve}-bum

673

"^ OV^-verlnwi

within the Church; tor 'words' = Things. In the
Original Language, Things are called 'words.' Ex.
6219.

3209. 'The servant told Isaac all the words that he
haddone' (Gen.x.\iv.66) . . . 'The words' = the Things.

4126. Thought and will conjoin, not words. In
this world words do conjoin ; but only when the
hearer believes that the speaker thinks and wills what
is good.

4692. See WoKD (of the Lord) here.

4714. 'Bring me word again' (Gen.xxxvii.l4) =
Knowledge. Ex.

5075. 'After these words' (Gen.xl.i) = after the'
things that precede; for 'words,' in the Original
Language, are Things as well as words. , . The reason
the words in the Original Language = Things also, is
that 'words,' in the internal sense, =the truths of
doctrine ; and therefore all Divine truth in general
is called 'the word.' . . And, as nothing that comes
forth in the universe is anything, that is, a Thing,
unless it is from Divine good by Divine truth, there-
fore the words in the Hebrew are also Things. 111.

5272. 'This is the word that I spake unto Pharaoh'
(Gen.xli.28) = that which the Natural had thought . . .
for 'a word' = a Thing. . . Thus 'This is the word' =
this is the Thing. . . As to 'word,' in the Original
Language, a Thing is expressed by a word, and there-
fore a Divine revelation is called 'a word;' and, in the
supreme sense, the Lord also; and, by 'the word,'
when predicated of the Lord, or of a revelation that
is from Him, there is signified, in the proximate sense,
the Divine truth, from which come forth all Things
that are. 5283.

5337". For the words and tones with which the
thoughtis clothed, are nothingbutadditions-ac(;Vcto . . .

5622-. 'I watch over My word . . .' (Jer.i.i2) = (over)
the truth.

5752. 'He spake unto them these words' (Gen.xliv.
6) = the influx of this Thing . . . for ' words ' = Things ;
moreover, in the Original Language, a Thing is ex-
pressed by this \\ov<l-vocem. 5754. 5755-

6185. 'I will do according to thy word' (Gen.xlvii.
30) = that so it shall be done.

6319-. Spirits do not apprehend a man's words as a
man hears them, but as the man thinks.

6982. 'I am not a man of words' (Ex.iv. io)=:that
(the truth Divine) has not the faculty of speech. Ex.

7058. 'All the words of Jehovah' (Ex. iv. 28) = the
several things of doctrine.

7509. 'To-morrow shall Jehovah do this word'
(Ex.ix.5) = that this will be with them for ever.

7510. 'And Jehovah did this word' (ver.6) = the
effect.

7562. 'He that feared the word of Jehovah' (ver.20)
= the things that are of the Lord. 7564.

7931. 'Ye shall keep this word. . .' (Ex.xii.24) =
that all this shall be observed.

8167. 'Isnot this the word . . ,' (Ex.xiv. I2) = such a
thing ; for ' this word ' = this Thing.

VOL. VI.

8418. 'Gather the word of a day in its day' (Ex.
xvi.4) . . 'a word' = the Thing of which it is said,
here, the manna,

8466. 'This is the word that Jehovah hath com-
manded' (ver. i6) = a command about it from the
Divine; for 'a word' = the Thing that is treated of.
8524.

8495^. The proprium from which they will not act,
is signified by 'nor speaking a word' (Is.lviii. 13).

8693. 'When they have a word' (Ex.xviii. i6) = in
everything that happens; for 'a word' = a Thing that
happens. 8698.

8700. 'The word is too heavy for thee' (ver. 1 8) = that
it is not possible ; for 'a heavy word' = [a Thing] that
is not possible.

8705. 'Bring thou the words to God' (ver. 19) =
mediation and intercession. S729.

S717. 'Every great word thej' shall bring to thee'
(ver.22) = everything from (it). 8718. 8720.

8772. 'These are the words that thou shalt speak
. . .' (Ex.xix.6) = infiux to receive truths. 8774.

8861. 'God spake all these words, saying (Ex.xx. i)
= truths Divine for those in the Heavens and on the
earth. 8862, Ex.

8868'. What is inwardly contained in the words of
speech is plainly perceived there.

9156. 'Upon every word of transgression' (Ex.xxii.9)
= whatever injury and loss.

9160. 'The word coming to God' (ver.9) = examina-
tion by means of truth.

9261. 'From the word of a lie' (Ex.xxiii. 7) = from
falsity of evil.

9267. 'Perverteth the words of the just' (ver. 8) = so
that they appear like truths of good ... for 'words'
= the Things themselves, thus truths. , The reason
'words' — truths, is that 'word,' in the Original Lan-
guage = that which is something, and that really exists
. . . From this it is that Divine truth is called 'the
word,'

9311®, 'To hear the words,' or 'discourses' (Luke
vi.47) = to learn and know the precepts of faith that
are from the Lord.

9383. 'AH the words of Jehovah, and all the judg-
ments' (Ex.xxiv.3) = those things in the Word that are
of life in a spiritual and a natural state. 'The words
of Jehovah ' = those things in the Word that are of life
in a spiritual state. Ex,

9385. 'AH the words that Jehovah hath spoken we
will do' (id. ) = reception then in the heart; for 'the
words that Jehovah hath spoken ' = truths from the
Word that are of life.

9386, 'Moses wrote all the words of Jehovah' (Ex.
xxiv.4) = an imprinting on the life (of the) truths from
the Word.

9401. '(The covenant) that Jehovah hath made with
you upon all these words' (ver.8) = that there is con-
junction with the Lord through each and all things of
the Word . . . 'All these words'=each and all things

2U

"^OVdi-verbujii

674

Word (of the Lord)

of the AVord ; for the laws promulgated from Sinai, in
the universal sense, =all Divine truth, thus tlie Word
as to each and all things.

[A.] 9416. 'The ten words' = all the truths that are
of doctrine, and the goods that are of life. ( = all truths I
Divine in (the Word). 10688.) ( = all truths in the
complex. Life.62.) ( = all truths, for they include
them. R.1012.) T.286. E.1024-.

9425. 'Everyone that hath words, let him come to
(Aaron and Hur)' (Ex.xxiv. i4) = that falsities are to be
removed therefrom ; 'to have words' = to dispute about
truths ; for 'words' = truths.

9818^". 'To speak the words of God' (John iii. 34) =
Divine truths.

'^ 'The words that I speak unto you, they are

spirit and they are life' (Johnvi.63); 'the words'
that the Lord has spoken = Divine truths.

^^. 'The word of Jehovah ' = the Divine truth.

9987, Ex.

10362. 'To .speak a word' (Is.lviii. i3) = to think
such things.

10535. 'The people heard this evil word, and they
mourned' (Ex. xxxiii.4) = their grief because they were
not to be pre-eminent to others.

10604. 'I will write on the tables the words . . .'
(Ex.xxxiv.i)= . . . interior Divine things, thus those
which are of the internal sense, (and are) of love and
of faith.

10682. 'Write for thyself these words' (ver.27) = the
primary truths that are to be remembered and done.
For by 'words' are signified, in general, Things; in
special, truths . . .

10728. 'These are the words that Jehovah hath
commanded, to do them' (Ex.xxxv.i) = instruction
about the primary tbing of the Church, to which all
things relate . . . for these things are said about the
Sabbath.

H. 254. Thus the Lord inspired the words which
the Spirits dictated to the prophets . . . And, as the
words came forth immediately from the Lord, they
were each filled with the Divine, and contain in them-
selves an interna] sense . . .

R. 8. 'The words of the prophecy' (Rev.i.3) = the
doctrine of the New Jerusalem. ( = the truths that
are of the doctrine of Heaven. E. 14.)

D. 805. On those who love mere elegance of words,
and plays upon words.

1954. The more the meaning of words is looked at,
the less are the words attended to . . .

2040. Looking at words is attended with this— that
the mind is distracted from the meanings, and sticks
in the words ...

4233. The Angels perceive nothing but the intention,
end, or will ; they know not their words ; and there-
fore when tlie intention, end, and will . . . are good,
the words may fall as they do fall, provided . . . that
nothing be said except what the person thinks.

E. 482. 'To hear the word of the kingdom' (Matt.
xiii.i9) = the truths of the Church.

209. 'Thou hast observed My word' (Rev. iii. 8) =
made of life the truths from the Word. 214. R. 179.
185.

2889. 'To ride upon the word of Truth' (Ps.xlv.4) =
to act from Divine good through Divine truth. 298''.

411^^ 'To do the Lord's words' (Matt.vi.24) = the
good of life; for truth, when a man does it, becomes
good.

433^. 'If a man love Me, he will keep My words'
(John xiv.23) . . . because 'His commandments,' and
'words' = Divine truths, and all Divine truth proceeds
from Him, and that which proceeds from Him is Him-
self.

45512. 'Words' (E2ek.iii.6) = dogmas.

6io^ 'The words' that he 'shall speak against the
Most High' (Dan.vii.25) = falsities destroying the truths
of the Church.

6173. 'That I may eat Thy words' (Jer.xv. 16) = to
appropriate His precepts, or Divine truths. So in Matt.

iv.3:4-

749. 'Through the word of their testimony' (Rev.
xii. 11) = through the confession and acknowledgment of
the Divine in His Human.

778^. 'A word against the Son of Man' (Matt. xii. 32)
= to interpret the natural sense of the Word according
to appearances. •', Ex.

1049*. In a word.

1226. 'These are the true words of God' (Rev.xix.9)
= that they are from the Lord, who is the Word, and
who is the Truth.

"Word (of the Lord). Verbum {Domini).

See Celestial Sense, Holy Scripture, Inmost
Sense, Internal Historical Sense, Natural Sense,
New Testament, Old Testament, Sense (of the
Word), Sense of Letter, Supreme Sense, and
Spiritual Sense.

See also under History, and Inspiration.

See also many important quotations under Read.

A. I. That the Word of the Old Testament contains
arcana of Heaven . . .

2. The Word, being the Lord's, and from the Lord,
must necessarilj' contain interiorly such things as are
of Heaven, of the Church, and of faith . . .

3. Without such life, the Word as to the letter is
dead ; for the Word is like a man, who ... is both
external and internal . . .

44. It is of the understanding to hear the Word, and
of the will to do it . . .

65. Certain, when taken up to the first entrance-
court of Heaven, while I was reading the Word . . .
said that they could not there understand one whit of
a Avord or letter, but only what was signified in the
nearest interior sense, which they declared to be so
beautiful, and in such order of sequence, and so affect-
ing them, that they called it glory.

66. The four styles of the Word. Ex. 1139. D.2721.

129. The true order is, that a man should receive
wisdom from the Lord, that is, from His Word. Then
all things follow . . .

Word (of the Lord)

675

Word (of the Lord)

155. For the Word of the Lord is such that the
things contained in its inmosts relate to the Lord . . ,
and His Kingdom; this is the source of all the life of
tlie "Word.

1676. Such is the Word of the Lord. Des. 855.
1264. 33766.

426. For the Word of the Lord is spiritual, not
verbal.

589. The Word has been spoken according to the
appearances with man.

. To confirm false principles by the Word is one

thing, but it is a different thing to believe in simplicity
■what is in the Word. Ex.

683®. Celestial and spiritual things are so conjoined
in the Word, that in every particular there is a likeness
of a marriage . . .

771. Every word-ro.r-in the Word is from the Lord,
(and therefore) signifies and involves something.

838. For the Word of the Lord is such, that wherever
it treats of one person, it treats of all men . . . with a
difference according to the disposition of each ; this is
the universal sense of the Word.

937. (Such is) the Word of the Lord in the internal
sense. In the sense of the letter it appears so simple
. . . yet these things involve arcana . . . The very words
. . . are . . . most general terms, or vessels (containing)
so many and such great heavenly arcana . . . that they
can never be exhausted to the ten-thousandth part . . .
1143-.

1025-. The historical things of the AVord are not
perceived in Heaven, but the things signified by them.
The Word was written not for man only, but also for
the Angels. When a man reads the Word, and appre-
hends from it nothing but the literal sense, the Angels
apprehend not the literal, but the internal sense.
Examps.

1043-. When (men) have been regenerated, they do
not receive any immediate revelation, but only the
things that are insinuated into them through the
Word, and the preaching of the Word.

1068^. These doctrinal things (derived from the per-
ceptions and revelations of the Most Ancient Church)
were the Word (of the Ancient Church). 1241-. 1409-.

ii5i'^. The Word of the. Lord does not treat of
worldly things, but involves Divine things.

1 190. The style of the Word — especially the pro-
phetical Word — is such that when it treats of intel-
lectual things, it treats also of voluntary things.

1 194. For the Word of the Lord, in its bosom and
recess, that is, in its internal sense, never treats of
other things than those which are of His Kingdom,
and thus of the Church. 1247. 1659^.

1408. The Word of the Lord is like a body in which
there is a living soul : the things of the soul do not
appear while the mind so inheres in corporeal things
that it scarcely believes in the existence of the human
soul and the future life ; but as soon as the mind with-
draws from corporeal things, the things of the soul and
life become manifest. . . It is the same with the Word
of the Lord. Ex.

^. Many things in the Word are said according

to appearances, and even according to the fallacies of
the senses . . . and yet in the internal sense are quite
the contrary . . . Still it does no harm to those who in
simplicity of heart believe the Word as tliey apprehend
it in the letter, provided they live in charity. The reason
is that the Word teaches nothing else than that every-
one should live in charity with his neighbour, and
should love the Lord above all things ; and they who
do this have the internals in themselves ; and so, with
them, the fallacies taken from the sense of the letter
are easily dispelled.

1429-. There is not a syllable or jot in the Word that
has not an nternal sense . . .

1461. Instruction in Knowledges from the Word.
Sig. and Ex.

". The Knowledges must be from the Word ; for

Knowledges from the Word are such that they are
open from the Lord Himself; for the Word is itself
from the Lord through Heaven, and the Lord's life is
in each and all things of the Word . . . which shows
that the Lord, in His childhood, was not willing to
imbue any Knowledges but those of the Word . . .

1502^. The Word of the Lord could not possibly
have any life unless there were an internal sense which
regards Him. I540-^.

1540^. If the men of the Most Ancient and Ancient
Churches lived now, and read the Word, they would
pay no attention to the sense of the letter, but to the
internal sense.

1542. For tlie Word of the Lord has descended from
Him through Heaven, and therefore not the least
part of a word has been written that does not involve
heavenly arcana. 1619.

1 659-. For not a syllable can be written in the Word
that has not been sent down from Heaven, and con-
sequently in which the Angels do not see heavenly
things.

1673*. If a man supposes the truths of the Word to
be false, and confirms himself so that he cannot see
otherwise, he may be certain that such Spirits (as the
Xephilim) are with him . . .

1690". In the Word of the Lord's life . . .

1761. Spirits who reject the interior things of the
Word. Des.

1767. On the Holy Scripture, or Word: that it has
stored within it Divine arcana, which are open to good
Spirits and Angels. Gen. art. i869,continued.

. When the Word of the Lord is being read by

a man who loves the Word, and lives in charity, and
also by a man who in simplicity of heart believes what
is written, and has not formed principles contrary to
the truth of faith that is in the internal sense, it is
presented by the Lord before the Angels in such
beauty . . . and also with representatives, and this with
inexpressible variety in accordance with all their state
at the time, that every particular is perceived as if it
had life ; which life is that which is in the Word, and
is that from which the Word had birth when it was
sent down from Heaven. i769,Examps. 1770. 1771.
1772. 3474. 6617. D.2053. 2061.

Word (of the Lord)

676

Word (of the Lord)

[A.] 1771^. Thus when the Lord fills the Word with
life, it is of such efficacy that it penetrates to the
inmosts ; but when He does not do so, it is the letter
only, with scarcely any life.

1773. Spirits who in their bodily life had been
delighted with the Word of the Lord . . . have a kind
of delightful heavenly heat. Des.

*. But the heat of those who had indeed been

delighted with the Word, but had not been solicitous
about the understanding of it, was only in the right
arm.

1774. Spirits who do not want to hear anything
about the interior things of the Word, although they
can understand them. Des. . . They interpret the
meaning of the Word from the letter according to their
fancies . . . They are represented by an old woman with
an ugly face . . . But those who love the interior things
of the Word are represented by a girl in early maiden-
hood . . .

1775. It has been a necessity that some revelation
should exist . . . for a revelation, or Word, is a common
recipient vessel of spiritual and celestial things, thus
conjoining Heaven and earth . . .

1776^. The Word of the Lord is a dead letter; but it
is vivified by the Loi'd in the reader according to the
capacity of each one ; and it becomes living according
to the life of his charity, and his state of innocence,
and this with inexhaustible variety.

1783. As each and all things in the Word are
inspired, they cannot but be from a heavenly origin ;
that is, they must necessarily store up within them
celestial and spiritual things ; otherwise it would never
be the Word of the Lord.

18076. So he who is in Divine things does not regard
the Word of the Lord from the letter ; but regards the
letter and the literal sense as representative . . .

1869. How many things there are in a single word of
the Word. Shown.

. The experience of one who had been delighted

with the Word.

1870. So each of the words of the Word of the Lord
presents in form its own idea . . . and in the ideas
there are things innumerable. Des.

-. The Word has been inspired, not only as to

each of its words, but also as to the little letters of
each word . . . for in every jot there is something from
that affection and life which is common to the whole
Word . . .

1S71. How the Word of the Lord appears before the
Angels, cannot be described, but some idea may be
formed (from the kaleidoscope) in which beautiful
images are represented from things rudely tossed about.
... So it is with the Word of the Lord, especially
the Prophets. In the literal sense there is scarcely
anything that does not appear destitute of order ; but
when it is being read ... it becomes more beautiful . . .
as it ascends, and at last is presented before the Lord
as the image of a man, in which . . . Heaven is repre-
sented in its whole compass . . .

1872. The interiors of the Word represented as in
their first ascent. Des.

1874. Many things in the Word . . . are said accord-
ing to appearances and fallacies ... in order that
persuasions and cupidities may not be broken, but bent
. . . Moreover such things serve as common vessels to
contain spiritual and celestial things . . .

1876. The (proper) names in the Word, like all the
words of human speech, perish . . . when they ascend
. . . 2015.

^. (Thus) not anything ot a word that is in the

Word can pass over to a Spirit . . .

1878. Those who have despised the Word; those whO'
have abused the things in the Word as forms of speech
to provoke laughter; those who have supposed the
Word to be of no account except to keep the common
people in some restraint ; those who have blasphemed
the Word; and those who have profaned it, have a
miserable lot in the other life . . . For the Word is so
holy in the Heavens that it is itself as it were Heaven,
to the Angels ; and, as there is a communion of the
thoughts of all, such Spirits cannot be with them, but
are separated.

1879. Those who hold in hatred the interior things
of the Word. Des.

1 925-. The Angels who spoke the Word of the Lord,
111.

1 936-. In every word of the Word . . . there are
niimberless things, more than the universal Heaven -^
and the arcana therein may be presented before the
Angels . . . with perpetual variety to eternity.

2094-. Those who believe tlie Word in simplicity
have no need to know all these things, because they are
in the end . . .

2135, Pref.^. None can see the glory of the Lord that
is in His Word, but those who are in faith, its charitj-,
and the good of charity. Sig.

2157. In everything of the Word there is an affection
and a subject-res. Ex. 2275,Ex. 2802". 3839,Ex.

2162. Representatives in the other life, thence witli
the Most Ancients, and thus in the Word. 2763.

\ The Word, Sig. \ \ 3381. 3424-

5576*.

2176^. The Word of the Lord is written not only for
man, but also for Heaven together with man, and, in
fact, so, that when a man reads it, the Angels have
from his reading heavenly ideas, so that in this way
Heaven has been conjoined with the human race.
2209-. 23 lo^

2177®. From this it is evident what is the holiness of
the Word to those who are in heavenly ideas . . .

21796. The books of the Word have been written
(by mere representatives, according to the style of all
ancient books).

2242^. If the sense of the letter were not according
to appearances, no one would understand and acknow-
ledge the Word, thus would not receive it. (Continued
under Internal Sense.)

23 lo^. The Word is sent down from the Lord through
Heaven to man, and is therefore a different thing in its
origin.

^ Would anyone say that the abominable affair

Word (of the Lord)

677

Word (of the Lord)

of Lot's tlaughters . . . would be related in the Divine
"Word ': or Jacob's peeling rods . . . unless they involved
A deeply hidden Divine meaning !

•*. If it weri! not for the holy veneration for the

books of the Word that has been impressed upon them
from childhood (the learned world) would easily say in
their hearts, that the Word is not holy except from
that impression ; when yet it is . . . because an internal
sense, which is heavenly and Divine, is in it, which
causes it to unite Heaven and earth, that is, angelic
minds with human minds, and thus these with the
Lord.

231 1. That the Word is . . . distinct from all other
writing, is evident from the fact, that not only do
all the names = Things, but all the words also have a
ijpiritual sense. (Continued under Internal Sense.)

2333-. The words of the sense of the letter (are
wonderfully changed into spiritual and celestial ideas)
■when it ascends from a man who is reading the Word
to the sphere in which the Angels are . . .

2343-. Such is the order and series in each and all
things of the Word . . ,

2362"'. (This shows) how pure is the Word in the
internal sense, although it appears otherwise in the
letter. Examp.

2516^ In the literal sense, the doctrine of faith
appears as if it had many things from the Rational, and
even from the Natural ; but this is because the Word
is for man, and has been accommodated to him ; but
still, in itself, it is spiritual from a celestial origin,
that is, from Divine truth conjoined with Divine good.
2520^ 25476.

2568-. To regard the doctrine of faith from rational
things, is not to believe the Word, or the derivative
doctrine, until one is persuaded from rational things
that it is so ; but to regard rational things from the
<loctrine of faith, is first to believe the Word, or the
derivative doctrine, and then to confirm the same by
rational things. Ex. and Tr.

2588'-. Those think from the affirmative who believe
that things are true because the Lord has said them in
the Word . . .

^. Man, being born for both lives, can, while in

the world, be also in Heaven,, through the Word, which
is for both worlds.

2592. (Delight of a heathen philosopher with the
Word on account of its representative style. Its holi-
ness affected him so deeply that he could not endure
it.) 2593. See H.322.

2686. (Thus) the Ancient Church had writings both
historic and prophetic that were Divine and inspired,
and which in their internal sense treated of the Lord
and His Kingdom, and they were the Word to them.
4964".

2702. Hagar 'saw a well of water ' = the Word of the
Lord, from which are truths.

^. 'Living water' = truths from the Lord, or from

His Word, for He is the Word. «.

2762". Elijah and Elisha represented the Lord as to
the Word.

2799'*. The rider on the White Horse = the Word,
thus the Lord who is the Word.

2803'*. 'In the beginning was the Word' — 'the Word*
= tlie Divine truth itself — 'and the Word was with
God, and God was the Word' , . . (Johni.i). ( = the
Lord as to the Divine Human ; hence all revelation, and
thus also the Word itself, or Holy Scripture. 2894.)
( = the Divine truth, thus the Lord Himself as to the
Divine Human. 3195''.) ( = all truth in the Heavens
and on earth that is from the Divine. 3704'^.) ( = the
Divine truth. 4180^. 4687^. 5075. 5272-, Ex. 5321".
5922^ 61156. 6723'*. 7678.) ( = the Lord as to the
Divine truth. 8200.) 8535. 9093^. 9144^. 9315*.
9399^'- 9429^- ioo76'',Ex. H. 137. S.2^.

2895. The Word has always existed, but not the
Word that we have now. There was another Word in
the Most Ancient Church . . . and another Word in
the Ancient Church . . .; then came the Word written
through Moses and the prophets ; and lastly the Word
written through the Evangelists . . . The reason there
has always been a Word, is that by the Word there is
a communication of Heaven with earth ; and because
the Word treats of what is good and true, from which
man is to live happy to eternity ; and on this account
it treats, in the internal sense, of the Lord alone,
because all good and truth are from Him.

2896. The Word in the Most Ancient Church was not
a written Word, but was revealed to everyone who was
of that Church. For they were celestial men, and were
therefore in the perception of good and truth , . . and
thus had the Word written on their hearts. Ex.

2897. From (the representatives and significatives
I'ollected by those meant by 'Enoch') was the Word in
the Ancient Chui'ch. (These) were employed in their
Divine worship, in order that they might have com-
munication with Heaven . . . They had a written Word
also, which consisted of histories and prophecies, like
the Word of the Old Testament ; but this Word was
lost in process of time. The Histories were called
'The Wars of Jehovah,' and the Prophecies were called
'Farsihies-Emintiaia,' us is evident from Num.xxi. 14,27.
Their histories were written in the prophetic style, and
were for the most part made up histories. 111. Their
prophecies were written like those of the Old Testament.
111. . . Thus that Word had an internal sense. 2898.

2899. The Word in the Jewish Church followed
afterwards, and was in like manner written by repre-
sentatives and significatives, in order that it might
have an internal sense understood in Heaven, and that
there might be in this way a communication . . . From
this it is, that if the Word be read by even a little
child, the Divine things therein are perceived by the
Angels.

2900. As to the Word of the New Testament . . .
as the Lord spoke from the Divine Itself, the several
things spoken by Him were representative and signi-
ficative of Divine things, and thus of the heavenly
things of His Kingdom and Church.

2904^. The representatives and significatives in the
Word are thus circumstanced : that, in the supreme
sense, each and all things regard the Lord ; and the

Word (of the Lord)

678

Word (of the Lord)

very life of the Word is from this. And, as thej'
regard the Lord, they regard His Kingdom also, for
the Lord is the all in His Kingdom. Ex.

[A.] 2909. Where it treats of truth, it treats of good
also, for the sake of the heavenly marriage in every
thing of the Word. Refs.

2953". There are ideas of man's thought which are
the objects of the spiritual thoughts with the Angels,
principally those . . . which are from the Word, because
all things in the Word are representative . . . and it is
at once observed that they are from the Word, because
the spiritual and celestial things therein follow most
perfectly disposed in their order ; and in both there is
what is holy from the inmost sense, which treats solely
of the Lord and His Kingdom.

3137. The Word, being truth Divine, is called 'a
fountain.'

3228*3. Thus the Word is not Divine as to its historical
things . . . 3229.

3229S. Thus the literal sense is the Word only from
the internal sense in it.

3263"^. The Church has not been limited to those who
have the Word . . . 3267.

3301^. To call Elisha ' bald ' =to blaspheme the Word,
as if there were no truth in it ; for Elisha repi'esented
the Lord as to the Word. 5247", Ex.

3304^. The Word of the Lord is such that the histori-
cal things are in their own series, and the spiritual
things of the internal sense in theirs, so that the former
may be viewed by the external man, and the latter by
the internal, and that in this way there may be a
correspondence between the external and the internal
man, and this by means of the Word, for the Word is
the union of earth and Heaven . . . Thus in everyone
who, when reading the Word, is in what is holy, there
is a union of his external man which is on earth with
his internal which is in Heaven.

3305'^. Tlie Word is Divine principally in this — that
each and all things in it do not regard one nation or
people, but the universal human race, that is to say,
which has been, and which will be ; and what is still
more universal, namely, the Lord's Kingdom in the
Heavens ; and, in the supreme sense, the Lord Him-
self. As this is so, the Word is Divine.

3310. For the good of life to be of the Church, there
must be doctrinal things from the Word . . . (Other-
wise) there is indeed the good of life ... as among the
gentiles who have not the Word . . .

-. 'The seed ' = the Word of the Lord.

. It is the good in man that receives the Word,

3358. See Appearance, here. 3359. 3360. 3362.

33642. For the Lord is doctrine itself, and this is why
He is called 'the Word,' for the Word is doctrine . . .

3382^. For they who are in Heaven are in the idea
that all things of the Word, in the internal sense, treat
of the Lord ; and also that all things of the Word are
from the Lord.

3393- For each and all things in the Word, in the
supreme seiise, relate to the Lord ; and the Lord is

doctrine itself, that is, the Word, not only as to the
supreme, but also as to the internal, and the literal,
sense. Ex.

341 3^. These are the earthly things with which the-
Word itself, which is the fountain of all truth, i&
obstructed.

3416. For there are internal truths everywhere in the
Word, but those who are in the mere memory-know-
ledge of Knowledges, and not at tlie same time in the-
life, when they read the Word, do not even see thos&
truths. . . Thus the posterior things of the Word appear
to them, but not the anterior things ; that is, th&
exterior things, but not the interior ; and (this) is tc
see nothing of what is Divine. Sig.

3424-. That the Word is living and gives life, is
because in it, in the supreme sense, the Lord is treated
of, and, in the inmost sense. His Kingdom ... so that
it is life itself that is in the Word, and that inflows
into the minds of those who read the Word in a holy
[state] . . .

3432-. As to the Word, the case is this: in the
Most Ancient time . . . there was no Word, for the
men of that Church had the Word written on their
hearts ; for the Lord taught them immediately through
Heaven . . . the veriest Word, to them, was the Lord.
After this Church, another succeeded . . . and this, in
the beginning, had no other Word, than what was
gathered from the most ancient people, which Word
was representative of the Lord, and significative of his
Kingdom ; thus, to them, the internal sense was the
Word itself. They had also a written Word, both,
historical and prophetical, which is no longer extant,
and in this there Avas in like manner an internal sense
. . . The Jewish . . . nation accounted the prophetic
Word holy from the fact that it resembled the ancient
Word in sound . . . nor does the Christian world have
a more holy idea of the Word.

^. As it has fared with the Word in this way • . ►

its successive states are described in this chapter.

3436. Although the Word, as to the literal sense, is
such that things not true may be confirmed from it . . .
he who reads the Word for the purpose of growing wise,
that is, of doing what is good, and understanding what
is true, is instructed according to his end and affection ;
for, unknown to him, the Lord inflows, and enlightens
his mind, and, where he is in difficulty, gives under-
standing from other passages. (Continued under
Sense of Letter. )

3438-. For the Word appears to everyone according
to his quality.

3439. As to the Divine in the Word, the case is
this : the Divine itself is in the supreme sense of the
Word, because in this is the Lord ; the Divine is also
in the internal sense, because in it is the Lord's
Kingdom in the Heavens, and hence this sense is
called celestial and spiritual ; the Divine is also in the
literal sense of the Word, because in it is the Lord's
Kingdom on earth . . .

34458. For the doctrine of charily and love, and life
according to it, is the whole Word, as the Lord teaches
in Matt. xxii. 37-40.

Word (of the Lord)

679

Word (of the Lord)

3452«. No doctrinal things whatever, provided they
are from the Word, are [to be] denied, for they are
accepted by tlie Lord, provided that he who is in them
is in the lite of charity, for all things that are of the
Word can be conjoined with this life . , .

3454. The holy things of the Word are, the Lord's
Divine Human, love to Him, and love towards the
neighbour — these three are the principal things of the
internal sense, and are the holy things ol the Word . . .
A fourth is, that the Word, as to each and all things
of it ... is Divine ; thus that the Lord is in the Word.

3472. On correspondences and representations, especi-
ally those which are in the Word. Gen. art.

3476. The Word has been given to man and Angels
that by it they may be present with the Lord ; for the
Word is the medium for uniting earth with Heaven,
and through Heaven with the Lord. Ex.

3478. Those who, during their life here, have been
greatly delighted with the Word, have such representa-
tions (as the tabernacle) presented to their view. Des.

3482. The language used in the Word, although it
appears simple, and in some passages rude, is the
angelic speech itself, but in its ultimate form. Ex.

3509^. For in proportion as the Word penetrates . . .
more interiorly into Heaven, the more innumerable and
ineffable the arcana become . . .

3540^. See Job, here.

3652. In the Church, or rather in the tract where
the Word is.

36656, (Origin of the delight felt by a child in
reading the Word.)

3686*. The Word in the Ancient Church also had
thence the names of places representative, as had also
the Word after their time, which is called 'Moses and
the Prophets.'

3704". The reason the Lord so spoke (about the
Father and the Son) was that the Word might be
received in both earth and Heaven . . . 3705^.

3708-^. AVhen man suffers himself to be enlightened
through the Word by the Lord, his obscurity becomes
lucid, for there is then opened an internal way, whereby
influx and communication takes place throtigh Heaven
from the Lord ; but when he does not suffer himself to
be enlightened through the Word by the Lord, but by
his Own intelligence, then his obscurity becomes dark,
and thus false ; for the internal way is closed . . .

3735-. Thus is evident the natitre of the conjunction
of Heaven and earth through the Word ; namely, that
a man who reads the Word holily, is, by such cor-
respondences, closely conjoined with Heaven, and
through Heaven with the Lord, although he be in
thought solely about those things in the Word which
are in the sense of its letter. The Holy itself,
that is then with the man, is from the influx of celestial
and spiritual thoughts and affections, which are such
with the Angels.

3768. That all the knowledge and doctrine of good
and truth are Irom the Word. Tr.

3769. That the Word had been closed up. Sig. and
Ex.

. The Word is said to be closed, when understood

only as to the sense of the letter, and everything in it
is assumed as doctrine ; and it is still more closed when
the things that favour the cupidities of the love of
self and of the world are acknowledged as doctrinal
tilings. Fully ex.

^. In proportion as a man is in the loves of self

and of the world ... in the same proportion the Word
is closed to him. Ex.

e. Thus has the Word been closed, when yet the

Word is such that it is open even into Heaven, and
through Heaven to the Lord ; and it is closed only
relatively to the man . . .

3770. That all Churches and their doctrinal things
are from the Word. Sig.

3771. That they opened the Word. Sig. 3789.

3773. That meanwhile the Word was closed. Sig.
and Ex.

. The case is this. When any Church is being

established, the Word is at first closed to them, but
is then unclosed . . . and they learn that all doctrine
is founded on the two (great) commandments. W^hen
these are regarded as the end, the Word is opened ; for
all the Law and the Prophets . . . depend on them ;
(so that) the men of the Church are then enlightened
in everything they see in the Word, because the Lord
is then present with them by means of Angels, and
He teaches them, without their knowing it . . . But
in process of time Churches depart from these two
commandments, and turn aside ... to the things that
are called matters of faith, thus from life to doctrine;
and, in proportion as this is done, in the same pro-
portion the Word is closed.

3786". The Word has been given to the Church (to
prevent doctrinal things from being supplied by man's
Rational, which, in spiritual and Divine things, is
blind and illusive).

3798. That the Lord, from natural good, has un-
covered the Word as to its interiors. Sig. and Ex. . .
For the Word is uncovered from good. Ex.

3812^. That the Word, which is Divine truth itself,
vivifies the dead. Sig.

38396. It is evident from this how holy the Word
is ; for there is holiness in . . . love that is fi'om the
Divine, and thus in the things contained in the Word.

3857*. On this account the Lord has spoken in the
Word according to the apprehension of man . . .
42 1 0^, Ex.

3880. 'I will confess Jehovah' ... in the internal
sense, = the Word, and in the external, the derivative
doctrine ... for all the doctrine of love and charity
must be from the Word, because, from himself, man
knows nothing of things celestial and spiritual . . .

3898^. The reason the interior things of the Word
are now being opened, is that the Church is at this
day so vastated . . . that although men know and
understand, still they do not acknowledge . . . except
a few who are in the life of good, and are called 'the
elect,' who can now be instructed . , . But where they
are, the Lord alone knows ; there will be few within
the Church . . .

Word (of the Lord)

680

Word (of the Lord)

[A.]3900^. The whole Word is called 'a desert,' when
it no longer serves for doctrinal things. Ex.

3901. The comparisons in the Word are all made by
means of significatives. 4434^.

3954^. Thus the Word has been given so as to serve
for man and Angels at the same time: in this the
Word differs from all other writing.

3993. There are many things (here) tliat would not
be worthy of mention in the Divine Word, unless there
were in them more arcane things than such as appear
in the letter. , Ex.

4060^ Not that the Lord has come in person . . .
for the Lord is present in the Word, because all things
of the Word are from Him and about Him. Sig. ^.

41 36^. There is not a single word in the Word that
does not involve a heavenly arcanum, although to man
it appears as of no moment . . .

4189^. Those within the Church are in good and
truth ... in the direct line, because they have the
Word, and through the Word there is a direct communi-
cation with HeaveU; and through Heaven Muth the
Lord ; but not for the gentiles, because they have not
the Word . . . Tr. 4190. 4197.

4 1 90-. Christians are in what is false in believing
that Heaven is for them alone, because they have the
book of the Word written on paper but not on hearts.

4217^. The like is the case with everything in the
Word (as with the symbols in the Holy Supper), and
therefore the Word is a medium uniting man with the
Lord ; and unless there were such a uniting medium,
Heaven could not inflow with man . . . and, if it were
removed, no one could be led to good . . . That the
Church of the Lord where the Word is, is like the
heart and lungs . . . Refs.

4231^. 'My M'ords shall not pass away' = that
(although the external and internal things of the
former Church will perish) the Word of the Lord will
remain. . . 'The words of the Lord' are all things that
are in the Word. (Moreover) the Jewish nation has
been preserved for the sake of the Word.

4279. As the Word is from the Lord, and descends
from Him through Heaven to man, it is Divine as to
every particular; and, as it has descended from the
Lord, so it ascends, that is, is elevated, to Him, and
this through the Heavens ... (so that) when the Word
ascends as it descends, it is Divine in the Lord,
celestial in the Third Heaven, spiritual in the Second
Heaven, and celestial and spiritual natural in the
First Heaven. But in the Church with man, the
Word, as to the sense of the letter, is natural, that is,
worldly and earthly. (Continued under Read.) The
supreme sense of the Word, in which the Lord is
treated of, is for the Third Heaven ; its internal sense,
in which the Lord's Kingdom is treated of, is for the
Second Heaven ; the lower sense, in which the internal
sense is determined to the nation that is there mentioned,
is for the First Heaven ; and the lowest or literal sense
is for man . . . who is, however, of such a nature that
the interior sense, and even the internal and the
sujjreme, can be communicated to him . . .

4280^. Incredible to say, the internal man thinks in
no other way (than according to correspondences), for
when the external man apprehends the Word according
to the sense of the letter, the internal man apprehends
it according to the internal sense, although the man
is not aware of it while he lives in the body . . .

4368-. Many are affected by the Word of the Lord,
and devote much labour to the reading of it; but still
there are few who have as the end to be instructed in
the truth ; for most abide in their own dogma, which
is the only thing that they study to confirm from the
Word. . . Those only are in the affection of truth who
love ... to know what the truth is, and to search
the Scriptures for this end ; and no one is in this
affection but he who is in good, that is, in charity
towards the neighbour, and, still more, he who is in
love to the Lord.

4383S. From this may be inferred the nature of the
Word, that, being Divine, it contains in it infinite
things from its first origin, and, derivatively, un-
utterable things that are of angelic wisdom; and,
finally, only such things as are adapted to human
apprehension.

4391-, Divine revelation, or the Word. Tr.

. To hide the interiors of the Word. Sig.

4442^. This is why the Word has been written in
such a style. But the Word has this peculiarity beyond
the writings of the ancients: that each of the subjects
represents, in a continuous series, the heavenly and
spiritual things of the Lord's Kingdom ; and, in the
supreme sense, the Lord Himself . . . and, what is more,
they are real correspondences, which are continuous
through the three Heavens from the Lord.

4444-. (Tlie Jews) acknowledge Moses and the
Prophets, and thus the Word. This, in itself, is holy ;
but as regards them it is not holy ; for they regard
themselves in everything therein, and thus make the
Word worldly, and even earthly.

4480. AVhatever has been written in the Word, is
spiritual in itself and in its essence. It is known that
the Word is spiritual, but its spirituality does not
appear in the letter, for in this it is worldly, especially
in the historical parts. But when it is being read by
man, the worldly things therein become spiritual in
the Spiritual World, that is, with the Angels . . .

46906. For the Word of the Lord is universal, and
comprehends in general every Church. 4769-,Examp.

4692. That 'words-TCr&a' = truths, is because all the
Word in Heaven is from the Lord, and therefore, in
the internal sense, 'words' = truths, and 'the Word,'
in general, all Divine truth. 4703. 5075. 5272.

4720". Instruction by means of the Word. Sig.

4791. Therefore those who love the Word of the
Lord, and desire from it the Knowledges of truth and
good, belong to the province of the tongue . . . some
to the tongue itself, some to the larynx and trachea,
some to the throat, some to the gums, and some to the
lips.

4807. For the Lord spoke (in Matt.xxv.) as every-
where in the Word of the Old and New Testaments, by
representatives and significatives; for to speak (in this

Word (of the Lord)

681

Word (of the Lord)

way) is to speak to the AN'orld and Heaven at the same
time . . . Such speech is Diviue, because universal, and
therefore belongs to the Word. 5147^

48i4<*. For whatever is written in the Word is of
such a nature that with the Angels it is turned into
a corresponding sense, which does not at all appear in
the sense of the letter . . .

4868^ If (the Jews) are told that the Word is . . .
most holy, even every tittle of it, they acknowledge it
and conjoin themselves, but from such a lust ... 49^ I-

4903. The internal sight ... is not in the light of
Heaven, unless it is in faith in the Lord, and from
that faith reads the Word.

4923". The Jews and some Christians believe that . . .
in the Word there is some concealed meaning, which
they call mystical. Ex.

4926^. ' Palace ' = the Word.

4966. Primary things for the interpretation of the
Word. Sig. and Ex. 5237.

4989*^. After death, a man retains nothing of the
historical things of the Word . . . but only the spiritual
and Divine things that he had learnt from the Word,
and had applied to his life.

5089^. Unless man's thought can be elevated above
sensuous things ... he cannot understand any interior
thing in the Word . . .

5126^. From youth to early manhood, communication
is opened between the Natural and the Rational ... by
hearing and reading the Word.

5136'-. As the Word could not be written except by
representatives . . . even of places . . . the Church was
successively preserved in the land of Canaan. 651 6-, Ex.
7439«-

5275". Things happened in this way . . . chiefly for
the sake of the Word, that it might be written
(representatively) . . . and thus might be serviceable
not only to the man of the Church, but also to the
Angels . . . for they perceive Divine things from it,
and so are affected with holy emotions, which are
communicated to the man who reads the Word from
atl'ection . . . 5316".

5329^. The Word has been given that Angels may be
with man ...

5402. The doctrinals of the Church . . . are nothing
but scientilics, until one has seen from the Word
whether they are true, and in this way made them
liis own.

-. There are two ways of procuring the truths of

faith — by doctrinals, and by the Word. AVhen a man
procures them by doctrinals only, he has faith in
those who have drawn them from the Word . . . But
when he procures them himself, from the Word, and
thereby confirms them in himself as true, he believes
them because they are from the Divine . . . AVhen a
man is able to view them from his own judgment, if,
then, he does not consult the Word, in order to see
from it whether they are true, they remain in him as
mere scientifics ; while if he does consult the Word,
from the affection and end to know truths, he then,
•when he has found them procures for himself the

things of faith from the genuine fountain, and they
are appropriated to him from the Divine. Tr. 6047^

5432'*. When such read the Word, they scan it with
the sole end of confirming the doctrinals they have
learned, for the sake of gain ; and some of them scan
the Word that they may 'see the nakedness of the
land' . . . 6047^.

^ But those who are in the aff"ection of truth

for the sake of truth and of life . . . have indeed faith
in the doctrinals of the Church ; but still they scan
the Word for no other end than the truth . . . for it
is everywhere said. Here is the Church . . . and there-
fore the Word should be scanned with devout prayer
to the Lord for enlightenment.

5466. The holiness that is sometimes perceived in a
man when he is reading the Word, has many such
arcana in it.

5492. When the Word goes to the Inmost Heaven,
each and all things of the Word pass into aflections
which are of love and charity . . .

5502. For in the Word everything is holy, and the
holiness is from the heavenly marriage of good and
truth. This is why Heaven is in the Word, and con-
sequently the Lord . . . insomuch that He is the Word.

5620^'-. John the Baptist represented the Lord as to
the Word, wliich is the Divine truth on earth.

5702. Spirits from the Christian world, on being
compelled to hear the interiors of the Word, were
seized with so gi'eat a nausea that they felt as if going
to vomit . . . The reason (the Christian world is such)
is that they have no affection of truth for the sake of
truth . . . Their thinking and speaking anything from
the Word ... is from habit acquired from early child-
hood . . .

5719. They who despise and ridicule the Word in
the letter . . . and are in no love towards the neigh-
bour . . . relate to the vitiated things in the blood.

5922^ For the Word is Divine truth for the use of
the Church.

^. The Word, as to the external sense, is in a

cloud, for the reason that human minds are in dark-
ness ; and therefore if the Word were not in a cloud,
it would be understood by scarcely anyone, and the
holy things of the internal sense would also be jirofaned
by the wicked. Sig.

5952*^. The Lord does not openly teach anyone
truths, but , . . inspires, unknown to the man, the
apperception and derivative choice that this is true
because the Word says so . . .

6023. Scientifics are ruled by truths, when truth is
acknowledged because the Lord has said so in the
Word.

6047^. See Enlighten, here. 7012. 7503-. 8780-.
9300^. 9382-. 9405. 10215. 10290-. et seq.

6221^. In its descent (from the Lord through Heaven)
the Word has clothed itself with forms adapted to the
apprehension in the triplicate Heaven, and at last with
a form adapted to the apprehension of man . . .

6222^. The Intellectual of the Church, is to perceive
from the Word what is the truth of faith and the good
of charity.

Word (of the Lord)

682

Word (of the Lord)

[A. 6222]^. For tlie Intellectual of the Church is that
when a man reads the Word, and carefully compares
one passage with another, he perceives therefrom what
is to be believed, and what is to be done. (Continued
under Enlighten,)

6280. The Divine Human before the Lord's advent
. . . was Jehovah Himself inflowing through Heaven
when He was speaking the Word . . .

6333^. The Word is given that it may unite Heaven
and earth . . . and therefore has been so written that
it is spiritually apprehended by the Angels when it is
naturally apprehended by man ; and in this way what
is holy inflows through the Angels, and through this
the union is effected. Such is the Word in both the
historicals and propheticals . . .

■*. The historicals have been given in order that

through them infants and children may be initiated into
the reading of the Word . . .

6343-. That tlie Word is holy, and, in its interiors,
most holy, is very evident from the fact that there is
a heavenly marriage in every single particular of the
Word, namely, a marriage of good and truth, thus
Heaven ; and that, in the inmost sense, tliere is in
every single particular the marriage of the Lord's
Divine Human with His Kingdom and Church ; naj',
in the supreme sense, the union, in the Lord, of the
Divine itself and the Divine Human. These most holy
things are in every single particular of the Word ; a
plain indication that the Word has descended from the
Divine. Ex. 7022"-.

6620. From these things it may be known what
infinite things there are in every Thing of the Word —
for it has descended from the Lord through Heaven —
although it appears very simple to those whose ideas
are closed. Ex.

6621. The thought of those who when they read
the Word had studied only the art of criticism . . .
have been represented as closed lines . . . and a de-
rivative texture . . . D. 1951. 2041.

6714. Moses represents the Lord as to the Divine law,
which is the Word.

6752-. That 'the law,' in the widest sense, is the
whole Word. 111.

^. For converse with the Lord is through the

Word. Sig.

67576. For the Word has been written not for man
only, but also for Spirits and Angels.

6774. Study there in the Word. Sig. and Ex.

6776. Instruction in truths from the Word. Sig.

6777. The doctrine of charity enriched from the
Word. Sig.

6789^ Unless the internal of the Word inflows with
those who read the Word and remain in the literal
sense, there is not effected the conjunction of truth
from the Word with good ; and the internal of the
Word inflows, and is conjoined with good, when the
man regards the Word as holy ; and he does this when
he is in good.

6822^. Everyone must first aci[uire truth from the
doctrine of the Church, and afterwards from the Word
of the Lord . . .

6SS0. The Divine itself cannot communicate itself
to anyone except through the Divine Human, nor the
Divine Human, except through the Divine truth,
which is the Holy Spirit: this is meant by 'all things-
were made through the Word' {Johni.3).

6. For whatever proceeds from the Lord is the-

veriest reality in the universe : such is the Divine-
truth, which is called 'the Word through which all
things were made.' 7004-. 8S61-.

6947. The Word is the Divine truth proceeding from
the Lord's Divine Human.

6971. That if they do not obey what is announced
from the Word, instead of being a spiritual and rational
man, they will become non-spiritual and non-rational.
Sig. and Ex.

69976. Thus the Word ... in its interior bosom,
has genuine truths stored in it, and, in its inmost
bosom, Divine truth itself, which proceeds immediately
from the Lord, thus also the Divine good, that is, the
Lord Himself.

7004. For the Word which is uttered by a Spirit or
Angel, proceeds from the Lord's Divine Human.

7055^. How the prophets wrote the Word. See
Peophet, here.

7206. 'The Word' = the Divine truth proceeding
from the Divine good of the Lord's Divine Human.

7262. In itself the Word is nothing but the doctrine
of love to the Lord, and of charity towards the neigh-
bour. 111.

75735. 'The voice of Jehovah '= truth Divine and its
power, thus the Word . . .

7643^". John the Baptist represented the Word. Ex.

7933. According 'to the promise in the Word. Sig.
and Ex.

Soys'*. The insinuation of faith by an internal way
is eft'ected by the reading of the Word, and by en-
lightenment by the Lord then, which is given accord-
ing to the quality of the aff"ection, that is, according to
the end to know truth.

8456. No truth ... of the Word becomes truth with
a man until it has received life from the Divine, and
it receives life through the insinuation of the truth
which proceeds from the Lord that is called the truth
of peace. Ex.

8535. 'The testimony,' in the universal sense, =the
Word . . ,

86156. The Word has been so written that everything
in it . . . corresponds to things in Heaven ; and from
this the Word has Divine force, and conjoins Heaven
with earth ; for when the Word is read on earth, the
Angels in Heaven are moved to the holiness that is in
the internal sense. This is effected through the cor-
respondences of all the particulars in it.

86526. Because the Word is in the Church, and,,
through the Word, the presence of the Lord. 8768.

8686. The truth through which man is led (when
being regenerated) is the Word ; for this is truth
Divine.

8694-. Revelation means enlightenment when tha

Word (of the Lord)

683

Word (of the Lord)

Word is being read, and the perception then ; for
those in good, and who long for truth, are so taught
from the Word ; wliereas those not in good cannot be
taught from the Word, but only contirnied in such
things as they have been instructed in from infancy,
wliether they are true or false. (Continued under
Revelation.)

SySo^ When such read the Word, they are quite
blind to the truth that does not make a one with their
doctrine. Examp.

87S3-. The learned . . . believe that they would re-
ceive the Word more favourabh' if heavenly things
were set forth nakedly, and if they had not been writ-
ten in such a simple style ; but they are very mucH
mistaken, for they would then have rejected it more
than the simple . . . for human learning induces this
darkness with those who trust in their own intelli-
gence. 111.

8864^. Hence it is that the Lord is called 'the
Word.'

S902S. In this does the Word differ from, distance,
and surpass all other writing.

8904. That the Word is not to be applied to confirm
falsities and evils. Sig. and Ex.

8920-. (The descent of the Word through the
Heavens. See Divine Truth here.)

8931. That all things of the Word are through
influx from the Divine through Heaven. Sig. and Ex.

. "What Jehovah speaks is truth Divine, thus

the Word which is in the Cliurch.

^. For the Lord now began (at Sinai) to reveal

the Word, which was to serve mankind for doctrine
and life ; lirst, through Moses, and afterwards through
the prophets ...

8939^. Whoever wishes to be happy to eternity . . .
let him know and believe that the Word is the only
doctrine which teaches how man ought to live . . .

8941"-. The truths from which the Lord is to be
worshipped, are to be taken from no other source than
the Word, because in every single thing therein there
is life from the Divine. Ex. 8943, Ex.

8962. These combats are effected through the truths
of faith that are from the Word ; (otherwise) the man
does not overcome, because the Lord is in no others.
8964.

8971. It is known to everyone within the Church
that the Word is . . . most holy. This is (actually)
perceived by those who are in the truths of faith and
a life according to them, for, while reading the Word,
they are continually kept in the idea of what is holy ;
whereas (others) do not . . . perceive anything of what
is holy in the Word . . . and those who at heart deny
the holiness of the Word, say also . . . that writings
of men are more elegant . . . When told (there) that
the Word is holy and Divine as to every jot . . . and
when shown to the life that all things in the Word
contain a spiritual sense . . . they acknowledged it,
but said that as they had not known this they are
blameless. But it was found that they had lived at
their pleasure, without conscience, and had therefore
at heart denied the Divine . . . and all things of faith.

and that this was the reason they had not recognized
the holiness of the Word ; and it was testified, further,
that all who have been in the truths of faith, and in
a life according to them, have held the Word to be
holy, and have perceived it to be so when reading it ;
and in this way they were shown that the cause had
not been in the Word, but in themselves ; for those
who are in a life of good have their interiors opened
into Heaven, whence the Holy of the Word inflows
from the Angels ; whereas those in a life of evil have
their interiors closed towards Heaven, and opened into
Hell, whence inflows the contrary. Examp.

9033. This (apparent truth) is not to be denied, for
to do so would destroy faith in the Word ; and if this
is destroyed no one can live spiritually, because man
has spiritual life through faith from the Word. 9036.
See also 9039.

9049'. The reason worldly men were not to under-
stand, was to prevent them from profaning the in-
teriors of the Word . . . for the most frightful Hell of
all is that of the profaners of the Word.

9094. For the Angels see the arcana of the Word in
light from the Lord, in which innumerable things are
presented to the view which do not fall into the words
of speech, and not even into the ideas of thought,
with men, so long as they are in the body.

9127^ Let them remain in their belief, provided
they believe that there is holiness in the Word . . .

9144!^'. The quality of the Divine Word in the Jew-
ish Church. Rep.

". 'Judah' = the Lord as to the Word, and as to

doctrine from the Word.

9x52''. When a man of the Church who is in the
good of faith, is reading the Word, the Angels adjoin
themselves to him, and are delighted with the man,
because with the wisdom which then inflows to them
through the Word from the Lord. Hence is the con-
junction of Heaven with man, which would not exist
at all without the Word ; for the Word is such that,
in its Original Language, there is not a jot that does
not aft'ect the Angels, and conjoin them with man.
This , . . has been shown me from Heaven.

92 1 2^. There would be no conjunction with Heaven
without the Word, that is, without Divine truth
revealed. (Which in our Earth is the Word. 92 16^
9276'^.)

9222. Truth Divine is the Word ; and the doctrine
of the Church is the derivative truth.

". They who blaspheme or deny the Woi"d, can

receive nothing of the truth and good of faith ; for
the Word teaches the existence of the Lord, of Heaven
and Hell, etc., which, without the Word would be
quite unknown ; and therefore they who deny the
Word, cannot receive anything that the Word teaches ;
for, when the}' read or hear it, what is negative occurs,
which either extinguishes the truth, or turns it into
falsity ; and therefore the first of all things for the
man of the Church to do is to believe the Word, and
this is indeed the primary thing with him who is in
the truth of faith and good of charity ; whereas with
those who are in the evils of the loves of self and of

Word (of the Lord)

684

"Word (of the Lord)

the woild, the primary thing is not to believe the
Word, for they reject it the moment they think about
it, and also blaspheme it. If a man saw the magni-
tude and nature of the blasphemies (of such) against
the Word, he would be horrified : the man him-
self is not aware of them while in the world,
because they lie hidden behind the ideas of his active
thought . . . But they are revealed in the other life.
Further ex.

[A.] 9256*. The heart and lungs (of the Church) are
where the Word is ; and the rest of the members and
viscera are where the Word is not.

9349-. There is not an iota, or point of a letter, or
little horn, in the letter of the Word that does not
contain in itself the holy Divine ; according to the
Lord's words in Matt. v. 18; and Luke xvi. 17 . . . and
therefore, under the Divine Providence, it has been
etfected, that the Word, especially the Word of the
Old Testament, has been preserved as to every jot and
point from the time when it was written. It has been
shoAvu me from Heaven, that in the Word not only
every word, but also every syllable, and, incredible to
say, every little horn of a syllable, in the Original
Language, involves what is holy, which is made
perceptible to the Angels of the Inmost Heaven.
Further ex.

9351. The principal reason (why the Lord assumed
the Human on our Earth) was for the sake of the
Word, in order that it might be written in our Earth,
and then be published through the whole Earth; and,
once published, be preserved for all posterity ; and that
in this way it might be made manifest, even to all in
the other life, that God has become Man. (All these
statements fully ex. 9352-9356.) Further ex. 935S-
9361.

9370. It treats (in Ex.xxiv.) of the Word given by
the Lord through Heaven, its quality, that it is Divine
in both the internal and external senses; and that
through it there is conjunction of the Lord with man.
9372. 9378. 9401. 9403- 9419-

9372^. There are many in the Word who represent
the Lord as to truth Divine, that is, as to the Word;
but the chief among them are Moses, Elijah, Elisha,
and John the Baptist. III.

^. The Word is compared to 'a reed shaken with

the wind' when it is explained at pleasure. Ex.

9382-. They who are thus illuminated, understand
the Word as to its interiors, and therefore they make
for themselves doctrine from the Word, to which they
apply the sense of the letter . . . (Continued under

EXLIGHTEN.)

9383-. That all tilings in the Word are of life.
Sig. and Ex.

9405. The coming and presence of the Lord in the
Word. Sig. and Ex.

9406-. The Divine truth that makes Heaven and
the Church is tlie Word. 9407, Ex.

9407". All things of the Word are translucent from
the Lord. Ex.

9410^. See SwEDENBORG, here.

941 1. When those who are in enlightenment are
reading the Word, tliey see the Lord . . . This takes
place solely in the Word, and not in any other writing.

9414. See MosEvS, here. 9419. 9421. 9435. et seq.

9416. 'The two tables ' = the book of the law, that
is, the Word, in the whole complex. Ex.

9422. The top of the mountain, where Jehovah was
= the highest or inmost of the law or Word; the
rest of the mountain = the internal of the law or
Word, such as is in Heaven; and the parts beneath
the mountain, where the elders and people were,
= the external of the law or Word, which is its external
sense.

9424. Truths from the Word from which there is
doctrine, support the Word. Rep.

". All the doctrine of the Church must be from

the Word . . . but the doctrine must be collected from
the Word, (Continued under Enlighten.) H.3ii(g).
Refs.

9430. The ultimate of the Word relatively obscure.
Sig. and Ex.

^, Therefore let all beware of injuring the Word

in any way; for they who do so, injure the Divine
itself.

9457s. At this day the only medium of conjunction
(with Heaven) is the Word.

9468I The Word is the Divine truth that proceeds
from the Lord's Divine good . . .

9779. The Church through the Word from the Lord.
Sig.

9780. The Word is the doctrine of good. Ex.
97S0'-. Therefore, for the Word to be understood, it

must be known what good is ; and no one knows what
good is unless he lives in good according to the Word.
Ex.

9817. The influx of the Lord through the Word into
all who are in the good of love. Sig. and Ex.

. For the Lord inflows with the man of the

Church chiefly through the Word. Ex.

10028-. Afterwards interior truths are learnt, such
as are collected from the Word by those who are in
enlightenment ; for these collect its interior sense from
various passages where the sense of the letter is
explained ; and, from these, truths still more interior
are afterwards drawn forth by those who are en-
lightened . . .

10033^. For the Word that is from Him is the Divine
fllling the universal Heaven . . .

10105-. That there must be doctrine from the Word
in order for the Word to be unders'i.ood. Refs.
H.3ii(g).

10126. Hence the Word of the Lord may be called
as it were Heaven in ultimates.

10131S. The Church makes a one with Heaven; the
Word is what conjoins them ; the Lord is in the Word,
and the Lord is the Word.

10251^. It is the Word that must be the source of
all the truths of the Church ; for the Word is the

Word (of the Lord)

685

Word (of the Lord)

Divine truth itself sent down from Heaven by the
Lord.

10265. Whatever is said in the Word must be under-
stood relatively to that of which it is said ... In the
Inmost Heaven, all things of the Word arc applied to
the Lord's Divine Human , . .

10276^. They who lay stress on the letter of the
Word alone, and have no doctrine . . . may be drawn
into any heresies. Hence the Word is called by such
the Book of heresies. 10400-.

e. Therefore unless the Lord had come into the

world, and opened the interiors of the Word, the
communication with the Heavens through the Word '
would have been broken, and the human race on this
Earth would have perished ; for man can think nothing
of truth, and do notliing of good, except from Heaven
. . . and the Word is what opens Heaven.

10290^. The Lord speaks with man . . . solely through
the Word. (See Enlighten, here.)

10309S. From whatever mouth the Word comes, it is
received by man according to the quality of his good.

10320. What the Divine has revealed, is, with us,
the Word.

10325. The books of the Word are all those which
have the internal sense ; and those which have it not,
are not the Word. The books of the Word. Enum.
W.H.16. N.266.

10355. Information by the Word. Sig. and fully Ex,

— — '. In the Christian Church, information about
. . . the things of eternal life, is effected solely by the
Word . . .

^. At this day, revelation is given solely through

the Word ...

10367^. In order to be re-born, man, if he be of the
Church, must first learn truths from the Word, or
from doctrine from the Word . . ,

10375. 'He gave . . . the two tables ' = the conjunc-
tion of the Lord through the Word with man. Ex.

10400^. The man whose internal has been opened is
in the internal sense of the Word, although he is
unaware of it ; and from this he has enlightenment
when he is reading the Word, but according to the
light he is able to have by means of the Knowledges he
possesses. 1055 1-.

10432. That the Word should be written elsewhere,
which is good and excellent. Sig. and Ex.

^. The sons of Israel were received because the

Word could be written among them . . .

10441^. The Word must have an ultimate in which
its interiors may cease . . .

10450. The Word let down from Heaven. Sig. and Ex.

10451. 'The two tables' =the Word of the Lord, in
special and in general. Ex.

10452^. The conjunction of the Lord with the human
race, or of Heaven with the world, by the Word.
Fully ex.

^. Heaven is in wisdom from the Word, when

it is being read by man . . .

. This is why such a Word has been given ; (and)

if this medium of conjunction were not in the world,
conjunction with Heaven would perish, and, with this
conjunction, every good of the will and truth of the
understanding with man ; and, with these, that human
principle which consociates man with man ; so that
what is evil and false would take possession of all
things, and one community would perish after another
. . . Such would be the state of man unless Heaven
were conjoined with him, and Heaven would not be
conjoined with him, unless there were a Word, or unless
Divine truth were communicated immediately through
Angels, as in ancient times. When Heaven is mentioned,
the Divine is also meant . . .

10547. 'The tent of meeting' = the external of
worship, of the Church, and of the Word, in which
are internal things. 10548. 10550. 10551.

10548-. To interrogate the Lord, is to consult the
Word . . ,

10554. [All] the Divine things in the Word are
conjoined together. (As are the heavenly Societies, in
the human form). Sig. and Ex.

10559^. The Word could not have been written any-
where but in the land of Canaan . . . and, where the
Word is, there is the Church. Ex.
I 10578. 'Thou canst not see My faces' = that the
interior Divine things of the . . . Word cannot appear
to (such). Ex, 10583. 10584.

10582^. They who read the Word without doctrine,
are like those who walk in the dark . . .

10600. The transparency of the Divine internal of
the Word . . . through the external. Tr.

10603. The external of the Word . . . such as it was
for the sake of that nation. Sig. and Ex.

10614. The external of the Word in which is the
Divine. Sig. and Ex.

2. (The three senses of the Word. Ex.) W.221.

10632. The primary things by which there is con-
junction of the Lord with mankind through the Word.
Sig. and Ex.

^. In the most ancient times there was not the

Word, but immediate revelation . . .

*. There was a Word in (the Ancient) Church,

but one which was of service to that Church only . . .
(and it was afterwards) provided that the Word should
be written . , . H.306.

10633. The Word which is Divine in each and all
things for the Church. Sig. and Ex. 10634, Ex.

10635. That all by whom the Word is received
recognize the Divine in it. Sig. and Ex.

-. For all within the Church who are in the

good of life recognize the Divine in the Word.

10638^. These are they who understand the Word,
and are affected with the truths from it . . .

10641. Seduction thence in the Word itself. Sig.
and Ex.

106S3-. In the internal of the Word . . . are those
who love to do truth for the sake of truth, from a
spiritual affection ; in the external of the Word in
which is an internal are those who love truth for the
sake of truth, but from a natural ati'ectiou . . .

Word (of the Lord)

686

Word (of the Lord)

[A.] 10685. Temptations before the internal of the . . .
Word is given. Sig. and Ex.

10687. 'He wrote on the tables the words of the
covenant ' = the Word, through which there is con-
junction of Heaven with man. Ex. 10690.

107036. For the Word does not shine of itself, but
only before the man who is in light from the internal ;
without this the Word is only the letter.

107076. For the Church is where the Word is, and
is from the Word . . . and therefore such as is a man's
understanding of the Word, such is the Church in him,
and such is his worship. 10761.

H. 254. How the Lord spoke with the prophets,
through whom was the Word. (See Prophet, here.)

258. It is not according to Divine order to be in-
structed by writings from Heaven, but by the Word,
because through this alone is there communication
and conjunction of Heaven with the world, thus of
the Lord with man.

259. That there are writings in the Heavens has
been provided . . . for the sake of the Word ; for this,
in its essence, is Divine truth, from which is all
heavenly wisdom for both men and Angels; for it was
dictated by the Lord, and that which is dictated by
the Lord passes through all the Heavens in order, and
is terminated with man; and hence it is accommodated
to both the wisdom in which the Angels are, and to
the intelligence in which men are. It is from this that
there is a Word with the Angels also, and that tliey
read it equally as do men on earth ; their doctrinal
things are from it, and their preachings are made from
it. The Word is the same ; its natural sense, however
... is not in Heaven ; but the spiritual sense.

261®. They have the Word written in this way (des.)
in the lower Heavens; and by heavenly forms in the
Inmost Heaven. (See Writf:, here.)

303. On the conjunction of Heaven with man through
the Word, Chapter. 307,111.

305. As man has broken the connection with Heaven
... a medium has been provided ... to be to Heaven
as a basis and foundation, and also for the conjunction
of Heaven with man : this medium is the Word.

308. There is also a conjunction through the Word
of Heaven with those out of the Church, where the
Word is not . . . But the Church where the Word is . . .
is as the heart and lungs . . . and those out of the
Church . . , constitute the members . . . and the con-
junction of Heaven with them through the Word may
be compared to light, which is propagated from the
middle to what is round about. Divine light is in
the Word, and the Lord with Heaven is present there,
and from this presence the distant are in light: it
would be different if there were no Word.

309. Unless there had been such a Word on this
Earth, its inhabitants would have been separated from
Heaven, and therefore would have been rational no
longer; for the human Rational comes forth from the
influx of the light of Heaven. Further ex. J. 10'*.

310. Although the style of the Word appears simple
. . . nothing can be compared to it . . . because Divine

wisdom lies hidden, not only in every meaning but also
in each word ; and in Heaven this wisdom shines forth
. . . it is the light of Heaven, because it is Divine
truth.

-. Without such a Word, there would be no

light of Heaven with the men of our Earth, and therefore
there would be no conjunction of Heaven with them . . .

393. They who have loved the Word (here) and have
sought truths therein with longing . . . for the sake
of the use of life, for both themselves and others, in
Heaven are in ecclesiastical affairs. Tliey are in
enlightenment and the light of wisdom according to
their love and longing for use, and they come into them
from the Word in the Heavens, which is not natural,
as in the world, but spiritual. These perform the
office of preachers , . .

489-. They who have loved Divine truths and the
Word from interior affection . . . dwell in light, in
lofty places, which appear like mountains, and are
continually in the light of Heaven . . . Tiiey live in a
vernal temperature ; and fields, harvests, and vineyards
are in their view ; everything in their houses is refulgent
as with precious stones ; and v/hen they look through
the windows, it is as it were through clear crystals. Ex.

516. All the instruction (in the spiritual places of
instruction) is given from doctrine from the Word, and
not from the Word without doctrine.

526®. Abraham, David, the Apostles, etc. are not
mentioned in the Word which is in Heaven, because
that Word is the internal sense of the Word that is
in the world.

N. 249. On the Holy Scripture, or Word. Gen. art.
A. 10318.

255. On the necessity and excellence of the Word.
(Refs. to passages.) W.H.6.

256. That the Word is not understood except by the
enlightened. (Refs. to passages.)

257. That the Word is not understood except through
doctrine from the Word. (Refs. to passages.)

261. That the Word has been written by correspond-
ences, and thus by representatives. (Refs. to passages.)

263. That the Lord is the Word. (Refs. to pas-
sages. )

264. On those who are against the Word. (Refs. to
passages. )

J. 28-. Without such a letter the Word could not
have been Divine, or have served both Heaven and the
world for doctrine of life and faith, and for conjunction.

55^. For the way to Heaven is the acknowledgment
of the Lord, and faith and love to Him, and the Word
is what teaches the way, so that without tlie Lord,
through the medium of the Word, there is no salvation.

57". As they wanted to know whether there is this
spiritual sense in these words (to Peter), the Word
that is in Heaven was handed them, in which there
is not the natural but the spiritual sense . . . and when
they read it, they saw that Peter is not mentioned
there, but instead of him truth from good which is
from the Lord. When they saw this they rejected it

Word (of the Lord)

687

Word (of the Lord)

in a rage, ami would have torn it with their teeth if it
had not been instantaneously taken away. R.76S''.

65. In itself, the Word is spiritual, and therefore
treats of spiritual tilings ... In the sense of the letter,
these are set forth by means of natural things, because
natural things serve spiritual things as a basis, and
without such a basis the Word would not be a Divine
work, because not complete ; the Natural, which is
the ultimate in Divine order, completes . . .

L. I. That the universal Holy Scripture is about the
Lord, and that the Lord is the Word. Gen. art.

-. The Lord is called the Word, because 'the

Word' = the Divine truth, or the Divine wisdom, and-
the Lord is (these).

s. As the Word is the Divine wisdom of the

Divine love, it follows that it is Jehovah Himself, thus
the Lord . . .

2. The Word here meant in special is the same as
that manifested through Moses and the prophets, and
through the Evangelists, as is very evident from the
fact that it is the Divine truth itself, from which the
Angels have all their wisdom, and men all their
spiritual intelligence ; for it is this same Word that
is with men in the world that is also with the Angels
in the Heavens ; but in the world it is natural, and in
the Heavens spiritual. And, as it is the Divine truth,
it is also the Divine proceeding, and this is not only
from the Lord, but is also the Lord Himself. As the
Word is the Lord Himself, each and all things of it
iiave been written about Him alone ; from Isaiah to
Malachi there is nothing that is not about the Lord,
or, in the opposite sense, against Him. Ex. . . On this
account, everyone, even at this day, who approaches
the Lord alone, while he reads the Word, and prays to
Him, is enlightened in it.

8. That the Lord fulfilled all things of the law,
means that He fulfilled all things of the Word.
Gen. art.

14^ The Word, to which violence had been done by
the Jewish people. Sig.

1 5-. The Church with the Jews was utterly de-
vastated, and by this, that they had pei'verted all
things of the Word . . . This was signified by all
things of the Lord's Passion. i6^,Des. R.26.

19. That the Lord ... as to the Word, is called
*the Son of Man.' Gen. art.

23. The Lord as the Word suffered, judges, comes
into the world, redeems, saves, reforms, and re-
generates. Fully ex. seriatim.

37. That the Lord is the very God from whom and
about whom is the Word. Gen.art.

506. 'The blasphemy against the Son of Man' =
something against the Word, by interpreting its
meaning differently.

52. That Jehovah Himself . • . spoke the Word
through the prophets. Ex.

53. It is not said in the Prophets that they spoke
the Word from the Holy Spirit, but that they spoke
it from Jehovah, from Jehovah of Hosts, from the
Lord Jehovih. 111.

. And, as the Lord is Jehovah, it follows that

all the Word has been spoken by Him. R.36e. T. 158.

S. I. That the Holy Scripture, or Word, is the
Divine truth itself. Gen.art.

2-. 'Jacob's weir = the Word ; and therefore the
Lord sat at it.

3. The style of the Word is the Divine style itself,
with which no other style . . . can be compared ; for
it is like tiiick darkness to light. The style of the
Word is such that it is holy in every meaning, and in
every word, and in some places in even the very letters.
Hence the Word conjoins man with the Lord, and opens
Heaven.

". Two things proceed from the Lord — the

Divine love and the Divine wisdom ... in its essence,
the Word is both of these. (Continued under Read.)

6". The three degrees in the Word. See Degree,
here. In its ultimate sense, the Word is natural ; in
its interior sense, spiritual ; and in its inmost, celestial ;
and it is Divine in every sense.

8. As, interiorly, the Word is spiritual and celestial,
it has been written by pure correspondences . . .

12. The successive states of the Church as to the
understanding of the Word. Sig. 13.

1 8^. The power of the Word against falsities of every
kind with natural men. Tr.

26". For the Lord teaches everyone by the Word,
and He teaches from those truths which the man has,
and does not pour in new ones immediately . . .

^. The falsification of the Word by many at

this day. (Rep. before Swedenborg. ]|j

35s. All who despise the Word, and falsify the sense
of its letter, appear bald there ; but they who honour
and love it, appear with becoming hair.

39. The spiritual sense and celestial sense are not
the Word without the natural sense, which is the sense
of the letter ; for they are like spirit and life without
a body . . .

47. Where the Lord is meant, the Word also is
meant, because the Lord is the Word.

48. The Word in its glory was represented by the
Lord when He was transfigured Ex. R.24e.

51. That the Word is not understood without doc-
trine. Gen.art. (See Doctrine at S. 52. 54.)

58. The reason the Word shines and is translucent
with (such) is that in every particular of the Word
there is a spiritual and celestial sense, and these senses
are in the light of Heaven ; and therefore the Lord
inflows into the natural sense through these senses
and their light into the natural sense and its light . . .
and from this the man, from interior perception, ac-
knowledges the truth, and then sees it in his thought,
and this whenever he is in the affection of truth for
the sake of truth ; for perception comes from affection,
and thought from perception, and thus is effected the
acknowledgment which is called faith.

59. With these the first thing is to acquire doctrine
from the literal sense of the Word ; thus do they kindle
for themselves a lamp for their further progress ; (and

Word (of the Lord)

688

Word (of the Lord)

then) from this they see the Word. (Continued under
Doctrine.)

[S.] 6i. I have spoken with many who believed that
they would shine as the stars . . . because they had, as
tliey said, held the Word to be holy, had read it through
frequently, had collected many things from it by which
they had confirmed the dogmas of their faith . . . but
it was found that some of them had studied the Word
from the love of self, in order that they might appear
great in the world . . . some from the love of the
Avorld, in order to become rich ; and when these were
examined to find what they knew from the Word, it
was found that they knew from it nothing of genuine
truth, but only such as is called truth falsified . . .
the reason of which was, that when self and the Avorkl
are the ends, then, when they read the Word, their
minds cleave to themselves and the world, causing
them to think constantly from their proprium, which
is in thick darkness in respect to all things of
Heaven . . .

^. It has been very different with those who

have studied the Word from the affection of knowing
truth because it is truth, and because it is of service
to the uses of life, not only their own, but also their
neighbour's. These I have seen elevated into Heaven,
and thus into the light in which is the Divine truth
there, and at the same time exalted into angelic wis-
dom, and into its happiness, which is life eternal.

69. (Thus) in the Word alone . . . there is spirit and
life. 111.

70. That the Word is in all the Heavens, and is the
source of angelic wisdom. Gen. art.

71. The Word in Heaven is written in a spiritual
style . . . which consists of mere letters, each of which
involves a meaning, and there are points over the letters
which exalt the meaning. Ex.

^. There are no names of persons and places

in their Word . . . but instead of names there are the
Things which they signify. Examps. . . It is the
same with the numbers . . . (Thus) the Word in
Heaven is a Word that corresponds to our Word, so
that they are a one. (Further ex. in T.241.)

72. Wonderful to say, the Word in the Heavens has
been so written that the simple understand it simply,
and the wise wisely ; for there are many points and
signs over the letters which exalt the meaning, and
the simple pay no attention to tliem . . . but the wise
do, each according to his wisdom, even to the highest.

. A copy of the Word, written by Angels

inspired by the Lord, is stored in the sacrarium of
each of the greater Societies, lest it should be altered
in respect to any point. Our Word is indeed like the
Word in Heaven, in that the simple understand it
simply, and the wise wisely, but this is effected in a
different way.

73. The Angels confess that they have all their
wisdom through the Word ; for in proportion as they
are in the understanding of the Word, in the same
proportion they are in light ; and the light of Heaven
is Divine wisdom ... In the sacrarium in which the
copy of the Word is stored, there is a flaming and

bright light, that surpasses every degree of the light
outside . . . The reason is that the Lord is in the
Word.

74". The Word in the Celestial Kingdom is written
differently from the Word in the Spiritual Kingdom ;.
for in the (former) Word the goods of love are ex-
pressed, and the signs mean affections ; whereas in
the (latter) Word the truths of wisdom are expressed,
and the signs mean perceptions.

75- From this may be inferred the nature of th&
wisdom that lies hidden in the Word that is in the
world ; for all angelic wisdom, which is unutterable,
lies hidden in it ; for it is the containant of it, and
after death the man who becomes an Angel from the
Lord through the Word comes into this wisdom.

76. That the Church is from the Word, and that it
is such as is its understanding of the Word. Gen. art,
T.244, et seq.

®. It is not the Word that makes the Church,

but the undex'standing of it . . .

77. The Word is the Word according to the under-
standing of it with a man ... if it is not understood,
the Word is indeed called the Word, but is not the
Word with that man.

. The Word is the Truth according to tlie

understanding of it ; for the Word may not be the
Truth, for it may be falsified.

. The Word is spirit and life according to the

understanding of it ; for the letter without the under-
standing of it is dead.

78. Moreover the Lord is present with a man, and
is conjoined with him, through the Word, because the-
Lord is the Word, and in it as it were speaks with
man ; and also because the Lord is the Divine truth
itself, and the Word, too, is that. (Thus) the Lord is
present with a man, and is at the same time conjoined
with him, according to his understanding of the Word
. . . being present with him through the reading of
the Word, and conjoined with him through the
understanding of truth from the Word, and according
thereto ; and, in proportion as the Lord is conjoined
with a man, in the same proportion is the Church iu
the man.

79. In many passages in the Pro]iliets ... it is
taught that the Church is nowhere else than where
the Word is rightly understood . . . 111.

80. That in every particular of the Word there is
the marriage of the Lord and the Church, and the
derivative marriage of good and truth. Gen. art.

96. It is hurtful to confirm the apparent truth of
the Word to the destruction of genuine truth, because
everything of the sense of the letter communicates
with Heaven , . . (Continued under Sense of Letter.)

96a. The Word compared to a garden that should be
called a heavenly Paradise. Des.

97^. The Divine external sphere of the Word is
described in Ezek.i.4. This is represented as a man,
in verse 5, etc. etc.

e_ These summaries have been collated with the

Word in Heaven, and they conform to it.

Word (of the Lord)

689

Word (of the Lord)

98. That the Lord came iuto tlie world to fulfil all
things of the Word, and thereby to become Diviue
truth or the Word ill ultimates. Gen. art. T.262, 111.

e_ The Lord had indeed been the Word before,

but in primes; for it is said, 'In the beginning was
the Word . . .' But when the Word was made flesh,
the Lord became the Word in ultimates also ; and it
is from this that He is called 'the First and the Last.'
99-

100. How the Lord is the Word. Ex. T.263e,Ex.

loi. That before this Word . . . there was a Word
that has been lost. Gen. art.

102. That the Word which existed among the-
Ancients was written by pure correspondences, but
that it has been lost, lias been told me by the Angels,
who have also said that that Word is still preserved
among them, and is in use among the Ancients with
whom it had existed i^ the world. Enum. . . Those
who knew the correspondences of this Word were
called 'wise and intelligent,' and afterwards 'diviners'
and 'magi.' But as that Word was full of such cor-
respondences as signified heavenly and spiritual things
remotely, and therefore began to be falsified by many,
of the Divine Providence it vanished in course of time

. . . and anotiier Word, written by correspondences
not so remote, was given through the prophets . . .
Yet in this Word many names of places in Canaan
and its neighbourhood have been retained, by which
like things are signified as in the ancient Word. For
this reason Abram was commanded to go into that
land . . . T.279.

103. That there was a Word among the Ancients,
is evident in Moses, by whom it is mentioned, and
quoted from. 111.

®. The first seven chapters of Genesis exist in

that ancient Word, so that not a syllable is missing.
T.279«.

104. That through the Word there is light also for
those who are outside the Church, and have not the
Word. Gen. art.

. There can be no conjunction with Heaven un-
less there is somewhere on earth a Church where the
Word is, and thereby the Lord is known, because the
Lord is the God of Heaven and earth, and without
Hira there is no salvation ... De Verbo. 17.

105. How the presence and conjunction of the Lord
and of Heaven exists in all lands through the Word.
Ex.

108. (An experience which showed) that communica-
tion with the universal Heaven exists through the
Word. Des. . . It is for this reason that, of the Divine
Providence, there is a universal intercourse or com-
merce of the kingdoms of Europe, and principally of
those where the Word is read, with the nations outside
the Church.

no. (Thus) the Word, which is in the Church of
the Reformed, enlightens all nations and peoples by
a spiritual communication ; and also it is provided by
the Lord that there is always a Church on the Earth
where the Word is read, and thereby the Lord is
known. And therefore when the Word had been

VOL. A'l.

almost rejected by the Papists, of the Divine Pro-
vidence the Reformation took i)lace, and thereby the
Word was again received. Moreover, the Word is re-
garded as holy by a noble nation among the Papists.

III. As, without the Word, there is no Knowledge
of the Lord, thus no Salvation, when the Word had
been completely falsified and adulterated among the
Jewish nation ... it pleased the Lord to descend from
Heaven . . . and to fulfil the Word, and thereby to
renew and restore it, and to give light again to the
inhabitants of the Earth. 111.

113. That man has communication with Heaven
through the Word (has been shown by the fact) that
when I read the Word from the first chapter of Isaiah
to the last of Malachi, and the Psalms of David, it was
granted me clearly to perceive that each verse communi-
cated with some Society of Heaven, and thus that the
whole Word communicates with the universal Heaven.

114. That unless there were a Word no one would
know of God, Heaven, and Hell, the life after death,
and still less of the Lord. Gen. art.

115. But as those who maintain . . . that without the
Word man may know of the existence of God, and of
Heaven and Hell . . . and as they thereby weaken the
authority and holiness of the Word ... we may not
deal with them from the Word, but from rational light,
for they do not believe the Word, but themselves.

117. The ancient Word (has been the source of all
the gentile religions). Ex.

Life 54. As the laws (of the decalogue) were the first-
fruits of the Word . . , they were (most) holy.

W. 83'-. When a man reads 'heat' and 'light' in
the Word, the Spirits and Angels who are with him,
perceive charity and faith.

208^. There are like degi-ees in each and all things of
the Word.

P. 94-. To love the Lord above all things is nothing
else than not to do evil to the Word, because the Lord
is ill the Word . . .

98^. Real freedom and rationality are not possible
with those in the Christian world who utterly deny the
Divine of the Lord, and the holiness of the Word, and
who have retained this denial confirmed to the end of
life ; for this is meant by ' the sin against the Holy
Spirit. '

131^. The Lord enters man solely by an internal way,
which is through the Word, doctrine, and preachings
from it.

135. The Lord alone teaches man, but mediately
through the Word, in enlightenment. . . No Spirit has
ever dared, and no Angel has ever been willing, to tell
me anything, and still less to instruct me, about any-
thing in the Word, or any doctrinal matter from the
Word . . .

154. That it is a law of the Divine Providence that
man be led and taught through the Word, doctrine,
and preachings from it ; and this in all appearance as
of himself. Chapter. 171, Gen. art.

1 72". That the Lord is the Word, because it is from
Him, and about Him. Ex.

2X

Word (of the Lord)

690

Word (of the Lord)

[P. I72p. That the Lord is the Word, because He is
the Divine truth of the Divine good. Ex.

^. Thus to be taught from the Word is to be

taught by the Lord Himself. Ex.

. All who are taught by the Lord in the Word,

are taught a few truths in the world, but in many when
they become Angels; for the interiors of the Word,
which are Divine spiritual and Divine celestial things,
are implanted at the .same time; but these are not
opened in a man until after death, in Heaven, where he
is in angelic wisdom,

*. That this is done mediately by preachings,

does not take away the immediateness ; for the Word
cannot be taught otherwise than mediately through
parents, teachers, preachers, books, and especially by
the reading of it ; but still the man is not taught by
these, but by the Lord through them. . . From this it
may be seen that man is led and taught by the Lord
alone, and that he is taught immediately by Him, when
he is taught from the Word. This is an arcanum of
arcana of angelic wisdom.

173. As man has light through the Word, and under-
standing from this light, and as this is the case with
both the evil and the good, it follows that from light in
its origin is light in its derivations, which are percep-
tions and thoughts about any Things whatever. HI.

220^ All things of the Word are pure correspondences
. . . and, as they are correspondences, they are also
appearances ; that is, all things of the Word are Divine
goods of the Divine love, and Divine truths of the
Divine wisdom . . .

230-. As the Word is the proceeding Divine, it is
'the name of God,' which = God, with all the Divine
that is in Him, and that proceeds from Him. And, as
all the Divine things that are called the spiritual things
of the Church, are from the Word, these also are ' the
name of God.' This shows what is meant by . . ,
'Hallowed be Thy name.' Further ill.

231. The first kind of profanation is committed by
those who jest from the Word, and about the Word . . .
This is done by some from a bad habit, by taking
names or forms of speech from the Word and mixing
them with remarks that are hardly becoming, and
sometimes foul. This cannot but be conjoined with
some contempt for the Word ; yet the Word is Divine
and holy in every particular , . . for every word stores
in its bosom something Divine, and has communication
with Heaven by it. But this kind of profanation is
lighter, or more grievous, according to the acknowledg-
ment of the holiness of the Word, and the unbecoming
character of the talk into which it is introduced.
D.1304.

^. The sixth kind of profanation is committed by

those who acknowledge the Word, and yet deny the
Divine of the Lord. Ex.

254-. Religion has been transplanted into the whole
earth from the ancient Word, and afterwards from the
Israelitish one. Unless there had been a Word, no one
would have known of God, Heaven and Hell, etc.
Re Is.

256^. It matters not whether a smaller or a greater
part of the world has received the Christian religion.

provided there are peoples that have the Word; for
those have light therefrom who are outside the Church,
and have not the Word ; and, wonderful to say, where
the Word is read holily, and the Lord is worshipped
from the Word, there is the Lord with Heaven. The
reason is that the Lord is the Word, and the Word is
the Divine truth, which makes Heaven . . . This may
take place with the Word with Europeans in many parts
of the habitable world, because their commerce extends
over the whole earth, and everywhere the Word is read
by them, or there is teaching from the Word. 26^^.

^. The reason the Christian religion is divided, is

that it is from the Word, and the Word has been
written by pure correspondences, and these are in great
part appearances of truth . . . And, as the doctrine of
the Church must be drawn from the sense of the letter
of the Word, there must needs arise in the Church
disputes, controversies, and dissensions, especially in
regard to the understanding tf the Word ; but not in
regard to the Word itself, or the Divine of the Lord ;
for it is everywhere acknowledged that the Word is
holy, and that the Divine belongs to the Lord, and
these two are the essentials of the Church. . . Those
who deny the holiness of the Word are not regarded as
Christians. 259-. ^.

■*. A noteworthy fact in regard to the Word

(which shows) that interiorl)' the Word is the Divine
truth itself, and in mostly is the Lord, is that when
any Spirit opens the Word, and rubs his face or clothing
against it, his face or clothing shines ... as brightly as
the moon or a star . . .

257^ When the love of self (among the Papists)
exalted its dominion to the Lord's throne ... it could
not but profane all things of the Word ... To prevent
this, the Lord by His Divine Providence took care that
. . . they should forbid the reading of the Word . . .

258^. The doctrine (of faith alone) has been permitted
... in order that the Divine of the Lord and the holi-
ness of the Word might not be profaned. . . The Word
is not profaned, because they pay no attention to the
passages where love, charity, doing, and works, are
mentioned. . . They are like those who have no know-
ledge of truth from the Word, and who therefore cannot
profane it.

260^. The Jews have been preserved, and scattered
over a great part of the world for the sake of the Word
in its Original Language . . ,

264^. Babylon does indeed acknowledge the Word,
but still despises it. Ex.

330''. The whole Word is nothing but the doctrine of
life.

R. I, Pref. The Lord as to the Word is described in
Rev.i.

6. 'Who hath borne witness of the word of God'
(Rev.i.6) = who from the heart, and thus in light,
receive Divine truth from the Word. E. lOt R.35.
E.51.

10. 'The seven churches' = all in the Christian
world where the Word is, and by it the Lord is known,
and who accede to the Church.

11. 'Which are in Asia ' = to those who are in the
lisht of Truth, from the Word.

Word (of the Lord)

691

Word (of the Lord)

-. As to the ancient Word, which was in Asia

before the Israelitish Word ... it is still preserved
there among the people who dwell in Great Tartary.
I have spoken with Spirits and Angels who were from
that country, who said that they possessed a Word, and
had possessed it from ancient times ; that they conduct
their Divine worship according to that Word ; and that
it consists of nothing but correspondences. They said
that in it is the Book of Jasher, mentioned in Josh.x.
12,13; 2Sam.i. 17,18; and also that they have among
them the books called 'The Wars of Jehovah,' and
'The Prophecies,' mentioned in Num. xxi. 14, 15,27-30;
and when I read in their presence the words taken
therefrom by Closes, they searched, and found them'.
. . . Seek it in China, and perhaps you will find it there
among the Tartars. T.266. 279^

26. 'To pierce Jesus Christ ' = to destroy His Divine
truth in the Word.

36. When the Word was glv en-factu7n est-to the
prophets, they were in the body, and heard Jehovah
speaking.

42. Before a man turns himself to the Lord, and
acknowledges Him as the God of Heaven and earth, he
cannot see the Divine truth in the Word. Ex. . . He
cannot be enlightened in the Word; for the Lord is the
Word . . . Those who do not approach the Lord alone,
look at Him and His Word as behind them. . . This
arcanum is hidden in the words, 'John heard a voice
behind him, and he turned to see the voice . . .'

43. 'I saw seven golden candlesticks' = the New
Church, which M'ill be in enlightenment from the Lord,
from the Word.

44. 'Ill the midst of the seven candlesticks one like
the Son of ilan' = the Lord as to the Word, from whom
is this (New Church).

47. 'The hairs of the Son of Man' = the Divine good
of love, and the Divine truth of wisdom, in the ulti-
mates of the Word.

52. 'Out of His mouth a sharp two-edged sword ' =
the dispersion of falsities by the Lord through the Word
and doctrine from it.

74. 'He that holdeth the seven stars in His right
hand ' = the Lord from whom are all truths through the
Word.

III. 'Thou hast not denied My faith' = that they
acknowledge the Word to be Divine truth.

134. 'To commit whoredom ' = that the truths of the
Word are falsified. Ex. 136.

179. 'Thou hast kept My word' = that they live
according to the Lord's precepts in His Word. E.209.

198. 'The Church of the Laodiceans' = those in the
Church who sometimes believe from themselves, and
sometimes from the Word, and thus profane holy
things.

199. 'The Amen, the faithful and true Witness'
= the Lord as to the Word, which is the Divine truth
from Him.

200. 'The beginning of the v/OTk-023iJicmm-oi God'
= the Word. Ex.

. The Divine truth itself in the (ancient) Word,

and which is also in the Word of the present day, is
meant by 'the Word that was in the beginning with
God, and that was God;' yet not the Word regarded
as to the words and letters of the languages, but as to
its essence and life, which is from the inmost in the
meanings of them. From this life the Word vivifies
the affections of the will of the man who reads it holily ;
and from the light of this life it enlightens the thoughts
of his understanding; on which account it is said, 'in
the Word was life, and the life was the light of men.'
The Word does this, because it is from the Lord and
about the Lord, and thus is the Lord. All thought,
speech, and writing derive their essence and life from
him who does them ; the man is in them, with his
quality; but the Lord alone is in the Word. But no
one feels and perceives the Divine life in the Word l)ut
he who is iu the spiritual afiection of truth while read-
ing it ; for he is in conjunction with the Lord through
the Word. There is something inmostly affecting the
heart and spirit, that inflows into the understanding
with light, aud bears witness.

-. 'The light,' in Gen.i.3, = the Divine truth,

(this) is the Word.

. In fine, without the Divine truth of the Word,

which in its essence is the Divine good of the Divine
love, and the Divine truth of the Divine wisdom ... a
man cannot have life. Through the Word there is con-
junction of the Lord with man, and of man with the
Lord ; and through this conjunction there is life.

e_ Wonderful to say, the Word has been so

written that it communicates with the universal
Heaven, and, severally, with each Society there.

. That such is the Word in its essence, is evident

from these words of the Lord, 'The words that I speak
unto you are spirit, and are life' (John vi. 63).

202. 'Thou art neither cold nor hot' = that they
who are such now deny, and now acknowledge, that the
Word is Divine and holy. 203.

217. 'I stand at the door, and knock' = that the
Lord is present with everyone, in the Word, and is
urgent to be received therein, and teaches how.

218. 'If anyone will hear My voice, and open' =
him who believes in the Word and lives according to
it. ' I will come in to him, and sup with him, and he
with Me' = that the Lord conjoins Himself with such,
and conjoins them with Himself.

224^. The Angels said. Read the Word, and believe
in the Lord, and you will see the truths which must be
of your faith and life ... But two of them said. We
have read, but did not understand. The Angels
replied, You did not approach the Lord ; and you have
also confirmed yourselves in falsities. . . We assure you
that every man whose soul desires it, can see the truths
of the Word in light. Ex.

225,Pref. The subject treated of (in Rev.iv.) is the
. . . preparation of all things for the Judgment, which
would be from the Word, and according to it. 225,
Sig.233. 256,Pref.

239. 'In the midst of the throne, and around the
throne, were four living creatures ' = the Word of the
Lord from primes to ultimates, and its guards. Ex.

Word (of the Lord)

69!

Word (of the Lord)

[R.] 241. The 'lion' = the Divine trutli of the Word
as to power.

242. The 'calf = the Divine truth of the Word as
to affection.

243. The 'third living creature having a face like a
man" = the Divine truth of the Word as to wisdom.

244. The 'flying eagle' = the Divine truth of the
Word as to Knowledges, and the derivative under-
standing.

245. 'The four living creatures had each by himself
six wings about him ' = the Word as to its powers, and
as to its guards.

246. 'And they were full ol eyes within ' = the Divine
wisdom in the Word, in the natural sense from the
spiritual and the celestial senses.

247. 'They have no rest, day and night, saying,
Holy, holy, holy. Lord God Almighty ' = that the Word
continually teaches the Lord, and that He alone is
God, and therefore that He alone is to be Avorshipped.

249. 'The living creatures gave glory and honour
and thanks to Him that sat upon the throne ' = that
the Word ascribes all good, truth, and worship to the
JiOrd, who will judge.

256. 'A book written within and on the back' = the
Word in every particular, and in every general. It
also = the Word as to the interior and the exterior
senses.

. That the Lord as to the Divine Itself from

eternity has been the Word, that is, the Divine truth,
is evident from ... 'in the beginning was the Word
. . .' and that the Lord as to the Human also became
the Word, from 'and the Word became flesh.'

257. 'Sealed with seven seals' = altogether hidden
from Angel and man. . . Such is the Word to all whom
the . . . Lord does not open it.

273. 'He came and took the book ' = that the Lord
as to His Divine Human is the Word.

295. Examiuation by the Lord of all . . . as to their
understanding of the Word, and the derivative states of
their life. Sig. and Ex.

298. The 'white horse' = the understanding of truth
and good from the Word with them.

305. The 'red horse' = the understanding of the
Word destroyed as to good, and thence as to life, with
them. E. 364.

312. The 'black horse ' = the understanding of the
Word destroyed as to truth, and thus as to doctrine,
with them.

316. 'Hurt not the oil and the wine ' = that the
holy goods and truths that lie hidden interiorly in
t!ie Word, should not be violated and profaned. 314.

320. The 'pale horse' = the understanding of the
Word destroyed as to both good and truth.

325. 'Slain for the Word of God' (Rev.vi.9) =
hated on account of their life according to the truths
of the Word. 329. ( = on account of the Divine truth.
E.392.)

41 1-. A Christian has spiritual life solely from the
truths of the Word, because life is in them ; but when

the truths of the Word are falsified . . . spiritual life is
extinguished in the man. Sig.

469. 'A little book open' = the Word as to this
doctrine— that the Lord is the God of Heaven and
earth, and that His Human is Divine.

484. The sound of a mill heard. . , A mill and
grinding=to seek from the Word what may serve for
doctrine. . . I saw an old man . . . holding the Word
before him, and seeking from it what might serve for
the doctrine (of justification by faith alone). (Sweden-
borg controverted him, and he threw the Word out of
doors after him.) See also "*.

541. That all the truths of the Word have been
destroyed by those who are meant by 'the dragon.'
Sig. and Ex.

^. The Word thus becomes no longer a holy

Book, but a profane book. Ex.

555. ^'ictory by the Divine truth of the Word. Sig.
and Ex.

"-. As the Lord is the Word, the Divine truth

in it is His blood, and the Divine good His body.
For is not every man his own good and truth 1 . . .
But the Lord is the Divine good and the Divine trutli,
which two are also the Word.

566. A debate among some Spirits as to whether
anyone can see any doctrinal theological truth in the
Word, except irom the Lord, (that is to say) unless
he approaches the Lord immediately. One side main-
tained that the Lord must be approached directly,
because He is the Word, and the other that doctrinal
truth can be seen when God the Father is approached
immediately . . . Something was then read to these
from the Word ; and they jjrayed on their knees that
God the Father would enlighten them, and then . . .
thej' said that this and that was the truth in that
passage ; but it was false ; and this repeatedly even
to tediousness. . . On the other hand, those who ap-
proached the Lord immediately, saw the truths.
T.162.

--. Some . . . were told from Heaven that they

did not know a single doctrinal truth from the Word
. . . They said. We will demonstrate that we have
truths from the Word in great abundance. (Continued
under Tkuth. )

■'. A table seen in the middle of a place into

which light flows immediately from Heaven. When
any paper on which a truth from the Word is written
is placed on the table, the paper shines like a star.
(Continued under Truth.)

^. A chamber seen, whose walls shone as if

golden, and which contained a table, on which lay
the Word, set round with precious stones in heavenly
forms. The Angel guardian said, AVhen the Word is
opened, a light of unspeakable brightness beams from
it ; and there appears from the precious stones a
rainbow above and around the Word. When any
Angel from the Third Heaven . . . looks at the open
Word, there appears above and around the Word a
rainbow of various colours on a red ground. When an
Angel from the Second Heaven ... a rainbow on a
blue ground. When .an Angel from the Ultimate
Heaven ... a rainbow on a white ground. When any

"Word (of the Lord)

693

Word (of the Lord)

good Spirit looks, tliere appears a variegation of light
as of marble. . . If anyone comes who lias falsified the
Word, the resplendence is dissipated ; and if he draws
near, and fixes his eyes on tlie Word, there is an
appearance of blood around it. . . A certain person,
in the confidence that he had not falsified the Word
. . . touched the Word ; when suddenly fire and smoke
issued from it, and an explosion (threw him) into a
corner, where he lay as dead for half an hour.

*. To falsify the Word, is to take truths from it,

and apply tllem to confirm falsities. Examp.

571. 'A name of blasphemy' = a doctrine of the
Church not from the Word, but from their own in-
telligence.

576^. For the doctrine of the Church must be from
the Word, and from no other source.

595. That they speak, teach, and write from the
Word, as if it were the Lord's Divine truth, and yet
it is truth falsified. Sig. and Ex.

602. That they were permitted to confirm that
doctrine (of faith alone) by the Word, by which it is
as it were vivified. Sig. and Ex.

611*. What it is to meditate upon the Word spirit-
ually and materially. Ex.

642. 'A white cloud, and upon the cloud one sitting
like the Son of Man ' = the Lord as to the Word. Ex.

653. 'Blood out 6f the winepress. . .' = violence
done to the Word by dreadful falsifications of truth . . .

666. 'Thou alone art holy' = that He is the Word,
the Truth, and Enlightenment. Ex.

668. That the Word is now opened . . .

669. The inmost of Heaven, where the Lord is in
His holiness in the Word. Sig. and Ex.

683. Influx into the understanding of the Word
with (those in faith alone). Sig. and Ex.

684^. That those in faith alone falsify all the truths
of the Word, is because the whole Word treats of a
life according to the precepts therein, and of the Lord
as being . . . the only God.

689. The Divine good of the Word confirming this
Divine truth. Sig. and Ex.

719. The profanations and adiilterations of the truths
of the Word (by the Papists). Sig. and Ex.

723. 'A woman sitting on a scarlet beast, full of
names of blasphemy ' = the Roman Catholic religiosity
[based] upon the Word profaned by them. Ex.

724. 'Having seven heads, and ten horns ' = intelli-
gence from the Word, at first holy, then no intelli-
gence, and at last insanity ; and much power from the
Word continually. (See also 725. 726. 727. 728.)

733. The Word acknowledged as holy among them,
and yet really not acknowledged. Sig. and Ex.

735. Their amazement . . . that the Word, although
rejected, still is. Sig. and Ex.

739. That the Word ... is the Divine good itself,
and the Divine truth, and that it is taken away from
the laity . . . lest the profanations and adulterations
made in it . . . should appear. Sig. and Ex. E. 1067.

-. That the Word is the Divine good and Divine

truth, is because there is in each and all things of it
the marriage of tlie Lord and the Church, and the
derivative marriage of good and truth ; and also be-
cause there is in everything of it a celestial sense and
a spiritual sense ; and in the celestial sense it is Divine
good, and in tlie spiritual sense Divine truth ; and
these are in the Word because the Lord is the Word.

740. The Word as to power from Divine truth with
those who are in the kingdom of France . . . Sig. and
Ex. 741. 746.

741-. (The French) acknowledge that the Word is
divinely inspired . . . but do not as yet draw Divine
truths from it, except these general ones . . . These
things the}' confirm in themselves from the Word ;
but before others, who do not listen to tlie Word, they
do it from rationality . . . The reason they do not go
further, aud draw the doctrinal things of faith from
the Word, is of the Divine Providence, because they
still adhere in externals ... to the Roman Catholic
religion . . .

742. That dominion over the Church is effected
solely through the Word. Sig. and Ex. 749.

814. That those of the New Church will be in-
structed in genuine and pure truths through the Word.
Sig. and Ex.

819. That the acknowledgment of the Lord as the
God of Heaven and earth, together with a life accord-
ing to His commandments, is, in the universal sense,
tlie whole of the Word and the derivative doctrine.
Sig. and Ex.

820-. The unition (of the Human to the Divine) was
effected (also) by the fulfilling of all things of the
Word (in its three senses).

821. The Lord as to the Word, that it is the Divine
good and truth itself, from both of which He executes
Judgment . . . Sig. and Ex.

823. In Heaven, diadems appear upon the heads of
those who hold the Word to be holy. Ex.

825. 'His name is called The Word of God' (Rev.
xix.i3)= . . . the Word in the letter, to which vio-
lence has been offered.

830^. The 'name written on His vesture ' = the Word
as to Divine truth; and the 'name written on His
thit'h' = the Word as to Divine good. Both are in
the Word, the Divine truth of the Word in its spiritual
sense . . . and the Divine good of the Word in its
celestial sense . . .

832. The appropriation of goods from the Lord
through the truths of the Word ... in every sense,
degree, and kind. Sig. and Ex.

". No man has any spiritual good from the

Lord, except through truths from the Word. Ex.

836. That all (such), being judged from the Word,
perish. Sig. and Ex.

2_ j'or the Word has proceeded from the Lord's

mouth.

839^^. For they were not allowed to contradict the
Word.

Word (of the Lord)

694

Word (of the Lord)

[R.] 842^. In the Word that is in Heaven, no num-
ber occurs (here), but the Thing instead.

846. 'Beheaded for , . . the Word of God' (Rev.
XX. 4) = rejected . . . because they lived according to
the truths of the Word.

881. 'Prepared as a Bride for her Husband' = the
New Church conjoined with tlie Loid through the
Word. 895, Sig.

-. For the Word is the only medium of con-
junction, or of marriage, because the Word is from the
Lord and about the Lord, and thus is the Lord, and
therefore it is called 'a covenant' . . . Moreover, the
Word has been given for the sake of this end.

889. That to those who desire truths from any
spiritual use, the Lord will give all that are conducive
to that use from Himself through the Word. Sig. and
Ex.

®. To the rest there is not given truth from the

Word ; they read it, but every doctrinal truth therein
they either do not see, or, if they see it, they turn it
into falsity, not so much in speech when repeating it
from the Word, as in the idea of their thought about it.

897. That in the New Church the Word will be
understood, because translucent from its spiritual sense.
Sig. and Ex.

. These words describe the understanding of

the Word with those in the doctrine of the New
Jerusalem and an accordant life. When read by
them the Word shines. It shines from the Lord by
the medium of the spiritual sense, because the Lord
is the Word . . .

904. That to those in the good of love the Lord
gives to know . . . what His New Church is ... as to
the Word . . . Sig. and Ex.

909. The quality of tlie Word in the New Church —
that all its truths and goods are from it. Sig. and Ex.

926-. Under the swamp there was a great hewn
stone, beneath which lay the Word completely hidden.
. . . There came an east wind . . . that dried up the
swamp, and laid bare the stone, under which lay the
Word. . . I (then) saw the foundation stone, under
which the Word had been deposited, set round with
precious stones, from which as it were lightning flashed
. . . (Then) instead of the temple, was seen the Lord
only, standing upon the foundation stone, which was
the Word . . .

932-. The Apocalypse also is the Word, like the
prophetic Word of the Old Testament.

936. They who are in evils and falsities cannot be
healed by the Word, because they do not read it ; but
if they have sound judgment, they can be healed by
rational truths. Sig.

943. That the Lord, from whom is the Word of
both Covenants, has revealed . . . the things that will
be. Sig. and Ex.

944. That the Lord will come, not in person, but in
the Word, in which He will appear to all who will be
of His New Church. Sig.

945-. When the prophets were speaking the Word,
they were not in the spirit, but in the body, and
heard from Jehovah Himself . , . the words they wrote.

958. 'To take away his jjart out of the Book of life*
= that such cannot be wise in, or appropriate to them-
selves, anything out of the Word. . . For the Lord is
the Word, because it treats of Him alone . . . and there-
fore they who do not approach the Lord immediately,
cannot see any truth from the Word.

959. The Word, which was dictated by the Lord,
passed through the Heavens of His Celestial Kingdom,
and the Heavens of His Spiritual Kingdom, and so
came to the man through whom it was written ; and
therefoi-e, in its first origin, the Word is purely Divine.
When the Word passed through the Heavens of the
Celestial Kingdom, it was the Divine Celestial ; and
when it passed through those of the Spiritual King-
dom, it was the Divine Spiritual ; and when it came
to man, it became the Divine Natural ; and this is
why the natural sense of the Word contains within it
the spiritual sense, and this the celestial sense, and
both the purely Divine sense, which is not open to
any man, nor even to any Angel.

962. A golden table seen, on which Avas the Word,
and two Angels standing by it. . . It was at a
Council convened by the Lord.

M. 24. A sermon in Heaven on the Holy Scrijiture,
and the conjunction of the Lord with both worlds
through it . . . That holy Book has been dictated by
Jehovah the Lord, and therefore He is in it, insomuch
that He is the wisdom therein . . .

44^". (In order that the three novitiate Spirits might
understand this passage from the Word) the angelic
Spirits told them to look up into Heaven, and an
answer would be given . . . because (said they) we
have all interpretations of the Word from there ; for
the Word is inwardly spiritual, and as the Angels
are spiritual, they will teach the spiritual understand-
ing of it. (Two Angels then appeared over their heads,
and explained the passage.)

77-. (In the western ancient Heaven, or that of the
Copper Age) we saw a sanctuary, which contained
within an ark the Word that was given to the inhabit-
ants of Asia before the Israelitish Word; the historical
books of which are called 'The Wars of Jehovah,' and
the prophetical books 'The Enunciations.' At the
present day this Word is lost in the kingdoms of
Asia, and is j^reserved only in Great Tartary. . . The
sanctuary appeared in the brightest light ; and the
Angel said, That light is from that ancient Asiatic
Word.

78. The people of the Iron Age are all from the
ancient inhabitants of Asia, among whom was the
ancient Word, and worship from it.

2. Those who merely read the Word, and draw

nothing of doctrine from it, appear at a distance like
bears ; and those who confirm falsities from it, appear
like leopards.

81. The Glorifications and celebrations of the Lord
(in Heaven) are made from the Word, because in this
way they are made from the Lord ; for the Lord is the
Word, that is, the Divine truth itself therein. (The
Glorifications quoted.)

115^. The Holy Scripture, which has proceeded

Word (of the Lord)

695

Word (of the Lord)

immediately from the Lord, is, in general and in
particular, the marriage of good and truth.

128. That the Word is the medium of conjunction
of the Lord with man, because it is from the Lord,
and thus is the Lord. (Ex. fully under Read.)

^. As the Word is the medium of conjunction,

it is called the Covenant, Old and New.

532-. This (conjunction of the men of the Church
Vfith the Lord, and their consociation with the Angels)
is effected through the Word, in which each and all
things are correspondences.

I. 5". 'The Word' (John i.) = the Divine truth, and
therefore the Divine wisdom. T.39. 50®. 59"^. 76^
224.

T. 6. The reason the whole Holy Scripture teaches
that there is a God, is that, in its inmosts, it is nothing
but God. that is, the Divine Avhich proceeds from God ;
for it was dictated by God . . . But in its derivatives
. . . the Holy Scripture is accommodated to the percep-
tion of Angels and men ; and in these it is in like
manner Divine, but in a different form, and in this form
it is called the Divine Celestial, Spiritual, and Natural,
which are nothing but coverings of God ; since God
Himself, such as He is in the inmosts of the Word,
cannot be seen by any created thing. 111. But still the
Divine, which is inmost . . . shines forth, like light
through crystalline forms ; but variously, according to
the state of mind that the man has formed for himself
... To everyone who has formed the state of his mind
from God, the Holy Scripture is like a mirror, in which
he sees God ; but each one in his own way. The truths
that he learns from the Word, and that he imbues by a
life according to them, compose this mirror. (Thus)
the Holy Scripture is the fulness of God.

7. When (those who at heart confess three Gods)
read the Word, they do not perceive any light in it, or
from it ... To such the Word is as if it were spotted
with blots ; and, as to the unity' of God, completely
covered. HI.

85. That Jeliovah God descended as the Divine truth,
which is the Word . . . Gen. art.

. That by 'the Word' (John i.) is meant the

Divine trutli. is because the Word that is in the Church
is the Divine truth itself ; for it was dictated by
Jehovah Himself, and that which is dictated by
Jehovah is pure Divine truth . . . But as it passed
through the Heavens down into the world, it became
accommodated to the Angels in Heaven, and to men in
the world ; and therefore there is in the Word a spiritual
sense in which Divine truth is in light, and a natural
sense in which it is in shade . . . 777, Ex.

^. Moreover, the Lord came into the world in

order to fulfil all things of the Word, and therefore it
is so frequently said that this and that were done by
Him 'that the Scripture might be fulfilled.' 262, HI.

116. The Word, on which violence had been inflicted
by the Jewish people. Eep.

129. The Lord, being the Word itself, as 'the Prophet,'
represented by His passion the Jewish Church — how it
had profaned the Word itself. 130, fully des.

147-. The minds of all who deny the holiness of the
Word . . , think in the lowest region . . .

165. The only way is to go to the Lord God the
Saviour, and read the Word under His auspices ; for
He is the God of the Word ; and then the man will be
enlightened . . .

-. Such a paralytic birth resulted from their not

reading the Word under the Lord's auspices ; for every-
one who does not read the Word under His auspices,
reads it under the auspices of his Own intelligence, which
is like an owl . . . HI. by comparisons.

177^. If the faith is false, it plays the harlot with
every truth (in the Word), and perverts and falsifies
it . . . But if true, the whole Word favours it ; and the
God of the Word, who is the Lord God the Saviour,
pours light upon it . . .

^. But, my friend, go to the God of the Word,

and so to the Word, and thus enter through the Door
, . . and you will be enlightened . . .

189. On the Holy Scripture, or Word of the Lord.
Chapter. (Chiefly repeated from the work on the Holy
Scripture.)

191^. Those only have life from the Word, who read
it ... in order to draw Divine truths from it as from
their fountain, and at the same time to apply them to
life. The contrary takes place with those who read it
in order to get honours and gain.

193. The reason the Word is spiritual in its bosom,
is that it has descended from Jehovah the Lord, and has
passed through the angelic Heavens . , .

209. Wonderful phenomena that appear from the
Word in the Spiritual AVorld. Gen. art. (Such as the
shining of the Word like a great star, or the sun ; rain-
bows from it ; when a paper with a verse written on it
is thrown into the air, it shines in the form in which
it is cut ; when anyone rubs himself or his clothes with
the open Word, they shine ; if one in falsities looks at
the Word, it appears black to him ; if he touches the
Word there is an explosion ; etc.)

^. (This shows) that those in falsities of doctrine

have no communication with Heaven through the
Word . . . Whereas with those who are in truths of
doctrine . . . their reading of the Word penetrates into
Heaven . . .

«. The power of truth in the Word can overturn

mountains ... In short, the Lord's power from the
Word is infinite.

223. On the power of the Word in ultimates. Ex.
-. In the Spiritual World, they who despise the

Word become bald ; but they who hold it to be great
and holy appear with becoming hair.

224. On the ineffable power of the Word. Ex.

^ Why God came into the world as the Word;

Ex.

241-. (Thus) the Word in the Heavens, as to the
literal sense, is similar and at the same time correspond-
ent to our Word, so that they are a one.

245. So the Word does not establish and make the
Church in special with a man ; but faith according to
the truths, and life according to the goods, which he
derives from it and applies to himself. The Word is
like a mine . . . (which is) opened according to the
understanding of the Word. Without the understand-

Word (of the Lord)

696

Word (of the Lord)

ing of the Word ... it would no more make the Church
with a man, than the mines in Asia would make a
European rich, iinless he owned and worked them.
(Further comparisons.)

[T.] 2726. (Thus) as the Lord is the Word, so also
is Heaven the Word. Shown.

2796. The Angels and Spirits from Great Tartary . . .
are separated from others . . . because they possess a
different Word.

290. That there is infinity in everything of the Word.
Ex.

'. All angelic wisdom is from the Word.

299. 'The blasphemy of the Holy Spirit' = . . .
against the holiness of the Word.

314. 'Thou shalt not commit adultery,' in the
spiritual sense, = to adulterate the goods of the Word,
and to falsify its truths. 111. (In the celestial sense, it
= to deny the holiness of the Word, and to profane it.
3150

323. 'To bear false witness,' in the celestial sense, =
to blaspheme the Lord and the Word, and thus to
banish Truth itself from the Church.

343. That man receives faith by going to the Lord,
learning Truths from the Word, and living according
to them. Gen. art. 347. 348.

344. The essence of the faith of the New Church is
Truth from the Word.

347^. The reason Truths are to be taken from the
Word, is that all the Truths that conduce to salvation
are there, and there is efficacy in them because they have
been given by the Lord, and so have been inscribed on
the universal angelic Heaven ; so that when man learns
Truths from the Word, he comes into communion and
consociation with the Angels, and this more than he
knows.

349. Who cannot collect Truths from the Word if he
will ? And every Truth in the Word, and from the
Word, shines . . .

350. The Word of the Lord is an abyss of Truths,
from which is all angelic wisdom . . .

380^. For no satan can endure to hear any truth from
the Word . . .

. All become such after death who in heart and

faith deny the Divinity of the Lord and the holiness of
the Word.

384. That none in Christendom have any faith who
reject the Lord and the Word . . . Ex.

. (Thus) they who reject the Word, reject the

Lord also . . . and also reject the Church, because the
Church is from the Lord through the Word.

396^. What is theology . . . unless the understanding
is enlightened when the Word is read . . .

487^. (The real sentiments of the predestinarians con-
cerning the Word.)

508. On the right of the pulpit (in that magnificent
temple) lay the Word open, encompassed with a sphere
of light, (which) signified the internal sense revealed.

■*. As the dogmas of the Christian Churches . . .

have not been composed from the Word ... of the

Divine Providence the Word has been taken away from
the Roman Catholic laity ; and among the Protestants
it . . . has been closed by their declaration that the
understanding is to be kept under obedience to their
faith.

«. Enter henceforth into the mysteries of the

Word . . . for its several Truths are so many mirrors of
the Lord.

6446. Reader, open your ears, and read the Word,
and you will clearly perceive . . .

759. Have made a morning light from Own intel-
ligence, and an evening light from the Word.

776. That this second advent of the Lord is not in
person, but in the Word, which is from Him, and is
Himself. Gen. art.

777. That the Lord is the Word. Ex.

778. How the Lord is the Word. Ex.

779. (That Swedenborg was) filled with the Lord's
Spirit, to teach the doctrines of the New Church
through the Word, from Him. Gen. art.

. I have not received anything that concerns

(these) doctrines from any Angel, but from the Lord
alone, while I have read the Word.

797^. In this state (Melancthon) consulted the Word,
and then his eyes were opened . . .

798. (Calvin) had cited the Word merely to win the
assent of the common people.

*. (Calvin said) Is not the Word the book of all

heresies . . .

810. The main reason why these (English) preachers
are deprived of the priestly office, is that they do not
fashion their sermons from the Word . . . They do
indeed take texts from the Word, but merely as a
prelude.

838. The Scripture . . . among Christians, which is
called the Word.

845''. The Jews say that interiorly in the Word there
is nothing but gold.

Ad. 936. The Divine Word itself is like a body with
its soul . . .

D. 382. When the Word of God Messiah is read, it
penetrates everyone according to his state . . .

383. This is the efficacy of the Word. Ex.

8956. When little children read the Holy Bible, the
Angels understand the meaning of the Word more
clearly than when adults read it.

1 139. On those who are unwilling to hear the interior
things of the Word.

1304. (On those who jest from the Word. See Holy
Scripture, at A. 961.)

1464. (The objection of those who reject my writings
on the ground that they have the Word, overruled.)

1856. The pleasant heat of those who have been
delighted with the Word of the Lord. 1857. 1858.

1877. In itself, the Word of the Lord is dead, for it is
merely the letter, but it is vivified by the Lord in being
read, according to the capacity of understanding and

Word (of the Lord)

697

Word (of the Lord)

jierception given by the Lord to each reader ; thus it is
alive according to the life of the man who reads it.

2380. On those who inhere in the mere words of the
Word of the Lord . . .

2407. That the application of the interior things of
the Word of the Lord is universal . . .

2435. When I attended less to what is in the Word,
as I was reading it, the Angels perceived it more fully.
Ex.

2445. A vision concerning the interiors of the Word.
Ex.

2462. On the more interior and inmost things of the
Word. Ex.

2472. On the Word of the Lord : that everything in
it is a vessel, into which life is poured by the Lord. Ex.

2539. On the life of the Word of the Lord.^In the
supreme sense is the Lord Himself; in the universal
sense below the Lord, is the universal Heaven of Angels
and good Spirits ; in a sense still lower, is the Lord's
Church most universalh' throughout the whole world,
and from the first creation to the last times ; in a sense
less universal, it treats of the Church that has been built
\i\}-instr2icta cs^-with all its various doctrines ; in a
sense still less universal, of the inmost Church on earth ;
in a sense still lower, of each man in particular ; in the
most particular sense, of each article of faith ; in the
abstract sense, of celestial, spiritual, and rational things,
of wisdom, intelligence, and so on. As is the subject,
so are the predicates.

2631®. The mode of speaking in the Word is natural,
and not artificial. Ex.

2721. (On the four principal styles in the Word of
the Old Testament. )■

2785. (The difference between the Word and all other
writings. )

2885. That corporeal Spirits cannot understand the
interiors of the Word. Ex.

2900^ So when I have read the Word of the Lord, a
double thought has been plainly observed . . .

3421. So preachers do not see in the Word of the
Lord the things that conflict [with their views] . . .

3442. How a single expression of the Word, taken
alone, may induce a wholly false doctrine.

3605b. On the interiors of. the Word— how they are
to be set forth. Ex.

3741. On those who despise the Word and Divine
worship.

4121. That each and all things of the Word are
vessels. Ex.

4135. When yet the Word is such that it embraces
all things . . .

4143. (The effect of paying attention to the mere
materials, or terms, of the Word. From experience.)

4184. That the Word of the Lord, when presented
before the Angels, is such that everything is alive. Ex.
41S5.

4 1 91. The Word with me was represented by my
father in his lile-time.

4330. (Delight of the gentiles there in the Word, on
account of its significative character.)

4343. If the thought is held fixedly in any subject,
and the Word is read, everything in it will apply itself
to the universal of the thought . . .

4565. They said that there is nothing Divine in the
Word, and that they had opened a copy of the Bible,
and no matter where tliey read, they had found nothing
but what is merely earthly . . .

4663^". Why the Word was given in our Earth.

11

. When the Word is read in this Earth, it passes,

by the correspondences, into Heaven, and in this way
the truths of faith can be communicated to the Angels
of other Earths.

4664. In whatever Church a man may be born, he
ought to inquire from the Word whether they are in the
truth ; but he must hold as a principle the life of charity
towards the neighbour, and love to God, otherwise there
is no enlightenment.

4671. When the Word is read by man in the Hebrew
text, the Third Heaven knows all the Divine Celestial
that is inspired, and that each and all things therein
treat of the Lord. 5619-, Ex.

4757. Revealed theology, or the Word, compared with
natural theology.

4759a. Necessity of having fixed doctrinals from the
Word when reading it. 4762.

4791. The Moravians persecuted me when engaged in
the reading and study of the Word.

4820. How the Word was inspired, shown by my own
\vriting.

4824. For if a man lives evilly, and still believes in
the holy Word, he works evil to Heaven ; and therefore
the Epistles of Paul have been permitted.

4903. There were very many who had no doctrine, but
merely acknowledged the Word, saying that it is suffi-
cient to read the Word . . . 5067. 5070. 50S3.

5015. One who (by persuasive faith) believed the
things in the Word pre-eminently. Des.

5090. Before the Lord, the Word is as one man, for
it is Divine truth, and therefore the sense of the letter
is as the soles of its feet . . .

5 1 87. All the wisdom of the Angels is given by the
medium of the Word, for there is Divine wisdom in its
internal and inmost senses, which is communicated to
the Angels through the Word when it is being read
by men, and when they are thinking from it . . .
5 193, Ex.

5561. On the Word in Heaven. — They have the
Word there ... In the Spiritual Heaven the writing
is similar to that in the world, in Roman letters, but
entirely unintelligible to those in the natural world,
because it is in an entirely different language, which
is universal. Ex. . . Some have the Word according
to its internal sense, and some according to its external
sense, but moi'e spiritual.

5603. They have the Word (there) complete from
beginning to end, so written that everyone can read

Word (of the Lord)

698

Word (of the Lord)

it ; the preachers there preach about it, and the rest
read it as in the world.

[D.] 5604. But they have the Word written in the
spiritual language . . . They have the Word in a two-
fold wisdom ; the spiritual have a seuse that is inter-
mediate between the internal and tlie external sense ;
the interior spiritual have it entirely according to the
internal sense ; and the celestial, according to the
celestial sense. There are no names in their Word,
nor numbers, but Things instead. They who desire
to be intelligent and wise, can be instructed from the
Word about everything. Instead of the histoiy of the
creation, the new creation of man is treated of.

5605. Theyhave the Word of the Ancient Church . . .
The nature of this Word is evident from the first
chapters of Genesis, which were taken from it.

5606. There are four kinds of men there, just as
here. The first attend to the uses in the Word, seeing
indeed the other things, but paying no attention to
them . . . Thus is it read by the celestial. The second
are those who take out the doctrinal things of the
Word from it : thus do the spiritual apprehend it.
The third are those who are delighted merely with its
holy external, without intelligence: these are they who
are in the Ultimate Heaven. And the fourth are they
who attend solely to the literal sense, and they who
attend solely to the words ; as the critics, and those
who write various things about it ; the former of these
are at the threshold of Heaven, and the latter are in
the very extremes.

5607. The Angels have their wisdom from the Word,
but pay no attention whatever to the things in the
sense of the letter, nor to the things that are in the
thought of the man when he is reading it ; but to the
interiors of the Word, from the man.

5609. If the men who are reading, or thinking, or
preaching, from the Word, are wise, the Angels are
unaware of it . . .

5618. On three maidens who read the Word daily.
(See Read, here.) Their Word was according to the
interior sense, which is intermediate between tlie
natural and the spiritual sense. It was historic and
prophetic; but instead of the names of persons, places,
and numbers, there were Things.

56196. The Jews read the Word in the Original
Language . . . They have been tolerated so long for
the sake of the Word, through which there might be
some communication with Heaven.

5621. From this it is evident that the Word is
Divine . . . not only in the words, but also in the
syllables, or letters ...

5666. The maidens there have the written Word,
and Psalmodies, and they take them with them to the
preachings. They also read them ; and if they do not
read them, either some garment is taken away, or their
little garden vanishes.

5670. On enlightenment through the Word, and on
the Intellectual of man as to the Word. Ex.

5709. On the two foundations of truth — the Word,
and nature.

5710. The Word is the real foundation, but is so for
those who live well, and acknowledge the Word as
holy and Divine . . .

. How the foundation from the Word accords

with that from the truths of nature. Examps.

^. In a word, nothing can be founded on scientifics,

unless it has been first founded on the Word.

5722. Er. Benz. had the Word, but it served him
merely for preaching . . . 5722a.

5809. The wiser of the gentiles (in Africa) have a
book which is to them the Word. Des.

5933. No one can be conjoined with Heaven . . .
except by such things as are of the Word . . . however
morally he lives. . . The reason is that a man becomes
spiritual solely through the things of the Word . . .

5947. On the influx of the Word into Heaven . . .

6. (Thus) there is a communication to the whole

Heaven from the Christian Heaven where the Word is,
so that the Word is the source of wisdom and interior
joy • • •

5961. Those constitute the tail of the dragon who
merely read the Word, and place salvation in this, but
are in no doctrine, saying that the Word in the letter
is doctrine ; but in this way they can defend whatever
they please. I have spoken with them . . . and they
said that they take care that all in their Society are
diligent in the reading of the Word; but I told them
that this does not save, but their living according to
the Word, and that no one can (do this) unless he is
in the doctrine of truth from the Word ; (Ex.) and that
the reading of the Word is not heard by the Lord . . .
unless they are in the life of truth (which is impossible)
unless they are in doctrine from the Word. (Ex.)
Thej' said that they had formed their opinion because
they knew that everything of the Word has conjunctiion
with Heaven ; but it was replied that the conjunction
is with the man who reads it, and the conjunction is
such as he is from the Word, as they might know from
the fact that the Word [as it lies] upon a table has no
conjunction, thus neither is there any with the reader
otherwise than as he is in the understanding of it, and
in affection of life from it.

5964. Some Societies in Heaven have the Word
written according to the spiritual sense as to many
things, where, instead of the names of persons,
kingdoms, and places, there are words which only the
wiser of them understand, for these words involve many
arcana of the subject signified by the name . . . 5965,
Further ex.

6030. Others know how to excite Societies by
sayings from the Word.

6073. One who in his youth had read the Word
diligently, but afterwards rejected it because he did
not understand it. Des.

6077. See Tartary, here.

6107. Moses seen. . . He has with him his five
books, and also the ancient Word. I asked him about
the book of Jasher ; and he said that he had seen it,
and told me that that Word still exists among the
ancients of his time, and is read. Also that he knows

Word (of the Lord)

699

"Word (of the Lord)

about the subsequent Word of the present day, but
does not read it. (Continued under Moses.)

D. Min. 4561^. (Paul) rejects the interior things of
the Word, because they are contrary to worldly glory,
and [self] merit:.

4697. On a certain Gentile who was much moved by
the Word.

E. II. Hence the Word can be understood only by
one who is enlightened . . .

36-. The Lord reveals Himself solely in the Word,
and there only by the internal sense.

43. 'The Word' (John i.) = the Divine truth that is
in the Heavens, and from which are all things there.
(=the Lord as to the Human, and therefore Divine
truth. 151'*. Ssa'*. 1071''.) ( = Divine truth. 196.
726^ 850^ 907*.) (=the Lord as to Divine truth.
294^^) ( = the Divine truth proceeding from the Lord,
thus the Lord as to His existere. 1069^. ) ( = the Divine
good and Divine truth. 1070'.) ( = the proceeding
Divine. 1093.)

50. All about whom and through whom the Word
was written, were led to places that had a significa-
tion . . .

62. It is usual in the Word to mention first the
things that are to happen last, because these include
the intermediate things.

71''. For the Word to be Divine, and to be for both
Heaven and earth at the same time, it must necessarily
be natural in the letter. Ex.

112. Those within the Church who want to under-
stand the Word, and do not as yet understand it . . .
Sig. and Ex.

117-. Their anxiety when they read the Word, and
do not well understand it . . . Sig. and Ex. 122, Sig.

176'*. (In this way) man can be in some natural
enlightenment when he reads the Word. For the
Word in the letter is not understood without en-
lightenment, and enlightenment is either natural or
spiritual. Ex.

1 77-. Therefore they who read the Word solely for
the repute of erudition, (or other such ends) never see
and perceive truths, but falsities. Ex.

^. But they who read the Word from the

spiritual affection of truth . . . see truths therein, and
rejoice at heart when they see them.

190. For when these read the Word, they do not
see it from the doctrine of the Church in which they
were born, but as if they were separated from it . . .
Such are enlightened . . . and it is granted them to
formulate doctrine . . .

-. But they who read the Word from doctrine

that is from others, cannot see truths from the light
of their own spirit . . . Such cannot be enlightened . . .
and this is why they remain natural . . . for to become
spiritual is to imbue one's spirit with truths from the
Word . . .

1 95'*' Why man becomes spiritual through Know-
ledges of the Word (applied to life), and not through
any other Knowledges. Ex.

^^ To believe what another says is servile ; but

to believe what we ourselves think from the Word is
freedom. Sig.

200^. If it is accepted as a doctrine . . . that the
Lord is one with the Father, and that His Human is
Divine from the Divine in Himself, liglit will be seen
in everything of the Word . . . (otherwise) nothing
will be seen in light in the Word. Ex.

233. There are two states of faith and the derivative
life . . . one from doctrine, and the other from the
Word or from preaching from the Word. Ex. ".

260". So that if the Word in the letter also were
spiritual, it would have no basis, and would be like
a house without a foundation.

275". 'The Word of Jehovah ' = the Divine truth
proceeding from the Lord.

288^. The reason the heavenly marriage is in every-
thing of the Word, is that the Divine which proceeds
from the Lord is Divine truth united to Divine good . . .

351. It is said 'the Church where the Word is,'
because the Lord's Church is in the whole world, but,
in special, where the Word is and the Lord is known
thereby. . . The presence of the Lord and thence of the
Angels of Heaven with the men of this Earth is
through the Word, because it has been written by mere
correspondences . . .

-. The light of Heaven ... is from the Lord

through the Word, from this the light is propagated
as from the middle into the circumferences on every
side, thus to . . . the gentiles who are outside our
Church; but this propagation of light is eff"ected in
Heaven by the Lord ; and (thus) inflows into the minds
of men . . .

355^-'. The Lord is called 'the Word,' because 'the
Word' = the Divine truth proceeding from Him.

356-. That no one can understand the Word with-
out doctrine. Ex.

. But he who reads the Word from doctrine sees

all things that confirm . . .

^. That doctrine cannot be procured from any

other source than the Word . . .

365. The Word not understood (because there is no
good) whence come dissensions in the Church. Sig.
and Ex.

^. Therefore if good is not present with a man

who is reading the Word, truth also does not appear.

*. In the Word are ail the truths of Heaven

and the Church, and even all the arcana of wisdom
possessed by the Angels of Heaven, but no one sees
them except those who are in the good of love to the
Lord, and in the good of love towards the neighbour . . .

3662. That the understanding of the Word is de-
stroyed when there is no good with the man, that is,
no love to the Lord and charity towards the neighbour.
Ex.

369^. The Word has been written from such things
as were seen and heard in the ultimates of Heaven,
thus from mere correspondences . . .

373-. In itself the Word is Divine truth itself, but
the understanding of it is according to the state of the

Word (of the Lord)

700

Word (of the Lord)

man who reads it: a man who is not in good apper-
ceives nothing of good therein, and a man who is not
in truths sees nothing of truth therein; so that the
cause is not in the Word, but in the reader.

[E.] 382. For the Word appears to everyone according
to his quality . . .

392''. That the Word is the Lord, is because 'the
Word ' = the Divine truth, and all Divine truth proceeds
from the Lord . . .

410'*. The Word is written in many places according
to appearances in the Spiritual World that are un-
known to man, but known to Spirits and Angels, from
which it is evident that the Word is written for them
also.

41 1^'. To look at the Word from without, and not
from within ... is to see it not from doctrine, but
solely from the letter, whence they wander in every
direction . . . and are sure of nothing, whence come
endless adulterations . . . Such are they who study the
Word for the sake of glory and honour ; and, as such,
when studying the Word, regard themselves in every-
thing, they are outside the Word; whereas they who
love truth and the derivative good are within the
Word ; for they regard it from the Lord, and not from
self. Tr.

2*. The Word is called 'a fire,' and 'a hammer'

(Jer.xxiii.29) because these = the good of love and the
truth of faith.

419I*. 'He sendeth out His Word' (Ps.cxlvii. i8) =
the Divine good united to Divine truth.

433^ That 'Judah' = the Word also, is because the
Lord is the Word ; and He assumed the Human in
that tribe that He might be the Word as to the Human
also.

435''. In every particular of the Word there is an
inmost or celestial sense, an internal or spiritual sense,
and an external sense, which are for the three Heavens
respectively . . .

438^. ' Thy shoe iron and brass ' — t^at the ultimate
of the Word is natural truth and good.

449^". The blessing of the tribes by Moses describes
the Word,

466^ As the Word has been given man for the sake
of the conjunction of the Lord Avith the Angels and
with men, truth conjoined with good, and good with
truth, are in it everywhere ; for there are . . . two
expressions, one of which relates to Divine truth, and
the other to Divine good . . .

473. Hence the Word, even that spoken by Angels,
is Divine.

504^^. (That) the Word is Divine truth itself united
to Divine good, for there is everywhere in it the
marriage of good and truth. Rep.

5 1 J'^. All in the love of self falsify the truths of the
Word if they study it. Ex.

518^^. That although the Church perishes. . . still
the Word will not perish. Sig.

Sao''^. For there is a marriage of good and truth in
everything of the Word, and therefore if there is not

good in the truths of the Word on the part of him
who perceives them, the truths are without their
consort, and may be applied to any evil cupidities and
false principles whatever, and may thus become falsities
of evil.

5353. That those who falsify the truths of the Word
by interpretations to confirm evils of life, avert them-
selves from Heaven, and convert themselves to Hell,
is because the conjunction of Heaven with man is
through the Word. For Heaven is in the spiritual
sense of the Word, and man is in its natural sense . . .
This is why those who apply the Word to evils of life,
and to false principles that are from their Own intelli-
gence, cannot be conjoined with Heaven . . . But
those who apply tlie Word to such falsities as do not
disagree with the good of life . . . have their falsities
applied by the Lord to good . . .

545-. For he who denies the Word to be Divine in
the whole sense of the letter, breaks the connection
with Heaven. (Continued under Sense of Letter.)

569^^. That spiritual things are not to be investigated
through the scientifics of the natural man, nor the
derivative reasonings, but through the Word . . . Sig.

^^. The prophet's ' book' = in special, that Word

which was in that book ; but in general, the whole
Word . . .

579-. When the Divine things of the Word are con-
joined with (the loves of self and of the world) all
things therein are adulterated and falsified ; for the
Divine things of the Word can never be conjoined with
anything but heavenly love . . .

585'. Of the Divine mercy . . . media have been
given by which man can be removed from his pro-
prium ; these media have been given in the Word . . .

593. 'I saw another strong Angel coming down from
Heaven' = the Lord as to the Word; here, as to its
ultimate sense . . . because it is from this sense that
the Lord is called 'strong' . . .

". The Word, which is Divine truth, descends

from the Lord, through the Heavens, into the world ;
and therefore it is adapted to the wisdom of the
Angels who are in the three Heavens, and also to
men who are in the natural world. Hence it is that
the Word, in its first origin of all, is wholly Divine,
is afterwards celestial, then spiritual, and finally
natural . . . This is why the Word exists with the
Angels of each Heaven, but with a difference according
to the degrees of their wisdom, intelligence, and know-
ledge ; and although it differs in its sense in each
Heaven, still it is the same Word. Ex.

594-. As the Word, which is Divine truth, was re-
presented (at the transfiguration) Moses and Elijah
were seen . . .

^. Since the giving of the Word, the Lord

manifests Himself solely through it ; for the Word,
which is Divine truth, is the Lord Himself in Heaven
and the Church ; and from this it is evident that the
manifestation here foretold (concerning the second ad-
vent) = His manifestation in the Word; and (this) has
been effected by His having opened and revealed the
internal sense ... 612.

Word (of the Lord)

701

Word (of the Lord)

595. 'A rainbow above his head'=the interiors of
the Word. Ex.

596. The Divine truth which in Heaven and the
Church is the Word.

612. For the Word is the doctrine of Divine truth,
(and) everything of doctrine must be from the Word.

614. Examination of the men of the Church as to
what imderstauding of the Word yet remained with
them. Sig. and Ex.

-. (Such) may indeed be delighted with the

reading of the Word, but not with the truth itself
which is of its interior sense . . . and therefore the
Word as to the sense of the letter may indeed be loved,
but only because it can be drawn to confirm falsities . . .

615. 'A little book open ' = the Word manifested by
the Lord to Heaven and the Church.

616. The faculty of perceiving from the Lord the
quality of the Word. Sig. and Ex. . . The Lord gives
this faculty to everyone ; but still no one perceives it,
unless, as from himself, he wills to perceive it. Ex.

617. That he should read, perceive, and examine
the Word as to its quality within and without. Sig.
and Ex.

^'. As the Word is Divine truth, before the

Lord it is, in image, like a Divine man ; so that its
ultimate sense . . . corresponds to the heel ; and the
perversion of the Word ... by the application of the
sense of the letter to Falsities ... is signified by 'to
lift up the heel upon the Lord.'

^*. To read the Word, and to he instructed from

it, effects nothing for salvation, unless we at the same
time live according to it. Sig.

618-, When the exteriors of the Word . . . are falsi-
fied and adulterated, the interior truths of the Word
are falsified and adulterated ; and therefore when a
man applies the Word in the sense of the letter to the
evils of earthly loves, it is made undelightful to the
Angels, who are in the internal sense. Sig.

619. That the external of the Word was 'sweet as
honey,' that is, delightful, was because it is such that
it can be applied to any love and any derivative prin-
ciple ... 621.

624. A Divine command that (up to the end of the
Church) the Word is still to be taught. Sig. and Ex. . .
The reason was that it was found that the Word
was still delightful as to the sense of the letter. Ex.
625. ^

627^. The degi-ees of Divine truth in their order as
they are in the Word. Enum.

630. That the external of the Word ... is not to
be examined. Sig. and Ex. 631. 632'-.

64I". "When the end of the Church is at hand, the
interiors of the Word . . . are revealed and taught, in
order that the good may be separated from the evil
. . . Moreover, the interiors of the Word, which are
revealed at the end of the Church, serve the new
Church, then being established, for doctrine and life.
(Thus) when the end of the Jewish Church was at
hand, the Lord Himself opened and taught the in-
teriors of the Word ... So has it been done at this

day . . , which revelation is meant by the advent of
the Lord in Matt.xxiv. . . 670".

644^^. 'So shall My Word be that goeth forth out of
My mouth' (Is.lv. 11). 'The Word ' = the Divine truth
proceeding from the Lord, which, with us, inflows
through the Word.

652^*. 'Garners full of food ' = doctrinal things from
the Word, thus the Word where are all truths of
doctrine, from which is spiritual instruction and nutri-
tion.

653". 'The Word of Jehovah' (Is.i.io) = the Divine
good ; 'the law of our God' = the Divine truth.

668. Everything that proceeds from the Lord is
called, in general. Divine truth, and with us in the
world, the Word.

684^^. ' Know therefore and perceive from the going
forth of the Word' (Dan. ix. 25) = from the end of the
Word of the Old Testament, because this is to be
fulfilled in the Lord ; for, in the supreme sense, all
things of the Word of the Old Testament treat of the
Lord, and of the glorification of His Human, and thus
of His dominion over all things of Heaven and the
world.

701^^. That the proceeding Divine, which is the
Divine truth, thus the Word, is 'a covenant,' because
it conjoins. 111.

710". 'Blessed are they who hear the Word of God,
and keep it' (Luke xi.28) = to learn truths from the
Word and to live according to them.

714^". They who love truth because it is truth . . .
are elevated from their proprium while they are read-
ing the Word, even into the light of Heaven, and are
enlightened . . .

ii. They who study the Word without doctrine,

and are at the same time in the love of self, constitute
the externals of the draconic body. Ex.

7 1 5-. All spiritual truths are from the Word, and
make a one with the good of love and of charity.

718. The falsification and adulteration of all the
Truths of the Word. Sig. and Ex. 719.

734. Their warfare is not against the Word, for this
they call holy and Divine ; but it is against the genuine
truths of the Word . . . 775.

-. 'The Word of Jehovah' (Is.ii.3)=truth from

the good of love.

747. That they dispute with them continually from
the Word. Sig. and Ex.

748-. How the Word is falsified, if regarded only
exteriorly, and not at the same time interiorly.

754. To live from the Word, is to live from the
Lord ; for the Lord is in the Word ; nay, is the Word.

768"^^. The Word is said to be falsified when its
truths are perverted, and adulterated when its goods,
and also when its truths, are applied to loves of self.

778-. How the Word is blasphemed by the falsifica-
tion of it. Examp.

^. The 'sin and blasphemy against the Holy

Spirit' is to deny the Word, and also to adulterate its
very goods and falsify its very truths. But 'to si)eak

Word (of the Lord)

702

"Word (of the Lord)

a word against the Son of Man' is to interpret the
natural sense of the Word . . . according to appear-
ances. Ex.

[E. 778]^. That to deny the Word is a sin that can-
not be forgiven ... to eternity ... is because those
who deny the Word, deny God, deny the Lord, deny
Heaven and Hell, and deny tlie Church and all things
of it.

®. For the Word in ultimates is like a man clad

in a garment, whose face and hands, however, are bare ;
and, where the Word is thus bare, its goods and truths
appear there bare as tliey are in Heaven, thus such as
they are in the spiritual sense. (Continued under
Sense of Letter.)

7835. Some infernal Spirits acquire power through
the Word ; for they know some passages, and pro-
nounce them, by which communication is effected
with the simple good . . . and they prevail over others
accordingly as they are in this conjunction ; the reason
of which is that all things of the Word are truths,
and there is all power in truths, and the simple good
are in truths . , .

785. The disagreement of their doctrinals with the
Word, where love, life, and works are so frequently
mentioned. Sig. and Ex.

790^. Therefore it is necessary for the spiritual mind
to be opened and formed through things that are in
the Word, where all tilings are spiritual, because
Divine. Ex.

^ The second reason is that the Word is from

the Lord, and hence the Lord is in the Word, inso-
much that He is the Word ; for the Word is Divine
truth, which is all from the Lord ; from which it
follows, that he who abstains from doing evils because
they are contrary to the Divine precepts in the Word,
abstains from them from the Lord.

**. The spiritual mind is formed from the things

which are in the man's memory from the Word. Ex.

. This spiritual affection of trutli ... is given

through the Word, because the Lord in the Church is
the Word.

®. Man has no need to ' work,' further than to

learn truths from the Word, and live according to
til em.

797. That the Word is the Lord because from the
Lord, is because the Word is the Divine truth, (which)
proceeds from the Lord as a Sun, and that which pro-
ceeds is His from whom it proceeds, nay, is Himself ;
and therefore the Divine truth, from which both
Angels and men liave all their wisdom and intelligence,
is the Lord in Heaven. That it is also the Word such
as it is with us in the world, is because the Word is
the Divine truth in the ultimate of order, and contains
a spiritual sense, which is the Divine truth such as
it is in Heaven. **.

-. On those who so falsify the Word that they

completely close Heaven against themselves.

798. When (the things said in the Word about
works, deeds, and doing) are falsified, all things of the
Word are falsified ; for all the other things of the
Word, which are called its truths, live from those
things . . . Moreover, there is a marriage of good and

truth everywhere in the Word ... so that when good
is taken away, the truth that remains is falsified . . .

^. In (love to the Lord and towards the neigh-

hour) are all those who do goods from the Word . . .

800-. On those who although in Churches where
faith alone is acknowledged, still do not falsify the
Word. Fully ex.

8032. In order for a man to be in enlightenment . . .
let him read the Word every day, one chapter, or
two . . .

815. For the Word can never confirm a false dogma
unless it is falsified ; for all things of the Word are
truths, and therefore all truths can be confirmed from
the Word, and by no means falsities.

816^. The reason (any heresy can be confirmed from
the Word) is that the sense of the letter is according
to the apprehension of the simple, and therefore con-
sists in great part of appearances of truth ... In the
sense of the letter of the Word there are naked truths
as well as truths clothed, and these latter are appear-
ances of truth (which) can be understood only from
passages where naked tniths are visible, from which
doctrine can be formed by the Lord with one who is
enlightened, and all the other things explained ac-
cording to it. This is why those who read the Word
without doctrine are led into manifold errors. The
reason the Word has been ^viitten in this way is that
there might be conjunction of Heaven with man ; and
there is this conjunction because every word in it, and
in some passages every letter, contains a spiritual sense,
in which the Angels are, so that when a man perceives
the Word according to its appearances of truth, the
Angels who encompass the man understand it
spiritually. . . If the Word had been written differ-
ently, no conjunction of Heaven with man would
have been possible.

^. As the Word in the letter is of such a

character, it is as it were a support for Heaven : for
all the wisdom of the Angels ... as to the things of
the Church, is tei'minated in the sense of the letter of
the Word as in its basis . . . Hence it is that the
sense of the letter of the Word is most holy, and is
even more powerful than its spiritual sense. (This
is shown by the fact that) when Spirits bring forward
any y)assage according to the sense of the letter, they
at once excite some heavenly Society to conjunction
with them. (This shows that) everything of the
doctrine of the Church must be confirmed from the
sense of the letter of the Word for there to be any
holiness or power in it, and tliis from those books of
the Word in which there is a spiritual sense. (This
also shows) how dangerous it is to so falsify the Word
as to destroy the Divine truth that is in its spiritual
sense ; for by so doing Heaven is closed to man. 832^.

8192. See Falsify, here. ^. 888^, etc.

825. For that which is confirmed from the Word, is
confirmed from Heaven. But when falsity is confirmed
from the Word, it is not confirmed from Heaven, but
only appears (to be so).

826. When reasonings (from the natural man) are
confirmed from the Word, they become effectual, the

Word (of the Lord)

703

Word (of the Lord)

reason of which is that the Word is Divine, and in the
sense of the letter consists of appearances of truth . . .

832. For each and all tilings of the Word communi-
cate with the Heavens, from which there inflows what
is holy into one who is speaking or preaching it . . .

^. All love becomes spiritual through truths

from the Word in proportion as the man acknowledges
them, and sees them in his understanding, and after-
wards loves, that is, does them from the will.

846^. In order that man may from enlightenment
see and perceive the genuine Truths of the Word, the
three degrees of the understanding, natural, rational,
and spiritual, must be together. Ex.

SSS^. For the Word in the whole complex regards
the life of man, thus works ; for the Lord says that
the law and the prophets hang upon these (two great)
commandments.

914^. For when the Word is explained in favour of
earthly loves, and to confirm falsities of doctrine, the
Church is laid waste ; but not when the Word is
understood in simplicity according to the sense of the
letter . . .

937^ For conversation with the Lord is through the
Word.

941-. When the spiritual internal has been opened
. . . the man is enlightened, especially when he is
reading the Word, because the Lord is in the Word,
and the Word is the Divine truth, (which) is light to
the Angels.

948-. The Word interiorly revealed, before the
Church had been completely devastated. Tr. and Ex.
956.

96oi'*. 'The name of God' (which is not to be taken in
vain)= . . . the Divine truth, and, with us, the Word.

'^. There are two things by which Heaven is

closed against the men of the Church ; one is the
denial of the Divinity of the Lord, and the other is
the denial of the holiness of the Word. Ex.

974. This is why an internal holiness from the
Angels inflows into the external thought of the man
who holds the Word to be holy, although he is unaware
of it.

983. For they who remove a life according to the
Lord's commandments, annihilate all things of the
Word ; for all things of the Word are precepts of life ;
the precepts of faith which are the truths of the Word,
teach life.

985*. As the members of generation . . . correspond
to the Societies of the Third Heaven, and as the love
between married partners corresponds to the love be-
tween good and truth, therefore those members and
this love correspond to the Word, the reason of which
is that the Word is the Divine truth united to Divine
good that proceeds IVom the Lord ; and hence it is
that the Lord is called the Word ; and from this also
it is that in everything of the Word there is the mar-
riage of good and truth.

. This also is why adulterers make Divine truths,

and consequently the Word, of no account . . .

988*. The Reformed . . . emerged into some light by
the reading of the Word . . .

1006^. They who have studied the Word solely for
the sake of glory . . . breathe forth adulteries as of a
father with a daughter-in-law.

10242. For the Word is Divine truth itself, thus
Divine wisdom, proceeding from the Lord as a Sun, and
appearing in the Heavens as light. The Divine truth
is that Divine which is called 'the Holy Spirit' . . .

1028. That the Word has been falsified even to the
destruction of all genuine truth. Sig.

1033. (That religiosity) dominating over all things of
the Word. Sig. and Ex.

^. For the genuine truths of the Word are like a

man ; and the appearances of truth of which the sense
of the letter consists, are like his garments . . .

1038-. How the Divine Word can be signified by 'a
beast.' Ex.

1054. That the Word was at first received in the
Church and read, and was afterwards taken away from
the people and not read. Sig. and Ex. 1058.

1055. That the Word is rejected by them. Sig. and
Ex. 1056.

1062. The goods of the Word adulterated and pro-
faned by them. Sig. and Ex.

1063. The truths of the Word falsified and profaned
by them. Sig. and Ex.

1064^. The fifth kind of profanation . . . consists in
jesting from the Word, and about the Word. Ex.

1065^. On the Word and its holiness. Seriatim
articles. 1066^, etc.

1066^. The four senses of the Word. Enum. and Ex,

1067^. That the Word is Divine truth itself, which
gives wisdom to Angels, and enlightens men. Ex.

^. Hence it is that the man who reads the Word

from the affection of truth, has enlightenment through
Heaven from the Lord.

1069^. That the Lord is the Word. Ex.

1070. Those (of them) who have ascribed Divine
holiness to the Word, and not to the decrees of the
Pope. Sig. and Ex. 1071. 1072.

1073-. That the Word is such, is because in its
origin it is the Divine itself proceeding from the Lord,
which is called Divine truth, and when this was sent
down to men in the world, it passed through the
Heavens in their order . . . and in each Heaven it was
written accommodatedly ... to the wisdom and intelli-
gence of the Angels therein . . . from which it is evident
that all the wisdom of the Angels in the three Heavens
has been implanted by the Lord in our Word . . . and,
as the Divine truth is the Lord in the Heavens, the
Lord Himself is present in each and all things of His
Word, as He is in His Heavens, and may be said to
dwell in them.

1074'. As the Divine truth • . . has been written in
each Heaven, and made the Word, the Word is the
union of the Heavens with each other, and also the
union of the Heavens with the Church in the world ;
for the same Word is everywhere, and differs only in
the perfection of glory and wisdom, according to the
degrees in which the Heavens are. (Continued under
Read.) 1082^.

"Word (of the Lord)

704

"Word (of the Lord)

[E.] 1 07 7". The Word of the Lord is wonderful in
this: that in every particular of it there is a reciprocal
unition of good and truth, which testifies that the
Word is the Divine that proceeds from the Lord, which
is Divine good and Divine truth reciprocally united;
and testifies also that there is in the Word the marriage
of the Lord with Heaven and the Church, which also is
reciprocal. Ex. and 111.

1079-. Each least particular of the Word contains
senses more and more interior, (such as exist in the
three Heavens in order). These senses are in the sense
of the letter, one within anotlier, and they are evolved
therefrom, one after another, each from its own
Heaven, when the Word is read by a man who is led by
the Lord. . , (This shows) how the Word has been
inspired by the Divine, and that it is written from an
inspiration to which nothing else in the world can be
compared. The arcana of wisdom of the three Heavens
which are in it, are the mystical things of which many
have spoken.

1080-. There is a Word in each Heaven, and these
Words are in our Word in their order, and thus make
one by influx and the derivative correspondences. Ex.
io8i2.

1083-. As there is a trine of one thing within another
in every least thing of the Word, and as this ti'ine is
like effect, cause, and end, it follows that there are
three senses in the Word. Ex. and Examps. 1084^, Ex.

1084". How a man, from the Word in the letter, calls
forth a natural sense, a spiritual Angel a spiritual sense,
and a celestial Angel a celestial sense, and this in an
instant, whence comes conjunction and communication.
111. by comparisons.

10853. (This shows) what a profanation it is to falsify
the truths and adulterate the goods of the Word ; and
how infernal it is to deny or invalidate its holiness.
As soon as this is done. Heaven is closed against that
man of the Church. The blasphemy against the Holy
Spirit ... is the blaspheming of the Word by those
who deny its holiness. As the Word is the basis of the
Heavens, and as it had been wholly falsified and adulter-
ated by the Jewish nation . . . therefore, lest the
Heavens should be endangered, and the wisdom of the
Angels there should become foolishness, it pleased the
Lord to descend from Heaven, and . . . become the
Word . . .

1086°. As all higher things place themselves in the
lowest ones in simultaneous order, it follows that in the
idtimates of the Word ... are all things of Divine truth
and Divine good even from their primes . . . (thus) the
power of Divine truth is there, and the omni^wtence of
the Lord in saving man. Ex.

1089". That no one can understand the Word without
doctrine. Ex.

^. Yet doctrine can be acquired solely from the

Word. Ex.

^. He who loves truth because it is truth, can as

it were interrogate the Lord in doubtful matters of faith,
and receive answers from Him; but nowhere else than
in the Word, for the reason that the Lord is the Word.

1 106. For all things that man draws from the Word
are 'a voice from Heaven.'

1130^. For the Word never confirms evil (unless it is

falsified).

1 173'-. That the Lord does not teach man truths
immediately . . . but mediately through the Word . , .
Ex.

1 177. Immediate revelation is not given, except that
which has been given in the Word . . . which is such
that everyone may be taught according to the affections
of his love, and the derivative thoughts of his under-
standing . . . Ex.

". (Thus) the Lord teaches the man of the Church

immediately through the Word, according to the love
of his will which he has by his life, and according to
the light of his understanding which he has by his
knowledge; and nothing else is possible, because this is
the Divine order of influx.

*. Even those outside the Christian world, and

who have not the Word, are taught in no other way.
Ex. 1 1 79-.

1228. Thus has the Word been written by the Lord
by the media of Angels. Ex.

J. (Post.) 261. The Word in (the Hebrew) letter has
a more immediate communication with Heaven.

De Verbo. Title. On the Holy Scripture, or Word
of the Lord, from Experience.

2. That the Word is interiorly alive. Ex.
4. On the Word : that it is holy as to the letters and
apexes. Ex.

6. On the Word and natural theology . . . Ex.
. On the excellent style in the Word.

9. That they who have (worldly ends) see nothing of
genuine truth in the Word. Ex.

11. That the wisdom of the Angels of the three
Heavens is from the Lord through the Word . . . Ex.

12. On enlightenment through the Word. Ex.

13. How greatly the mediate revelation which is
effected through the Word surpasses the immediate
revelation which is etfected through Spirits. Ex.

14. On the Word in the Heavens. Gen. art.

. Without the Word there would be no

Heaven . . .

- — --. The Word in the Spiritual Kingdom. Ex. 24.

^, The Word in the Celestial Kingdom. Ex. 24.

■*. How the spiritual Word, and the celestial

Word, differ in their writing. Ex.

^ The difference between the three Words, the

natural, the spiritual, and the celestial, shown by an
examp.

''. (This shows) the nature of the Word in its

bosom.

. In our natural Word, therefore, are contained

both the spiritual Word, and the celestial Word ; but in
(these) is not contained the natural Word ; and there-
fore the Word of our world is the most full of Divine
wisdom, and so is more holy than the Words of the
Heavens.

15. On the old Word which is lost.

^. The religions of many nations were derived

. . . from this (old) Word.

Word-vox

705

Word-vox

i6. On the nations and peoples outside the Chiiicli,
with whom there is not the Word. Gen. art.

22. It is better for man to understand the Word
according to the letter, in very many places. Examiis.

D. Wis. xi. 2a. They who are in the love of truth
are actually in the light of Heaven, and are therefore in
enlightenment, and in the perception of truth when
they are reading the Word. All others are only in the
conlirmation of their own principles. Ex.

Dicta Probantia. The Word, through which the
Church would revive. Sig. (in Dan.iv. 15).

Inv. 24. The Reformation took place for the sole
reason that the Word, which had lain buried, migh't
leturn into the world. Ex.

55. It pleased the Lord to prepare me (Swedenborg)
from my earliest youth to perceive the Word . . .

Docu. 234. When Heaven was opened to me, 1 had
first to learn the Hebrew language, as well as the
corresjjondences according to which the whole Bible is
composed, which led me to read over the Word of God
many times ; and as God's Word is the source whence
all theology must be derived, I was enabled thereby to
receive instruction from the Lord, who is the Word.

Word. Vox.

See VoiCE-i-oa;; and under Expression, and Speak.

A. 2®. Whatever word in the Word does not involve
the Lord, is not Divine.

4^. There is not the least of a word which is not
representative . . .

41. Every word, etc. of an Angelic Spirit is alive.
Ex.

64. The Angels "do not know even the proximate
meaning of a single word (of the letter). . . They have
only the idea of the Things signified by the words and
names.

241. He who fixes his attention on the sense of the
words, hears the words, but as it were does not hear
them . . . but he who attends to the words (only)
apprehends little of the sense . . . and sometimes forms
a judgment of all that is said from a single word, or
grammatical form.

607. The Most Ancients did not speak so nmch by
words ...

608. With external respiration came the speech of
words, that is, of articulate sounds, into which were
determined the ideas of thought.

621. In the Word, one word is never used instead of
another.

771. Every word in the Word is from the Loid. Ex.

793, They who are in the internal sense can know
. . . from a single word what is the subject treated of
. . . When a diiferent subject is treated of, the words
are at once ditferent, or the same words stand in a
difl'erent connection. The reason is that tliere are
words pecrdiar to spiritual things, and words peculiar
to celestial things . . . Examps. . . In the Hebrew they
are very often distinguishable by the sound, Ex.

1007S. Therefore such mild words are here used.

VOL. VI.

iiiS. Not like the speech of words, of uur time. . .
II 20.

-. Than by articulate sounds, or sonorous

words . . .

. There is nothing in any word that is not

directed by applications of the breathing.

1388. The quality of Spirits known from every word.
Ex. 1640-. D. 3064, Ex.

1391. Spirits can represent more by one idea than
they can utter by a thousand words.

1637-. The language of Spirits is not of words . . .
When with man, their ideas pass into the words that
are in the man ; and . . . they suppose the words to be
their own.

1638. The words they speak . . . are well chosen and
clear, full of meaning, and distinctly pronounced . . .
They choose the words better and more promptly than
the man himself . . . for the ideas of their language
inflow only into words that are fitting ; almost as when
a man speaks, and thinks nothing about the words . . .
for then the thought falls readily and spontaneously
into the words : it is the internal meaning that brings
forth the words.

1639. The speech of words is that proper to man, in
fact to his corporeal memory.

-. Every word contains an idea of great possible

extension . . .

1641. Ideas the pi-imitives of words.

164S. In choirs they have no thought about the
words, or ideas . . . The words follow spontaneously
from the meaning.

1756. The series . . . cannot ap[)ear when each thing-
is explained according to the signification of the words
. . . As with one who hears another . . . and pays
attention to the words.

-. The most ancient mode of writing represented

subjects ... by words that were understood quite
differently.

1757, The speech of Spirits among themselves is
effected by ideas, the originaries of words. i876,Ex.

1759. The speech of celestial Sjiirits cannot easil)'
inflow into the articulate sounds, or words, with man ;
for it cannot be fitted to a word in which there is any-
thing that sounds harshly . . .

1763^. Others spoke by a belching of words, as from
the belly,

1870. Each of the words (in the Word) presents in
form its own idea ; for a word is nothing but an idea so
presented in form that the sense may be perceived.

-. The Word is inspired, not only as to each

word, but as to the letters ...

1876". No part of a word of the Word can [lass to
Spirits . . .

1925*. How the speaking (of the Word) came to man
by words of articulate sound. Ex.

1936-. There are inexhaustible things in every word
of the Word . . .

1955^. Angelic ideas do not fall into the words, but
only into the sense of the words . . .

2Y

"Word- vox

706

'WOTd-vo^

[A.] 2157. They who perceive the Word as to the
afi'ectioii, pay no attention to the words . . .

2209-. Souls speak together most distinctly, yet
without the speech of words.

2236. (The internal sense is here) not so evident
from the signification of the words . . .

2303. Angelic speech, not distinct in words.

231 1. All the words have a spiritual sense.

2333-. The internal sense does not come into view,
unless the words are explained one by one according to
their constant signification.

2343^. The series cannot appear fully in the explana-
tion of the several words . . .

2470^. The ideas belong to the Angels and Spirits,
the words into which they inflow, to the man.

2472. Men cannot speak together except by languages
distinguished into articulate sounds, that is, into words
. . . because (they speak) from the exterior memory.

26436. These are Divine things which can be ex-
pressed by no forms or formulae of words.

3342^. When (speech that is heard) ascends towards
the interiors, it passes into ideas not unlike those of
sight, and from these into intellectual ideas, and thus
becomes a perception of the sense of the words.

3343. The ideas (of the interior Heaven) are not
expressible in words . . .

3952. Why this has been explained for the most
part only as to the signification of the words . . .

3969^*. There are words in the Word that express
spiritual things, and words that express celestial things,
and this constantly. Examp.

4043^. All human words ... as they involve natural
things, are inadequate to express these things.

4136^. There is not a single word used in the Word
that does not involve a heavenly arcanum.

4402^. The Word is inspired as to all the words . . .

4406^. As man's spirit is in the light of Heaven . . .
many things that are interior have fiiUen into words
(that are used correspondentially).

4493^. Like one who . . . takes in the sense, and
does not attend to the words. 51 65-.

. Like one who is intent upon the words . . .

4528*. The speech of Angels is etiected by means of
spiritual and celestial ideas, which to them are the
forms of words . . .

4585I There is no other way than to use these
words ; for without words adapted to the subject,
nothing can be described.

4609-. The things which then appear ... do not
fall into words ; for human words are from ideas
formed from things tliat are in the light of the world.

4966''. (Philosophical things) are mostly bare
words . . .

5075°. The interior signilicatives of words originate
for the most part fiom the interior man . . .

5212. Lowest truths . . . being in the external
memory . . . can be represented to others by forms of

words, that is. by ideas formed into words by means
of such things as are of the world and its light.

5287. So far as thought and speech are determined
to . . . words, they become less universal . . .

^. (Thus) in so far as the thought regards the

words of a speaker, it does not regard his meaning.

5614^. The interior mind . . . does not think from
the words of any language . . .

5648-. Those in the other life . . . under.^tand no
human words, but only the sense of the words ; and
this not according to the man's natural thoughts, but
according to his thoughts that are s})iritual.

57576. Why one word sometimes means many
things.

6319-. Man thinks in a moment more than he can
utter in half an hour, because he thinks abstractedly
from the words of language.

6343-. There are words which constantly = good ;
words which constantly = truth ; and words which
constantly = both . . . 8314. 8330. 102542. S.So^.

65166. In (spiritual writings) all the words, and even
the syllables, involve such things as are of that World,
thus spiritual things, and they are perceived from the
aspiration, and from the affection that results from
their utterance, thus from a milder or a harsher modi-
fication.

6621. The thought was then as it were kept in
prison ; for it was determined solely to the words, by
withdrawing the mind from the sense. D. 1950.

6622". So, innumerable things concur to one word,
as foldings of the lips, etc.

6623. The Angels can know, from a single word that
comes forth from the thought, the quality of a Spirit,
or man.

6624. Ideas of thought are the words of Spirits ;
and ideas of thought still more interior are the words
of Angels. Ideas, being the words of speech, are
sonorous (there) ; so that the tacit thought of man is
audible to Spirits and Angels, when the Lord so pleases.
7745-

6814. (The Spirits of Mercury) are averse to the
speech of words, because it is material . . .

69246. Affectations of elegance . . . hide Things, and
present words, which are the material forms of Things.

6974*^. In the Word, where truth is expressed by its
words, good is also expressed by its words . . .

6987-. It appears as if the words of speech were in
the thought, but it is a fallacy . . .

. When the speech of the spirit inflows into the

correspondent organs of the body, it presents the speech
of words . . .

. Yet, the words of sjjiritual speech are not

such words as man uses in the body, but are ideas . . .

70896. For spiritual speech is not one of material
words, but of spiritual words, which are ideas modified
into words in the spiritual aura . . .

8022. The speech (of the Angels of Jupiter) was not
eft'ected (with me) by words, but by ideas ... So do
they speak with the men of their Earth, Ex.

Word-vox

707

Word-w-v

8249*5. The ilost Ancients could not have the speech
of words, because the words of language were not
poured in immediately, but had to be invented and
applied to Things, which could not be done except in
course of time.

S250-. The dissidence is clearly perceived in every
word, and in the tone of every word . . .

8314-. In the Word there are words that belong
to the sjnritual class, and woi'ds that belong to the
celestial class . . . There are also words that are pre-
dicated of both (truth and good).

8420. The spiritual signification is seen in the very
word 'walk,' as in many others.

8443^^. Truth Divine in the fifth degree is such as is
in the First Heaven . . .and is such that a great part
of it cannot be uttered in human words.

8733. In order to know the thought (of the spiritual)
it must be collected from their words ; but with the
celestial it is not so . . .

8990^. For the interior sense of very many words
has flowed from the Spiritual World from corre-
spondences. Examps.

9094-. When let down again into the light of the
natural man, I could not express in words the things
I had heard . . .

9258. For words adapt themselves to their sub-
ject . . .

10604-. The initiaments of the thoughts are devoid
of words of speech . . .

10708. The quasi articulate speech (in the Fourth
Earth) is not by words, but by ideas . . .

10709^. The speeph of words is relatively material.

H. I. There is an internal sense . . . not only as to
the sense of many words, but also as to every word.

235. Angelic speech is equally distinguished into
words as is human speech . . . and the Angels utter
their words by means of the respiration . . .

236. The articulations of sound, which are words,
correspond (there) to the ideas of thought . . .

237. The angelic language has nothing in common
with human languages, except some words, which
sound from some affection ; yet not with the words
themselves, but with their sound.

. The Angels cannot utter one word of human

language ; it has been tried . . .

239. (The Angels) can express by one word what
man cannot by a thousand words.

^. The ideas of thought of the Angels, from

which are their words, are modifications of the light
of Heaven ; and the affections, from which is the sound
of the words, are variations of its heat . . .

240. By a few words, the Angels can present what
has been written on many pages.

^. The ideas of thought of the Angels, and the

words of their speech, thus make a one . , . and this
is why every word comprehends in it so many things.

241^. From the words of the Word in the Hebrew,
it may in some measure be known whether they belong

to the celestial or the spiritual class . . . those which
involve good partake niucli of u and o, and somewhat
of a ; and those which involve truth, of e and i. . . In
human discourse also, when great subjects are treated
of . . . those words are preferred that contain the
vowels u and o.

262. (In the writings in Heaven) the hand does not
hesitate in the choice of any word, because the words
they speak, as well as those they write, corresjiond to
the ideas of their thought . . .

269. The quality of the wisdom of the Angels
cannot be described in words . . . The Angels can
express in one word what a man cannot in a thousand
words ; moreover in one angelic word there are in-
numerable things that cannot be expressed in the
words of human language . . . What the Angels do
not fully express by the words of their speech, they
supply in the tone . . . They can utter in a few words
all the things \vTitten in a volume . . . and insert into
every word such things as elevate to interior wisdom ;
for . . . every word is consonant to their ideas ; and
the words are varied in infinite modes according to
the series of the Things . . .

2. The interior Angels are able to know the

entire life of a speaker from the tone and some
words . . .

284^. I can describe the peace of Heaven, but not in
words, such as it is in itself, because human words
are not adequate, but only in words such as it is
comparatively . . .

U. 236. A speaker who draws attention more to
his words than to the meaning of his words, attects
the hearing of another more than his mind.

J. 41^. No word can be wanting without the series
of Things in the internal sense suffering a consequent
change.

S. 18. That it is from the spiritual sense that the
Word is . . . holy in every word. Ex.

W. 280. From the sound the Angels know a man's
love, from the articulation of the sound, his wisdom,
and from the sense of the words, his knowledge. They
say that these three are in every word, because a word
is as a conclusion ; for the sound, the articulation, and
the sense are in it. . . From every word of one who is
speaking in a series, the celestial Angels perceive the
general state of his lower mind, and some of the parti-
cular states also. (What there is in every word of the
Word. Ex.)

281. This is why it is said . . . that a man shall
render an account of his words. D.2661.

295. There was no word of spiritual speech that was
like any word of natural speech . . .

306. (This) cannot be described otherwise by words
flowing from natural ideas ; but it can by words flowing
from spiritual ideas, because these are apart from space
(and which therefore) do not fall into any words of
natural language.

P. 258. Place Salvation in certain words . . . 264^
279'-

M. 326'*. (The words of spiritual language are not

"Word-^ox

708

Word-w.r

understood by Spirits themselves when the Spirits are
with men. Shown.)

D. 1 147. The words are Hewing . . .
1394. The words of speech are all from natural things
. . . Init the sense is spiritual.

1645. The celestial love soft words . . .

1735' If 0116 word is nttered — as all words are ideas
— that word is as it were put on (by the Spirits) . . .

2002. There is a certain universal sphere of the
thoughts which rules ... so that all the words or
ideas flow fitly . . .

2138. When these (spiritual ideas) inflow into the
nifinory of a man, they excite corresponding words . . .

^. Spirits excite the ideas, consequently the

words, which are in agreement with their nature.

2142. Spirits speak by ideas the ])rimitives of words ;
for in every word there is some idea, and in every
composition of words, a composite idea . . .

^. When (their speech) entered my internal

sense, [it fell] into distinct words . . .

2251. I have spoken with Spirits by ideas only,
witliout words, and they have understood as well as
witli words . . .

22S5. Particulars are the words of every lan-
guage . . .

2301. Nay, the ideas of the words . . . are ma-
terial . . .

2370. He who inheres in words, inheres in material
and corporeal things . . .

2380. On those who inhere solely in the words of the
Word . . .

2410. The Angels can then know how many times I
have read these words . . .

2472. Each word is as it were a vessel . . .

2631. Nature of the Hebrew words.

2961. They who are high over head }>erceive the
.sense without being disturbed by the words.

2969. Fitting words then follow . . .

3043. That an idea remains attached to a word.

• <^. Therefore such words should be constantly

iised as have had an idea once impressed on them.

3050®. For every word has an idea which is of great
extension . . .

3210. That the quality of a man is sometimes Known
from a single word. E.\.

3278^. Their thought does not fall into words, but
into motions of the lips.

3423. Spirits and Angels use familiar words, and no
word is introduced that multiplies the sense, or diverts
it ; (they avoid) an artful elegance and combination of
words . . .

3637. A speech of words (in which attention is paid
only) to the sense of the words. Des.

3812. (Such) answer the same purpose as certain-
words ... as connectives.

4143. On the materials of words. — When I took

certain words from my collection to insert them in
what I was writing, and I took a single word . . ,
that was not in my memory, there occurred a change
of Spirits . . . The reason was that Spirits succeeded
who indulge in words, or the materials of speech, but
the former only in thought.? : thus I learned from ex-
])erience that these two kinds of Spirits cannot be
together . . .

4342. When Spirits are speaking together, they can-
not bring forth ... a word of human language. (Con-
tinued under Speak.)

4784-. For many of these (ideas) make one idea of
speech, or one word.

4866. Examps. of the articulate words of spiritual
language. 6063. 6090. J.(Post.)324. E. 107'^.

4871. Not a single word of the (infernals) can be
uttered by the Angels . . .

51 12. The words of the spiritual Angels , . . have
an aftinitj' with the vowels e and i . . . but the words
of the celestial Angels, with a, o, and u . . . Therefore
when a man is speaking with the latter, he is diverted
Iroin words that contain e and i, to words that contain
a, o, and u.

51 14. Hence, in the Hebrew language, and, in
genei'al, in the most ancient language, there were
words proper to the celestial class, and to the spiritual
class ; and some common to both.

5561. The words (in the writing of the spiritual
Heaven) are according to their natural ideas.

5579. In the Spiritual Kingdom (the writing) is
made by words written in a like diction to that (here) ;
but the words there are from their natural or universal
language ... I have often seen such words in Roman
letters, but when I was in the natural sphere I under-
stood nothing whatever of them . . .

■ -. But the writing of the celestial is quite

different . . . Thej- ex{)ress, by one such (inflected)
form, more than can be exjiressed bj' very many words
in the spiritual language . . .

5585. The speech of Spirits ... is from their interior
memory, the ideas from which become words, but such
as accord with the Things themselves ; which also are
the initiaments of natural words.

5587. The celestial do not speak anything from their
interior, because this does not fall into words.

5588. The ideas of the speaking thought, with man,
are devoid of words . . .

5589. Every subject has its own conformity . . . and
these conformed ideas fall, with Spirits, into words,
which are distinctly enunciated, and are distinctlj' and
sonorously heard . . .

-. (Thus, spiritual) speech is one of words, but

of entirely different words, being formed according to
the nature of the Thing [spoken of], and articulated
by the sound ...

5589a. How much the words of the language of
Spirits differ from the words of that of men. Ex.

5594. I could express even material things without
words . . .

Work

709

Work

5606. The fourth class . . . attend solely to the words
(of the Word) . . .

5964. In (that Word) there are words which only the
wiser (Angels) understand . . .

5965. (Thus) the writings in Heaven (contain) words
that contain more than those who read them are aware
of. . .

6062. Not like the inspiration of a prophet, to whom
all the several words were dictated.

6063. One letter (there) means an entire word.

D. Min. 4617. How much more perfect are ideas
than words of speech. Ex.

J. (Post.) 324. The Spirits and Angels were told to
speak words ... in their spiritual state, and to retain
them when with me in a natural state, and then not
any word was similar, nor did they understand any of
their own words. Exanip.

De Verbo. 3^. It was granted to some Angels of the
Middle Heaven to speak with some of the Third Heaven,
and to retain in the memory what they had said, and
afterwards to return into their own Heaven, and they
told me that they could not express any idea or any
word of the previous state.

''. I have retained the words (uttered by the

Angels) and have afterwards examined to see whether
any word coincides with any word ... of men, and
there has not been one.

26. The spiritual Angels utter the words of their
speech according to correspondences. Examp.

^. They have correspondences in the words of

their speech which previously they had not known. . .
Their words are all formed from correspondences.
Examps.

Work. Opera.

A. 6393. That still he labours with every exertion.
Sig. and Ex.

8976. A state of coulirmed truth without his exer-
tion. Sig. and Ex.

R. 956. Without their exertion. Sig. and Ex.

M. 207-. We have heard that in Heaven there are
. . wonderful handicrafts.

^. In Heaven there are . . . also mechanical arts

and handicrafts.

'°. They were then brought to the wonderful

handicrafts that are performed in a spiritual manner by
the artificers

T. 71-. Man must purify himself from sins by his
own exertion and power. ^.

D. 6o8S^. In the Hells, all are driven to their works
. . . Thus are they driven to their labours. E. 1226^.

E. 1191-. All the inhabitants (of Heaven) love uses,
and perform them by various kinds of work.

1226^. The uses they perform in the Heavens, and
the works they do in the Hells, are in part like those
done (here) ; but most of the uses are spiritual . . .

J, (Post.) 230. In Hell (such) remain under the super-
vision of a judge, who imposes tasks on them which
tliey must do daily, (othei'wise) no food, garment, or

bed is given them; and if they do them negligently
they are severely punished. Thus by tasks adapted to
them they are withdrawn from the delights of their
will. D.Love xv-.

D. Wis. vii. 5^. The manual employments (or handi-

crafts-o^)crrt€ manuariae of tlie Angels), which are
innumerable, and the duties of their callings, ditlcr in
the same way from the employments (or crafts) and
duties of natural men in the world ; and tlierefore
cannot be described in words of human language.

xi. 4. That use is to discharge one's office, and do one's
work rightly, faithfully, sincerely, and justly. Ex.

. (Then) everyone ... is doing uses daily ... a

workman by his craft.

Work. Opus.

See under Act, Do, and Use.

A. 63. Therefore the regenerate man is called in the
Prophets, 'the work of the fingers of God.'

84. 'On the seventh day God finished His work ..."
(Gen. ii. 2) — the celestial man . . .

88. When the spiritual man becomes celestial, he is '
called 'the work of God,' because the Lord alone has
fought for, created, formed, and made him . . . 111.

348. 'The fruit of the ground ' = works of faith with-
out charity . . . for (such) are works of no faith, and,
in themselves, are dead, being of the external man
only.

531. 'He shall comfort us for our work . . .' (Gen. v.
29) = doctrine, by which what has been perverted should
be restored. . . By 'work' is signified that they wouhl
not be able to perceive what truth is without labour
and distress. . . There is work and labour of our hands,
when men have to seek what is true, and do what is
good, from themselves, or from what is their Own.

848"-. When he reflects about the goods of charitj-, or,
as they are called, good works . . .

880^. Man's Natural is what does a work of charity
. . . but, in itself, this work is dead, and lives oiiiy
from what is spiritual that is in the work, and what is
spiritual does not live except from what is celestial,
which lives from the Lord ; and from this it is called a
good work . . .

^. (Thus) in every work of charity, the work

itself is only something material.

mo. On those who have placed merit and rigliteous-
ness in good works. 1 1 1 1.

s. These are . . . vastated, because they have

performed good works . . .

1679^. With one who believes in meriting salvation
by works, and confirms himself in it . . .

s. One who believes that piety of life is impos-
sible without merit being placed in works . . .

1873. It ^^'*^ ^^'^ t^^^* good works are the fruit of
faith in the external sense . . . but that these good
works have no life unless they proceed from charity.

^. For thus in the gooil work there is charity ; in

this love to the Lord ; and in this the Lord Himself.

2039*. The celestial things of love are (here) described
by the works of charity. Enum.

Work

710

Work

[A.] 2094. (Such) have no need to know . . .

2439". (Thus) to do a good work, or good of charity
. . . with one is a good of charity . . . with another is a
work of obedience . . , with some is meritorious . . .
and with others is hypocritical . . .

2784. ' Wood ' = the goods that are of works . . . and
'to cleave wood ' = to place merit in the goods that are
of works. Sliown.

3147^. When . . . the love of self and of the world
are removed, good is received . . . for then the man
exercises the works of charity . . . and also the works
of piety so far as he can.

^. Good works are evil works unless the things

of the love of self and the world are removed ; for when
works are done before these have been removed, they
appear good outwardly, but are evil inwardly ; for they
are done for the sake of reputation, etc. . . and thus are
either meritorious or hypocritical ; for the things of the
love of self and the world make these works such. But
when these evils are removed, the works become good,
and are goods of cliarity . . . for then celestial love and
spiritual love inHow from the Lord into the works, and
make them to be love and charity in act.

3240*. Celestial things, that is, the goods of faith, or,
what is the same, the works of charity, which they
have. Sig.

3260, At the commencement of a work, the Ancients
used to say, 'God bless.' Ex.

3451^. If anyone says that good works ought to be
done that we may have our reward in Heaven, according
to the literal sense. . . in Matt.x.41,42 ; xxv. 34-46,
and elsewhere, and yet in doing good works never
thinks of merit, he is in the Lord's Kingdom . . . and
readily suffers himself to be instructed . . . that works
wherein merit is placed are not good.

367 1-. Scientifics and works are like ground ... (in
which) the seeds grow.

3923. See Charity, here.

3934. 'A troop cometh' ... in the external sense, =
works . . . because these correspond to the good of
faith ; for the good of faith produces works, since it is
impossible without works. Ex.

. Unless works correspond to the good of faith,

they are neither works of charity, nor works of faith
. . . but are dead works, in whicli there is neither good
nor truth ; but when they correspond, they are works
either of cliarity or of faith. Works of charity are
those which How from charity as their soul ; and works
of faith are those which flow from faith. Works of
charity exist with a regenerate man ; but works of faith
with one not yet regenerate, but being regenerated. Ex.

^. This shows what works are; and also that he

who makes profession of faith . . . and denies works,
and still more so if he rejects them, is devoid of faith,
and still more so of charity.

■ •■*. As the works of charity and of faith are such,

and as a man is never in charity and faith unless he is
in works, 'works' are so frequently mentioned in the
Word. 111.

^. From these passages it is evident that works

are what save man, and what condemn him ; namely,

that good works save, and evil works condemn ; for the
will of a man is in his works. Ex.

— — *. Moreover, the Lord's Kingdom commences in
a man from the life which is of works ; for he is tht^n
at the beginning of regeneration ; but when His
Kingdom is in the man, it terminates in the works;
and then the man is regenerate. Ex. . . His works are
then charity.

. As the life of the internal man thus comes

forth in the works of the external man, the Lord, in
speaking of the Last Judgment, recounts nothing but
works (Matt. xxv. 32-46) and says that those who have
done good works shall enter into life eternal . . .

<^. By 'John' (also) who lay on the Lord's breast

. . . were represented good works.

3935. 'Gad' = the quality of the good of faith, and of
works. 4609.

. The good of faith of the internal man, and the

good works of the external man, when they correspond,
are the third general medium . . .

3956. Therefore the works that are done for the sake
of reward are not in themselves good, because the}" do
not spring from the genuine fountain, which is charity
towards the neighbour.

4189. The conjunction of the Divine Natural with
the goods of works, in which are . . . the gentiles. Sig.
and Ex.

^. Good works may exist without goods within;

but not the goods of works.

4191. Those who are in the good of works. Sig. and
Ex.

e. 'Inasmuch as ye did it unto one of the least

of these, ye did it unto Me,' means the works of
charity ; (and shows that charity towards the neighbour
is conjunction with the Lord).

4198^. The quality of the Lord's presence . . . with
those who are in the goods of works. Sig. and Ex.

4226. Spirits interiorly evil . . . but who had ex-
teriorly assumed the appearance of good by means of
the works they had done for others for the sake of
themselves . . . complain that they are not admitted
into Heaven . . .

42706. These truths of faith . . . and works of faith
that are first exercised, are the things by which man
... is insinuated into good. Sig.

4368^. When those in the afiection of truth from the
good of genuine charity, are instructed that the works
of the external man are nothing unless they proceed
from the internal man . . . they receive it with joy; but
those in the affection of truth from the love of self and
the world applaud the works of the external man, and
care nothing for the willing well of the internal man . . .

4382. 'According to the foot of the work' (Gen.
xxxiii. 14) = according to generals.

4638*. That they wish to enter Heaven . . . from
works in which there is not the Lord's life, but the life
of self. Sig.

4663-. They say that in what the Lord said of works,
the fruits of faith are meant ; and that He mentioned
them for the sake of the simple.

Work

711

Work

^. This is why only works of charity are men-
tioned by the Lord ; for he who is in the works of
charity ... is capable of receiving faith . . . But one
who is not in the works of charity ... is by no means
capable of it . . .

4683. When there is no longer any charity, faith . . .
is said to be saving without works ; and then works are
no longer called works of charity, but works of faith,
and are named the fruits of faith.

4730". He confirms himself against charity by think-
ing . , . tliat if he does the works of charity or of piety,
he cannot but place merit in them. . . He (then) con-
firms himself still more, imtil he believes that the
works of rharity are not necessary to salvation.

. The reason (faith alone) has not been every-
where recognized ... is that the prelates cannot gain
anything . . . except by the preaching of works.

4754. Those in simple good acknowledge that . . ,
the works of charity are necessary to salvation.

4766. That there is no Church where . . . charity
is not (recognized) as an essential of the Church, and
consequently the works of charity. ^Ex.

4783-. From these words (in John iii. 16) it is con-
cluded that faith alone without works is what gives
eternal life . . . and then they no longer attend to what
the Lord so often said concerning . . . charity and
works.

•'. They who are in faith separate cannot believe

otherwise than that the works of charity consist solely
in giving to tlie poor . . . when yet the works of charity
consist in doing what is just and right, ench in his own
employment, irom the love of what is just and right,
and of what is good and true.

5004. 'He wentinto the house to do his work' (Gen.
xxxix. ii) = when He was in the work of conjunction
with spiritual good in the Natural.

5084^. It is a fallacy of sense that good works merit
reward ; and that to do good to anyone for the sake of
self is a good work.

5128'*. For the life of works is from the will, and . . .
from the intention or end. Such, therefore, as is the
intention or end ... in the works, such is the life ; for
. . . works without interior life are mere motions.

5132. Therefore the exercises of charity are described
in the Word by works of mercy. 111.

5148. 'The work of the baker' (Gen.xl. 17) =according
to every use of the Sensuous.

. That ' work ' = use, is because it is predicated

of the Voluntary . . . [for] whatever is done by this,
and can be called a work, must be a use. All the works
of charity are nothing else ; for they are works from the
will, which are uses.

535 1^ They do indeed call charity and its works the
fruits of faith ; but who believes that fruits do anything
for salvation, when it is believed that man may be saved
by faith at the last hour . . . and when by doctrine they
separate works . . . from faith, saying that faith alone
.saves without good works, or that works — which are of
life — contribute nothing to salvation ?

5608^. End, cause, and effect (are as) love to the Lord,

charity towards the neighbour, and the works of charity.
AVhen these three become a one . . . the fir>t must be in
the second, and the second in the third. As in the
works of charity — unless charity ... is interiorly in
them, they are not works of charity. . . So (also) unless
there is innocence (in the charity) they are not works of
charity.

5622. 'Fruits' = works; the fruits of useful trees,
good works ; or, what is the same, goods of life ; for
goods of life, as to use, are good works.

6024*. The good of faith, the derivative works, and
their doctrinals. Sig.

6048. 'What are your works?' (Gen.slvi. 33) = to
know your goods ; for 'works' = goods, because they are
from the will.

6073. 'What are your works?' (Gen.xlvii.3) = con-
cerning offices and uses ; for ' works ' = goods . . . All
goods that are called goods of charity are nothing
but uses, and uses are nothing but works done fov-erga-
the neighbour, our country, the Church, and the Lord's
Kingdom. Moreover, charity itself . . . does not be-
come, in itself, charity, until it comes into act, and
becomes work. Ex. . . But then, within the deed or
work itself, are contained all things of charity towards
(the neighbour) ; for works are the complex of all the
things of charity and faith in the man ; and are what
are called spiritual goods, and they become goods by
exercise, that is, by uses.

-. The Angels . . . long ... to perform uses . . .

and they enjoy bliss and happiness according to the
uses ; as the Lord teaches in . . . 'The Son of Man . . .
shall render to everj'oue according to his works' (Matt.
xvi.27). 'Works,' here, do not mean works as they
appear in the external form, but as in the internal
form, that is, according to the quality of the charity
they have in them. The Angels see works no other-
wise.

^. As works are the complex of all the things of

charity and faith in the man . . . the Lord loved John
more than the other disciples . . . for by him were re-
presented the goods, or works, of charity.

. By (these words) it was foretold that faith

would despise works ; but that still they are with the
Lord . . .

6353. That doctrinal things serve to destroy the
works of charity, thus charity itself. Sig. and Ex.

6377'^. 'He poured in oil and wine' = that he per-
formed the works of love and charity.

6388
6390-.

6390
works.

'Issachar' = recompense from works. Ex.

Lying between the burdens' = life among
That ' burdens ' = such works, is because they
do not do goods from the affection of love towards the
neighbour, but from the affection of love towards self;
for the works that flow from (this) are like the burdens
which the viler asses carry ; for they are among the
lowest services. Ex. '^.

6391. That works of good witliout reconii>ense are
full of happiness. Sig. and Ex. 6392"-. Ex.

6392-. Hence many reject good works, believing that
they are not possible without the end of meriting . . .

Work

712

Work

for they are not aware that they who are led by the
Lord, desire nothing more than to do good works, and
think of nothing less than of merit by them . . .

[A.] 6393^. They who want a reward for the works
they perform . . . are never content, but are indignant
if they have not a greater reward than others . . . and
make bliss to consist in . . . being eminent, etc.

6394. To 'be a servant unto tribute ' = those who
want to merit by works. 111.

6404. ' Gad ' = works from truth and not yet from
good.

6405. That works without judgment will drive away
from truth. Sig. and Ex. . . For they who do works from
truth and not yet from good have the understanding
obscured ; but they who do them from good have it
enlightened. Ex.

'-. 'Gad,' here = those who hallucinate about

tnith, and yet do works from it, thus works not of
truth, still less works of good. By works from this
source they are driven away from truth ; for as soon
as (such a one) carries out anything into act from
a religious principle, he afterwards defends it . . .
Examp.

^. By 'Gad' are also signified those who place

everything of salvation in works only, like the Pharisee
. . . Such are in the Lord's Kingdom, but at the thres-
hold. Sig.

, Hence their works are such as are their

(erroneous) truths ; for works are nothing but the will
and understanding in act. What saves them is the
intention to do good . . . ■*, 111.

6406. They who do works from truth and not yet
from good, cannot but induce a want of order on their
Natural ; for works affect the Natural ; and conse-
quently they cannot but in the same proportion close
interior things against themselves. Ex.

^. However, works are most necessary, for tliey

are charity and faith in eti'ect and life. Who cannot
see that without them there is no charity ? Works are
nothing else than good and truth itself in an external
form ; for when the good that is of the will, and the
truth that is of the understanding, are put forth into
act, they are called works ; from which it is evident
that such as is the good and truth, such ai-e the works.

6587^. The external of the Church is to perform
rituals bolily, and to do the works of charity, according
to the precepts of the Church.

6628. (Instruction) was one of their works of charity.

7104. 'Why do ye ... withdraw the people from
their works?' (Ex.v.4) = that (they) shall not exempt
them from grievous things. . . For the works were
labours, and also burdens . . . thus grievous things
from combats.

7133. 'Fulfil your works' (ver.i3) = that they should
serve falsities so called ; for . . . the making of bricks
. . . were the works.

7272=^. He who believes . . . that the works of charity
contribute nothing to salvation . . . and from this
principle lives without charity . . . This is an evil of
falsity.

7318. Truth is falsified when it is said that all the

good man does regards himself, and is done for the sake
of recompense, and therefore the works of charity should
not be done.

7430*=. 'The work of his hands' (Is.xvii.8)=such
things as are from proprium.

7893. 'No work shall be done in them' (Ex.xii. i6) =
detention then from earthly and worldly things ; for
' work ' = labours and studies which have as their end
the things of the world and the Earth. . . The reason it
was so severely forbidden that they should do any work
on the feasts and Sabbaths, was that they were then in
a full representative state, that is, in such things as
represented celestial and spiritual things. This state
would have been disturbed if they had done works that
had regard to the world and the Earth as the end. . .
The communication (with Heaven) would not have
been maintained, unless it had been forbidden under
the penalty of death to do any work on (those) days ;
for worldly and earthlj' things were seated in their
minds . . .

8121, Charity ... is to do right in every work , . .

8708. 'The work that they shall do' (Ex.xviii.2o) =
faith in act ; for 'the work that they shall do ' = action ;
here, action from the light of intelligence, thus from
faith ... It is this reception (of the truths of faith)
that is meant by 'the work that they shall do.'

8888. 'Six days shalt thou labour, and do all thy
work' (Ex.xx.9) = the combat that precedes and prepares
for this marriage. . . For 'to labour,' and 'do one's
work ' = to do the things that are necessary for life;
here, for the spiritual life. T.301.

8890. 'Thou shalt not do any work . . .' (ver. 10) =
that then Heaven and bliss appertain to each and all
things in man's internal and external ; for 'not to do
any work' = rest and peace, thus Heaven; for when a
man is in Heaven, he is free from all solicitude, unrest,
and anxiety . . .

9278. 'Six days shalt thou do thy works' (Ex.xxiii.
1 2) = a state of labour and combat while in external
delights that are to be conjoined with internal things.

. By the works of the six days, and the rest on

the seventh, are signified those things which come forth
with a man in his first and second states during regenera-
tion . . .

^. When man is in externals, he is in labour and

combat . . . which are signified by the six days of the
week in which works shall be done. But when he is in
internals . . . the labour and combat cease . . .

9296. ' When thou gatherest in thy works out of the
field' (ver.i6) = the enjoyment and use of all things that
have been implanted in good ; for 'works' mean not only
those of the field, but also those of the vineyard and
oliveyard . . .

9319. 'Thou shalt not do according to their works'
(ver.24) = that evils of life are not to be followed after.

9598. 'The work of the designer' (Ex.xxvi. i) — the
Intellectual.

9642*. 'The tribe of Gad' = works from these truths.

9824^. This is why it is said that man is to be judged
according to his deeds, or works, which = that he is to

Work

713

Work

hi' judgtd according to his thought and will ; for these
are in his deeds as the soul is in its body. H.358",Refs.
4 7 1, Fully ill.

9915. 'The work of the weaver' (Ex.xxviii.32) = from
the Celestial . . . for 'work'=that wliich is done or
comes forth, thus that which is from sometliing else.

9976. Therefore they who place merit in works, love
themselves ; and they who love themselves despise the
neighbour . . .

9977- (Thus) their works are not from heavenly love,
nor from true faith . . . Such cannot receive Heaven in
tliemselves.

9978. They who place merit in works cannot fight
against the evils that are from the Hells . . . But the
Lord fights and overcomes for those who do not place
merit in works.

10143^ When man is such, then in every work that
he does there is Divine worship . . .

10230. 'The work of the Tent of meeting' (Ex.xxx.
16) = that which operates and makes Heaven.

10265. 'The work of the dealer in ointment' (ver.25)
= from the influx and operation of the Divine itself . . .
' Work ' = its operation.

10331. 'In wisdom, and in intelligence, and in know-
ledge, and in every work' (Ex.xxxi.3) = as to the things
that are of the will and of the understanding in the
internal and the external man. . . 'Work'=:the things
of the will and the derivative efl'eet, in the external
man.

2, 'Work' is that which is efl'ected from the fore-
going ; thus 'work' is their effect in which they conjoin
themselves together ; and therefore no one can be called
wise, intelligent, or knowing . . . who does not do. Ex,

^. With those' who are in love to the Lord,

■wisdom, intelligence, knowledge, and work follow
together in order from the inmost to the ultimate . . .
Work is to do well from willing well, and is of the
external man. Thus, wisdom must be in intelligence,
this in knowledge, and this in work. Thus work in-
cludes and concludes all the interior things ; for it is the
ultimate in which they cease.

"*. From this it is evident what is meant by

'works,' and 'deeds,' which are so frequently mentioned
in the Word. 111.

•'. 'Works,' here, mean all things that are in

man, because all things of man that are in his willing
and understanding are in his works ; for the man does
these from those ; from them the works have their life ;
for the works without them are like shells without a
kernel, or a body without a soul. That which [)ro-
ceeds from a man ja-oceeds from his interiors, and
hence the works are the manifestations of them, and
are the ett'ects by which they apjiear.

**. It is a general law, that such as is a man,

such is all his work ; and hence it is that by the
works according to which there will be reward and
recomj ense, is meant the quality of the man as to love
and as to faith . . .

''. Besides, the very willing of a man is nothing

but work, because that which anyone wills, he does . . .

10364. 'Everyone that does work on that day' (ver.

14)= who turns himself from heavenly to corporeal and
worldly loves. i0362-,Ex.

10366. 'Six days shall work lie done' (ver. I5) = the
state that precedes and prepares for the heavenly
marriage.

10406". 'The work of the hands' (Jer.x.3) = that
which is from the proprium of man, tlius that which is
from his Own proper understanding, and . . . will . . .

10453. 'The tables were the work of God' (Ex.xxxii.
16) = (what is) from the Divine.

10635. 'To see the work of Jehovah' (Ex.xxxiv. io) =
to acknowledge the Divine in it.

10729. 'Six days shall work be done' (E.x.xxxv.2) =
the first state of man's regeneration by the Lord ; and,
in the supreme sense, of the glorification of the Lord's
Human.

1073 1. 'Everyone that doeth work in (the seventh
day) shall die' (id.) ^spiritual death for those who are
led by themselves and their own loves, and not liy the
Lord.

H. 393^. In Heaven, thei-e are so many offices and
administrations, and also so many works, that they
cannot be enum. In the world there are relatively few.
All are in the delight of their work and labour from the
love of use . . .

394. In Heaven, everyone is in his work according to ■
correspondence ; but the correspondence is not with the
work, but with the use of each work ... He who is in
a function or work that corresponds to his use, is in
a state of life exactly similar to that in which he was
(here) . . . with this dift'erence, that he is in more in-
terior delight . . .

472. (What is meant by the 'deeds' and 'works'
according to which man will be judged and rewarded.
Fully quoted under Do. )

473. As deeds, or works, are of the will and thought,
so they are of the love and faith ; consequently, are
such as are the love and faith.

474. But . . . the will makes the man, and the
thought only in so far as it proceeds from the will ; and
the deeds, or works, proceed from both . . .

e. (Thus) a deed, or work, without love ... is a

deed or work of death . . .

475. In the deeds, or works, the whole man is pre-
sented ; and his will and thought, or love and faith,
which are the interiors of the man, are not complete,
until they are in deeds or works, which are the exteriors
of the man ; for these are tlie ultimates in which the
former things are terminated, and without terminations
they are as it were unbounded things, which as yet do
not come forth into existence. (Fully ex. under Do.)

-. The love and will is the very soul of the deed,

or work . . .

^. In a word, all things of a man aud his sj>irit

are in his deeds, or works.

483. Love in act is what remains . . . Love in act is
work and deed.

484. All works and deeds are 01 moral and civil life,
and therefore have regard to what is sincere and right,

Work

7U

Work

and also to wliat is just and fair . . . The works and
deeds of moral and civil life are heavenly if they are
done from heavenly love . . . But the deeds and works
of moral and civil life are infernal if they are done from
infernal love . . .

J. 13. That every Divine work has regard to infinity
and eternity. Ex.

. There is everywhere a certain image of the

Infinite, to the end that all things may be regarded by
the Divine as His own work ; and at the same time,
that all things, as His work, may have regard to the
Divine.

S. 27. In every Divine work there is a first, a middle,
and an ultimate . . .

28^. (Thus) every Divine work is complete and per-
fect in the ultimate.

81^. For in every Divine work there is good con-
joined with truth, and truth conjoined with good.

Life. 2^. Tliat works are what make the man of the
Church ; and that he is saved according to them. 111.

30^. Unless man shuns evils . . . none of his works
are good. 111.

72. When a man is in . . . the good of love towards
the neighbour, whatever he does is of this love, and
consequently is a good work. A priest, who is in this
.good, wlienever he teaches and leads, does a good
work. (So with a magistrate, a merchant, and a
Avorkman . )

^. (But) he who does not regard as sins the

kinds of murder . . . whether he be priest, magistrate,
merchant, or workman, whatever he does is not a good
work, because all his work partakes of the evil that is
within liini . . .

105. As this leciprocal . . . and the derivative mutu-
ality, is in a man from the Lord, man must render an
account of his works, and be recompensed according
to them. 111.

W. 36. There is a union of love and wisdom in every
Divine work ; from this is its perpetuity, nay, its
eternity . . .

214. In a series of like degrees are charity, faith, and
g./od work ; for charity is of affection, faith of thought,
and good work of action.

^. So all things of faith and charity are in good

work.

215. The ultimate of each series, which ai-e use,
action, work, and exercise, is the complex and contain-
ant of all the prior things. Ex.

^. Hence it is that from the deeds, or works, of a

man, others judge of the thought of his will . . . From
a mere deed, or work, of a man, the Angels see and
perceive everything of the will and thonght of the doer.
. . . This is why 'works' and 'deeds' are so frequently
commanded in the Word, and it is said that a man is
Known from them.

216. Unless the will and understanding . . . clothe
themselves with works, or deeds, whenever possible,
they are . . . phantoms . . . The reason is that the
ultimate is the complex, containant, and basis of the
prior things. Such an airy nothing ... is faith

separated from good works ; and such also are faith
and charity without their exercises ; with the sole^
difference, that they who maintain faith and charity,
know and can will good works . . .

220-. (It follows) that everything of charity and of
faith is in works ; and that without works charity and
faith ai'e like rainbows round the sun, that vanish . . .
and this is why 'works" are so frequently mentioned in
the Word, and it is said . . . that the salvation of man
depends on them . . .

*. But it is to be known that by works are licic

meant uses which are actually done . . .

253^. (Thus) the end is the all of the cause, and the
effect is the all of the end thiough the cause. The end
is charity, or good ; the cause is faith, or truth ; and
the efiects are good works, or uses. From this it is
evident that no more of charity can be carried into
works than in so far as charity has been conjoined with
truths that are called of faith. Through these, charity
enters into works, and qualifies them,

277. That all things of the three degi-ees of the
natural mind are included in the works that are done
by the acts of the body. Gen. art.

279". The quality of a man is perceived from a single
work. Ex. . . In a word, every act, or work, of a
spiritual man, before the Angels is like a fruit that is
palatable, useful, and beautiful . . .

307^. Thereby conjoin the Creator with His great
work.

31 6"-. There is a like progression ... of chaiity,
through faith, into works . . .

431. In Heaven, to do uses is to act sincerely, rightly,
justly, and faithfully in the work that is of one's office :
this they call charity . . . and they say that when any-
one does the work of his office (in this way) the com-
munity subsists and persists in its good ; and this is to
be in the Lord . . .

P. 115. That 'man is justified by faith without the
works of the law' (Rom.iii.28) (refers to) the rituals
described by Moses . . . and not to the commandments
. . . and therefore Paul explains his meaning by saying,
' Do we then make the law of none effect through faith ?
God forbid ; nay, we establish the law' (ver.31). (Fully
ex. in R. 4 1 7'- '•) T.288-,Ex. 338^.

. Those who have confirmed themselves in faith

separate ... do not see where Paul enumerates the laws
of faith, that they are the very works of charity them-
selves ; and therefore what faith is without its laws
they do not see where he enumerates evil works, and
says, that those who do them cannot enter Heaven.

258®. Still, the goods of charity, which are good
works, are everywhere taught, (which) is of the Divine-
Providence, lest the common people should be seduced
by (faith alone).

e. Luther thought that if he did not reject

works, no separation from the Catholic religion could
be effected.

318^. When they were asked whether they saw the
many things in the Word about love and charity,
works and deeds . . . they said that while reading those

Work

715

Work

thiii.i^'s tlicy did not see but that they were faith, and so
passed them by as with their eyes shut. R.456^.

_^26^. Good [works] enum. They are not good unless
till' man shuns evils as sins. Ex.

R. Pief. Ilia. The doctrine of the Reformed concern-
ing good works. Fully stated.

76. 'I know thy works' (Rev. ii. 2) = that He sees all
man's interiors and exteriors together. ( = the things
that are of the will and love. E.98. Ex. and 111.)
R.94. I09,etc. E. 107. ii6,etc.

. Ten men may do works that appear alike in

externals, but yet are unlike with them all, because
they proceed from a different end, and from a different-
cause ; and the end and the cause make the works to
be either good or evil ; for every work is a work of the
mind ; and therefore such as the mind is, such is the
work. If the mind is charity, the work becomes
charity ; but if the mind is not charity, the work does
not become cliaiity ; and yet both may appear alike in
externals. Works appear to men in their external
form, but to the Angels in their internal form, and to
the Lord such as they are from inmosts to outermosts.
(Sliowii by a comparison with fruit.) Such are all
works, the inward quality of which the Lord alone
sees, and the Angels also perceive from Him, when the
man is doing them. 641.

84. 'Repent, and do the first works' (ver.5) = that
they sliould invert the state of their life. . . He who is
being regenerated, after he has imbued truths, regards
the goods of life in the first place . . . ( = that the
good of life of the Church at its beginning may come
into mind. E. 105.)

86. 'Thou hatest the works of the Nicolaitans which
I also hate' (ver.6) = that they do not want works to be
meritorious, because tliis is contrary to the merit and
rigliteonsuess of the Lord. (=aversion from the Divine
for those who separate good from truth, or charity
from faith, from which there is no life. E. 107.)

107. 'The Church in Pergamos'= those who make
everything of the Church to consist in good works, and
not anything in the truths of doctrine.

. There are two kinds of men of whom the

Christian Church at this day for the most part con-
sists ; one . . . who are in works only, and in no
truths ; the other, who are in worship only, and not in
works or truths. The former are here treated of; the
latter, in the things written to the Church in Sardis.
They who are in works alone . . . are like those who do
witliout understanding, and deeds without understand-
ing are inanimate, and appear before the Angels like
images carved out of wood ; and they who have placed
merit in works, like these images naked. They also
api)ear like sheep without wool ; and they who place
merit in works, like the same sheep covered over with
dung. For all works are done from the will through
the understanding ; and they receive life, and at the
same time clothing, in the understanding. This is
why tliey appear before the Angels as things lifeless
and naked.

1 10^. By those 'in darkness . . . whose eyes the Lord
will open," are meant the gentiles, who have been in

good works, but not in any truths . . . Quite similar
to them are those in the Christian world who are in
works alone ... on which account they cannot be called
anything but gentiles . . .

^ In the Spiritual World, satanic Spirits have

power through those who are in works alone ... If one
of these Spirits says, I am thy neighbour . . . they give
him aid . . . Sig.

114. That among them are those who do hypocritical
works . . . Sig. and Ex.

115. That among them are also those who make works
meritorious. Sig. and Ex.

120. The appropriation of the good of celestial love in
their works, and thus the conjunction of the Lord with
those who work. Sig. and Ex.

124. 'The Church in Thyatira' = those who are in
faith from charity, and thence in good works ; and also
those who are in faith separated from charity, and
thence in evil works.

130. By 'the last works being more than the first,'
are meant all things of their charity and faith ; for
these are the interior things from which are the works.
( = the external things that are therefrom. E. 157. ) See
also E. 157*.

141. 'I will give to everyone according to his works'
(ver.23) = that He gives to each one according to the
charity and its faith that are in his works ; (for) works
are the containants of charity and faith . . . ( = eternal
bliss according to one's internal in his external.
E.168.)

146. 'He that . . . keepeth My works unto the end'
(ver. 26) = those who are in charity and faith actually,
and remain in them until the end of life. ( = persever-
ance in love and faith . . . even unto death. E.174).

153-'. Those who, in doctrine and life, have . . .
rejected from the means of salvation the goods of
charity, which are good works, are led . . . into the
evil Societies ... T.281.

^. They enter the huts, and some work is there

given them to do ; and, as they do it, so they receive
food.

8. After some time, they are disgusted with work

. . . and if they are priests, they want to build. Des.

^ Certain say to them. Why sit ye idle ? come

with us into our houses, and we will give you work to
do, and will feed you. Then ... to each one is given
his work ; and food is given for the work. But, as all
who have confirmed themselves in falsities of faith
cannot do works of good use, but of evil use ; and not
these faithfully, but only so as to appear, for the sake
of honour, or gain, they leave their work . . . and are
then cast out as useless.

^**. The overseer of the cavern says to them . . .

behold your companions, they all labour ; and, as they
labour, food is given them from Heaven. . . And their
companions say. Our overseer knows what work each
one is fitted for, and allots it daily to everyone. On
the day in which you finish it, food is given ; and if
not, food is not given, nor clothing. . . After his work,
everyone is permitted to walk about, to converse, and
afterwards to sleep. . . Of such caverns, which are

Work

16

Work

iiotliing but eternal workhouses, the universal Hell
consists, 531"*.

[R.] i6o. ' I have not found thy works full before God '
(Rev.iii.2) = that the interior things of their worship
liave not been conjoined with the Lord. Ex. (=that
otherwise the Divine is not in the moral life. E. 189.)

417''. They concluded that faith alone produces the
goods of charit}-, which are called good works, as a tree
produces fruit. (This idea refuted.)

®. They think that every good of charity, which

is called a good work, that is done by man for the
sake of salvation, is , . . evil, because the man wants
to save himself by a work done by himself . . . and
that it is so with every good work in which a man
is sensible of his own will. Therefore, among them-
selves, they call the good works done by man . . .
cursed ; and say that they merit Hell rather than
Heaven.

'. But ... do they not preach . , . charity and

its works, which they call the works of faith ? (But)
tiiey think of moral charity only, and its civil and
}>olitical goods . . . And therefore they unanimously
declare that no one is saved by any works, but by faith
alone. (Their idea ill. by comparisons.) 42I".

^. Their- goods of charity, or works (are supposed

to be) invisible, being done within the man by the
Ho;y Spirit, and of which he knows nothing. Further
ex.

^ (How we can do good works without their

being from ourselves.)

457. 'Yet repented not of the works of their hands'
(Rev.ix.2o) = that neither did they shun as sins their
Own things, which are evils of every kind. E.585.

463^*. (The solitidian clergy) sjieak from the Word
about love, charity, good works . . . and quote almost
all things therein on these subjects. But . . . they
understand inwardly that all these things are not to be
done for the sake of God, Heaven, and salvation ; but
only for the public and private good.

541-. They assert that whatever proceeds from man's
will and judgment is not good ; and therefore that the
goods of charity, or good works . . . contribute nothing
to salvation. (Refuted.)

^. They have broken this solo bond of con-
junction (of man with the Lord), by asserting that the
goods of charity, or good works, wliich proceed from
man and his will, are nothing but the moral, civil, and
political works, by which man has conjunction with the
world . . .

571'-. Who cannot see that no one can love the
neighbour unless he lives according to the works of the
l»w ? . . . (Thus) it is blasphemy to exclude the works
of this law from Salvation . . .

641. 'Their works follow with them' (Rev.xiv.i3) =
As they have loved and believed and thence have done
and s})oken. By 'tlie works that follow with them' are
signified all the things that remain with a man after
death. . . The externals and internals, taken together,
are the works ; good works, if the internals are in love
and faith ; hut evil works, if the internals are not in love
and faith, and the externals act and speak from them.

If the externals act and speak as if from love and
faith, the works are either hypocritical or meritorious.
(=that such have spiritual life, which is the life of the
Angels of Heaven. E.901.)

*. Like things are signified by 'works,' iu the

following passages. HI.

649. The Lord's operation . . . into the works of
charity and faith, of the men (in the Christian world).
Sig.

651. 'He cast it into the great winepress of the
anger of God ' = exploration of the quality of their
works — that they were evil.

663. 'Great and marvellous are Thy works . . .'
(Rev. XV. 3) = that all things of the world, of Heaven,
and of the Church, have been created and made by the
Lord, from His Divine love, by His Divine wisdom.
( = that all the goods of Heaven and the Church are
from Him. E.93S.)

675^. The subtleties and artifices (of the soiifidinns)
to set aside good works, which are the goods of chai ity.
(Exposed.)

698. 'They repented not of their works' (Rev.xvi.ii)
= that although instructed from the Word, they do not
recede from falsities of faith and the consequent evil
of life. ( = that they were not willing to live according
to the Lord's commandments. . . 'Their works ' = evils
from falsities. E.993.)

716^. Through that hierarchy, the above-named
Works for the New .Jerusalem, though published in
London, and sent them as a gift, have been so basely
rejected . . .

758. Among the dogmas (of the Babylonians) is this
wicked one : that the works which are done according
to their doctiinals constitute merit . . .

793. For every work of man corresponds . . . pro-
vided it is of any use, to such things as are of angelic
intelligence. Enuni.

868. 'The dead were judged from the things written
in the books, according to their works' (Rev.xx. I2j =
that all have been judged according to their internal
life in the externals. 871.

- — — . There are works of the mind, and works of the
body ; both of them internal and at the same time
external. The works of the mind are the intentions
and endeavours ; and the works of the body are the
speech and acts ; and the latter and the former proceed
from the man's internal life . . . Whatever does not
cease in works, either in internal works of the mind,
or in external works of the body, is not in the man
life . . .

875'. (So) charity and faith without works are noc
anything ; but they become something iu works,
according to the quality of the use of the works.

926. I saw . . . bishops who taught . . . that works
are good, but not for salvation ; but that still they are
to be taught from the Word, in order that the laity . . .
may be kept more strictly in the bonds of obedience to
the magistrates ; and, as from religion . . . may be
compelled to exercise moral charity.

949. 'I come quickly, and My reward is with Me, to
render to everyone as his work shall be' (Rev.xxii. 12)

Work

717

Work

= that the Lord will certainly come, ami that He is
Heaven and the happiness of eternal life to everyone,
arcording to his faith in Him, and hiss life according
to His connnaiulnients. . . For by 'good works' are
signified charity and faith in internals, and their effects
at the same time in externals.

M. s^- 1'1'e Angels (have these social gatherings)
after they have done the uses in their functions, and in
their •works.

9'*. The Glorification of God means to bring forth the
fruits of love, that is, to do the work of one's function
faithfully, sincerely, and diligently ; for this is of the
love of God, and of the love of the neighbour ; and
this is the bond of society, and its good.

lo^. As (good work) is tlie containant of (charity and
faith,) the state of heavenly life is from the conjunction
of these in (good work). Ex.

11^. Until noon, all (in that Society of Heaven) are
engaged in their offices and in their works.

207". (For the wonderful works that are done in a
spiritual manner by the artificers in Heaven, see Work
-opera, here.)

e. The maidens then sang an ode, in which they

expressed . . . the affection of the works of use . . .

267^ It is granted to (such, in the Spiritual World) to
apply their minds to some study, or work, by which they
are kept in externals, and thus in a state of intelligence.

524''. 'The works' according to which it is rendered
to everyone, are the life, because the life does them,
and they are according to the life.

527^. By the deeds, or works, according to which
everyone will be judged, are meant the will and the
irnderstanding ; consequently by evil works are meant
the works of an evilwill, whatever they may have aji-
peared to be in externals ; and by good works are meant
the works of a good will, although in externals they may
have appeared like the works done by an evil man.

B. 5. The Council of Trent on good works, etc.
Fully quoted.

12. On justification by faith without the works of
the law. From the Fornuila Concordiae. 46.

21. W^hy and how the Reformers separated charity
or good works from faith. 23.

24. That still the Reformers adjoined and also con-
joined good works to faith, but in man as a passive
subject ; but the Roman Catholics in man as an active
subject ; and yet there is between the two an actual
conformity as to faith, works, and merits. Gen. art.

27. The Reformers made a distinction between the
works of the law flowing forth from purpose and will,
and the works of the spirit flowing forth from faith as
a free and spontaneous vein, and they called these goods
the fruits of faitli. Ex.

47. That the faith of the modern Church cannot be
conjoined with charity, so as to produce any fruits
which are good works. Gen. art.

48^. From this marriage (of charity and faith) are
born good works, like fruits from a tree.

498. Good ViTorks from the marriage of good ami truth ;
and evil works from the marriage of evil and falsity.

59. (How these ministers of the Church juggle with
faith and works. Ex.)

68'-. It may be said that it was })rovide(l that the
Reformers should cast out charity and good works from
their faith. Ex.

79^. Precious sayings about good works, etc. are the
exteriors of the doctrine of faith alone for the sake of
the laity.

84'-. When charity is thus removed, good works,
which are of charity . . . become so obliterated that
they no longer come into remembrance. It is a general
rule of religion, that in proportion as anyone does not
w ill goods and consequently does not do them, in the
same proportion he wills evils and consequently does
them ; and the converse. (Sliowu from the paral)le of
the sheep and the goats.)

I. 17. This is wliy it is said . . . that 'ever30uc is to
be judged according to his works' ; for the end, or the
love of the will ; and the cause, or the reason of the
understanding, are simultaneously present in the effects,
which are the works of his body. Thus the quality' of
the whole man [is in his works].

T. 71". It is a consequent law of order that man
ought to introduce himself . . , into charity by good
works . . .

96-. Who does not Know another from his works, if
he attends to them . . .

317. W^orkmen transgress the seventh commandment
who do their works unfaithfully and dishonestl}-.

373. That charity and faith are together in good
works. Gen. art.

. In every work that proceeds from man, there

is the whole man such as he is as to the mind-animum,
or such as he is essentially . . . If we look upon works
thus, they are as mirrors of the man. Ex. . . But that
he is such in all his work, is not manifest in his
external man . . . 111.

^. That . . . every work which proceeds from a

man is good, when the Lord, charity, and faith reside
in his internal man. Fully ex.

374. That . . . good works are to do well from will-
ing well. Ex.

. Charity and works are distinct from each

other as are will and action . . . and are like cause and
effect . . . 420, Ex. 421.

-. (Thus) works are essentially of the will,

formally of the un^lerstanding, and actually of the
body. 111. by comparisons.

s. Finally, there is a determination to uses,

according to the doctrinal things . . . which is effected
by acts of the body, which are called good works.
Thus the end, through the mediate causes, produces
the effects, which are essentially of the end, formally
of the doctrinal things of the Church, and actually of
uses.

375. That charity and faith are only mental and
perishable things, unless, when possible, they are
determined to and coexist in works. Ex. and 111.
376, Fully ill.

376'-. (Thus) charity and faith are not charity and
faith until they are in works. Des.

Work

718

Work

[T. ]377. That charity alone does not produce good
works, still less faith alone ; but charity and faith
togetlier. Ex.

. (Thus) when a man does good works according

to truths, he does them in light ; that is, intelligently
and wisely.

392, On Good Works. Chapter.

403^. All the works a man does with the body are
done according to the state of his mind in his head ;
and if the mind is in the love of uses, the body . . .
effects them. Ex.

421. Therefore, if the works proceed from the spirit-
ual mind, they proceed from its good will, which is
charity ; but if from the natural mind, they proceed
from a good will which is not charity, although it may
appear like charity in the external form. Ex.

422. That charity itself is to act justly and faithfully
in the office, business, and work in which anyone is . . .
Gen. art.

423-. (These) place no merit in their works, because
they do not think of merit, but of duty . . .

425^. They who make charity itself to consist in
these benefactions, cannot but place merit in these
works . . . After death, they enumerate their ■works,
and demand salvation as a reward. But inquiry is
then made as to the origin of the works, and thus as
to their quality ; and if it is found that they have
proceeded from pride, a hunt for fame, from bare
munificence, friendship, merely natural inclination, or
hypocrisy, they are judged accordingly ; for the quality
of the origin is in the works.

^. But genuine charity proceeds from those who

have imbued it from the justice and judgment in the
works which they do without the end of recompense . . .

426. Some who have performed these beneficent acts
. . . believe that they have practised the works of
charity ; and they regard them as many in popedom
do indulgences . . . and yet do not regard as sins
adultery, hatred, revenge, etc. What in this case
are those good works but pictures of Angels in the
company of devils ... It is quite different if these
benefactions are done by those who shun these evils as
liateful to charity.

439. That in the exercises of charity a man does not
place merit in works while he believes that all good is
from the Lord. Gen. art.

, It is hurtful to place merit in the works that

are done for the sake of salvation ; for evils lie hidden
in it of which the doer knows nothing. Enum.

440. But to think that men come into Heaven, and
that good is to be done for the sake of this, is not to
. . . place merit in works. Ex.

441. Very different is the case with those who in
their works regard the reward as the end itself. Ex.

442. (Thus) . . . such as are the faith and charity
together, such are the works.

457. They who are in the mere worship of God, and
not at the same time in good works from charity. Des.

506^. The conjunction of faith and good works . . .
could not be found, because it has been impossible, on
account of there not being faith in the Lord . . .

535. That . . . this repentance is performed by those
who do the works of charity from religion. Gen. art.

D. 1 194. (Such) good works are external. . . Good
works are more interior when . . .

2474. Faith and works are like soul and body . . .

3979. On good works. Ex.

. Those came who had confirmed themselves in

the belief that faith saves without good works. (They
were tied up by the lower good Spirits, because the
persuasion that good works are of no account caused a
sphere so general that the other Spirits seemed to
themselves to disappear, or to be diffused into the
atmosphere . . .) Such was the sphere when good
works were snatched away from them. Ex. . . Such a
sphere is sad, because there is nothing determinate.
3980. 3982.

3983. Some good Spirits, who had the idea that faith
is possible without good works, said that it would be
better to call them the goods of charity, although [the
term] good works is applicable ; and that works which
are devoid of faith are works simply.

3984. They now add, that if any should want to
snatch away works, they must want the whole Heaven
and human race to perish . . . for to serve man, teach
Spirits, resuscitate them . . . and perform the works of
charity to each other, are what hold Heaven and the
human race together . . .

4021. On faith and good works. Ex.

4022. They who are in faith without . . . good works,
are in no Knowledge . . . Much better are those who
do good works from a conscience received from the
fact that the Lord has commanded us to give to the
poor, and do good ; for those who act from a conscience
thus originated do not place merit in works, and are
admitted into Heaven ; whereas those who confirm
themselves in the belief that faith saves without good
works cannot be admitted into Heaven, because they
do not know what love is . . .

4561. One who did his work with avidity . . . but
(was in merely natural good). Des.

6041. Luther replied that if he had received works,
he would not have removed far from the Papists. . .
Calvin remained in faith with good works ; but Luther
in faith alone, believing that faith produces them as
a tree does fruit, and said that th^re is a conjunction,
but he had not thought it out ... He wrote to Calvin
that he could not confirm works, because they are from
man . . .

6044. They were industrious in their works.

6075. On good works with merit, and without merit.

6087. She is in some spiritual work that corresponds
to knitting.

6088^. Food is given everyone (there) according to
the work he performs . . .

". The works of those in Hell have correspond-
ences with the Heavens, but not the infernals them-
selves.

6094. In the touch of the hand there is the affection
with the thought . . . and this is why, in the Spiiitual

Work

719

Work

"World, they are in works, because the thought is deter-
mined vividly by the hand into the works.

6098. On an English bishop (who) said that in
England they would receive the first work on the Lord
. . . and also the second work on the holiness of the
Word, and the third on the doctrine of Life ; biit
would utterly reject the fourth on Faith . . . and he at
last confessed that unless the fourth work was received,
the other three would fall to the ground.

6101-. That bishop told how he had nullified the
live works on Heaven and Hell and the other four,
which had been presented to all [the bishops], and to
all the Protestant peers. 6098-.

". When he was told that it is not my work, but

the Lord's ... he was not ashamed . . .

6105^ One is a part in the general body from the
fact that he does his work faithfully and justly . . .
ior everyone in a society must be in some work. Works
make the communion, and cause all things to be held
together in connection ; for works contain in themselves
all things of men. Therefore they must be in works
even in Hell.

D. Min. 4639. Good works are especially to ad-
minister justice ... So in every employment.

E. 98. 'Works'=the things of the will and love.
2^ Ex. 1 1 6, Ex. 154.

*. ' Works' = all things of the Church in general,

(thus) love and faith. . . For every work ... is not
done from the body, but through the body from the
will and thought . . . This is why ' works ' = these, and
not the things that appear in the external form.

■*. Hence it is said that 'man shall be judged,'

and that it 'shall be rendei-ed to him,' 'according to
his works.' HI.

-^. Why 'works' are so frequently mentioned.

154S. The internal of the Celestial Church is meant
by 'works.'

157. ' Works ' = external things in which are internal
things ; for works are the ultimate effects in which
tlie internal things present themselves together, and
in a series ; there they form their ultimate and fulness.

167^. 'The fruits of his works' (Jer.xvii. io)=the
goods that are of love.

174. ' Works' = the things that are of the love and
the faith in the cause and in the effect, that is, in
internals and in externals.

185. ' Works ' = the things that are of man's life,
both good and evil. (For) works are the effects of
life ... If the life is good, the works are good ; but
if the life is evil, the works are evil. The life that is
in the works is the intention that is of the will and
the derivative thought . . . Without this life in works,
they would be only motions like those of an automaton.
. . . This is why the wise do not look to the works,
but to that life in the works, namely, the intention . . .
The Angels do not see a man's works ; but only the
intentions of his mind . . . (Thus) 'works,' in the
spiritual sense, mean the life; and, as the life of man
is various, and depends principally on his love, there-
fore his love is principally signified by 'works.' This
is why it is said to the Angel of each Church . . . ' I

know thy works,' by which is meant that the Lord
knows the whole life of man, and its quality as to
love. 207.

2377. Such call 'works' the fruits of faith . . .

250^ The Athanasian Creed (says) At whose coming
all men shall give account for their own works . . .
(Fully proved from the Word.)

288^, 'The works of Jehovah' (Ps.cxi.2) = all things
that proceed from and are done by Him . . .

3233. 'AH His work is done in Truth' (Ps.xxxiii.4)=
the good of truth.

32422. 'The works of their own hands' (Jer.i. l6) =
the things that are from man's Own intelligence.

355-^. 'The work of the hands' (Hos.xiv.3) = the
proprium itself.

376^^. 'Works,' by which uses are effected, =the
Knowledges of good.

^^. 'The work of Jehovah' (Is. v. 12) is said of

the goods of life ; and 'the deed of His hands,' of the
truths of doctrine, both from the Word.

405-'. 'The fruit of Thy works' (Ps.civ. I3) = the
Divine operation.

412''^ 'Works' (Is. iii. 8) = affection, because man does
that which is of his affection. ( = life. 433^^)

444. 'Of the tribe of Levi were sealed I200o' = good
works. Ex.

*. As the tribe of Levi = charity in act, thus

the goods of charity, which are good works (his rod
. . . blossomed with almonds). Ex.

458*. 'The work of the hands of the workman with
the axe' (Jer.x.3) = what is from proprium and Own
intelligence. 587''. 1 145''.

514^2, 'That do work in many waters' (Ps.cvii.23) =
who intensely study truth from the Word. 'These
see the works of Jehovah ' = that they understand . . .
all things of the Word that perfect man.

585*. That 'the works of the hands ' = such things
as a man thinks, wills, and does, from proprium. 111.

'-. But where 'the works of the hands' are

attributed to . . . the Lord, they = the reformed or
regenerated man, and also the Church ; and, in special,
the doctrine of truth and good of the Church. 111.

695^. That they will receive Heaven according to
their love and affection of good and trutJi from the
Lord, is meant by, 'the wages of His work are before
Him' ; and by 'He will give to every one as his work
shall be.' By 'the work' for which Heaven is given
as a reward, no other is meant than work from the
love or affection of good and truth; for all the work
from which is Heaven must be from this source in a
man ; for work derives its all from the love or
affection . . .

778'. Those who exclude the works of charity . . .
blaspheme the Holy Spirit . . . They have put . . . evil
works in place of good works, because their works are
done from earthly love . . .

785. The disagreement of their doctrinals with the
Word, in which . . . 'works' . . . are so often mentioned.
Sig. and Ex.

Work

720

Work

[E. 785]-. Tliey separate the life of love, which is good
■works, from faith . . .

^. Passages iu which 'deeds,' 'works,' 'doing,'

and 'working' are mentioned. Fully ill. and ex.

786. The disagreement apparently removed by de-
vised conjunctions of works with faith. Sig. and Ex.
787^ Ex.

^. A person seen who had excogitated hundreds

of modes of conjoining (faith and works) . . . but the
more interiorly lie thought upon the subject, the more
he separated faith from good works.

7875. The less learned . . . think that faith produces
good works, which they call the fruits of faith . . .

794". The goods of the Word . . . are destroyed
especially by the teaching that faith without good
works justifies ...

. But such do not know what good works are.

For there are works done by man, and these are not
good ; and there are works done by tlie Lord through
man, and these are good. Yet both appear the same
. . . The works enumerated by the Pharisee were works
done by himself, and were therefore meritorious ; and
so there are works done by servants by command, who
are called useless.

^ How works are done by man himself; and

how they are done by the Lord in man. Ex. ■*,Ex.

797^ They regard the goods of life, which are good
works, as of no value . ,. .

■*. (Thus) those who regard good works — which

are the goods of love, the goods of charity, and the
goods of life, and which in Heaven are called uses — a^
of no account . . . close Heaven against themselves . . .
^ i^Ex.

^. (For such) excuse evil works . . .

798. Such shut out love and cliarity, from which
works become good . . .

- — ■. When the passages where 'works,' etc. are
mentioned are falsihed, all things of the Word are
falsified. Ex.

*. For works are love and charity in act . . .

. As those Mho confirm themselves, in doctrine

and life . . . that faith produces good works as a tree
does fruits, look from faith to good, they have con-
junction with the natural Heaven . . . *,Ex. '.

8_

802-. It follows that by 'works,' and 'doing,' faith
and to have faith are meant.

*. Therefore just the same things must be said

of faith as are said of works . . .

^ All things that a man does before evils have

been removed, although they are works of chastity,
works of sincerity, works of charity, works of Truth
and of justice, are still not good, because they are from
man.

. As all works, both those done by God. and

those not done by God, cannot be performed except
by man, or as by him, it is evident why 'works,' etc.
are so frequently mentioned in the Word . . .

''. (The falsity) that by 'works'. . . in the

Word is meant faith. Ex.

803^. Although with such (as shun evils as sins)
there is a like perception that their works are done

as from self, yet they are all good, and, from the light
of Heaven, appear like white snow and wool (Is.i. 12-18).
These are the works that are meant in the Word by
'the works' that can by no means be separated from
faith , . .

819*. (Such) pay no attention to the passages in the
Word where 'works,' etc. are mentioned . . . but wrest
them ... by saying that faith alone includes works.
Ex.

822^ As 'John' = good works ... I will show what
good works are . . . that they contain in them all
things of charity and faith that are with the man.
Fully ex.

825^. What is meant by good works. Good works
are all things that a man does, writes, preaches, and
speaks, not from self but I'rom the Lord ; and he does
this when he lives according to the laws of his religion.
Fully ex.

8262. Good works. Def. 828^, Further ex. 83 1^

837^. By good works are meant each and all things
that a man does after he has turned away from evils
because they are sins against God. Ex.

•^^. So long as faith was conjoined with works . . .

the Church was in truths . . .

. But if man is saved by a faith separated from

. . . good works, what need is there of truths . . .

^. (Thus) faith without works is not faith. Ex.

839^. By works are meant all things a man does,
speaks, and writes. Fully enuni.

. All such works are good when done from the

Lord in the man, and are evil when done from the
man himself. Thus they are good in 2>roportion as he
shuns evils as sins . . . but evil in proportion as he
does not do so.

. Such as are the works, such is the faith. Ex.

842, Ex.

842. The love, the life, and the works, make a one
with every man. Ex.

847^. When good works are set aside . . . evil works
take their place. Ex.

901. The reason 'works' = the life of man. is that
they make his life. Ex.

902''. (The good works that had been done by those
who have become celestial Angels. Enum. )

932". On the goods of charity, which are good works.
Ex. scriatmi. 933". 934".

934-. For works to be done by the Lord, and not
by man, two things are nec&ssary : the acknowledgment
of the Lord's Divine . . . and a life according to the
commandments . . . Ex. 935-,Ex. 936-.

946''. The goods that a man does (by shunning evils)
are what are meant by good works ; and good works in
their whole complex are what is meant by charity.
9742,Ex. 9752,Ex.

963. Where there are not good works, there aie evil
works. Ex.

974-. Works done by man. Ex.

975-. Works are more or less good according to the
excellence of the use. Ex.

Work, Little

721

Workman

. The goodness of the works increases with the

man according to the fulness of the Truths from the
affection of which they are done. Ex.

976-. What is meant in the "Word by 'evil works.'
Ex.

979^ Refrain from asking . . . What are the good
works that 1 must do ... to receive eternal life ? Only
abstain from evils as sins, and look to the Lord, and
He will teach and lead.

1002-. The good works of chastity. Ex. ^

1017. When a man abstains from hatred . . . then
for the first time the works he does are works of love
and charitj' ; while the works he did before . . . were'
all works of the love of self and of the world . . .
Life 72, Ex.

D. Love vi. In the Lord's sight, these uses are good
works themselves.

De Just. 64. What the Reformed priests mean by
good works. Ex.

C. 4. There is an internal and an external work. Ex.

8. Every good that a man does to the neighbour
for the sake of the neighbour; or for the sake of truth
and good, and thus for the reason that it is according
to the Word ; or for the sake of religion, and thus for
the sake of God — and which is therefore from a spiritual
love or affection — is called a good of charity, or a good
work.

115. The fruits of this tree are the good works that
are done in the body ...

134. That ministries, functions, offices, and various
works are the goods of use . . . from which the general
good arises. Ex.

158. That every man who looks to the Lord, and
shuns evils as sins, and does the work of his office and
duty sincerely, justly, and faithfully, becomes a form
of charity. Gen. art. (Shown by the case of priests,
magistrates, generals, soldiers, sailors, workmen, etc.)

189®. There are also various works of the hands,
which give motion to the body, and divert the mind
from the works of its calling.

196. These do the works of their calling for the sake
of the diversions ; and are human beasts. Des.

Work, Little. Opuscidum. r.i.

Workhouse. Ergastula.

F. 63, Those in evil affections are in the Hells
either shut up in workhouses, which are devoid of
windows, but in which there is a light as from fatuous
fire, or are in deserts . . .

R. 153^^. Of such caverns, which are nothing but
eternal workhouses, the universal Hell consists. Des.

12 Ex. 782-. 8352,Des. M.80. 264^. 4618. T.281".

See 6626. 7973, E. ii942,Des. C.i96e,Des,

T. 117. A just king . . . shuts up a part of them in
workhouses.

Workman. Faber.

A. 9391". That 'the workman made it' (Hos,viii.6)
= that it is from proprium. E.279''.

VOL. VI.

9466^ 'The work of the workman ..." (Jer.x.9) =
that it is from Own intelligence. R.450<^.

D. 4909. They say that everyone is the artificer of
his own fortune. 4988^.

E. 316^'. 'He showed me four smiths' (Zech.i.20) =
the like things as iron, namely, truth iu ultimates,
which is mighty and potent . . .

4588. See Work, here.

5851°. As these falsities and evils are from man's
Own intelligence, they are called 'the work of the
workman, and of the hands of the goldsmith' (Jer.x.9).

". Moreover, 'the work of the workman,' 'of the

artificer,' and 'of the mechanic-ofji/ca-,' in the Word, =
whatever of doctrine, of religion, and of worship is
from man's Own intelligence. This is why the altar
and temple were built, by command, of whole stones,
and were not hewn by any workman, or artificer. 111.
and Ex.

Ath. 125. He was a carpenter's son.

Workman. Operarius.

Life 72. A workman also, who is in the good of love
towards the neighbour, from it works as faithfully
for others as for himself, and dreads injury to the
neighbour as he would to himself.

^ See Work, here.

T. 317. Workmen transgress against the seventh
commandment who do their works unfaithfully and
dishonestly.

422^. So also a workman and an artificer, if he does
his work uprightly and faithfully, and not dishonestly
and deceitfully (is in charity itself).

432. The payment of wages to workmen (one of the
private obligations of charity).

D. 6075^. For example, a workman - operans, who
does his labour as a matter of religion, and therefore as
his duty (does good works that are devoid of self-merit).
Whereas one who does them only to be praised, or
advanced, or enriched, places merit in it. The former
also accept any reputation, honour, or gain [that may
arise], but as accessories from the Lord.

E. 91 1^^ 'The labourers are few' (Matt. ix. 37). By
'the labourers' are meant all who will teach from the
Lord.

C. 168. Charity in workmen. — By workmen are
meant mechanics and artificers of various kinds. If
they look to the Lord, and shun evils as sins, and
do their works sincerely, justly, and faithfully, they
become forms of charity, each in pi'oportion as he loves
his work, and is earnest in it. For their works are
goods of use (enum. ) and are ga.ms-emolii.'menta-io the
commonwealth. In proportion as anyone applies his
mind to his work and labour from the love of it, he —
as to the affection and derivative thought — is in it ; and
in the same proportion is withheld from thinking and
loving vain things, and is afterwards led by the Lord
to think and love good things, and also to think and
love the means to good, which are truths. It is not
so with one who applies himself to no work. Every
workman who looks to the Lord, and shuns evils as

2Z

Workman

World-Mufidi/s

sins, shuns idleness, because it is the devil's pillow ;
shuns insincerity and fraud ; and shuns luxury and
intemperance. He is industrious, sincere, sober, con-
tent with his lot, and works for his neighbour as he
would for liimself . . .

D. Love xiii. See Use, here.

". Workmen (love the Church, state, society,

and their fellow - citizens) if (they discharge their
functions) from rectitude.

xvii. 3^. 'Depart from Me, ye workers of iniquity'
(Luke xiii. 27) = (those who have performed uses from
mere natural affection, thus for the sake of self and the
world). D.Wis.xi.6,Ex.

D. Wis. xi. 4. Everyone ... is then doing uses daily
... a workman by his work.

Workman. Opifex.
Workmanship. Opificmm.

A. 9S46. 'A workman in stone' (Ex.xxviii. ii) = the
good of love, thus the Voluntary of the regenerate
man . . .

991 5^ 'The craftsman' (Ex. xxxv. 35) = Divine
celestial good, from which is the Voluntary of the
regenerate man . . .

R. 200. 'The beginning of the '^ox\va%-oipificmm-
of God' (Rev.iii.i4) = the Word . . . such as it is in the
sense of the letter ; for this sense is the complex of the
holinesses of its interior things. ( = faith from Him,
which in appearance is the first thing of the Church ;
for 'the working of God' = the Church. Ex. E.229.)

M. 1 2-. They have been built by the Artificer of the
universe.

T. 13^. Cannot see that the universe is the work-
manship of one God.

^. They who do not contemplate the universe as

the workmanship of God . . . but as the workmanship
of nature . . . close the higher regions of their mind . . .

E. 585". See WoEKMAN-/a&er, here.

World. Mundus.
Worldly. Mimdanus.

See Love of the World, Natural World,
Spi RITUAL World, and World of Spirits.

A. 123. The worldly and corporeal man. Des. 128.
200«. Such a change was made after the flood, lest
the world should perish,

256. Unless He had united . . . the world would
have utterly perished,

685<'. While they lived in the world.

760. For no one can love worldly and heavenly
things at the same time. To love worldly things is to
look downward . , ,

931-, Not that the . , , world will then perish, but
the Church. ^, 111. 4059.

^ He is judged according to what he has done

in the world,

1409. All things in the world present some idea of
the Lord's Kingdom . . .

1411. The corporeal and worldly things from which
He was to recede, Sig. and Ex.

1453. See Ai, here. 1557.

1557. The Lord's state then was childlike ; and
the state of a child is such that worldly things are
present ; for worldly things cannot be dispelled until
truth and good are implanted in celestial things through
Knowledges ; for man cannot (otherwise) distinguish
between celestial and worldly things , , ,

1631, They are first introduced into the same life
'they had in the world, Des. But the scene is (gradu-
ally) changed. Des.

i8o6e. For the other life is that for which man lives
in the world.

1880. Spirits cannot see anything in the world, and
still less Angels . . . except through the eyes of a man
... to wliom the Lord grants to speak with them.
3^

1909. When (the life) inflows . , . into aff'ections
that have the world as their end . , . there results
worldly life.

2117. (The common idea about the destruction of the
world.) 4059,

2204. Human rational good has in it much from
worldly delights ; for it is formed . . . also from many
delights that are in the world. Into these delights
. . . spiritual good is insinuated, by which what is
worldly is tempered . , , But the Lord utterly expelled
all that is worldly from the Rational , . ,

22356. 'The prince of the world judged ' (John xvi. 11)
= evils cast into their Hells, so that they cannot do
any more harm.

2249^. As the ideas could not but be formed from
things in the world, or from things analogous to those
in the world . . .

2333^. Angels are no longer in worldly and corporeal
things . . .

. From the correspondence of spiritual with

worldly things, and of celestial with corporeal things.

^ How worldly and corporeal ideas pass into

corresponding spiritual and celestial ideas . . .

2477. Spirits who were in favour of corporeal and
worldly things (said) that with the use of the exterior
memory . . . they could come again into the world
through man.

2494. (Such) men have in them angelic intelligence
and wisdom while they live in the world , , , but not
apparent , , ,

2520-, For without an idea from worldly things,
man cannot think at all,

2588^. Man, while in the world, can be in Heaven
also . . , through the Word, which is for both lives.

2625. Two things appear essential while man lives
in the world , , . namely, space, and time. Thus to
live in space and time, is to live in the world, or
nature.

2682^. To those who believe . . . the world is rela-
tively nothing ; but to those who do not believe, the
world is everything of their thought and aftection . . .

2750, When anyone commits adultery ... he lives
solely in worldly and corporeal things , , ,

"World-Mufidus

723

World-Mundus

2752. Those addicted to adulteries want ... to obsess
men, and through them to return into the world . . .

2763^. For man has become altogether worldly and
corporeal . . . What then will he do in the other life
. . . where there is nothing worldly and corporeal . . .

2813^. 'The field is the world' (Matt. xiii. 38). . .
'The world ' = men. ( = the whole human race. 9295^)
< = the Church. R. 645®.) ( = the Church everywhere.
E.9ii«.)

2896-. They saw worldly and earthly things . . . but
from them thought of spiritual and celestial tilings • • • I
For when celestial and spiritual things come down to I
man, they fall into such things as are with him in the'l
world. Every several thing in the world represents
and signifies something that is in the Heavens. 2897.

2973'. See Corporeal, here. 3304^. 3345^. 3885.

3928. . 4027-. 42696. 4622". 6928. 8452-^ H.3I2e.

481. D.1897.

2987. Unless he knows that there is a Spiritual
"World, and that it is distinct from the natural
world . . .

2990. It is known, or may be, that there is a Spir-
itual World, and a natural world. The Spiritual World,
in the universal, is where Spirits and Angels are ; and
the natural world is where men are. In the particular,
there is a spiritual world and a natural world with
every man ; his internal man being to him a spiritual
world, and his external a natural world. The things
that inflow from the Spiritual World and are presented
in the natural, are, in general, representations ; and,
in so far as they agree, they are correspondences.

2992. In the natural world and its three kingdoms,
there is not the smallest thing which does not repre-
sent something in the Spiritual World, or which has
not something there to which it corresponds. Examp.
2993- 2999.

301 6^ For human life ... is nothing but a pro-
gression from the world to Heaven . . .

34252. Then corporeal and worldly things appear as
relatively nothing . . .

3438^. (Such a one opens his internal eye) when he
looks downward, that is, to worldly and corporeal
things . . .

3603*. (Effect of the things of the glory of the
■world.)

3660^ For the thoughts of Angels and Spirits are
not interrupted by cares about Things worldly, cor-
poreal, and earthly, as they were (here).

3696. As he advances in life (man) gives himself up
to worldly cares (and thus loses tranquillity).

3701^. This nature is what must be extirpated while
man lives in the world.

38276. By the affection of genuine love, man is
withdrawn from corporeal and worldly things . . .

3834. For there are as yet present with him worldly
and corporeal affections, which do indeed cause him to
receive these (heavenly) arcana ; but (prevent them)
from being conjoined.

39 1 3-. See Self, here. ■•. 4948.

^. The spiritual man does not despise riches,

because by means of them he can be ... in the world.

3938^. To come {ovth-exidcre-is predicated of the
Lord, but only when He was in the world . . .

''.. As to the happiness of eternal life, the man

who is in the affection of good and truth cannot
perceive it while living in the world, but in place of
it a certain delight. The reason is, that ... he is in
worldly cares, and consequently in anxieties. Ex.

3951-. Those who infer that spiritual good is impos-
sible in worldly opulence . . . are much mistaken.
(Fully quoted under Rich.)

3954. The sense of the letter cannot come to the
Angels, because it treats ... of worldly, earthly, and
corporeal things, of which the Angels cannot think.

5329^-

3957'-. For while man is in the body, corporeal
and worldly things occupy his thoughts, and induce
obscurity . . .

. When man dies, he passes from shade to light,

because from the things of the world to those of
Heaven . . .

^. The life a man has acquired in the world

follows him . . . - — -''.

^ He who in the world has thought solely of

such (worldly things) ... is not fitted to be among
those whose delight is to think of heavenly things.

''. Therefore, man, while living in the world,

ought to be solicitous to acquire such a plane . . .

4042. (Thus) through man alone is there a descent
from the Heavens into the world, and an ascent from
the world into the Heavens.

40632. But the old man is in the affections of
worldly and earthly things , , . He, therefore, regards
ends in the world.

*. The concupiscences of the world must be put

off . . .

. Man must therefore be kept long in a certain

mediate good, which partakes of both the affections of
the world, and those of Heaven. Sig. 4145.

e_ "When he no longer has worldly, earthly, and

corporeal things as his end . . . that mediate good is
separated.

4096-. For they who have worldly and earthly
things as their end, cannot withdraw their senses from
them. Ex.

4099. The Societies of Spirits that serve as mediate
good are those which are in worldly things . . .

^. In proportion as the man is initiated into

heavenly things . . . the Spirits in worldly things are
removed, (otherwise) truths are dissipated. For worldly
things and heavenly are in accord with man, when
heavenly things dominate over worldly things ; but
are in disagreement when worldly things dominate
over heavenly . . . and in this case truths are diminished
. . . because worldly things cast a shade over heavenly
. . . but when heavenly things have the douiinion,
they enlighten worldly things, and put them in clear-
ness , . .

4104^. When man acknowledges (the things of the
kingdom of the world) as instrumental and secondary,

'World-Mu;/if//s

124:

"WovlA-Miindus

Truths and their affections are elevated in him . . .
The contrary happens when he prefers the things . . .
of the kingdom of the world to those of the Lord's
Kingdom . , ,

[A.] 4279-. The literal sense is for man while he lives
in the world.

4318. The Angels thus know and perceive innumer-
able things in the Heavens, and thence also those that
are in tlie world ; for the things that come forth in the
world and its nature, are causes and effects from the
former as their first principles.

4570-. Through these (sensuous things of the body)
man has communication with worldly and corporeal
things.

4585^ Saying, "We see the world ; but not the other
life . . .

4658^. For everyone can easily be let into the state
of life he had in the world, because he takes it all
with him.

4801. Being such, he could have no other opinion of
Heaven than as a worldly kingdom.

4947, Under the soles are those who . . . had lived
to the world . . . being delighted with such things as
are of the world, and had loved to live in splendour ;
but only from an external cupidity . . . for they had
not been proud . . . apd had not rejected the doctrinal
things of the Church ... In some of these, the interiors
are open towards Heaven . . . and they are afterwards
taken up there. (See 4948, for those who had been
devoted to the things of self and the world from interior
cupidity.) D.2683.

5006*. Man is in the world in order to be initiated
by his training there into the things of Heaven ; and
his life in the world, relatively to his life after death,
is hardly a moment.

5078^. Immediately after death, a man appears to
himself in a body, just as in the world. Des. . . So
that when he sees and touches himself, he says that he
is a man as in the world. Ex. 6054, Ex.

*. The earrtily Corporeal is na longer of any use

to him, for he is in another world . . .

5079*. He (no longer) sees what is in the world, nor
hears the things in the world, nor smells, tastes, and
touches the things in the world, but the things in the
other life, Avhicli indeed for the most part appear like
those in the world; but still are not like them, for
they have in them what is living, which the things
that properly belong to the natural world have not.
Ex. . . What appears living in them is from the Spir-
itual World ; that is, through it from the Lord.

5094". When a man dies, he takes with him all the
Katural as it has been formed with him in the world,
and such it remains , . .

51 14. This Sensuous sees from tlie light of the world
. . . and all that it sees is worldly, corporeal, and
earthly.

5119-. It appears as if the things in the world inflow
. . . towards the interiors, but it is a fallacy . . .

5159^ He who does not suffer himself to be re-

generated . . . loves the world for the sake of the
world . . , But one who is being regenerated, likewise
loves . . . the things of the world, but ... for the
sake of the end that by the world, its wealth, posses-
sions, and honours, he may have the means of doing
what is good and true, and what is just and right. . ►
In the outward form, they appear alike . , .

51616. Feasts on birthdays represented regeneration,
which is . . . the conjunction of Heaven with the
world in a man ; for what is worldly, or natural, is
then conjoined in him with what is spiritual and
celestial.

5280^ As soon as they reach the age of adolescence,
they suffer tliemselves to be carried away by the world,
and thus go over to the side of the infernal Spirits . . .

5368. They who are in worldly things only, and
still more they who are in corporeal things, and still
more they who are in earthly things, cannot apprehend
what is meant by its being the duty of the Natural
to . . . obey. . . It does obey when it has not the world
as the end, but Heaven . . . thus when the man
regards corporeal and worldly things as means, and
not as the end ; and he so regards them when he loves
his neighbour more than himself, and the things ot
Heaven more than those of the world.

5477-. For all the ideas of man's thought, so long
as he lives in the world, are founded upon such things
as are in the world . . .

5614*. As the interior or rational mind of the man
who is in good is in the Spiritual World, and his
exterior or natural mind in the natural world, both
minds must think . . .

6013". As to his exteriors . . . man is formed after
the image of the world, and has therefore been called
a microcosm. Des. 6057.

6048*^. For the natural world is from the Spiritual
World as an effect from its cause, to the end that the
Spiritual World may inflow into the natural world,
and there act the causes ; and in this way all things
therein are kept in their tenor and order.

6054. He knows no otherwise than that he is in the
world ; for the life after death is a continuation of the
life in the world.

61 lo^ Tke reason (the shining of the sun and the
rotation of the Earth, causing day and night) come
forth in the natural world, is that the natural world
comes iovt\\-exislit-ixow. the Spiritual World, and
conseqttently also subsists from it.

6202^. (Man is let down into his proprium) when
he immerses himself too much in worldly and corporeal
things . . .

6210. (When) I have thought inordinately about
worldly things ... I relapsed into what is sensuous
. . . and was removed from the company of the Angels.
D.185. 1 166.

^. Once, when I was led through the abodes of

Heaven, and was in a spiritual idea, it hapi)ened that
I suddenly lapsed into thought about worldly things,
and then all that spiritual idea was dissipated. D.304.

6631. When man became external, he became also
worldly ami corporeal. Des.

"W oi'ld- J/ioidi/s

725

Vlorld-Mufidiis

6696. (The expression 'this world' used in the sense
of our solar system. ) 6697. 7171-

68ioe. (Such) care not for worldly things, except in
so far as the necessaries of life require.

68396. He who is taken up with worldly things can-
not possibly apprehend interior things . . .

6927. (The Spirits of Mercury) know more than
others about the worlds and Earths outside the sphere
of the world of our sun . . .

6948-. But as the things in the world and upon the
Earth appear otherwise than as they are, they are fall
of fallacies . . .

6954. Of himself, man looks only downwards, that
is, into the world, and to the earth . . .

7090*. Those who have filled their ideas with worldly
things, and also with earthly things, and have caused
the truths of faith to be adjoined to such things, are
let down to the Lower Earth . . . until those worldly
and earthly things have been separated from the truths
of faith . . .

. These worldly and earthly things cannot be

separated and removed, except through combats against
falsities. Des.

■*. For the man of the Church cannot endure

combat while he lives in the world. Ex.

72S06. This (delight of destroying others) is concealed
in the world. 7392^.

7721^. Sucli things frequently happen to those in
Hell . . , especially that they may remember the evils
they had done in the world.

7820. (Thus) those who are in the glory of the
world, that is, who are pre-eminently in eminence and
opulence, are equally able to look above themselves
to the Lord . . . for they (do so) when they have
(these things) as means, and not as the end.

7S93. See AVoRK, here.

83S0. (The inhabitants of Jupiter) care little for
worldly things. Des.

8472'^. Everyone in Heaven has the power of receiving
(the Divine good) according to the quality and quantity
of the good he has acquired in the world. 8533.

8478-. Those have care for the morrow . . . who
look only to worldly and earthly, and not to heavenly,
things. Des.

8700'*. In the other life, all are consociated according
to the life they have acquired in the world. Ex.

8701 e. But in the other life everyone is led according
to his will-i-fi/Zc-which has been acquired in the
world.

871 1. Pure truths without a worldly end. Sig. and
Ex.

87 1 7^ Those who place all happiness in worldly and
corporeal things (then) reject the Divine Providence.

8783^. For they who have earthly and worldly things
as the end — that is, love them above all things — are
averse to spiritual things . . .

88126. For all things in the world have been created
to the image of tliose in Heaven : for natural things

come forth from spiritual as effects from their causes ;
hence there is a correspondence of all things in the
world with those in Heaven . . .

8939-. That worldly blessing is nothing in comparison
with heavenly blessing . . . the Lord thus teaches in,
'What does it profit a man, if he gain the whole world,
and lose his own soul?' (Matt.xvi.26). But the man
who is in worldly and earthly things does not under-
stand this word ; lor worldly and earthly things
suff'ocate, and even cause disbelief in eternal life . . .

8981^. Those who from infancy have thought little
about life eternal . . . but about worldly life and its
prosperity, and yet have lived a good moral life, and
have believed the truths of doctrine of their Church,
when they come to a more adult age cannot be reformed
otherwise than by the adjunction of spiritual good
while they are in combat ; but still they do not retain
it, but only confirm the truths of their doctrine by it.
The reason of this is that in their past life they had
indulged in worldly loves, which, when inrooted, do
not suffer spiritual good to be conjoined with truth.
Further ex.

8993^. For worldly ends, which are gains, and
corporeal ends, which are honours, cause total blind-
ness (as to truth).

9093". To 'serve two masters,' is to serve the Lord
by faith, and the world by love.

9128^. Evil and falsity . . . do not come fovth-existunf-
from the Lord, but from the world; for the Lord is
above, and the world is below ; and therefore with
those who are in evil and the derivative falsity, the
internal man is closed above and open below, and this
is why they see all things invertedly — the world as
everything, and Heaven as nothing.

9227^, (This shows) how man is elevated from the
world into Heaven when being regenerated . . .

9256^ Denials of truth, or affirmations of falsity . . .
must be dispelled in the world.

*. Then, at the same time, all the earthly and

worldly things that they have drawn with them from
their life in the world, are elevated . . .

9265. 'A gift'=everything worldly that is loved,
whether it be opulence, dignity, reputation, or any-
thing else that pleases the natural man . . .

. These things are held in aversion when what

is heavenly and Divine is loved more than what is
worldly and earthly; for in proportion as the one is
loved, the other is hated, according to the Lord's
words (about serving two masters).

92746. In the first state (of regeneration) man looks
from the world to Heaven ; in the second, from Heaven
to the world. Ex.

9278-. Divine order is for Heaven to rule the world
in a man, and not the world Heaven . . . Man is born
into this — that he loves the world and himself more
than Heaven and the Lord ; and this, being opposite
to Divine order, must be inverted by regeneration,
which is effected when the things of Heaven and the
Lord are more loved than those of the world and self.
(How this is brought about. )

'Wov\6.-Mu}idus

726

VTovldi- Mu?idus

[A. 9278]^ Thus it is according to Divine order, that
the Lord, through Heaven, rules the world in a man,
and by no means the converse.

^. When a man is in external things ... he

grows warm from the world, and cold towards Heaven,
unless it is as the world, and he is consequently in such
shade that he cannot conceive otherwise than that
external things inflow into internal . . . and that con-
sequently he can . . . from the world, see Heaven.

. But when he is elevated from external into

internal things ... he perceives that the things of
the world in him, thus those of the body and its
senses, see and act through influx from Heaven . . .

. This shows why a sensuous man believes that

the whole of his life is derived from the world, and
from nature . . .

^. That 'the world cannot receive the Spirit

of Truth, because it seeth Him not' (John xiv. 17) =
that it will not acknowledge the Lord in faith of heart,
because the external things that are of the world will
obscure.

9279-. The externals of man have been formed to
the image of the world, but his internals to the image
of Heaven ; and therefore his externals receive the
things of the world . . . The externals that are of the
world are opened in man successively from infancy . . .
and they ai'e opened through the things that are of
the world . . .

9441, That there are many worlds. Shown.

9582. Near the end of our solar world there appeared
a bright but dense cloud, and then a fiery smoke . . .
A vast gulf separated our solar world on that side
from certain worlds of the sidereal heaven . . .

*>. There were guards there to prevent Spirits

from this world from passing, without permission, into
any other world in the universe. D.4665.

9706. The external man has been created to the
image of the world; and therefore ... to think and
will from the external man, is (to do so) from the
world, that is, through the world from self.

9730-. There are in man two determinations of the
intellectual and voluntary things, one outwards towards
the world . . . (which exists) with natural and sensuous
men ; but with spiritual and celestial men tliere is a
determination of those things towards Heaven, and
also, alternately, towards the world . . . But if a man
does not suffer himself to be regenerated, all his interiors
remain determined towards the world . . .

9755^^ To be 'sunk in the depth of the sea'=into
what is merely worldly and corporeal, thus into Hell.

9763. They who come from the world into the other
life . . . take Avith them worldly and earthly things
that do not accord with spiritual and celestial thiiK-s
. . . and therefore those who are to be elevated into
Heaven are first prepared, which is effected by the
separation of the worldly and earthly things . . .

9993^. For at this day what is worldly is everything
in the understanding and the will . . .

10030^^. The universal world is a theatre repre-
sentative of the Lord's Kingdom.

10049. -A-nd the things of the world cannot enter into

those of Heaven . . . but the things of Heaven can
enter into those of the world in a man. 10236^ Ex.

10156. For the knowledge of the natural man . . .
is in the light of the world . . . and so long as a man
is solely in the light of the world, he is in Hell . . .

•*. So long as a man is merely natural . . . only

his exteriors, which see from the light of the world,
are open ; and the man then looks downwards, that is,
into the world and to self . . .

*. For man has been so created, that as to his

internal he is formed to the image of Heaven, and as
to his external to the image of the world, to the end
that Heaven and the world may be conjoined in man,
and that thus the Lord, through him, may inflow from
Heaven into the world, and may rule the latter, in
particular with everyone, and in general with all, and
may thus conjoin both together, and thereby cause
that even in the world there is an image of Heaven.
But when a man cares solely for the world. Heaven
is closed with him. But when he suffers himself to
be elevated by the Lord, Heaven is opened with him,
and the world is subjected to it, and then Hell is . . .
removed from him, and for the first time the man
knows what good and evil are. This is what is called
'the image of God' in a man.

10200. For the things that come forth in the world
are images of the Things that are in the Heavens . . .

1047 1^. The external in man is in the world, thus
is his world, and the world has been made in order
to serve Heaven, as a servant his lord.

10655^. Hell in the whole complex is what is called
'the prince of the world' . . .

10702'=. They who love themselves, turn themselves
to the world, thus outwards . . .

10734. I was brought to an Earth in the universe
outside our solar world, which was eftected by changes
of the state of my mind . . . 10736. 10783.

10789. There are two things in man that must be
in order, nariiely, the things of Heaven, and the things
of the world . . . The things of the world are called
civil.

H. 252-. The Most Ancients . . . spoke with the
Angels . . . and Heaven and the world made a one
in them.

282^. So that all the delight of the world appears
to be relatively nothing.

309. For the man of this Earth is more in worldly
things, and thus in externals, than those of other
Earths (and therefore cannot receive immediate revela-
tion).

312. For it cannot be believed that Heaven and
Hell are from mankind, when it is believed that no
man goes there until the end of the world.

3138. The exteriors of man have been formed for
the reception of all things of the world ; and they who
receive the world, and not Heaven at the same time,
receive Hell.

347-. He who loves Divine truths for the sake of
his own glory . . . turns his (mental) sight from Heavea

"WovlA-Muftdus

121

Vlorld-Mundus

to the world . . . and this is why such are in the
light of the world (only).

349. All who in the world have acquired intelligence
and wisdom, are received in Heaven . . . For whatever
a man acquires in the world ... he carries with him
after death , . .

358. In a word, a man may live outwardly altogether
like a man of the world, and it will not liinder his
coming into Heaven, provided that he inwardly thinks
as is becoming about God, and deals sincerely and
justly with his neighbour. Ex.

360. I have spoken with some who, while they lived
in the world, had renounced the world ... so that by
the withdrawal of tlieir thoughts from worldly things,
they might be at leisure for pious meditations . , . But
in the other life these are of a sad disposition, and
despise others. (Their nature and lotdes.) 528. 535.

^. Man cannot be formed for Heaven except by

means of the world. Ex. 528. 535''.

394. He who, in Heaven, is in an employment . . .
that corresponds to his use, is in a state of life
altogether similar to that in which he was in the
world . . . but in more interior delight . . .

493. The first state of man after death is similar to
his state in the world. Des. . . This is why he knows
no otherwise than that he is still in the world, unless
he pays attention . . .

509. No one is punished there for evils done in the
world . . .

532. Therefore if the internal sight, or thought, is
turned to the world, and there abides, the thought
becomes worldly ; if to self, corporeal.

602. All (Spirits) can be brought into a state like that
in which they had been in the world . . .

N. 123. Renunciation of the world without life in the
world does not make spiritual life . . . but renunciation
of the world with life in the world, does.

126. It is believed . . . that to renounce the world,
and to live to the spirit and not to the flesh, is to reject
worldly things, which are chiefly riches and honours,
and to be continually engaged in pious meditation . . .
prayer, the reading of the Word, etc. But these things
are not the renouncing of the world ; but to renounce
the world is to love God and the neighbour ; and God
is loved when we live according to His commandments,
and the neighbour when we perform uses ; and therefore
in order that a man may receive the life of Heaven, he
must by all means live in the world, and in offices and
business there. A life withdrawn from worldly things,
is a life of thought and faith separated from a life of love
and charity . . . and the spiritual life is like a house
without a foundation . . .

128. (Thus) the renunciation of the world is of avail,
and is accepted by the Lord, in proportion as it is made
in the world ; for those renounce the world who remove
the love of self and of the world, and deal justly and
sincerely in every function, business, and woi-k, from
... -a heavenly origin, and this origin is in his life
when a man (does this) because it is according to the
Divine laws.

J. I. That the destruction of the world is not meant
by the day of the Last Judgment. Gen. art. J. (Post.)
134-

73. On the state of the world and of the Church here-
after. Gen.art. C.J.8,Gen.art. 13.

L. 13. By 'the world,' 'the prince of the world,' etc.
(in these passages) is meant Hell, T. 116'.

34. So the Heavens where Angels are, without the
world where men are, would be like (a house without a
foundation). Ex.

Life 63. Such a man thinks these things allowable
before God, but not before the world.

-. Thus he abstains from evils only for the sake

of the world.

69"^. So long as a man is in the world, he is in the
midst between Heaven and Hell . . . and is kept in the
freedom of turning himself to either . . . Or, what is the
same, so long as a man is in the world, he stands in the
middle between the Lord and the devil . . . Or, what is
the same, so long as a man is in the world, he is in the
middle between evil and good . . .

86. The natural mind is the mind of man's world ;
and the spiritual mind is that of his Heaven . . .

108. That he who shuns evils for any other reason
than because they are sins . . . merely causes them not
to appear before the world. Gen.art.

W. 261. And all that inflows into the natural mind
is from the world ; for the natural mind is the world
in form.

2846. When the Angels look into the world, they see
nothing but darkness . . ,

P. 17. In the world, man can with difficulty come
into the . . . union of good and truth, or of evil and
falsity, because so long as he lives there, he is kept in
a state of reformation or of regeneration . . .

41. The closer anyone is conjoined with the Lord, the
more happy he becomes ; but his happiness rarely mani-
fests itself in the world, because man is then in a natural
state, (which) communicates with what is spiritual only
by correspondences ; and this communication is felt
only by a certain quiet and peace of the lower mind,
especially after combats against evils . . .

142. No one is reformed in a state of bodily disease
. . . for a mind that is removed from the world does
indeed think about God, but not from God, because it
is not in the freedom of reason. Man has the freedom
of reason from the fact that he is in the midst between
Heaven and the world, and that he can think from
Heaven, and from the world ; and also from Heaven
about the world, and from the world about Heaven.
But when a man is in a state of disease ... he is not in
the world . . , and in this state no one can be re-
formed, but he can be confirmed, if he had been
reformed before.

^. It is the same with those who renounce the

world, and all business there . . .

278*. On those who on account of worldly things do
not think about sins, and therefore are not aware of
them. Ex. . . These are they who love the world above
all things . . .

VTovldi-MundHs

1-29,

"World-Mundus

R. 153^^. No one (in those Hells) knew who, and in
what employment, he had been in the world. But the
Angel told me . . .

224'*. (The Angels said) When we have looked down
from Heaven into the world, we have not seen anything,
but only heard sounds. Ex.

5S9. 'From the foundation of the world' (Rev.xiii.8)
= from the establishment of the Church, both Jewish
and Christian. E. 807, Ex.

. By 'the world,' in the widest sense, is meant

the whole world, both the good and the evil in it, and
sometimes only the evil ; but in a sense not so wide, by
'the world,' is meant the like as by 'the -woTld-orbem,'
and 'the earth,' thus the Church. 111.

e. That 'the world' also = the people of the

Church. HI.

. From this it may be seen what is meant by 'the

foundation of the world' in other passages. 111. E.807.

937^. This (removal of evils) must be done by man
in the world ; for such as a man is in the world as to
his spirit, such he remains to eternity . . .

M. 31. I have often heard (Spirits) saying that they
knew no otherwise than tliat they were in the former
world, with the sole difference that they no longer see
those whom they had left behind them in that world,
but those who had departed from that world, Ex.

48a«. But a good man, because in the world he had
looked to God, and had repented, is more wise in his
internal than in his external : in the external, also,
through tbe allurements and vanities of the world, he
had sometimes been foolish.

269S. The highest things in man are turned upwards
to God, the middle ones outwards to the world, and the
lowest downwards to self.

339^. Some of them are cast into the gulfs that are at
the borders of the worlds.

T. 1 3-. He can see that the world is a complex of
uses in successive order for the human race . . .

75. (Creation cannot be understood unless it is known
that) there are two worlds . . . and in each world a sun
. . . and in each world three degrees . . . 76^.

79". All who have been made corporeal sensuous
through confirmations in favour of nature, know no
otherwise than that they are in the same world as that
in which they were born . . .

395-. The man in whom these three loves are rightly
subordinated ... (in the lowest storey of his mental
house) is in company with Genii as a man of the world ;
and instructs, reproves, and subdues them.

475. That so long as he lives in the world, man is
kept in the midst between Heaven and Hell, in spiritual
equilibrium, which is free will. Gen. art.

497^ So long as he lives in the world, man is in
equilibrium between Heaven and the world, and scarcely
knows that in proportion as he recedes from Heaven to
the world, he accedes to Hell.

6046. The lower or national region of the mind is the
world in the least effigy.

798. When Calvin first arrived in the Spiritual World,

he believed no otherwise than that he was still in the
world where he was born. Des.

D. 179. On the end of the world.

1 166®. That he who Inheres in worldly cares falls
down into an entirely different state. Ex.

®. (Thus) Spirits cannot speak with a man who is

much devoted to worldly and bodily cares.

2656. (Spirits who desire to possess men's bodies, and
thus return into the world. Tr.) 2665. 4198. 4207.
4225. 4668.

2740. On the sphere of those who are worldly . . .
Ex.

2772. On those who are devoted solely to the world
and self.

2908. That man seeks for the universal world merely
to be clothed, fed, etc.

3712. Sirens especially desire to come into the world
through others. 4420.

4563. Above all others, adulterers want to come into
the world . . .

4668. Spirits who have loved worldly and earthly
things, and had felt a horror of the life after death
(burn to enter into man, and thus return into the world).
They are sent away ... to a place that appears as if at
the extremity of our solar world.

6080. Thus does the Lord lead men of the world.

6086. Worldly Spirits do not perceive this . . .

E. 306^. Unless Heaven were in order, the world,

that is, men on earth, could not exist and subsist ; for
the world is dependent on Pleaven and on its influx into
the spiritual and rational things of men : in a word, all
things would perish.

359". 'I have overcome the world' (Johuxvi.33) =
that the Lord has subjugated all the Hells ; for 'the
world,' here, = all the evils and falsities that are from
Hell, as also in other passages. 111.

391^^ 'The foundation of the world' = the establish-
ment of the Church.

405^-. 'Ye are the light of the world' (Matt. v. 14) =
the truth of the Church.

594^ 'The arms of the world' (Deut.xxxiii.27) =
Divine truths with men, (that is) the truths of the sense
of the letter.

683. 'The kingdoms of the world are become our
Lord's and His Christ's' (Rev. xi. 15) = all things in the
Heavens and on earth subject to the Lord. 684, Ex.

750. The faithful . . . who have regarded the life of
the world as of no account in comparison with the life of
Heaven. Sig. and Ex.

797s. And the natural mind is man's world ; and
therefore he has conjunction with the world through it.
1 05 6''^, Ex.

1057^ For 'the world' = the like as 'heaven and
earth. '

1062^. Those who give themselves up wholly to a
life of piety . . . and yet do not shun (evils) as sins . . .
are those who profane more ; for by the impurities of

World- Ori^is

29

World- Ordis

their minds they defile the piety of their lips, especially
if they renounce tlie world, and live solitary.

D. Love. viii. That to a like form (of use) do all
things of the world look. Gen. art.

. All things of the world, defined.

Can. Cjod iii. 13. It is vain to think what there was
before the world, and also what there is outside the
world ; because there was no time before the world, and
there is no space outside the world.

vi. I. The first origin of all things of the world is
love, and the world has been created from it through
wisdom. It is solely from this that the world, from its
primes to its ultimates, is a work that coheres to
eternity.

Trinity ix. 8. ' No such affliction from the beginning
of the world.' Ex.

5. M. 6. The Angels know that (the novitiates) think
that they are still living in the former world . . .

8. On the destruction of the world, and the end of
the Church.

Coro. 1 7-. Therefore each of the two worlds . . .
consists and subsists from three atmospheres or
elements . . .

"World. Ori/s.

See under Christian, and Globe.
A. 425. Hitherto unknown to the world. 607'-.
20S9-.

483. How little the world at this day knows . . .

947-. They suppose the universe to be a globe about
which they walk . . .

953. Have wished to be great in the world . . .
1032^, Not so from the other parts of the world.

1637. Whether from Europe, Asia, or another part ot
the globe.

®. They can understand the speech of all in the

universal vfOTld-terrarurii orhc.

1 886. The world, and even the learned world, has
hitherto thought . . .

21 17. Conjectures that the viovlA-orbis terrarum-
will perish by fire.

2228. By 'all the nations of the earth' are not signi-
fied all in the universal 'woxlA.-tcrrarum orbe.

2762. Spirits from a certain distant world ... on
being elevated into Heaven . . .

4799. Spirits from another world were with me . . .
whose faces were different from those of the men of our
world.

5554^. For our world is in externals, and reacts
against internal things, as the skin is wont to do.
D.1741.

62973. 'The earth ' = the Church in the special ; 'the
world,' the Church in the universal sense. 111.

7396-. But the societies that constitute this order are
scattered through the whole •^OTld.-terraruin orhem.

8813. 'The lightnings lightened the world' (Ps,
lxxvii.18). . . 'the world ' = the Church.

8902*. 'The face of the world ' ( Is. xx vii. 6) = the Ch urch
in genei'al.

9256^. Therefore the Lord's Church is scattered
through the universal world . . .

9755^. 'The earth,' and 'the world' (Ps.xxiv.i) = the
Church.

10248'*. 'Before . . . Thou hadst formed the earth
and the world' (Ps.xc.2). This does not mean the
creation of the v;ov\d~muiidi ; but the establishment of
the Church.

They are usually led about through a wide

H. 5ii«
circle.

W. lo''. The Lord is present in and with men in the
universal "woxldi-ten-arum orbe.

165. The terraqueous globe, in which, upon which,
and around which are such things, is as the basis and
support ; for it is the ultimate work in which all things
cease, and upon which they come to rest. It is also as
a matrix . . .

318. The endeavour and power (of these forms of uses)
to fill the spaces of the universal world, and of many
worlds . . .

P. 256. AVhen he sees that the Christian religion is
only in the smallest part of the habitable globe . . .

260^. The Jews . . . have been scattered over a gi'eat
part of the world, for the sake of the Word . . .

R. 272. From it is the Divine truth in the universal
'^oxidi-terrarum orbe . . . Sig. and Ex.

551. 'That seduceth the whole world' (Rev.xii.9) =
that they pervert all things of the Church. . . By 'the
world' is not meant the world of lands-or&is terrarum,
but the Church in it. 111. E.741.

®. When 'the world,' and 'the earth' are men-
tioned together, by 'the world' is signified the Church
as to good, and by 'the earth' the Church as to truth.

704. 'The kings of the earth, and of the whole world'
(Rev.xvi. I4) = all in the falsities of evil in the whole
Church. E. 1003.

M. 2^. Each company formed itself into a ring . . .

75^. The olive - trees were disposed in perpetual
rounds.

T. 29. Spaces were introduced into the natural
world by the Eartli's being massed into a globe . . .

30-. By means of which (ether) the terraqueous globe
is held together, and made to revolve.

31. The things that are of space are predicated of the
terraqueous globe regarded in itself . . .

121-. The universal world had (then) completely
alienated itself from God by idolatry and magic.

266. There was an ancient AVord in the world,
especially in the Asiatic world.

291. In much of the Asiatic world there was idola-
trous worship. 292.

307. By the Communion of Saints is meant His
Church scattered through the universal world. 416.

475*. The great Interval between Heaven and Hell
appears , . . like an entire world.

500. (Then) all in the universal -world-terrarum orbe-
could be brought to believe . . .

World of Spirits

'30

World of Spirits

[T.] 646^. Whether from this, or one of the other two
parts of the globe.

786. The crown of all the Churches that have hither-
to existed in the ^vorl^.-te7'rarum orbc.

E 215. 'The hour of temptation that is to come
upon the whole world , . . ' (Eev.iii.io) = the time of
the Last Judgment. R. 186.

273^, 'The voice of thunder into the world' (Ps.
Ixxvii. i8) = the Divine truth as to perception and
understanding in the Church.

*. 'The world' =the Church. 275". 304^''.

518-". 'The world' (Ps.xcviii.7) = the universal
Heaven as to its truths.

2^ 'The world' (Ps.xxiv. 2) = Heaven and the

Church in the whole complex.

600^". 'The world, and the fulness thereof (Ps.
Ixxxix. ii) = the Heavens and the Church in general
as to good and as to truth ... 1057^.

6126. 'The earth ' = the Church; 'the world' (Ps.
xcvi. 13) = those in the Church who are in the good of
charity; and 'the peoples ' = those in the derivative
truths.

644^^ 'The world' (Jer.x. I2) = the Church in the
universal 'wov\6.-tcrrarmn orbe.

697^. 'The world' (Is.xiv. I7) = the general Church.

730^ 'The earth ' = the Church; ' kingdoms ' = its
truths; and 'the world' (id.) = its goods. 1029^^.

1133^ The omnipotence of God shines forth from
the universe, which is the visible heaven and the
habitable globe . . .

®. The good affections, which are the Angels,

dwell upon a world, (or globe,) that is called Heaven
. . . The world is a one, but is divided as it were into
expanses, one below another. There are six expansps
(the three lowest being in the Hells). Further ex.
(See Globe, at D.524oe.)

World of Spirits. Mundm Spiritiiimi.

A. Title. Wonderful things that have been seen in
the World of Spirits . . .

50. TLrough Sjiirits, man has communication with
the World of Spirits; through Angels, with Heaven.
Without (these two communications) man could not
live.

59. Such deadly hatred reigns in the World of Spirits
against the things of love and faith in the Lord . . .

167. The words of the letter ... are represented in
the World of Spirits ... for the World of Spirits is
representative; and whatever is represented to the
life there, is perceived in the Second Heaven . . .

311. Those who perished by the Flood . . . cannot
be in the World of Spirits . . .

581. If the Lord, by His coming into the world, had
not delivered the World of Spirits from (the Nephilim)
no one could have been there, and so the human race
would have perished . . . . i266,Ex. 1675-.

592^. So in the World of evil Spirits . . .

644-. Man is a least Heaven . . . corresponding to
the World of Spirits, and to Heaven.

730^"'. This idea was represented in the World of
Spirits by such things as are in the world ; as is the
case with all angelic ideas when they pass down iuti>
the World of Spirits.

996. Man's delight (becomes far greater) when he
comes into the World of Spirits.

1269. Some (of the Nephilim) were permitted . . .
to ascend into the World of Spirits . . .

1270^. While they were in the World of Spirits, th&
character of the sphere there was changed. D.3367,Ex.
3584.

1376. The states of thought and affection are
presented to view in the World of Spirits (as places
and distances) ; but not so much in Heaven, because
the Angels are not in the idea of place . . , 1377, Ex.
1379-

1 388-. This knowledge is natural to man (and
originates) from the communication of his spirit with
the World of Spirits.

1399. Thei'e are communications of (a Spirit's) in-
teriors in Heaven, as there are of his exteriors in the
World of Spirits.

1524. Such is the light ... in Heaven, in comparison
with that in the World of Spirits. Des.

1786^. The Lord had then a perception of all things
in the World of Spirits and the Heavens.

1808^. Similar things (to those which appear in
Heaven and earth) are seen in the World of Spirits . . .
and there they are nothing but representatives.

1868*. Evil and diabolical Spirits desire nothing
more than to come up into the World of Spirits . . .

1877. The Souls in the World of Spirits, especially
the evil, at first retain the things they had in the
bodily life . . .

1887. What is inspired by the Lord descends . . .
through the angelic Heaven, and so through the
World of Spirits down to man.

1971. What comes forth in Heaven ... is turned
into representatives when it passes down into the
World of Spirits.

1972. The sights ... I have seen in the World of
Spirits I have seen in clear light ; but those in Heaven
. . . more obscurely . . .

1980. The ideas of the Angels are turned into
representatives in the World of Spirits. 2039^.

20256. The Lord delivered the World of Spirits from
infernal Genii and Spirits, and thus freed the human
race from destruction . . .

2026®. On the Heaven of Angels depends the Heaven
of angelic Spirits ; on this the World of Spirits ; and
on this the human race.

2034*. By this (influx through the Divine Human)
were dispersed the direful persuasions . . . and lusts
. . . with which the World of Spirits was filled, and
with which it was continually filling ...

2 12 1. At this day (a.d. 1750) the World of Spirits

World of Spirits

731

World of Spirits

is full of evil Genii and Spirits, mostly from the
Christian world . . . This is the case also with the
interior sphere of the World of Spirits, where those
are who have been interiorly evil . . . This, also, is
now so filled up, that I have wondered . . . For all
are not cast into the Hells in a moment . . . Hence
these regions of the World of Spirits are very densely
thronged with Spirits of this kind . . . and through
them the Souls that come from the world are grievously
infested . . . 21 22-. 2i23,Des.

2 1 79". Various representatives are presented in the
World of Spirits (such as) horses variously caparisone'l,
oxen, sheep, lambs, and other animals, and sometimes
such as are nowhere seen on Earth, but are only
representative. Such animals were seen by the prophets.
Ex. 2762. K

2252-. The Ancients . . . had the significations of
numbers from the representatives in the World of
Spirits . . .

2625. In the World of Spirits (space and time) still
appear as something, because Spirits fresh from the
body take with them the idea of natural things . . .

2762. When (such) Spirits are taken up from the
World of Spirits into Heaven, there appear to them
horses that shine as with fire. 8029'-.

2763. Besides representatives, there are also cor-
respondences . . . These are not so represented in the
World of Spirits . . .

3213. In the World of Spirits there come forth
innumerable and almost continual representatives,
which are forms of Things spiritual and celestial, not
unlike those in the world. . . These inflow from
Heaven, and from the ideas and speech of the Angels
there. Fully ex. 32i6,Examiis.

3368*. Before an Angel (rational things) are not
presented so evidently in the Natural ; but they are
with those in the World of Spirits, and are in the
spiritual natural ; and hence they have representatives
cf truth.

40438. The things which take place in the Heavens
are represented in the World of Spirits by forms to
which those seen (here) bear some resemblance.

42278. What their Hell is, where they are when
not in the World of Spirits, will be told.

4264^. When the speech of the Angels passes down
into the World of Spirits, it falls into various numbers.
52652.

4335'. This signification is from the representatives
in the World of Spirits.

45332. The Angels look at the evil whenever they
observe them trying to get . . . into the World of
Spirits (which causes them to appear in horrible
forms). Des.

4627-. For the spiritual things in Heaven are
represented in the World of Spirits by natural things,
or rather by such things as are similar to natural.
Examp. 5201*.

4742". When the light passes from Heaven into the
World of Spirits, it is there presented under the
. appearance of various colours. Des,

4951. In this Hell are the most malicious . . . they
pour out tlio poison of their malice to those in the
World of Spirits, and excite them . . .

51 158. (Such representatives) are actually presented
in the World of Spirits, when the Angels ... are
conversing... 6048, Examp. 9272^, Examp.

5427. The Angels . . . can see everything that is
taking place in the World of Spirits, which World is
next beneath the Heavens . . . but not the converse.

5S52. The evil Spirits with man are from the Hells,
but while with him are not in Hell . . . The place
where they then are is midway between Hell and
Heaven, and is called the World of Spirits. In this
World of Spirits there are also good Spirits, who are
likewise with man. Into that World also come men
immediately after death, who, after tarrying a while
there, are either sent away to the Lower Earth, or
let down into Hell, or taken up into Heaven, each one
according to his life. In that World the Hells are
terminated upward . . . and Heaven is terminated
downward. Tlius it is an intermediate space separating
Heaven from Hell. . . While the evil Spirits who are
with man are in that World, they are not in any
infernal torment ; but are in the delights of the love
of self and of the world, as also of all the pleasures in
which the man himself is . . . 6657*. H.292.

5984. When Spirits who are in the World of Spirits
want to have communication with a number of Societies,
they are wont to send forth Subjects. (Continued under
Subject [Spirit]).

5990". Lest such (obsessing) Spirits should come
into the World of Spirits, it is provided . . . that they
be kept closely shut up in their Hells . . . Never-
theless, there are internal obsessions. Ex.

6475. See Evil Spirit, here. 6559. 6762^.

6484. He was then in the World of Spirits; and
when Spirits are there, they are in the delights of the
loves in which they had been (here).

66268. The gates (of Hell and of Heaven) that open
into the World of Spirits. 10483"". H. 428, Ex.

71 II-. These emissaries (from the Hells) appear in
their own stated places in the World of Spirits, (Fully
quoted under Emissary. )

73572. When any such (infernal) speaks — as is the
case when they appear in the World of Spirits— it is
at once known that it is false.

8029. See Heaven, here.

H. 294. All the Spirits who are in the World of
Spirits have communication with either Heaven, or
Hell . . .

421. On the World of Spirits, and the State of Man
after Death. (Title of the second part of H.)

. The World of Spirits is not Heaven, nor is it

Hell, but is a place or state midway between them;
for thither man first comes after death, and then,
after some time has passed, he, according to his life
in the world, is either elevated into Heaven, or cast
into Hell.

422. The World of Spirits is both an intermediate

World of Spirits

732

World of Spirits

place . . . and an intermediate state . . . The Hells
are beneath it, and the Heavens above . . . and while
a man is there he is not as yet in either Heaven
or Hell. Ex. . . This conjunction (of either good with
truth, or of evil with falsity) is made in the World of
Spirits, because the man is then in an intermediate
state. 423, Ex. 428.

[H.J426. Tliere is a vast number of people in the
World of Spirits . . . Some merely enter that World,
being soon either taken up into Heaven, or cast down
into Hell ; some remain there only for some weeks ;
some for many years, but not more than thirty. The
differences of the time arise from the correspondence,
or non-correspondence, of the interiors and the
exteriors.

427. As soon after death as men come into the
World of Spirits, they are well distinguished by the
Lord; the evil are at once attached to the infernal
Society in which, as to their reigning love, they had
been in the world; and the good to the heavenly
Society, in which, as to love, charity, and faith, they
had been. But still those who have been friends and
acquaintances (here) all meet in that World . . . when
they desire it, especially wives and husbands . . .

^. The reason they see each other in the World

of Spirits, and not in Heaven or Hell, is that those
who are in the World of Spirits are brouglit into states
similar to those in which they had been (here), from
one to another . . .

429. The World of Spirits appears like a valley
between mountains and rocks, which winds upwards
into them here and there. The gates and doors to the
heavenly Societies do not appear, except to those who
are prepared for Heaven ... To every Society there is
one entrance from the World of Spirits . . . Neither do
the gates and doors to tlie Hells appear, except to those
who are about to enter . . .

430-. The rational mind, during its formation, corre-
sponds to the World of Spirits ; the things above it, to
Heaven ; and those below it, to Hell.

431. Those who are in the World^ of Spirits are
(called) Spirits . . .

457. AVhen the spirit of a man first enters the World
of Spirits, which takes jilace shortly after his resuscita-
tion, he has a similar face and tone of voice to that
which he had (here) ; the reason of which is that he is
then in the state of his exteriors . . . But the face is
afterwards changed . . . and becomes like his reigning
love. Fully ex.

481^ As soon after death as they come into the
World of Spirits, all are examined, and are attached to
those who are in like love , . . After passing through
the first and second states, they are so separated that
they no longer see or Know each other . . .

491. After death, man undergoes three states before
be conies into either Heaven, or Hell : that of his
exteriors ; that of his interiors ; and that of his
preparation. He undergoes these three states in the
World of Spirits. There are some, however, who do
not undergo these states, but are either taken up into
Heaven, or cast into Hell, immediately after death. Ex.

^. But these are few relatively to those who are

kept in the World of Spirits.

510^. (Such) have been in Hell even (here) ; but . . .
in a state similar to that of those who are in the World
of Spirits.

540. This, then, is the equilibrium between Heaven
and Hell. Those who are in the World of Spirits are
in this equilibrium ; for the World of Spirits is inter-
mediate between Heaven and Hell. Hence all men
. . . ai'e kept in a like equilibrium ; for they are ruled
by the Lord through Spirits who are in the World of
Spirits. 590.

550. Evil Spirits are severely punished in the World
of Spirits, to deter them from doing evil. Des.

583. The World of Spirits is in the low parts of the
Spiritual AVorld . . . The Heavens do not appear to
the Sjiirits in the World of Spirits, except when their
interior sight is opened. Sometimes, however, they
appear like clouds . . . The reason is that the Angels
of Heaven are in a more interior state in respect to
intelligence and wisdom ; and therefore are above the
sight of those in the World of Spirits.

^. All the gates to the Hells open from the

World of Spirits, and none from Heaven.

58S''. The whole of Heaven, and the whole of the
World of Spirits, are as it were hollow-ed out [beneath],
and under them there is a continuous Hell.

590. The reason the World of Spirits is in that
equilibrium, is that after death every man first enters
the World of Spirits, and is there kept in a state like
that in which he had been (here) . . . for by this all are
examined . . . being left in freedom.

600. The conjunction of man with Heaven and with
Hell is not with them immediately, but mediately
through Sjiirits who are in the World of Spirits.
These Spirits are witli man, and none from Hell itself,
or Heaven itself. Through evil Spirits in the World
of Spirits, man is conjoined with Hell ; and through
good Spirits who are there, with Heaven. As this is
the case, the World of Spirits is midwa}^ between
Heaven and Hell, and there is equilibrium itself there,
601.

J. 69. Tlie Last .Tudguient was not executed . . .
upon those in the World of Spirits . . . but only upon
those who had made themselves a likeness of Heaven.

C. J. 20. (The arrangement of the Reformed nations
in the World of Spirits.)

30. After the Last Judgment . . . there was light in
the World of Spirits such as there had not been before
. . . because those infernal Societies had been interposed
like a cloud . . .

57, Such Societies are innumerable in the World of
Spirits . . . for they are as many as are the genera and
species of good and evil affections. Meanwhile . . .
they are in spiritual conjunction with men . . . for the
reason that these also are in the midway between
Heaven and Hell. W. 141.

F. 63^. Between Heaven and Hell there is a middle
place, which is called the World of Spirits, and every
man comes into it immediately after death ; and there .

World of Spirits

733

World of Spirits

is a like intercourse of one with another to that of men
upon the Earth. All things that appear there are
correspondences. Enum.

W. 140. After death, every man first comes into
the World of Spirits . . . and tliere passes through his
times, or states, and is prepared, according to his life
for either Heaven, or Hell. So long as he staj'S in
that Woi'Id, he is called a Spirit ... he who is being
prepared for Heaven is called an angelic Spirit ; and he
who is being prepared for Hell, an infernal Spirit . . .
All the Spirits who aie in the World of Spirits are
adjoined to men, because, as to the interiors of their
mind, men are in like manner between Heaven and
Hell, and through those Spirits communicate either
with Heaven, or with Hell, according to their life.
E.S50.

«. It is to be known that the World of Spirits is

one thing, and the Spiritual World another. Ex.

P. 166^. Spiritual natural light is such as is the
diurnal light in this world, and exists with those in
the Ultimate Heaven, and also with those in the World
of Spirits, , , . with the good being like the light of
summer on earth, and with the evil like that of winter.

307^. The Lord rules the interiors of the mind of
man (in either Heaven or Hell) ; but the exteriors in
the World of Spirits. Ex.

. And therefore, when man dies, he first comes

into the World of Spirits, into his external, which is
there put off . . .

R. 153^. After some days they see that they are in
a World where various Societies are instituted, which
World is called the World of Spirits, and is midway
between Heaven and Hell. All the Societies there,
which are innumerable, are wonderfully ordinated
according to natural affections, good or evil, and
communicate either with Heaven ... or with Hell.
(Continued under Society.)

204-. It is said of these that they are 'spewed out,'
because the World of Spirits . . , corresponds to the
stomach. Ex. 791.

342. The universal Heaven in the endeavour to
execute the Last Judgment upon those who were in the
World of Spirits. Sig. and Ex.

^. 'The four corners of the earth ' = the universal

World of Spirits . . . For the Last Judgment was
executed upon those who were in the World of
Spirits . . .

^. The Lord (then) caused the Heavens to

approach over the World of Spirits . . .

343. A Last Judgment takes place when the evil
are multiplied to such a degree ... in the World of
Spirits, that the Angels cannot subsist in their state of
love and wisdom, because they have no support and
foundation.

530^. Such (reasonings, commotions, and falsifications
of good and truth) come forth in the World of Spirits
from the presence and influx of the Heaven that is
above them. Sig.

552. That ('the dragon') was cast out into the
World of Spirits . . . from which there is immediate

conjunction with the men of the Earth. Sig. and Ex.

558.

. That by 'the earth' into which the dragon is

said to have been cast out, is meant the World of
Spirits, is because that AVorld lies immediately under
the Heavens . . .

^. It is to be known that as to his affections and

the derivative thoughts, every man is in Society with
those who are in the World of Spirits ; and, mediately
through them, with those who are in either Heaven
or Hell. The life of every man depends on this
conjunction.

784-. Purgatory is merely a Babylonish fiction for
the sake of gain. . . Every man after death first comes
into the World of Spirits , . . and is there prepared for
either Heaven or Hell . . . and in that World there is
torment for no one. There are innumerable Societies
in that World, and joys in them similar to those on
earth ; for the reason that those who are there are
conjoined with men on earth . . . Their externals are
there successively put off . . .

791^. For the World of Spirits is like a forum, in
which all are at first gathered ; and it is like the
stomach . . .

842. That those meant by 'the dragon' were forcibly
withdrawn from the rest in the World of Spirits . . .
for a time. Sig. and Ex. 843, Ex.

855. The rest . . . remained in the World of Spirits.

858. That they would draw to their party all who
were from the earth in the universal World of Spirits,
and who lived there in mere external natural worship
. . , Sig. and Ex.

866. All from the earth, and who were now among
those in the World of Spirits . . . gathered together by
the Lord to Judgment. Sig. and Ex.

-. For all come first into the World of Spirits,

and are prepared thore . . . and stay there, some only
for a month, or a year ; and some for ten and up to
thirty years ; and those to whom it was granted to
make for themselves as it were Heavens, for some
centuries ; but at this day not beyond twenty years.
There is a vast multitude there ; and Societies, as in
the Heavens and the Hells. The Last Judgment was
executed upon those who were in that World . . .

878. The reason (the New Heaven) was not formed
sooner, was that the dragon and his two beasts had
dominion in the World of Spirits . . .

M. 2". An angel sent to convoke the wisest in the
World of Spirits . . .

4-. This (introduction into their imaginary joys)
happens to very many in the World of Spirits . . .

48a. The preparation in the World of Spirits has for
its end that the internal and the external may agree
and make a one. Ex.

436. In the Spiritual World (the two spheres of
scortatory and of conjugial love) meet in the World of
Spirits . . .

461. They replied. Heaven is above your head, and
Hell beneath your feet ; for you are now in the World
of Spirits, which is midway. 477'.

World of Spirits

734

World of Spirits

B. 94. So long as the dragon with his crew stays
in the World of Spirits, into which he has been cast
ilown from Heaven, no Divine truth united to Divine
good can pass througli to the men of the Earth . . .
T.182.

T. 77. (The satans and Angels who were conversing)
were in the World of Spirits . . .

120. Every man after death conges into the World of
Spirits, and is then exactly like himself , . . and at his
entrance cannot be restrained from conversing with his
deceased parents, brothers, relatives, and friends.
Every husband first seeks his wife, and every wife her
husband ; and by these they are introduced into various
companies of such as outwardly appear like sheep, but
inwardly are like wolves ; and even those who have
been devoted to piety are perverted by them. From
this cause, and from abominable arts unknown in the
natural world, the World of Spirits is as full of the
wicked and cunning, as stagnant water is of the
spawn of frogs. . . For all evils are contagious . . .
Thus without a redemption by the Lord, no one could
be saved . . .

121. At the time of the first Advent . . . the Hells
. . . had filled the universal World of Spirits . . . and
had thus assaulted even the Middle Heaven . . .

135. This articulate sentence descended ... to the
lowest Heaven, and from this into the World of Spirits,
where I was (and as it descended the idea of one God
was changed into that of three).

137. (A council of the learned was convened) in the
World of Spirits. Des.

160. I was once walking in the World of Spirits in

company with Angels . . .

-. The way from this world is terminated in the

middle of the World of Spirits, because the Societies in
love to God and the neighbour are in the east ; those
in the opposite, are in the west ; and those who are
more intelligent are in the south.

475^. Between Heaven and Hell there is a great
interspace, which to those who are there seems like a
complete world. Into it evil from H^U exhales in all
abundance ; and good . . . irom Heaven. It was this
interspace of which Abraham said to the rich man in
Hell, 'Between us and you there is a great gulf fixed
. . .' (Luke xvi.26). In the midst of this interspace is
every man as to his spirit ... in order that he may
be in free will. This interspace, because it is so vast
... is called the World of Spirits. It is full of
Spirits . . ,

476. Every man, from infancy to old age, is changing
his locality or situation in (the World of Spirits).
While an infant, he is kept in the eastern quarter,
towards its northern part ; in childhood ... he
gradually leaves the north for the south ; in adolescence
... he is carried southward ; and afterwards . . . into
the south, to the east. But if he favours evil ... he
advances towards the west. . . The man himself, as
to his body, is not kept in that interspace . . . but as
to his spirit ; and as the spirit changes its state . . .
it is transferred to localities ... in this quarter, or
t!iat . . .

504. I was in the interior spiritual sight, in which
are the Angels of the higher Heaven; but was then in
tlie World of Spirits . . .

D. 1609. (First mention of the World of Spirits.
The Heaven of Spirits is mentioned and described in
D. loSo. 1277. 1296. 1298. 1316. 1321-'. 1340.)

1610. The interior Heaven is in a degree within the
World of Spirits ; for the World of Spirits is separated
from Heaven, because Spirits derive what pertains to
them from corporeal things ... or rather the World of
Spirits, relatively to our corporeal things, is as the
grosser atmospheric world to the terraqueous ; and
therefore the World of Spirits occupies-^jossic^ci-the
interiors of corporeal things. l6l i.

1619. In a word, the World of Spirits, and also the
interior, more interior, and inmost Heavens, each by
itself constitutes a man, with his members and organs ;
but each of them distinctly, that is to say, the World
of Spirits [does so] from the exterior . . . (Compare
1340.)

1660. The Spirits of Jupiter . . . must be considered
to be Angels ; and therefore . . . they constitute the
Heaven of Spirits ; but not the World of Spirits.

1778. The World of Spirits before the Lord's advent.
2387, Gen. art.

2180. What came through the World of Spirits to
me was turned into something else ; so that the World
of Spirits is in such disharmony that the Word of
the Lord cannot flow down to man through the World
of Spirits, but is changed . . .

2237. That in the World of Spirits they are excited
one by another . . . Ex.

2239. Thus, if the Lord did not rule the universe,
the universal World of Spirits would perish in a
moment , . .

2254. That the World of Spirits is like what men
are in their thoughts. Ex.

2266. The quality of the World of Spirits then
around me (is thus known).

231 1. (Thus) in the whole World of Spirits there
reigns hatred against truth and good, consequently
against the Lord. Des.

2319. That a multitude of men who are together
on earth . . . can be far apart in the World of Spirits.
Ex.

2323. In the World of Spirits, and especially in
that of Souls . . . the bridle is sometimes relaxed to
their cupidities, but rarely to their Falsities. They
then suppose that this [activity] . . . disturbs not only
the whole World of Spirits, but the Heavens also.
But it is a fallacy . . .

2354. I can in some measure know this from the
state of the World of Spirits . . .

2550. On representations in the World of Spirits,

and how they inflow from Heaven. Gen. art.

2565. That insanity reigns in the interior sphere
of the World of Spirits. Gen. art. 2577. 2620.

World of Spirits

735

World of Spirits

2574. Those in the inteiior sphere of the World of
Spirits use those in the exterior sphere, as (men) use
an exterior sphere for thinking and speaking. Ex.

2797. On tlie good Spirits who are in the interior
World of Spirits.

2848. Spirits who are deceitful are not permitted to
be in the World of Spirits, unless their poisons are
taken away from them, or tempered . . .

2888. On the evil Spirits of the interior World of
Spirits. Gen. art.

2958. Sometimes open communication with the
World of interior Spirits is closed . . .

2972. (The Spirits with bells) purify the plain of'
the World of Spirits from the evil . . .

3104®. (When) the interior memory is ruled by evil
Spirits of the interior World of Spirits — a thing never
liermitted — the man can no longer live.

3224. (They) thus consider the World of Spirits as
a body, just as the World of Spirits considers the
body of men as its own.

3398. So (the interior angelic Spirits) have, as it
were, their head in their own Heaven, but their feet
in the World of the ]ower angelic Spirits; and these
have their head in their World of Spirits, but their feet
in man.

3464. The customary respiration, which is the general
one of the World of Spirits . , .

3528. While the World of Spirits is full of evil
Spirits , . . good Spirits, or Angels, can no longer
resist, and the equilibrium perishes . . .

3546. That the World of Spirits have to flee from a
single Angel. j

3604. When there is a tumult (in the streets) a I
sphere of anger has reigned in the World of Spirits . . . t

3632^. Whenever others concentrate their thoughts
into one of (the interior Spirits), he then comes into the |
World of lower Spirits.

3634. Therefore, unless the Lord saw man to be ,
something, the whole World of Spirits would see him j
as nothing ...

3637. That man can perceive the quality of the
World of Spirits from himself. Ex,

3639. As man is ruled by the Lord through the
World of Spirits ... it is evident that the World of
Spirits is such in the greatest, as is an individual man
in particular.

3726. All the good of the Lord that inflows through
Heaven into the World of Spirits is turned into evil . . .

8. Therefore, such an equilibrium, and such an

order, is preserved by the Lord in the World of Spirits
. . . and if evil should preponderate . . . the World of
Spirits is at once so disposed that thei-e is equilibra-
tion . . .

3781. For almost the whole World of Spirits is
wicked, and enthusiastic, and desires to obsess man . . .

382 1 «. Unless the Lord preserved man every moment
... he would at once perish, for such is the endeavour
of the World of Spirits.

4003. In the Interior World of Spirits, the Lord's
life is received differently from what it is in Heaven . . ,
and so also in the lower World . . .

4217. The Antedihivians . . . are continually striving
to emerge into the World of Spirits.

4230. The things that come forth in the Spiritual
World ... are turned into representations in the
natural World of Spirits. Examp.

4285. That the whole World of Spirits becomes, and
has become, worse and worse. Gen. art.

2. The Lord turns everything into good, but the

World of Spirits is so evil that it turns everything into
evil, and becomes worse and worse, so that the equili-
brium is as it were on that side ; and, when the World
of Spirits is such, it cannot but be that man should
become worse, through the inflowing World of Spirits ;
for in proportion as the World of Spirits is worse, the
less avails the good that inflows from the Lord, and the
less can man be bent to good. The World of Spirits,
in the whole, is as each Spirit and man in the part . . .
The World of Spirits is as a general receiving vessel ;
and a Spirit or a man is as a particular vessel. (28
May 1749.)

4286. The Spirits said that ... as there is an influx
from the whole evil World of Spirits, they are not in
fault, and the same is true of men. (The answer to
this.)

4344. The Lord thrusts no one down into Hell . . .
and therefore the evil stay long in the World of Spirits ;
and one more slowly, and another moi'e quickly, pre-
cipitates himself into Hell. Further ex.

4452. The (Sirens) are removed successively from
their former station in the World of Spirits . . .

4461. That some are taken out of Hell into the
World of Spirits for vile uses. Ex. 4471, Ex. 4472.
4625. 46276. 4661. 5165. 5361, Ex. 5463. 55292.

4471. Evil Souls . . . first return into their life, and
then exercise their wickednesses in the World of
Spirits . . .

4479. For Spirits are (at present) tolerated in the
World of Spirits.

4486. Such are kept in the World of Spirits longer
than others.

4573. Sirens . . . insinuate themselves with simple
Spirits . . . and thus keep themselves in the World of
Spirits, and can with difficulty be thrust down from it.

4580^. Hence, communication with the World of
Spirits is taken away from (these male Sirens).

4683. He told me that he saw ... a multitude of very
tumultuous Spirits . . . and in the midst an obscure
something, which was said to be a man round whom
they are ; and it is said by the Angels that there are
such things around every man, because man is the
ultimate plane . . . The Spirits do not know that it is
a man. He said that there were many Hells below
them . . . and that those who are above, in the World
of Spirits, act thus tuniultuously into a sphere . . .
46S6, Further des.

4849. (Magicians) cannot penetrate further than to

World of Spirits

f- o /»

Worm

the lowest form, which is that of the World of Spirits,

and this scarcely to a ten -thousandth part.

[D.] 5162. On the World of Spirits, and those who
are there. Gen. art.

. The World of Spirits is not a fixed place

between Heaven and Hell ; but is the state in which
those are who are between Heaven and Hell. In that
. . . world are (i) all those (in whom) the under-
standing and will do not act as a one ... (2) all those
with whom the interiors and exteriors are in disagree-
ment . . ,

5163. Man, from infancy up to adult age, is, as to his
spirit, in the World of Spirits, because he is successively
in diverse states, and is then in i'reedom, so that he can
be reformed. (After this he is, as to his soul, in either
Heaven or Hell. 5167.)

5 163-5166. All men are at once in the World of Spirits
when they come into the other life, because they are
then in a varying state, even until the Intellectual and
the Voluntary act as a one, and also until the interiors
and the exteriors do not disagree . . . When a man
Spirit is in this state, he is in freedom, and goes hither
and thither, now to one Society, and now to another
. . . until either good, or evil, obtains the ascendancy.
. . . Hence many are called forth from Hell, to be Avith
a man, or with those newly arrived Spirits, who are
themselves in a different state, and thus in the World
of Spirits . . .

5169. The state called the World of Spirits, defined.

5240. All taken together [in the World of Spirits]
are not extended in a plane ; but are in a globe, like
the Earth. 5244.

5361. See Last Judgment, here.

5529. Those who are not yet vastated ... do not
constantly turn to their reigning love ... so that there
are i'ota,tions- versurae . . . With some of those who
come from the world, this lasts only a week ; with
some, months ; with some, years, up to fifty ; entirely
according to their use there ; for they are of service to
man, and also to the rest, as Subjects. Such are said
to be in the World of Spirits ; and if they are cast into
Hell, they return ; but those who have been vastated
... do not return . . .

5530. All the evil in the World of Spirits com-
municate with the Hells, but variously, according to
the kind of their evil and falsity that has been con-
firmed by life. And the good communicate with the
Heavens, in like manner . . . With these, evils are
successively separated ; and with the former, goods.

5935. See Vastation, here.

D. Min. 4602. Spirits . . . who ascend . . . towards
the internal ear ... so as to observe what is going on
in the World of Spirits . . . My sight would (then) be
kept in the World of Spirits.

4791. Infernal Spirits who are long in the World of
Spirits , . .

^ Therefore those in Hell are tamer . . . when

they have been in the World of Spirits . . . and, when
such, they see those in the World of Spirits.

E. 537-. Every man is conjoined with Spirits who

are in the World of Spirits, and who are such as he is
himself . . .

. All Spirits, before being cast down into Hell,

or elevated into Heaven, are first in the World of
Spirits, and are then with men who are living in the
world ; the evil Spirits with the evil, and the good
with the good . . ,

580". 'Whatsoever goeth into the mouth passeth into
the belly, and is cast out into the priv}'' . . . 'The-
belly ' = the World of Spirits ; and 'the privy' = Hell.

702". The Heavens are like expanses . . . and under
them is the World of Spirits ; and under this, the
Hells . . . The World of Spirits is midway, and receives
influx from both the Heavens and the Hells, each
person there according to the state of his life.

732^ The New Church on earth increases according
to its increase in the World of Spirits . . .

J. (Post.) 12. (Scenery and objects of the World of
Spirits, described.) 269. 317-322.

Worm. Fermi's, Vermiculus.
Vermiculate. Venniculare.

A. 2602. They prostrate themselves like worms.

2758. The transformation of caterpillars into chrysa-
lides. 3000. 8848. H.io8-,Des. AV.354,Des. D.2917.
3472.

6614. Little worms ... as seen under the micro-
scope . . .

8481. 'It vermiculated worms' (Ex.xvi.2o) = that it
produced what is filthy . . . for worms are born from
what is filthy and stinking. The falsity of evil which
is in good from the proprium, is compared to 'a worm,'
because they (both) gnaw at, and thereby torment.
There are two things that make Hell . . . evil and
falsity, (and these) are what make the torment there^
the torment from falsity being compared to 'a worm.'
111. See 8478. 8500.

«. The filthiness of falsity is compared to 'a

worm,' in Deut.xxviii.39. ( = all such falsity and evil,
in general. 9331®-) ( = the falsities that will destroy.
E.638>«.)

H. 312^. How can bodies eaten up by worms (rise
again) ?

W. 342. For worms come forth in minute seeds,
inside nut-shells, in wood, in stones, nay from leaves.

356. Silkworms. Des.

. Those vile worms called bees . . .

R. 763^. 'The worm' (Is.xiv. 11) = torment, which is
internal pain.

M. 133. Man is born corporeal like a worm.

-. The worms called insects are born into all the

knowledges of their life's loves.

T. 1 06-. The two states (of regeneration) are repre-
sented ... by worms (in their two states, as cater-
pillars and butterflies).

276. Fallacies . . . are like worms that consume the
roots . . .

335'*. Does the silk-worm-6o??i&y.r, while it is a worm,
think in its little head . . .

Worm'wood.

737

Worst

339^. Like the light in a glow-worm.

470^. Nor could any worms be procreated from the
effluvia from the earth . . .

524-. The silk-worm would perish . . . unless foreign
worms were shaken from the leaves of its tree.

695*. I talked v.-ith the Angels about
when they become buttei-fiies.

caterpillars

Ad. 2/1957. On the floor they appeared like so many
wriggling worms. (Compare D.397.)

D. 45036. She was reduced to this state by worms of
various kinds.

E. 401^. 'The worm that smote the gourd' (Jonah'
iv.7) = the destruction of evil and the derivative falsity.

5 M. 23. Worms were seen in the viscosity . . .
Eagles . . . swallowed the worms. A worm = life from
those (falsified truths and evils of life) . . .

Wormwood. Absinthmm.

A. 1488'-. 'Ye have turned. . . the fruit of justice
into wormwood' (Amos vi. 1 2) = goods turned into
wormwood. ( = to turn good into evil. E.355^.) See
E.5i9«.

R. 408. ' Wormwood ' = infernal falsity.

410. 'The name of the star is called Wormwood,
and the third part of the earth became wormwood'
(Rev.viii.ii) = the infernal falsity from which is their
Own intelligence, through which all the truths of the
"Word have been falsified. ( = truth mixed with falsity
of evil. E.519. 520.)

. That ' wormwood' = infernal falsity, is from its

strong bitterness, by which it renders food and drink
abominable. 111.

E. 519. See Bitter, here. ■». 1". 6i8e.

Worse. Fejor.

A. 661-. "Would become worse than savage beasts.

5280^. Then their latter state would become worse
than the first. Ex. 81596.

6559. It is a law in the other life that no one is
allowed to become worse than he was in the world. Ex.
D.3093.

6655. They who are such (here) become worse in the
other life.

697 1^. They think they will fare no worse (hereafter)
than others.

D. 2760. That the internal nature of man begins to
become worse more and more. Ex.

31 15. The leading and bending of evil, which con-
tinually tends to worse and worst. Ex.

3708. In the other life (such) suppose that they are
contracting a worse life . . . Thus it is not acc^uiring a
worse life. Ex.

4285. The whole World of Spirits becomes worse and
worse. (See World of Spirits, here.)

4451. (By these grievous punishments) they were not
made better, but worse. 45 11.

W"orse. Sequior. D.5203.

W^Orst. Pessimus.

A. 5656. It is from the Lord that he is called a man,
even if he is the worst.

1032''. The worst of all come from the so-called
Christian world. i886,Pref.e.

1 162. They who have more knowledge, are sometimes
the worst of all.

226 1 -. The worst of all . . . can learn the truths of
faith, and confirm them. 3923*. 6222^ R.337e.

2607s. The Israelites the worst of nations. 3686®.
9320*. 10396, Ex.

2706. The Lord is present . . . and rules the smallest
particulars, even with the worst.

H. 544. The Hell behind, where the worst are . . .
578, Des.

587-. The Hells in the western quarter are the worst
of all. Des.

P. 38. With the worst, the love of blaspheming . . .
(has its delights).

229. This kind of profanation is the worst of all. Ex.
231".

241. The men of the Most Ancient Church (from being
the wisest of men became) the worst.

D. 197. In the midst (of an evil Society) are the worst
. . , This (is in order) that the worst may be coerced
and restrained. 5034.

225. That the worst Genii, or furies, have been shut
up in Hell . . .

12826. These are among the worst infernals. 12836.
2346. 2719.

3256. They said that I was the worst . . .

4396. That the worst in life, who have thought justly
. . . receive the truths of faith more easily than those
who have lived morally outwardly, but have thought
evil things. Ex.

4933. On the worst Hell, which was from the Most
Ancient Church. Ex.

4946. On the worst magicians of all, from Africa.
Ex. 4989.

5043. The Swedish nation is the worst in Europe,
except the Italian and the Russian.

5074. Among the worst in the other life are priests
who have been raised to dignities ... 2

Worship. Cultus.
Worship, To. Cokre.
Worshipper. Cultor.

See under Adore, Altar, Babel, Burnt-offering,
Drink-offering, Idol, Incense, Meat-offering,
Praise, Pray, Preach, PRESENT-mim«s, Sacrifice,
and Tent.

A. 122. 'To cultivate (the garden of Eden) and to

keep it' (Gen.ii.i5) = that it is granted to him to enjoy
all these things, but not to possess them as his own,
because they are the Lord's.

326. That worship from charity (the 'oS"ering of

3A

"Worship

738

"Worship

Abel') was grateful ; but not worship from faith
separated (the 'offering of Cain'). Tr. 440. 355.

[A.] 345. 'A ti\ler-colens-o{ the ground' (Gen.iv.2) =
one who is devoid of charity. Ex.

380. 'To till the ground' (ver.i2) = to cultivate-
excolere-this schism, or heresy.

440. The Lord cannot be worshipped except from
charity . . .

796. As the Most Ancient Church held holy worship
on mountains . . . 920, Ex.

920. In (Gen.viii. 20) is described the worship of the
Ancient Church in general . . .

. "What the worship of the Most Ancient Church

was, and how the worship of the Lord by representatives
arose from it.— The men of the Most Ancient Church
had no other than internal worship, such as there is in
Heaven. Ex.

■^. (Thus) his Divine worship was internal, and

not at all external.

^. (Hence) their worship from such (significa-

tives) was begun and permitted. Hence arose their
worship on mountains, and in groves, etc. . . This
worship was begun by the Ancient Church, and passed
thence ... to all the nations round about.

921^. Internal worship, . . . corresponding external
worship ; thus all worship. Sig.

925. That worship (from charity and the faith of
charity) was grateful to the Lord. Sig. and Ex.

950. Spirits who had contempt for all Divine wor-
ship. Des.

975. 'Shem' = internal worship (of the Ancient
Church); 'Japheth'=r corresponding external worship ;
'Ham,' internal worship corrupted; and 'Canaan,'
external worship separated from internal. 1140. 1141.
1 1 46.

1063. That from the coirupted Church sprang wor-
ship in externals without internals. Sig. and Ex.

1078. From faith separated from charity there can be
no worship except worship in externals without internal
. . . and therefore he who is destitute of charity can
have no other worship than (this). Sig.

1083*. The worship of the Lord from charity can
never differ, however much externals may vary.

. Therefore, unless there were external worship,

man would know nothing of what is holy.

''. When such men have charity and the derivative

conscience, they have internal worship in themselves in
their external worship. Ex.

1091. That external worship separated from internal
is such that it derides. Sig. and Ex.

1093. That external worship separated from internal
averts itself from the Lord. Sig. and Ex.

^. For those in external worship have regard to

nothing but worldly, corporeal, and earthly things . . .

1094. Regarded in itself, external worship is nothing
unless there is internal worship which makes it holy.
Ex.

-. Such worship is idolatrous. 1151*.

^ The nations in Canaan, who worshipped Baal

and other gods, had an external worship . . . that
differed but little from the worship of the Jews . . .

1097. That such as place worship solely in externals
. . . can perform vile services . . . Sig. Ex. and 111.
1 103.

1098. The man of the internal Church makes . . .
internal worship essential ; and external worship not so
essential. But the man of the externa] Church makes
external worship essential, and does not know what
internal worship is, even although he has it. Ex.

1 102. That the internals of worship maybe in the
externals. Sig. and Ex.

1 131. Those who had external worship corresponding
to internal. Tr. ii4i,Ex. 1149. 1222.

. Those who had worship more remote from

internal. . . and still more remote. Tr. 1153. 1 154.
II55-

1 132. Those who worshipped Knowledges, scientifics,
and rituals . . . Tr.

1 133. Those who have external worship in which are
interior evils and falsities. Tr.

1 134. Those who invent new worships through
reasonings from scientifics. Tr.

1 1 35. External worship without internal, and the
derivations and extension of this worship. Tr. 1 167, 111,
1169. 1171. 1200. 1211.

1 136. Internal worship . . , and its extension to
another Ancient Church . . . and its derivations. Tr.
1137. ii4i«.

1 138. That there were diverse worships in the Ancient
Church, according to the genius of each nation. Tr.

1 145. The derivations of the doctrinals and worships
of the Ancient Church. Sig. and Ex.

1 150. External worship is said to correspond to
internal when what is essential is in the worship, (that
is) the adoration of the Lord from the heart, which is
never possible unless there is charity ... In this the
Lord is present, and then He can be adored from the
heart. (Continued under Adore.) The nations . . .
called 'sons of Japheth' lived in mutual charity . . .
and therefore the Lord was present in their worship.
For when the Lord is present in external worship, there
is internal worship in the external, or external worship
corresponding to internal. In ancient times there were
very many such nations. At this day also there are
those who place worship in externals, and do not know
what internal worship is, or if they know, do not think
about it : if these acknowledge the Lord, and love the
neighbour, the Lord is in their worship . . . But if they
deny the Lord, and love themselves only . . . their
worship is external separated from internal . . . nSi-

1 151". A Cliurch which ... at last placed all worship
in externals, or rituals, charity being extinguished. Tr.
3_

1 1 53-. What the differences of worship are. Ex.

^ The more sensuous a man becomes, the more

exterior his worship becomes, and therefore the more
remote from the true worship of the Lord . . . Tr.

1155^. In Heaven, the differences of worship, which

Worship

739

Worship

are innumerable, appear to the life, as they are in
internals.

1 158. That the worships of many nations originated
from these. Sig. and Ex.

. 'Isles' = worship which is more remote from

internal. III.

^. Upright nations out of the Church that have

religiously observed their external worship. Sig.

1 162. Where there is no faitli there is no worship,
internal or external. If there is any worship it is
corrupt. Sig.

1 1 69. Those who had no internal worship, but
internal Knowledges of faith. Sig. 1171.

1 171. Internal worships. Sig. -^.

1 175. 'Nimrod' = those who made internal worship
external.

. Internal worship, which is from love and

charity, is real worship ; and external worship, with-
out it, is no worship. To make internal worship
external is to make external worship essential more
than internal, which is to invert the priority, as when
it is said that internal worship without external is no
worship, when yet the truth is that external worship
without internal is no worship.

. All external worship is a form of internal

worship ; for the internal is the very essential ; and to
make worship formal without its essential, is to make
internal worship external ; as, for example, to hold
that if a person lives where there is no Church, preach-
ing, sacraments, or priesthood, he cannot be saved, or
can have no worship ; when yet he may worship the
Lord from the internal. But it does not follow from
this that there ought not to be external worship.

^. To make the matter more evident, take the

case of making the very essential of worship to consist
in frequenting churches, attending the sacraments,
hearing preachings, praying, observing feasts, and many
other things that are external and ceremonial, and
persuading themselves that these — all of which are the
formal things of worship — are sufficient . . . Those who
make worship from love and charity essential likewise
do these things . . . very earnestly and diligently ; but
do not place the essential of worship in them. In their
external worship there is what is holy and living,
because there is internal worship in it; but (not) in
that of the former. For the essential itself is what
sanctifies and vivifies the formal, or ceremonial ; but
faith separated from charity cannot sanctify and vivify
worship, because the essence and life are absent. Such
worship is called 'Nimrod' ; and it is born of the Know-
ledges which are 'Cush' ; and these, of faith separated
from charity, which is 'Ham.'

1 1 79. This worship ( ' Nimrod ') is ' mighty in hunting, '
that is, is one that captivates the minds of men.

1 182. Worships the externals of which appear holy,
while the interiors are profane. Sig. and Ex.

. For the quality of the external worship is

exactly in accordance with the interiors. Fully ex.

1205. For they who place worship solely in external
things ... are very prone to all these idolatries ... In
internal worship alone is there the bond that withholds
from idolatry. (Continued under Idol.)

1227^ Internal and external worship (means the
same) as internal and external Church.

1 238-. Afterwards a certain external worship began
in Syria, which spread far and wide . . . and was different
from the worship of the Ancient Church . . . The first
insti tutor was Eber. Tr. 1241, Ex.

1242. The two sons of Eber. . .=the internal and
the external worship of . . . the second Ancient Church.
1247. 1347-

1254. The worships of the Ancient Church in parti-
cular. Sig. and Ex. (And in general. 1256.)

1258. That from them came all the worships of the
Church as to goods or evils. Sig. and Ex.

1264. (Thus) this chapter (Gen.x.) contains, in
general, not only all the differences of worship, as to
the goods of charity and tlie truths of faith, that were
in the Ancient Church, but that are in any Church.

1283. That in course of time the internal worship of
the Ancient Church was falsified and adulterated, and
therefore its external worship also, for external worship
is according to internal. Tr. (in Gen.xi. ).

1285'-. The first Ancient Church . . . was of one
doctrine . . . yet its worship, both internal and external,
was everywhere difi'erent. Ex. 2, Ex.

1292. That their worship became more impure and
profane. Sig. and Ex.

-. For in proportion as the Church . . . recedes

from charity, the worship recedes from what is holy,
and approaches what is impure and profane.

1295". Worship from (the falsity of cupidity) is pro-
fane, however holy it may outwardly appear ; for within,
it is not the worship of the Lord, but the worship of
self. . . Such worship is signified by 'Babel.' The case
is different with those who have been born and brought
up in such worship . . . and who live in charity ... In
their worship there is good from charity. Profaneness
in worship is not predicated so much of the worship
itself, as of the quality of him who is in the worship.
1 304, Sig. and Ex.

1306. 'A tower' = the worship of self. (For) there is
the worship of self when a man exalts himself above
others, even to being worshipped. 111. 1307. 1308, Ex.

1308. For they know that everyone wants to be in
some worship ; for this is common, and among all
nations. For everyone, when he looks at the universe
. . . acknowledges some supreme being, and, because he
desires his own prosperity, adores it. Moreover there
is something within which dictates this ; for such a
dictate inflows from the Lord . . . The man who is not
such, is under the dominion of evil Spirits.

1 32 1. W^hen the worship of self succeeds in place of
the worship of the Lord, all truth is not merely per-
verted, but effaced ; and at last falsity is acknowledged
as truth, and evil as good. Sig. and Ex.

1 322". (Such) acknowledge a doctrine and ritual
harmoniously enough, but the common bond that holds
them together is the worship of self . . .

1324. That . . . such worship as has in it the worship
of self was not permitted to this Ancient Church. Sig.
1 327-, Ex.

Worship

740

Worship

[A.] 1326. When the love of self . . . enters into 'wor-
ship, all (these) evils are in it . . . Hence comes all the
profanation of worship. . . In proportion as anything
from the love of self ... is carried into worship,
internal worship recedes . . . Internal worship consists
in the ati'ection of good and the acknowledgment of
truth, and (these) recede in proportion as the love of
self enters . . , This is why there is no internal worship
with such , . . but only a dead something which is
worshipped. It is therefore evident what must be the
quality of their external worship . , , Such worship is
'Babel.' 111.

1328. That there came to be no internal worship.
Sig. and Ex.

1330S. The internal worship of this Church was
not such internal worship as was (before) signified by
'Shem,' but merely the internal worship of this Church.
i337,Ex.

1347. Worship still more external. Sig.

1349. Worship in externals. Sig.

1350. The rituals of such worship. Sig.

1351. Worship verging to what is idolatrous. Sig.

1352. The rituals of this worship. Sig.

1353. Idolatrous worship. Sig. 1354. 1355. i356,Ex.
1375-

1361''. This representative Church was instituted
after all internal worship had perished, and worship
had been made not merely external, but idolatrous.

1363. Idolatrous worships fully explained.

1366. That interior worship was obliterated, and
made merely idolatrous. Sig. and Ex. 1367.

. The Church cannot come forth anew . . . until

it is so vastated that nothing of evil and falsity remains
in its internal worship. Ex.

1368. External worship in which there are falsities.
Sig. and Ex.

. Worship in which there is inwardly nothing

good and true, is a worship in which interiorly there is
what is profane and idolatrous. Sig. ^nd 111.

1448. (The Lord's) first worship of His Father from
the Celestial of love. Sig.

1454. (The Lord's) external worship of His Father
from this state. Sig.

1455. His internal worship of His Father from this
state. Sig. 1561.

15616. Worship itself is nothing but a certain activity
coming forth from the Celestial that is within. The
Celestial cannot exist without activity, and worship is
its first activity . . ,

1 57 1. Worship is here treated of, namely, that of the
internal man and that of the external, (which) did not
as yet agree. The disagreement between the internal
and the external man is especially known in worship,
nay, in every single thing of worship ; for when, in the
worship, the internal man wants to regard ends of the
Kingdom of God, and the external man, ends of the
world, there is a disagreement which shows itself in
the worship, and this so much that the least of the
disagreement is noticed in Heaven. Sig. 1572.

1618. By worship in the internal sense is meant
all conjunction through love and charity ; a man is
continually in worship while he is in love and charity ;
external worship is merely the effect. The Angels are
in such worship, and therefore there is with them a
perpetual Sabbath . . .

^. But man, while in the world, ought not to be

otherwise than in external worship also ; for internal
things are excited by external worship, and by it also
external things are kept in holiness so that internal
things can inflow ; besides that man is thus imbued
with Knowledges, and is prepared to receive heavenly
things ; and is also gifted with states of holiness, of
which he is unaware, which are preserved for him by
the Lord for the use of eternal life . . .

1798-. The life itself is the internal of all worship.

*. The first Commandment is, 'Thou shalt wor-
ship the Lord thy God ;' and he who has the life of
love and charity worships Him, because this is his life.
The second is, 'Thou shalt keep the Sabbath,' and he
who is in the life of love . . . keeps the Sabbath holily,
because nothing is sweeter to him than to worship the
Lord, and to glorify Him every day.

1850"*. This Church remaining in its external wor-
ship, like the Jews in theirs, in whose worship there is
nothing of charity and faith, that is, nothing of the
Church.

1947^. Thus nothing is grateful to the Lord that is
not free . . . spontaneous, and voluntary ; for when
anyone worships the Lord not from freedom, he wor-
ships from nothing of his own . . . ■*, 111.

1992I For the Lord never wills to suddenly destroy
the worship inseminated in anyone from his infancy ;
for this would be to tear out the root, and thus destroy
the holiness of adoration and worship deeply implanted,
which the Lord never breaks, but bends. The Holy of
worship inrooted from infancy is attended with this :
that it will not endure violence, but only a gentle and
forbearing bending. So with the Gentiles, who have
worshipped idols, and yet have lived in mutual charity
— their holy worship ... is not taken away in a
moment (there), but successively . . . 111. 2180*.

2009*. To worship from the goods of love and truths
of faith. Sig. 111.

2162^^ The externals of worship, of which it is said,
'I will make the place of My feet honourable.' Sig.

^-. The cleanness of external worship, which is

clean when there is internal worship in it. Sig.

21655. This external symbol (at the Holy Supper)
was commanded because the greatest part of mankind
are in external worship. E.v.

2190S. All things of a man's faith are in the Holy
of his worship ; and the quality of the Holy of his
worship appears to the Angels as in clear day . . .
myi'iads of myriads of his thoughts about the goods
and truths of faith, and the derivative affections, are
in its Holy.

2312. 'Lot' (in Gen.xix.) = the state of the Spiritual
Church, which is in the good of charity, but in external
worship — how in course of time it decreases. 2324.
2334-

Worship

741

Worship

2334-. Those ill external worship undergo only a
light temptation.

2367. The perception of good and truth is in . . .
still greater obscurity with him who is in external
worship. Ex.

2373. The reason those in evil . . . reject charity
more than they deny the Lord, is that thej' can have
. . . external worship with no internal worship ; that
is, the worship of the lips and not of the heart ; and
the more they make this worship Divine and holy, the
more they are in dignity and gain.

2468^. Such (external) worship . . . falls to those in
natural good, who despise others ...

2531^. In the literal sense are truths accommodated
to the apprehension of those in external worship . . .

27 1 5°. "With the spiritual there is not . . . the
humiliation which is essential in all worship . . .
4347,Ex.

2826. Worship from fear, from the good of faith,
and from the good of love, (with) the unregenerate,
the spiritual regenerate, and the celestial regenerate
(respectively). 111. siriatim.

2880^. Thus worship from freedom is real worship ;
and worship from compulsion is no worship. 7439.

2881. The Lord could easily compel man to worship
Him.

2928^. ' Gog' = external worship separated from in-
ternal, which is idolatrous. 3355.

3006®. The good of love and of charity conjoined
with the truth of faith, which is the complex of all
doctrine, and of all worship. Sig.

3243. The Spiritual Kingdom, whose worship is
according to doctrinal things . . .

3443. Worship thence. Sig.

3454. The Lord's Divine Human, love to Him, and
love towards the neighbour : these three ai-e . . . the
internal and holy things of all worship . . . and a fourth
is that the Word is Divine as to each and all things . . .

3690'^. The Lord is to be 'honoured' by being wor-
shipped ; and He is worshipped when He is loved.
3727. (How statues came into worship.) 4580, Ex.

3899. Matt.xxiv.23-28, treats of the state of the
Church . . . with those who are in holy external
worship, but profane internal worship ; that is, who
orally profess the Lord with holy reverence, but at
heart worship themselves and the world, so that with
them the worship of the Lord is a means to gain
honours and wealth. Ex. seriatim.

4190. Such truth as exists with the gentiles, and
worship from it. Sig. and Ex.

4195. (How heaps came to be used in worship.)

4210. Worship from the good of love. Sig. and Ex.

421 1-. Those who say they believe (merely) in a
Supreme being . . . worship nature.

4311^. With those (who are in spiritual love) there
are good Spirits and Angels, not only in their external
worship, but also in their internal worship ; and

therefore they have communication with Heaven . . .
To these the Holy of worship is of service in the other
life . . .

4401. Interior worship from the Divine Spiritual. Tr.
4429^. The Ancients did not worship the representa-
tives, as the Israelites did . . .

4493*. Hence the Most Ancient Church were internal
men, and had no externals of worship ; but those of
the Ancient Church were external men, and had
externals of worship.

4680'^. The representative worship of the Ancient
Church. Ex. 4966.

4733. Men want to worship that of which they can
have some perception and thought, and sensuous men
that which they can hold by some sense, nor are they
willing to worship unless what is Divine is therein.
This is common to mankind. Hence Gentiles worship
idols . . . and others worship men after their death
. . . Lest, therefore, men should (do these things) the
Divine Itself willed to assume the Human . . .

4776^. While in worship they seem to themselves to
believe . . . but when out of worship they . . . believe
nothing . . .

4843'-. The worship of evil and falsity. Tr.

5459-. Love to God . . . becomes fear with those in
external worship without internal ; holy fear with
those in spiritual worship ; and love in which is holy
reverence with those in celestial worship.

5721. Hate all who did not worship them. 7272-.
0.4587-

5998®. (Such suppose) that worship consists merely
in uttering the name of God . . . and that worship does
not at all consist in a life of charity and faith.

607 1 ^ The truth that all worship of God must derive
its beginning from holy fear. Ex.

6396*. The worship of those who are in truth and
not yet in good. Sig.

6435^^. As mountains and hills signified such things,
in the Ancient Church their Divine worship was on
them. (For the same reason high places were after-
wards constructed.) 8153-.

6587*^. After the good of charity has ceased, external
worship does indeed remain . . . but is then not wor-
ship, but ceremony . . .

6674'*. Thus the Divine Human is the source, and
also the object, of all Divine worship ; for thereby the
Divine Itself is worshipped . . .

6700. The Divine worship of other Earths. Ex. . .
All acknowledge the Lord as the only God. (Continued
under Adore.)

6730. Worship from falsity. Sig. and Ex.

. For worship is for the sake of purification.

6745-. Worship from love. Sig.

6762. Worship from charity. Sig.

6872. 'Ye shall worship God upon this mountain'
(Ex.iii. I2) = the perception and acknowledgment, from
love, of the Divine.

Worship

T42

Worship

[A.] 6887. As the Divine Itself cannot be wor-
shipped, because it is unapproachable ... it is the
Divine Human . . . that can be approached and wor-
shipped. 111.

68S8. That (the Divine Human) is to be worshipped
perpetually. Sig. and Ex.

6905. Thus the worship of the Lord. Sig. and Ex.

7038. For true worship consists in the performance
of uses, thus in the exercises of charity. He who
believes that serving the Lord consists solely in
frequenting a place of worship, hearing preaching
there, and praying, and that tliis is sufficient, is much
mistaken. The real worship of the Lord consists in
performing uses. (Continued under Use.) The fre-
quenting of a place of worship, the hearing of preach-
ings, and prayers, are also necessary ; but without
these uses are of no avail ; for they are not of the life,
but teach what its quality must be.

7093. That they may worship the Lord from a glad
mind in the obscurity of faith in which they are. Sig.
and Ex.

72452. For the worship with that nation was impure,
because they worshipped external things, and utterly
rejected internal things . . . Being such, their worship
was impure, for they worshipped Jehovah from the
love of self and the love of the world, and not from
love to Him and love towards the neighbour. This
worship is (here) signified.

7263. The reason these names (the 'blind,' 'lame,'
'poor,' etc.) are used in the Word, is that those in
external worship were to exercise charity to the people
so named ; and those in internal worship, towards such
spiritually understood.

72728. The evil of this worship (of the dead, and of
images) is the evil of falsity.

7290. Miracles were for those in (mere) external
worship . . . and are injurious to those in internal
worship, that is, in charity and faith. Ex. ^.

7313. Worship in what is obscure. Sig. and Ex.

. 'To serve Jehovah ' = to -sforship the Lord.

(See Serve, here. )

7349. That they may worship their God in freedom.
Sig. and Ex. 7439.

7375. These loves, when unrestrained, ascend to the
God of the universe, that is . . . those in them want
... to be worshipped as God Himself. 111.

7454^- If infernal Spirits were near those in Divine
worship, they would infest them with their sphere . . .
Sig. and Ex. 7456, Ex.

7550. As the most essential thing of worship is the
acknowledgment that the Lord is the only God, and
that His Human is Divine, and that everything of
faith and love proceeds from it . . .

7664. The worship of the Lord by all and each. Sig.
and Ex.

. 'A feast ' = worship from a glad mind.

7724. What it is to worship the Lord from good, and
what to worship from truth without good. Ex. . . The
veriest worship is effected from good through truth :

for the Lord is present in good ; whereas worship from

truth without good is not worship, but only external
rite and act . . . By the good from which the worship
must be, is meant the good of life, which is made
spiritual through conjunction with truth . . .

7779'. (How representative worship was perverted.
Examp.)

7857-. The worship of the Lord from faith, and from
love. Rep.

7882. The worship of the Lord for deliverance from
damnation. Sig. and Ex. 7934. 8057.

7884. The worship of the Lord according to the
order of Heaven for those of the Spiritual Church. Sig.
and Ex.

■^. By worship according to the order of Heaven,

is meant all exercise of what is good according to the
Lord's precepts. At this day, by the worship of God,
is chiefly meant the worship of the lips in a place of
worship, and also in the morning and the evening.
But the worship of God does not essentially consist in
this, but in a life of uses : this worship is according to
the order of Heaven. The worship of the lips is also
worship, but effects nothing at all unless there is the
worship of the life, for this worship is of the heart.
The former, in order to be worship, must proceed from
the latter.

7S99. Worship from faith and charity according to
Divine order. Sig. and Ex.

8254. The veriest worship of the Lord consists in a
life of charity, and not in a life of piety without it. Ex.

8271. 'I will exalt Him' = that now also Divine
worship belongs to Him . . . for Divine worship con-
sists in the exaltation of the Lord in comparison with
self, which is effected accoi-ding to the degree of the
humiliation of self before tlie Lord. Humiliation is an
essential of Divine worship. Ex.

8337^. Musical instruments used in Divine worship.
Ex.

8340. Singing by responsive choirs in ancient wor-
ship. Sig. and Ex.

8541. As to the Divine worship (in Jupiter) the
principal thing is that they acknowledge our Lord as
the Supreme, who rules Heaven and earth . . .

8542^. In this way the worship of the Lord is pre-
served (in Jupiter). Ex.

8588". The external worship (of the Israelites) was.
communicated to angelic Spirits, who are simple . . .

8633. (In Jupiter) they have no solemn-/es<os-days,
but every morning at sun-i'ise, and every evening at
sun-set, they hold holy worship to the only Lord in
their tents, and also sing psalms then.

8680. Worship from the good of love and truths of
faith. Sig. and Ex.

e. The worship of God, in general, is founded

upon love and faith, for without these there is no
worship, but only rites . . .

8710^. For 'the fear of God'=worship from the good
of faith, and from the good of love. Refs.

8762. They who (in the Ancient Church) placed

Worship

743

Worship

Divine worship in sacrifices, and in the rites and
statutes . . . were in externals ; but they who at the
same time placed Divine worship in the celestial and
spiritual things that were represented, were in internals.
And so at this day, they who place Divine worship in
frequenting places of worship, in hearing preachings,
attending the Holy Supper, with devotion, and think
no further about them than that they are to be
frequented because they have been instituted and
commanded, belong to the external Church ; but they
who at the same time believe that such things are to
be observed, but that still the essential of worship is a
life of faith, that is, of charity towards the neighbour
and of love to the Lord, are of the internal Church.-
Consequently, they are of the external Church who do
good to the neighbour and worship the Lord solely
from the obedience of faith ; and they are of the
internal Church who (do these things) from love.

8859. These precepts about sacrifices, etc. . . are
external truths of worship.

8873. That Divine worship is not to be paid these
things. .Sig. and Ex.

. For humiliation and submission are essentials

of worship.

8904'*. The worship of falsity. Sig.

8932. ' To make gods ' = to worship . . .

8935^. As to worship from faith, and from charity,
or from truth and from good . . . before man has been
regenerated, he is in worship from truth, but when he
has been regenerated, he is in worship from good. Rep.

8936. Worship in special according to each person's
state of spiritual life. Sig. and Ex.

8943. That there will then be no worship. Sig. and
Ex.

. For man's proprium is nothing but evil, and

therefore if Divine worship is performed from it, the
worship is nothing else than as the worship of an idol
. . . Only that which is from the Word is of service for
Divine worship, because it is in itself alive . . .

8949. In worship (the Spirits of Saturnj are very
humble, for they account themselves as nothing. They
worship our Lord . . .

9014. Damnation even if he should flee to the wor-
ship of the Lord . . . Sig. and Ex.

9156'^. Worship from falsities. Sig.

9192. The worship of falsities from evil. Sig. and Ex.

. For all worship has doctrinals as rules, which

are truths in so far as they are from good, but falsities
in so far as they are from evil.

9193*. The principal thing of the worship of the
Ancient Church was to worship God under a human
form, thus the Lord ; but when they turned aside from
good to evil, they began to worship the representatives
themselves, as the sun . . . groves, statues, etc.

. The principal thing of internal worship is to

acknowledge the Lord as the one and only God, and
that everything good and true is from Him . . .

9194. That the Lord, who is the one and only God,
is to he worshipped. Sig. and Ex.

9207*. That in all worship there must be a longing
of truth for good, and of good for truth. Sig.

9262*. 'Neither tilled nor sown' (Deut.xxi.4) = not
cultivated-cxcw^to-with the truths and goods of faith,
on account of ignorance.

9286. The permanent worship of the Lord, and
thanksgiving, for deliverance from damnation. Si'', and
Ex.

9287. Worship and thanksgiving for purification
from falsities. Sig. and Ex.

9294. The worship of the Lord and thanksgiving for
the implantation of truth in good. Sig. and Ex.

9296. Worship from a grateful mind for the implant-
ation of the derivative good, thus for regeneration, and
complete deliverance from damnation. Sig. and Ex.

9298. That the worship of the Lord from the truths
of the Church is not to be commingled with falsities
from evil. Sig. and Ex.

9299. The good of worship not from proprium, but
always new from the Lord. Sig. and Ex.

9317. That the falsities of evil are not to be wor-
shipped. Sig. and Ex.

9322. The worship of the Lord alone. Sig.

9391^ All the worship of the Ancient Church con-
sisted in rites, statutes, judgments, and precepts, which
represented Divine and heavenly things.

9393. Divine truth made of life and of worship. Sig.
and Ex.

. Worship from truth that inheres solely in the

memory ... is not worship ; but worship from truth
that goes forth from the will ... is worship. In the
Word, this worship is called worship ' from the heart, '
the other, the worship 'of the lips only.'

9412. Information about the good and truth of wor-
ship. Sig. and Ex.

9424^ Worship from falsities and evils of faith. Sig.
94346. To institute worship from some other love
than heavenly love. Sig.

9449. To perceive delight in worshipping God for
His own sake (is one of the signs that sins have been
remitted).

9459. The interior things of worship that were to be
represented. Sig. and Ex.

9506. The hearing and reception [by the Lord] of all
things of worship from the good of love. Sig. and Ex.
9513. 9518. 9682.

. Those who have been . . . expiated, that is,

cleansed from evils, are alone heard, and their worship
received by the Lord ; but not those in evils. Rep.

9525. The worship of the representative Church.
Sig. and Ex.

9588. Hence it is that worship from freedom is
pleasing to the Lord ; but not worship from what is
compulsory.

9710. It treats in (Ex.xxvii.) of the worship of the
Lord from the good of love. This worship is signified
by 'the altar,' and is described in general by all things
of it. 9714. 10245.

Worship

Ui

Worship

[A.] 9717. Worship is said to be just when the good
and truth that are in it are from the Lord, and not
from man. Sig.

9806^. Those who performed the ministry of worship
were called priests . . . and as all worship is effected
from good . . , ' priests ' = the good itself.

9903. In all worship. Sig. and Ex. 10103.

9921. All things of doctrine and worship from good,
passing to those who are of the Church. Sig. and Ex.
9922, Ex. 9924.

9925. While in worship and evangelization. Sig. and
Ex.

^. The whole Word is Gospel, and so is all

worship that was performed according to the things
commanded in the Word.

9927. In every state of good and truth in worship.
Sig. and Ex. . . For all things of worship with (that)
nation were representative of internal worship ; and
internal worship is from good and truth, that is, from
the affection of good and the faith of truth. 9938.
9963, Ex.

9954^ For the Divine enters through the good of
love, and through it is present in Heaven and in the
Church, and consequently in worship also; and without
it the Divine is not . . . present, but the proprium ot
man (thus) Hell . . . Sig.

9965. The annihilation of all worship. Sig. and Ex.

9972. All who come into the other life at first have
a worship like their worship in the world, but are
successively removed from it. The reason of this is
that all worship remains implanted in the interior of
man's life, from which it cannot be removed and
eradicated except gradually. Examp. D.5776.

99938. To worship the devil from the good of celestial
love ; and to worship Satan from the truths of faith.
Sig. 101377.

10022^. For all worship has as its end that man may
be purified from evils and falsities, consequently that
goods and truths may be implanted in him by the Lord,
and that he may thus be regenerated. Ilep. 10042^.

10040-. There is almost the like worship w'ith the
people of the Catholic religion . . . namely, external
without internal. Ex.

10133-. For the good of innocence must be in all
good, and thence in all truth . . . thus in all worship ;
for all worship, in order to be worship, must be from
the good of love and the truths of faith.

101432. When good and truth have been conjoined
in a man . . . there is Divine worship in every work he
does. Ex.

^. In a word, to do according to the Lord's

commandments is truly worship of Him. Ex.

^ That external worship without this internal,

is not worship. Sig.

10177'. When worship is mentioned, there is meant
that Holy which is effected by prayers, adorations,
confessions, and the like, which proceed from the
internal things that are of love and charity.

10183. A representative of all things of worship from
good. Sig.

10184. The inmost here signified ... is the inmost of
worship ; for there are in worship like things to those
in the man from whom the worship is, namely ... an
inmost, called celestial ; a middle, called spiritual ; and
an external, called natural. Rep.

10198. The elevation by the Lord of worship from
love and charity. Sig. and Ex.

10201. That the hearing and reception of all things
of worship, is chiefly when they are in a clear state of
love, and thence in the intelligence and wisdom of
truth. Sig. and Ex.

10203. A man who knows not the arcana of Heaven
supposes that worship is from himself, because he
thinks, and adores. But the worship that is from
man is not worship ; but only that which is from the
Lord with man. For love and faith make worship ;
and as these are from the Lord, so is worship. Sig.
10299-.

10205. ^o worship from any love but the love of the
Lord. Sig. and Ex

. Acknowledgment, faith, and love to the Lord

are the jirincipal things of all worship within the
Church ; for (these three) conjoin. Ex.

10206. Regeneration is one thing, and worship
another ; for regeneration is the first thing, and the
worship is according to the quality of it in a man ; for
in proportion as a man has been purified from evils and
falsities . . . worship is accepted, and is pleasing. For
bj' worship is meant all that which proceeds from the
love and faith in a man, and is elevated to the Lord by
the Lord.

10242. Worship from the good of faith. Sig. and Ex.

. There are two essentials of Divine worship :

the good of faith, and the good of love ; and Divine
worship must be from either the one or the other . . .

10291. The affections of truth from good that must
be in Divine worship. Sig. and Ex.

10295-. As to Divine worship from celestial good,
such as there is with those in the Celestial Kingdom, it
is not efi'ected by means of confessions, adorations, and
prayers, as with those in the Spiritual Kingdom, thus
not through trutlis from the memory, but through
truths from the heart . . .

10298". How the case is with the Divine worship
that is signified by the incense of spices ; namely, tliat
the whole man is in each and all things of his worship.
Fully ex.

10299-. That there must be the Divine influx and
operation into each and all things of worship. Sig. and
Ex.

. When a man is in genuine worship, the Lord

inflows into the goods and truths that are in him, and
elevates them to Himself, and the man with them . . .

10307. That worship from the holy truths of the
Church must not be applied to man's loves. Sig. and
Ex.

10308. That worship must be applied to love Divine.
Sig. and Ex.

e. For all worship that is truly worship is from

truths.

Worship

"io

Worship

10309. The imitation of Divine worship by means
of artections of truth and good from proprium. Sig. and
Ex.

10370. That the very essential of the Church is the
acknowledgment of the union of the Divine Itself in
the Lord's Human, and that this must be in each and
all things of "worship. Sig. and Ex.

10397. That they betook themselves to the (mere)
externals ... of worship. Sig. and Ex.

". He who separates the internal ... of worship

from its external, separates the holy Divine from it . . .
and the body without the spirit is dead ; and to worship
what is dead is to worship an idol, here, to worship a
golden calf . . .

10407-. For that which a man loves above all things,
he worships. They indeed say that they worship the
<jrod of the universe, but . . . such are meant by those
who worship the molten calf.

10408. 'These be thy gods, 0 Israel ' = that which is
to be worshipped above all things.

104116. Where the heart is, there is the worship.

10412. (Such) want to be worshipped as a god.

104146. For that is worshipped which is loved ; and
love worships.

10436-. The Church is not the Church from external
worship, but from internal worship ; for external wor-
ship is of the body, and internal of the soul ; and
therefore external worship without internal is only
gesture, thus is worship without any life from the
Divine. Through the interior things of worship the
man of the Church communicates with the Heavens,
to which the external serves as a plane . . ,

®. For the end of all worship is communication

with Heaven, and thereby the conjunction of the Lord
with man. Tr.

10459. Infernal worship that was according to the
delight of the external loves of that nation, and its
consequent interior festivity. Sig. and Ex.

10497. The duration of such worship even until the
end of the Church. Sig. and Ex.

10503. That they worship infernal delight. Sig. and
Ex.

10505. That the internal ... of worship should not
perish. Sig. and Ex.

10525. Instruction about the quality of the worship
. . . with the Israelitish nation. Sig. and Ex.

10570". The Divine truths revealed in the Word
make worship internal, if they are known and lived ;
for if a man could worship God holily without them,
there would be no need of any doctrine of the Church,
or of any preaching.

1 057 1. That the Divine will be in the external . . .
of worship with that nation. Sig. and Ex.

10583. The closing of the internal ... of worship
that was upon their external. Sig. and Ex.

10584. That the externals ... of worship will be
seen, but not the internals. Sig. and Ex.

10600. The transparency of the Divine internal . . .

of worship through their external, but not before that
nation. Tr.

10603. 'The two tables' = the external ... of wor-
ship, as it was for the sake of that nation. Ex.

. For the worship is from the Word ; for all

the truth of faith, and good of love, that make . . .
worship, must be from the Word ; consequently, as
there is an external and an internal in the Word . .
so there is an external and an internal in worship.

10607. Moses, here = that external ... of worship
which receives Divine truth.

10609. 'Mount Horeb'=: the external . . . of worship.

10615. The worship of the Lord from the truths
and goods of faith and love, and thus preparation for
reception. Sig. and Ex.

10625. Worship from humiliation. Sig. and" Ex.

10642-. The Lord was not worshipped by these
representatives, but gods who had been men, such as
the Baals, and many others, which worship was
diabolical and infernal ; for to worship men instead of
. . . the Lord is diabolical, since a man is conjoined
with him who is worshipped. But the case is, that if
a man is worshipped as a god, some one from Hell is
conjoined with (the worshipper) ; for faith and love
conjoin . . . There are Spirits from Hell with every
man . . . and if anyone is worshipped who had been a
man, the Spirits from Hell suppose that it is they who
are being worshipped, for everyone in Hell wants to
be a god, and these Spirits communicate that worship
to the infernal Society from which they are. In
proportion, therefore, as these are worshipped, the
Angels recede, which causes the man to be carried
away into infernal cupidities, and at last he becomes
like those Spirits . . . But when the Lord is worshipped
. . . the Angels who are with the man do not claim
for themselves anything of the worship, and therefore
there is a way opened through them even to tlie Lord
Himself, who conjoins (the worshippers) with Himself
in faith and love. This shows how important it is to
worship the Lord Himself, who has all power in the
Heavens and on earth.

10643. The Ancients held their worship chiefly on
mountains, on hills, and in groves, and set statues there.
Ex.

106446. That the Ancient Church held worship in
groves, and in gardens under trees, according to their
signification. Ref.

10645. That the Lord alone is to be worshipped from
faith and love. Sig. and Ex.

. For the worship of the Lord is either from

faith, or from love. Worship according to truths is
called worship from faith . . . and worship from good
is called worship from love . . . Those in the Spiritual
Kingdom worship Him from faith ; and those in the
Celestial Kingdom worship Him from love.

-. Many suppose that they worship the Lord by

faith when they believe the things of the doctrine of the
Church, and that they worship the Lord by love when
they love Him ; but the Lord is not worshipped by
merely believing and loving, but by living according to
His commandments. Ex.

Worship

746

Worship

[A.] 10646. That if any other is worshipped, Divine
good and Divine truth recede. Sig. and Ex.

^. (From) its being said that the Lord alone is to

be worshipped, he who does not know how the case is
with the worship of the Lord, might believe that the
Lord loves to be worshipped . . . But the Divine love is
to want worship . . . not for its own sake, but for the
sake of the man and his salvation ; for he who worships
the Lord, and gives the glory to Him, is in humiliation,
and proprium recedes from him who is in humiliation,
and in proportion as this recedes, the Divine is received
. . . This is the Lord's glory, and the worship of Him is
for the sake of this end. W.335-.

10653. The worship of self and not of the Lord.
Sig. and Ex.

^. Such worship exists with those who regard

the holy things of the Church as means, and dominion
as the end.

10655. The worship of the Lord, and thanksgiving,
for deliverance from evil and the falsities of evil. Sig.
and Ex.

10683. Thereby conjunction with those in external
and internal worship. Sig. and Ex.

'-. In the internal ... of woi-ship are those who

love to do truth from . . . spiritual affection. In the
external ... of worship in which there is an intez'nal,
are those who love truth for the sake of truth, but from
. . . natural affection . . . But those in external worship
without internal, are those who love truth . . . for the
sake of gains in the world . . .

10685. Temptations before the internal . . , of worship
exists. Sig. and Ex.

10689. Influx of the internal into the external . . .
of worship. Sig. and Ex.

10701. That the internal ... of worship did not
appear to the Israelitish nation, but only the external
without an internal. Sig. and Ex.

107076. Hence, such as is a man's understanding of
the Word . . . such is his worship.

10711. (In the Fourth Earth) tjie common people
worship an old man with a beard . . . but the more
intelligent worship God.

10725. In (Ex.xxxv.) it treats of all the kinds of good
and truth, in the Church and in Heaven, from wliich is
the worship of the Lord.

10833. Divine worship in the Sixth Earth. Des.
(Preaching every thirtieth day.)

H. 56. The variety (in Heaven) of the worship of the
Lord ... is an advantage ; for it is the source of perfec-
tion of Heaven. Ex.

221. On Divine worship in Heaven. Chapter.

. Divine worship in the Heavens, as to externals,

is not unlike Divine worship on earth ; but it differs as
to internals. Des. 223. J.i"-.

222. But the real Divine worship in the Heavens does
not consist in frequenting jjlaces of worship, and in
hearing preachings ; but in a life of love, charity, and
faith according to the doctrines . . .

. In the world, Divine worship is believed to

consist in . . . The Angels said that these are external

things that ought to be done ; but are of no avail un-
less there is an internal . . .

3276. Worshippers of self and the world. Des.

506. The holy internal in which real worship truly
consists.

553. When others praise, reverence, and worship
them . . . 556^. 587-.

N. 124. Divine worship consists, primarily; in a life
of charity, and secondarily in a life of piety.

1256. External worship without internal may be
compared to the life of the respiration without that of
the heart ; but external worship from internal, to
(these two) conjoined.

J. 50^. After death, all . . . are first brought to those
whom they had worshipped in the world . . .

55''. (The Papists) place all worship in a holy external
without an internal . . ,

56*. Therefore (in the Spiritual World) they have
. . . especially a like worship, because this is inrooted
in a man's inmosts, nor can anyone be withdrawn from
it after death, unless he is in good from truths, and in
truths from good. This (Babylonish) nation can be
withdrawn from their worship with greater difficulty
than all others . . .

®. Their worship there is almost like their

worship here ; it consists in masses, etc. Des.

C. J. 16. See Last Judgment, here.

L. 64. ' Jerusalem ' = the Church as to worship. . .
for worship is prescribed in doctrine,' and is performed
according to it.

S. 23^. The gold, frankincense and myrrh (ottered to
the Lord) = celestial, spiritual, and natural good, from
which three is all worship.

116^. If a doctrine of worship were hatched from
rational lumen only, self would be worshipped, as has
been done . . . From the proprium of man no other
worship is possible, not even that of the sun and moon.

Life 30. That unless a man shuns evils, all things of
his worship are not good. 111.

W. I57<'. This is why the worship of the sun is the
lowest of all the worships of God.

P. 136^*. Compulsory worship shuts evils in . . . (See
England, here.)

137. (Thus) compulsory worship is corporeal, in-
animate, obscure, and sad worship. Ex. . . But worship
not compulsory, when genuine, is spiritual, living, lucid,
and glad worship. Ex.

249. That a worshipper of self and a worshipper
of nature confirms himself against the Divine Provi-
dence . . . 250. 251. 252.

250. If he has any thought of God from the worship
initiated from infancy ... in the worship there is
hidden . . . that he may be raised to higher dignities
and greater wealth ; and if he attains these, his worship
departs more and more to the exteriors, until ... at
last he holds God cheap and denies Him . . .

328®. Thus arose in the Churches the worship of
men in place of the worship of God ; and worship

"Worship

747

Worship

from doctrines of falsity in place of worship from
doctrines of truth . . .

R. 107. There are two kinds of men of whom the
Ciiristian Church at this day for the most part consists :
they who are in works alone . . • and they who are in
worahip alone . . . The latter are treated of in the things
written to the Church in Sardis.

III. That still [the former] have religion, and wor-
ship according to it . . . Sig. and Ex.

154. 'To the Angel of the Church in Sardis write ' =
. . . those in dead worship, that is, worship devoid of
the goods of charity, and the truths of faith. . . By
dead worship is meant worship alone, which is to'
frequent places of worship, hear the preachings, attend
the Holy Supper, read the Word and books of piety,
speak of God, of Heaven and Hell, of the life after
death, and pray morning and evening ; and still not to
long to know the truths of faith, nor to want to do the
goods of charity, believing that they have salvation
through worship alone ; when yet worship without
truths and a life according to them, is only an external
sign of charit}- and faith, within which there may lie
hidden evils and falsities of every kind, unless there
are charity and faith in it. Genuine worship is of
these . . .

159. In order that the things of their worship may
receive life, and not be extinguished. Sig. and Ex. . .
(For) dead worship, in the external form, is exactly like
living worship ... so that those in dead worship need
but to learn truths and live them.

160. That the interiors of their worship have not
been conjoined with the Lord. Sig. and Ex.

. Dead, or solely external worship, effects the

presence of the Lord, but not conjunction ; whereas
external worship in which the interiors are living,
effects both presence and conjunction. Ex.

161. (For) all worship is natural in its beginning,
and afterwards becomes spiritual through truths from
the TVord and a life according to them. Sig. and Ex.

164. That otherwise the things of worship will be
taken away, and they will not know when and how.
Sig. and Ex.

. For there is something of good in dead worship,

because they are thinking about God, and eternal life
. . . but evils and falsities take it away like a thief . . .

165. That among them are some who have life in
their worship. Sig. and Ex.

249. That the Word ascribes all . . . worship to the
Lord who will judge. Sig. and Ex.

277. For there are two kinds of good, from which is
all worship. Ex. and Sig.

376. For ... in all Divine worship the man first
wills, desires, and prays, and then the Lord answers
and does : otherwise the man does not receive anything
Divine. Dl.

392. Spiritual worship, which is from the good of
charity through the truths of faith. Sig. and Ex.

459. That thus they are in worship from mere
falsities. Sig. and Ex.

659. The furthest boundary of the Spiritual World,
where were gathered together those who had religion,
and worship from it, but no good of life. Sig. and Ex.

777. That they no longer have worship from spiritual
goods and truths, because they have nothing within
their worship that corresponds . . . Sig. and Ex.

. The things of doctrine have been premised,

and those of worship now follow, because the quality
of the worship is from the goods and truths of the
doctrine ; for worship is only an external act, in which
there must be internals, that are of doctrine. Without
these, the worship is devoid of its essence, life, and
soul. . . (Therefore there are here mentioned) the
spiritual things of worship , . . the celestial things of
worship . . . and the natural things of worship , . .
and that all these goods and truths of worship must
be from the Word . . . This is the series of things in
the spiritual sense. 778. 780.

778. That they no longer have worship from celestial
truths and goods . . . Sig. and Ex.

. For the goods and truths of doctrine are in

worship as the soul is in the body ; and therefore
worship without them is lifeless worship . . ,

780. That they no longer have worship from the
natural goods and truths of the Church . . . Sig. and
Ex.

858. That those meant by 'the dragon' would draw
to their party all . . . in the World of Spirits who have
lived there in external natural worship only, and in no
internal spiritual worship, and would stir them up
against those who have worshipped the Lord . . . Sig.
and Ex.

859. That those in external worship, and not in any
internal worship, are meant by 'Gog and Magog.'
Ex. and 111.

M. 3*^. Eternal happiness supposed to consist in the
perpetual Glorification of God . . . and most blessed
worship . . . (The fallacy of this shown by experi-
ment. 9. )

23. The worship of God in Heaven. Des.

155. It has therefore been provided . . . that celibacy
exist only with those who are in external worship,
in which they are because they do not approach the
Lord, or read the Word.

B. 51. That from the faith of the modern Church
there results a worship of the lips, and not of the life ;
when yet the worship of the lips is accepted by the
Lord according to the worship of the life. Gen.art.

T. 457. They who are only in the worship of God,
and not at the same time in good works from charity.
Des.

667". These two sacraments, regarded in the spiritual
sense, are the most holy things of worship. 709-.

D. 3741. On those who despise the Word, and Divine
worship.

4099. That external worship is null except from
internal things.

4535. Hence many worships and varieties matter
little if there is charity in all.

5899. Such cats are those who have been in external

Worship

748

Worship

worship, and have lived morally . . . but have not
attended at all to what was preached . . .

D. Min. 4615. That the worship of God [with many]
is an external matter.

E. 126-. Most suppose that they are to come into
Heaven solely by holy worship . . . The holy worship
(of such) does not proceed from any spiritual origin . . .
and worship that proceeds from what is empty is mere
natural posture . . . Their holy worship . . . repels
Heaven from them, instead of opening it to them . . .
for their holy worship is like a vessel that contains
foul things ... I have seen thousands of such cast into
Hell.

. But quite different is the holy worship . . .

with those who are in the Knowledges of truth and good
and a life according to them. With such, these things
are pleasing to the Lord, for they are etlects of their
spirit in the body . . . and so are not natural postures,
but spiritual acts.

iSa-*. The worship, etc. of such in places of worship
are either the result of habit ... or from the principle
that such external things are all that is necessary to
salvation, or are a consequence of the cessation of their
business at home and abroad on holy days, or of the
fear of being regarded as irreligious by their associates.
But with those who live a moral life from a spiritual
origin, the worship is quite different ; for it is truly the
worship of God ; for their prayers are elevated to
Heaven, and are heard, because the Lord leads their
prayers through Heaven to Himself.

248^. Those also err who believe that they can dispose
themselves for influx by prayers, adorations, and the
externals of worship : these things are of no effect
unless the man abstains from thinking and doing evils ;
and, through truths from the Word, as of himself, leads
himself to good as to the life. If a uiau does these
things, he then does dispose himself, and then his
prayers, adorations, and external things of worship are
of avail before the Lord.

2776. Hereafter . . . the Heavens 'cannot be ap-
proached by the worship and prayers of those who
are in faith alone . . . Their worship is no longer
received . . . but attention is paid solely to their life's
love ; and therefore if the love of self and of the world
reigns, they are conjoined with the Hells, no matter
how they may be in external worship.

.316"'^. All worship that is truly worship is effected
from the good of love through truths. Rep.

324^ (Nadab and Abihu's act, represented) worship
from some other love than love to the Lord.

3253. Worship from spiritual good. Ex. . . Worship
does not consist in prayers and external devotion, but
in the life of charity. Ex. . . (Thus) the essential of
worship is the life of charity, and its instrumental is
posture and praying ; that is, the primary of worship
is the life of charity, and its secondary is praying. Ex.

*. (Thus) actual piety is real worship.

340-«. To worship God in externals, and yet to reject
all truth. Sig.

®. To worship God from such things as represent

spiritual good, and yet to love evil and falsitj-. Sig.

391^. By worship is not meant external worship only,
but also internal worship ; and internal worship com-
prehends everything of love and of faith . . .

^". For all worship is either from love, or from

faith ; either from good, or from truth ; worship from
the good of love is such as is in the Celestial Kingdom ;
and worship from the truths from this good ... is such
as is in the Spiritual Kingdom. (Sig. by 'the altar,'
and 'the temple.')

n_ Worship from the delight of good. Sig.

400^ For external worship has everything from
internal worship . , .

405^'. The worship of the Lord from truths that are
from good. Sig.

419*^. For all worship, confession, and prayer must
be from truths and from goods : in order to be heard
they must be from both . . .

478^. 'To' serve Him day and night in His temple'
does not mean that they are continually ... in worship
and prayers ; for this is not the case in the Heavens.
Fully ex.

502^ For Divine truth descending from Heaven
produces the gladness and holiness of worship. Sig.

7_

630. Tliat the external ... of worship is not to be
explored. Sig. and Ex.

. What signifies the Church, signifies . . . wor-
ship also. Ex.

■'. The Word, and worship, are exactly as are

Heaven and the Church. Ex.

696. All who worship the Lord from every religion.
Sig. and Ex.

^. Those who worship the Lord less, or more.

Sig. and Ex.

*. 'To fear' the Lord = to worship and revere

Him, because in worship, and in all things of it, there
is a holy and reverential fear. Ex.

®. All the worship of Jehovah God must be from

the good of love through truths. Worship that is from
the good of love alone is not worship, neither is worship
that is from truths alone . . . For the good of love is
the essential of worsliip, but good comes into existence
and is formed through truths ; and therefore all worship
must be through trutlis, from good. '"',Sig.

^^. 'The fear of Jehovah ' = the internal spiritual

worship that must be in the external natural worship.
Liternal spiritual worship is to think and understand
truths, thus to think reverently and holily about God
. , . and external natural worship is to do truths.
Sig.

700^. For all the worship of God passes through the
Heavens up to the Lord, and is purified on the way,
until it is elevated to the Third Heaven, and there it is
heard and received by the Lord ; everything else, being
impure, is wiped off on the way. Rep.

^. That there would no longer be external

worship, but internal. Sig.

799. Every doctrine of the Church, and worship
therefrom. Sig. and Ex.

Worth

749

Worthless

939^. That all things of woi-ship are utterly evil, na)-,
ahominalJe, mile.ss the interior has been pnritied from
evils. Si.i,'

942. The worship of the Lord from the good of love.
Sig. and Ex.

943. The worship of the Lord from the truths from
that good. Sig. and Ek.

1 150. Worship from celestial love, profaned. Sig. and
Ex.

1 151. Worship from spiritual love, profaned. Sig. and
Ex.

1 1 52. Worship from truths and goods that are from a
celestial origin, profaned. Sig. and Ex.

1 1 53. Worship from truths and goods that are from a
spiritual origin, profaned. Sig. and Ex.

1 154. Worship from truths and goods that are from a
spiritual natural origin, profaned. Sig. and Ex.

1 155. Worship from truths and goods that are from a
rational origin, profaned. Sig. and Ex.

1 1 56. Worship from truths and goods that are from a
natural origin, profaned. Sig. and Ex.

1 179*. Those who, from ignorance . . . have had no
worship, are instructed after death . . .

J. (Post.) 243. They who worship the Lord from
love, worship Him from all the truths of faith, so that
the more truths there are, the fuller and more acceptable
is the worship. Ex.

C. 173. That the signs of charity are all things that
are of worship. Chapter.

. All things of worship are externals of the body,

and externals of the mind. Ex.

174. The externals of the body which belong to
worship are, i. Frequenting places of worship. 2.
Hearing preachings. 3. Singing devoutly, and praying
on the knees. 4. Attending the sacrament of the
Supper. Also, at home, i. Praying morning and even-
ing, and also at dinner and supper. 2. Speaking with
others about charity and faith, and about God, Heaven,
eternal life, and salvation. 3. With priests, preaching,
and also teaching in private. 4. With everyone, in-
structing children and servants about sueh things. 5.
Reading the Word, and books of instruction and of
piety.

175. The externals of the mind which belong to
worship, are i. Thinking and meditating about God,
Heaven, eternal life, and salvation. 2. Reflecting upon
one's thoughts and intentions, as to whether they are
evil or good ... 3. Being averse in one's mind to speech
about impious, obscene, and filthy things. 4. Besides
thoughts, there are also affections that come to the sight
and sense of a man.

Can. Redemption iii. That as the Church departs
from good to evil, so it departs from internal worship
to external. Chapter.

Coro. 51^ Idolatrous worship . . . and genuine re-
presentative worship, contrasted.

Worth. Va/or.
See PKEVAiL-ua/ere.

A. 6345. 'Excellent in force' (Gen.xlix.3) =:Power,
. . . for he who is in force is in Power. E.434'^.

H. 574-. The qualit}' of his cunning and the deriva-
tive power.

T. 413. The difference between the worth of a shekel
and tlie worth of a talent.

D. 5815. The source of power to the infernal crew.

E. 783. 'Power'= efficacy.

Worthless. Futilis.

D. Min. 4578. How worthless are modern sciences.
Ex.

Worthless. Vappa.

M. 292. They became like good-for-nothings.
T. 347^. So the seeds become worthless.

Worthy. Dignns.
Worthiness. Dis:nitas.

Worthily. Digue.
Deign. Dignare.

A. 292. The Lord has deigned to say.

1 894-. The Lord deigned ... to assume human
nature.

2273-. Temptations . . . are attended with the belief
that others are more worthy than ourselves.

3513^. To those who eat and drink (the Holy Supper)
worthily, eternal life is appropriated ; but those who
eat and drink it unworthily, appropriate to themselves
death.

480 1 -. Those are the first (in Heaven) who . . . had
not believed themselves worthy of mercy.

9391''. The prodigal's confession that he was not
worthy to be called his son (Lukexv.2i) = repentance
of heart, and humiliation. ■

R. 167. They who are in truths from the Lord, be-
cause they have been conjoined with Him, are called
'worthy' ; for in the Spiritual World all worthiness is
from conjunction with the Lord. (Thus) ' they shall
walk with Me in white, because they are worthy' (Rev.
iii.4) = that they will live with the Lord, because they
are in truths from Him. ( = their spiritual life, which
they have through the Knowledges of truth and good
from the Word. E. 196. )

253. 'Thou art worthy 0 Lord' (Rev.iv. ii) = the
merit and righteousness that belong to the Lord's
Human. E.293. ^.

259. 'Who is worthy to open the Book . . .' (Rev.
v.2)=who has the poAver to know the states of life of
all . . . E.303. R.280. 288. E.306, 327.

688. 'For they are worthy' (Rev. xvL 6) = that (sueh)
are in evils as to life ; and evil effects this in them.
( = that it is done to them as they do. E.977.)

T. 717. All who approach the Holy Communion
worthily, become His redeemed.

719. That the Lord . . . opens Heaven to those who
approach the Holy Supper worthily . . . Gen. art.

722. That those approach it worthily who are in faith

Wound

750

Wrap

in the Loi'd, and charity towai'ds the neighbour, thus
who are regenerate. Gen. art.

[T.] 725. That those who approach it worthily are in
the Lord and the Lord in them . . . Gen. art.

728. That to those who approach it worthily, the
Holy Supper is a signing and sealing that they are sons
of God. Gen. art.

D. 3464. The Lord deigning , . .

E. 196. In proportion as anyone receives from the
Lord, he is worthy ; but in proportion as he receives
from self, he is not worthy.

337. 'Worthy is the Lamb. . .' (Rev.v. 12).— acknow-
ledgment at heart that everything Divine is from the
Lord's Divine Human.

Wound. Sanctum.
Wound, To. Sauciare.

A. 7768^. Their natural mind is now such a wound,

R. 576. 'One of his heads as it were wounded unto
death' (Rev.xiii.3) = that this [point of] doctrine . , .
does not agree with the Word. E.785.

D. 4543. Occurs.

Wound. Vulmis.

Wound, To. Vulnerare.

A. 427. 'I have slain a man to ray wound' (Gen.
iv.23)=:that he had extinguished faith. . . 'A wound'
. . . = no more soundness . . . ' A wound, ' in special, =
that faith is desolated. 431, 111.

6212. An influx (caused them) to wound them-
selves.

7524*. That 'wounds ' = such things. 111.

9056. 'Wound for wound' (Ex.xxi.25) = if anything
of the affection of love that is exteriorly in the will [is
injured].

. 'A wound,' in the Word, is predicated of the

injuring of good ; 'a plague,' of the injuring of truth.
111.

9272''. 'The stroke of their wound' (Is.xxx.26) = the
derivative evil of life. Compare E.gSz^,

P. 1 83-. Unless (evil) appears, it is like a wound,
which is not healed unless it is opened. D.6031.

R. 316'*. 'He who was wounded by thieves' (Luke
X. 30) = those who, through evils and falsities, had been
spiritually wounded by the Jews.

678^ 'Sores,' and ' wounds ' = evils in the outermosts
that originate from interior evils, which are concu-
piscences. lU. £.962'^.

M. 149. The unchastity lies hidden within like the
matter in a wound that is healed only outwardly.

T. 4352. If there is evil in the internal man ... the
good in the external man is like the superficial healing
of a wound, within which there is putrid matter.

D. 1761. On wounds, and filthy tubercles . . . Gen.
art. 1762.

27436. Triturated scorpions, mixed with oil (that)
absorb all the poison of a wound.

E. 444". 'He bound up his wounds, pouring in oil

and wine' (ver.34) = to prepare a remedy against the
falsities that have injured one's life, by instructing in '
the good of love and truth of faith. 962".

962'. 'Wound' (Hos.v. I3)=evil of the will, which
is also evil of life.

Wrap. Obvolvere.
Covering. Obvolutio.

H. 577-. The evil of the spirit
external probity . , .

wrapped up in

E. 33 1-. 'The covering that is cast over all peoples'
(Is. XXV. 7) = the shades that have covered the under-
standing.

W"rath.. Excandescentia.
Grow hot. Excandescere.

A. 3614. See Anger, here. ^. '. '.

6343'. 6997'. 7791- 8875. S.84. T.I 342. E.48ie. 887.

5360^. This state (of desolation and vastation) is
called 'the day of His wrath and vengeance,' etc.

5798*. 'Wrath,' 'anger,' 'indignation,' and 'fury,' in
these passages, = turning away, opposition, and the con-
sequent penalty. The reason the penalty of (these) is
ascribed to the Lord, and is called 'anger,' 'wrath,' and
'fury,' in Him, is that the (Israelites) had to be kept in
the representatives of the Church . . .

6359. 'Their wrath, for it was hard' (Gen.xlix.7)=a
turning away from truth, which was confirmed ; for
'wrath,' being predicated of truth, =a turning away
from it.

8284. 'Thou sendest forth Thy wrath' (Ex.xv.7) =
the fury of cupidities, and the endeavour to inflict
violence, with the evil. For 'wrath,' when attributed
to the Lord, = the destruction and punishment of the
endeavours of those who oppose themselves to the
Divine, and who want to inflict violence on those
whom the Divine protects. This appears as if the
anger and wrath were from the Divine, and yet it is in
themselves. Refs.

9144^. Hence a man is said to grow hot, when he is
angry.

L. 5. By 'the day of wrath,' etc. is meant the advent
of the Lord to Judgment.

P. 309. They grew so hot that a flame appeared from
their nostrils.

340^. In the heat of his faith he may say . . .

R. 216". With the Lord, zeal is not wrath ; it only
appears so . . .

635. 'The cup of His wrath' (Rev.xiv. io) = the truth
through which is good.

^. In the Word, 'anger' and 'wrath' are fre-
quently mentioned together, and then . . . 'wrath' is
predicated of falsity, because . . . those in falsity grow
hot. 111.

M. 358. Therefore, if the love ... is touched . . .
and the touch hurts, there ensues wrath.

T. 146". Regarded in itself, zeal is a violent heating

of the natural man.

Wreath

751

Write

593". Unless it is regenerated, it is nothing but .
wrath against all things of faith.

E. 411-''. 'The wrath,' etc. of Jehovah = the Last
Judgment, and the state of damnation of those who are
in evils and falsities. 111. 413^ *.

693^. 'To be incensed against Jehovah' (Is.xlv.24) =
to be in falsities from evil.

1022. 'The cup of the wrath of His anger' (Rev.
xvi. I9) = its devastation through direful falsities of
evil.

Wreath. Fasdola,

A. 81 12. A wreath with sparkling stars in it, among,
the Spirits of Jupiter, is a sign of a slight dissidence.

Wrestle. Under Palaestra, and Struggle-
Wrestler. Athkta.

M. 55''. Two men fight with their reasonings like two
wrestlers.

W"retched. Under Calamity.

Wrist. Poples.

P. 212. Does not fortune seem to control the move-
ments of the wrists ?

D. Min. 4775®. The curse would rise (above the knees)
to the houghs.

D. Wis. vii. 2. The Angels have touched their wrists,
and told me (that they have a pulsation there).

Write. Exarare.

H. 258. Papers have been sent me (from Heaven)
written with writings, exactly like the papers written-
scriptae-hy hand, and also printed, in the world . . .
263.

T. 797*. (Melancthon) then began to write something
about charity . . .

D. 3263. (The Spirits of Mercury) say that in our
Earth the Knowledges are written [merely].

D. Min. 481 1. Tiinted-ty/jo exaratae-letters, seen.
4812. 4830.

De Verbo 3". In the highest Heaven . . . the letters
are wi-itten with various curvatures . . .

4. A paper sent me from Heaven written with (the
most ancient) Hebrew letters.

Write. Scribere.

W^riting. Scriptura, Scriptum, Scriptw.

Writer. Scriptor.

See under Holy ScpaPTUEE, Ixsckibe, Paper, and
Scribe.

A. 920^. The significative writings - scri/jto - of the
Most Ancient Church. Ex. 1756".

16646. This manner of writing was familiar in the
times of the Ancient Churches. 21 79*=. 2588". 2593®.
2686. H.323e.

1 756"-. The profane writers of the most ancient time
composed their histories in this way. Ex.

231 1. How the Word differs from all other writing-
scripto. 3954®.

2760^. 'A name written' (Rev.xix.i6) = the quality
of the Word in the internal sense. (Compare II.830.)

3179''. The books of the Ancient Church were written
in this way ; and this manner of vn\t\Ji%-Hcribrndi-
spread from thera to the Gentiles ; for it was their
desire to express, by things in the world, those which
are in Heaven.

4442-. In the manner of writing among the Ancients
. . . it was common to introduce Things as if speaking
together . . .

'^. This is why the Word was written in such

(a representative) style. But the Word has this
peculiarity over the writings-6cr*ip<is-of the Ancients :
that each of the subjects represents, in a continuous
series, the celestial and spiritual things of the Lord's
Kingdom ; and, in the supreme sense, the Lord Himself.

5224^. That the care of the Ancients was for (in-
ternal) things, is evident from their writings-scri^J^ts-
which survive to this day.

65 16^ There are writings in the Spiritual World
also, which I have sometimes seen, and been able
to read, but not to understand. Des. H. 258, Ex.
0.5102^ Ex.

S620. 'Write this memorial in a book' (Ex.xvii. 14)
= in perpetual memory . . . 'To write in a book ' = to be
perpetually remembered. 111.

9353. The reason the W^ord could be written-cwt-
scrihi-m our Earth, is that the art of writing has
existed here since the most ancient time ; first upon
wooden tablets-cof?ici6MS, then upon parchments, after-
wards upon papers, and finally in print. This has been
provided by the Lord for the sake of the Word.

9386. 'Moses wrote all the words of Jehovah' (Ex.
xxiv.4) = an imprinting on the life; for 'to write ' = to
imprint on the life. Ex.

941 1. When those in enlightenment read the Word,
they see the Lord . . . This takes place in no other
writing-scri^J^o.

9416-*. The writing and engraving on tables, in the
Word, = the things which must be impressed on the
memory and the life, and thus be permanent. 111.

9418. 'Which I will write to teach them' (ver. 12) =
for remembrance and instruction ; for ' to write ' — for
remembrance ; and 'to write to teach ' = for instruction.

9942*. This (made-up representative history) was the
manner of writing in the most ancient times, not only
with those who belonged to the Church, but also with
those outside the Church, as the Arabians, Syrians,
and Greeks, as is evident from the books of those times,
both sacred and profane. Examps.

10336^. 'To write the law on the heart' (Jer.xxxi.33)
= to impart Divine truth to the will.

10453. "The writing was the writing of God, cut out
upon the tables' (Ex.xxxii. i6) = the internal sense of
the AVord from the Divine, and the Divine truth.
10376. 10604.

^. That the writing (on the second set of tables)

was still the writing of God, involves an arcanum. Ex.

Write

752

Write

[A.] 10505. 'Which Thou hast written' (ver.32) —
what is from the Lord therein ; for 'to write,' when
said of the Lord, =:what is there from the Lord.

10682. 'Write for thee these words' (Ex.xxxiv.27) =
instruction concerning the primary truths that are to
be remembered and done. . . 'To write '= for remem-
brance that.it is to be done.

10735. -A- Spirit who had been a very pathetic
preacher and writer . . .

H. 258. On writings in Heaven. Chapter.

. As the Angels have speech . . . they have

writings, and by their writings they express the
sentiments of their m'md-a}iimi-equ.al\y as by their
speech.

. See Write — exarare, here.

. For it is not according to Divine order to

be instructed from Heaven by wi-itings-scryjto ; but
througli the Word . . .

^. That papers written in Heaven appeared to

the prophets also. 111.

259. That there are writings in the Heavens, has
been provided by the Lord for the sake of the Word.
Ex.

260. A paper sent me from Heaven on which were
some words written in Hebrew letters. Des. D.4671.
5578.

2. The writing in the Inmost Heaven consists of

various inflected and circumflected forms, (which) are
according to the form of Heaven. By these the Angels
express the arcana of their wisdom, and also many
things they cannot utter in words ; and the Angels
know this writing without art or a teacher ; it is
implanted in them ... so that this writing is heavenly
writing. The reason it is implanted, is that all the
extension of the thoughts and affections . . . moves
according to the form of Heaven, and this is why their
writing flows into that form. 261, Further ex. S.90-.

^. The Most Ancients also had such writing,

before letters were invented . . .

261. But there are no such writings in the lower
Heavens ; the writings in these Hea\jens are like the
writings in the world, with similar letters, but still not
intelligible to man, because they are in the angelic
language . . . This writing involves more in a few words
than a man can describe in several pages. I have seen
these writings also. They have the Word written-
cmiscriptu7n-in this way in the lower Heavens, and by
means of the heavenly forms in the inmost Heaven.

262. The writings in the Heavens flow naturally
from their very thoughts, and this so easily that it is
as if the thought threw itself out. The hand does not
hesitate in the choice of a word, because the words . . .
they write correspond to the ideas of their thought . . .

6. There are also writings in the Heavens made

without the aid of the hand, from the mere correspond-
ence of the thoughts ; but these are not permanent.

263. I have also seen writings from Heaven written
-exaraUs-o( mere numbers in order and series, just as
in writings of letters and words . . . This writing is
from the Inmost Heaven ; and their heavenly writing,
spoken of above, is presented in numbers with the

Angels of a lower Heaven, when the thought from it
flows down ; and this numerical writing in like manner
involves arcana, some of which cannot be comprehended
in thought, or expressed in words. ®, Further ex.

461'-. A Spirit who is delighted with studies, reads
aud writes as before.

W. 295". There is nothing of spiritual writing that
is like natural writing, excejDt the letters, each of
which [however] contains an entire meaning. . . Yet
they seem to themselves ... to write in the spiritual
state just as man does in the natural . . .

361. When a man is writing, he comprehends (this)
still less, because his thought then communicates with,
the Sensuous . . . This is why some people can think
and speak well, but cannot write well, as is common
with the female sex.

^. Hence many of the learned . . . especially

those who have written much, have weakened . . -
their common perception . . .

R. 29-. In the Spiritual World every alphabetical
letter signifies some Thing . . . from this origin is
spiritual and angelic speech, and also writing . , .
Each letter . . . has a meaning, in both speech and
writing.

63. 'Write the things thou hast seen . . .' (Rev.i. 19)
= in order that all things now revealed may be for
posterity. R.639. 816. 886^. E.57. 87. 95. 112.

193. 'I will write upon him the name of My God'
(Rev.iii.i2) = that the Divine truth will be written on
-in-icriptum crz7-their hearts. 'To write upon anyone'
= to inscribe so that it may be in him as his. ( = Divine
truth implanted in the life. E.222. )

473. 'I was about to write ... I heard a voice . . .
Write them not' (Rev. x. 4) = that these things . . . are
not (as yet) received. . . 'To write,' in the natural
sense, = to commit to paper, aud thus to posterity, for
remembrance ; but in the spiritual sense, it = to commit
to the heart, for reception. (=:that he wanted to dis-
close that state, but there was a command . . . that
they be reserved. E.603, 604.)

613. 'Written in their foreheads' (Rev. xiv. i) = ac-
knowledgment from love and faith. By 'written,' or
inscribed, is signified the acknowledgment in them.
E.852.

874. 'Not found written in the Book of life' (Rev.
XX. 1 5) = those who have not lived according to the
Lord's commandments. 925.

M. 43®. He handed me the key, and said, Write.

77". He showed us the writings of the Most Ancients,
that they were upon wooden and stone tables, and
afterwards upon thin tablets of polished wood ; and
that the second age set down its writings on parch-
ments ; and he brought a parchment, on which wbte
co-pied-exscrtpta-the canons of the primeval people from
their stone tables . . .

115. Writing in golden letters seen, which changed
colour as it descended. Des.

1 32-. They read the arcana of wisdom written on
-inscripta-the paper . . . They had been written by

Write

753

Write

Angels of the Third Heaven, and let down, upon tlie
vaper. Des.

175^ The writings of certain learned authoresses
Avere examined in the Spiritual World . . . and were
found to be [works] not of judgment and ■wisdom, but
of cleverness and eloquence . . .

207'. Writing in Heaven as a Iiusiiiess. (See ScKlBE,
here.)

326'. (The Spirits) wrote a sentence on a pajier . . .
and wlien they came with it to me, they could not
nnderstand it, because the writing consisted merely of
some alphabetical letters with marks over them, each
of whicli signified some [complete] meaning . . . On
their repeatedly withdrawing, writing, and returning
to me, they found that that writing involved and
comprehended innumerable things that no natural
writing could possibly express . . . T.280.

380^. We asked him, What are you writing now . . .

^. His wisdom, which was only an ingenious

talent for writing, had seduced him . . .

T. 508^. A paper sent me from the Third Heaven
written with rounded letters. (Continued under
Paper.)

797^. When (Melancthon) first entered the Spiritual
World ... he seated himself at the table, and con-
tinued his writing ... on faith alone . . . He was
asked why he did not write about charity also . . .

*. See WRiTE-ea;arare, here.

Ad.

317. '

1511.

1530.

et seq.

3/71^

1475^.

1533

2397-

24796

3217-

3296.

3024.

3^49-

4146.

4149.

4869.

5102.

H.543

752.

2372.

3058.
3616.

4143-
4846.

See SwEDENBORG, here. 459. 475. 11 50.

2/1654. 2/1788^. 3/337. 3/865. 3/3102,

17. D.438e. 446. 624«. 741^. 1389. 1464.

16776. 2185. 2270. 22556. 2283-.

2894. 2951. 2955. 2962. 2996.

3320. 3338. 3462°. 3464^. 3605.

3909. 3997. 4088. 4095. 4133.

4422. D.Min.4677. 4716. D.4820.

5 161. 5586*. A. 6929. E.I 1 83-. P. 340".

M.329. 416. T.339e. 508. 6. Ecc.

Hist. 3. 4. 8. .

D. 739. Tlierefore to the men of this Earth, because
they live in a perverted state, written Ti'uths are
delivered by the Lord . . .

2155. Angels . . . could recite . . . what I had written
many years before . . .

2785. Spirits supposed from this that the Lord's
Word is not different from any other writing-s«';)jiw»i,
and that in this way series of Things may be drawn
forth at pleasure from all writings-.srry»</s, which is
true ...

2955. How my writings seem to be received by men.
(Quoted under Swedenboeg.) 4422.

2993. On the efficacy of different styles (of writing).
Ex.

3204. That they read writing from afar.

4019. Sirens (in this way) so wearied me that I had
to desist from writing. 4552.

4161. Spirits with me who wanted, from their pro-
prium, to direct what I should write. Des.

VOL. VI.

4363. On a hypocrite wlio delighted in writing (for
the press).

4S65. On the spppch and writings of Spirits and
Angels. Gen. art.

4910. They who have believed themselves to owe all
things to their Own iutelligeiice, appear to sit at a
table, and write there.

5561. In the S])iritual Heaven there is writing like
the writing in the world, in Roman letters ; but quite
unintelligible to those in the natural world, for the
language is quite different . . .

5562. In the Celestial Heaven, however, they have
not such writing, but the letters are different, being
almost like the Hebrew ones . . .

5563. They also write letters to others, and to other
places, which I have seen.

5578. On the writing of the celestial Angels. Gen. art.

5579. The writing in the Celestial Kingdom is
entirely different from that in the Spiritual Kingdom.
In the Spiritual Kingdom the writing is done with
words written in a speech like that of the world, but
the words in it are from their natural or universal
language ... I have frequent!}' seen such words in
Roman letters, but while in the natural sphere I under-
stood nothing , . . But the writing of the celestials is
quite different. It consists of various curves-i;«.^<U'to)t-
ibus . . . and each curvature means something ; and in
this way they express, in one such form, more than
can be expressed by very many words in the spiritual
language ; and after all [in the latter, they express]
only some exterior things. This writing the celestial
Angels know perfectly well how to write and read, and
that without any previous instruction.

5580. [The celestials] had seen the spiritual writing,
and had understood it according to the spiritual mean-
ing, but had also understood other things from the
mere curvings of the syllables, and which the spiritual
Angels . . . had not understood . . .

5581. When writing first commenced, the Ancients
wrote in that way . . . The Hebrew language ap-
proaches it in some measure . . .

5582. In other writings (than those of the Word,
there are not heavenly things in the very syllables)
but only in those which are from the Divine ... In
the common spiritual writing that is not from the
Divine, something is indeed hidden, but not according
to correspondence.

5583. Such writing ... is according to the form of
Heaven . . . The celestial Angels know perfectly well
... in what way good proceeds to this or that quarter
. . . Hence is tlieir writing . . . When the Angels see
any Spirit walking below them, they instantly per-
ceive . . . from the bendings of his way, of . . . what he
is thinking . . . from which it was evident to me that
the curvings of their wntings-scri2}tioiiu7n-SLTe accord-
ing to the form of Heaven. No one can learn by art
to walk according to the heavenly form, and to write
according to the heavenly writing.

5584. I have seen writings that consisted of mere
numbers sent from (the Celestial Kingdom) ; but the
numbers are ditferently written.

3B

Write

754

Write

[D.] 5602. They have books in the other life ■written as
iu the world, and the writing in them is like that in
the world, in Latin, Hebrew, and Oriental. I liave
seen . . . papers that were sent me from Heaven,
written from top to bottom. I read them as in the
world.

^. Whatever a man has written remains in tlie

interior book of his memory, and is read before him.

5604. They have the Word written in the spiritual
language . . . 5603.

5951. (How Englishmen receive the writings of
others. Fully quoted under England.) J. (Post.)?.
5965. See WoRD-Toa;, here.

6042. Wlien (Melancthon) prays to God, something
inflows from Heaven as if dictated, which he writes,
but when he reads it afterwards he does not understand
it. (Compare J. (Post.) 28.)

6063. On writings ... in the Spiritual World.—
That the writing there is quite different from (what it
is) here, is evident from, i. That while anyone is
writing tliere, a single letter means an entire word.
(For example, each letter in the word bono. Ex. ) 2. All
the vowels mean something that conjoins, such as
xoith, in, and so on. 'I'means what is from within . . .

e. When in a natural state they understand

nothing of their own writing. J.(Post.)324.

60906. Their writing differs from their language.

D. Min. 4562. (Paul) seems to himself to have with
him a paper, and whatever he observes, he writes
Aovm-inscribit. The way in which he ymtes-inscribit-
was shown me, namely, by lines drawn round to the
ends. Perhaps such writing, with them, answers to
their language. This is allowed him in order that
such things as are to be observed may be the better
impressed on his memory.

4830. On writings in the other life.

E. 222^. That 'to write' upon anyone = to implant
in the life, is because to write is to commit to paper
from the memory, thought, and mind that which is
to permanently remain ; and therefore iu the spiritual
sense it = that which will permanently remain in the
life of a man, being inscribed and implanted in it.

. As 'to write' = to implant in the life, it

is said of the Lord that He 'writes,' and 'has written
in a book,' by which is meant that which has been
inscribed by Him on the spirit of a man . . . 111.
223^^. 299.

— '-^. 'I will write it on their heart' (Jer.xxxi. 33) =
to impress on the love.

^ To be 'written on the earth' (Jer.xvii.i3) =

to be condemned on account of the state of life.
Tlie Lord's writing on the ground (John viii.) = the
like. ■?. 483".

635^ 'Search the Scriptures, for . . . they are they
which testify of Me' (John v.39). The Holy Scripture,
or Word, is the Divine truth proceeding from the
Lord ; and the proceeding Divine is the Lord Himself
in Heaven and in the Church ; and therefore when it
is said that 'the Scriptures testify of Him' it is meant
that the Lord Himself does so of Himself.

825^. When a man shuns these evils because they
are contrary to the Word ... he is daily taught by
the Lord . . , what he must preach, or what he must
write . , . but not by any dictate, or perceptible in-
spiration, but by an influx into his spiritual delight,
from which he has perception according to the truths
of which his understanding consists.

898. 'Write' (Rev. xiv. 1 3) = certainty ... for what
is said from Heaven, and is commanded to be written,
is like what has been endiox&edi-suhscrqytum erat; thus
is true, and therefore certain. . . That 'to write ' =
certainty, is because ymiing-scri^ttio-is the ultimate
act of the thought and derivative discourse . . .

1183^. What has come from the Lord has been
written; what has come from the Angels has not
been written.

J. (Post.) 324. (Spirits and Angels) write with letters
and marks, but it difters so much from the writing
in the world that there is nothing exactly the same
except the letters and some points.

^. They write also by many signs, so that the

wiser an Angel is, the more things he understands
in wisdom. The Word is written in this way.

De Verbo 3^ The unlimited difl'erence between the
Natural, the Spiritual, and the Celestial is evident
from . . . the difference of their viriiiags-scriptionum.

''. The writing of the spiritual Angels, as to

the letters, is like the writing of men in the world,
but each letter means a Thing, so that you would say,
if you saw it in a natural state, that it is mere letters.
But the writings in the highest Heaven are not the
same as to the letters : they have letters set forth by
various curvatures, not unlike those of the Hebrew
language, but everywhere bent, and nothing merely
linear in them. Each letter involves a Thing, the
perception of which they have from affection, and not
from thought. Hence it is that a natural person
comprehends nothing from spiritual writing, nor a
spiritual person from natural ; nor does a spiritual
person comprehend anything from celestial writing,
nor a celestial person from spiritual writing, except
together with a spiritual person.

14*. The spiritual Word, and the celestial Word,
differ also as to the writing : the writing of the spiritual
Word is made of letters like the printed ones of our
world, but each letter has a meaning: so that if you
were to see that writing, you would not understand
a single word; for tliere is one letter next another in
a continuous series, with little lines and points above
and below ; for it is written according to the spiritual
speech . . .

^. But the writing of the celestial AVord is

made of letters unknown in the world. (Fully quoted
under Letter.)

. Such was the writing with the Most Ancients.

In some things it agrees with the Hebrew writing, but
only a little. By such writing the affections . . . are
expressed, and therefore it involves more arcana thari
they themselves can utter . . .

26^. How (the spiritual Angels) write 'horses har-
nessed to a chariot.' They said that they write merely
the letter '1,' which expresses it. How they write

Xavier

755

Year

'the understanding of doctrine.' They said, In like
manner by '1,' but they are then in a higher thought . . .

D. Love XV. A man is in external thought . . .
will 11 writing.

D. Wis. vii. 5^. Although the writing (of the Angels),
as to its letters, is like the writing of the men of this
world, no man . . . could understand it. Every con-
sonant is a complete meaning, and every vowel is an
affection. The vowels are not written, but pointed.

Inv. 51. The sayings of Scripture, by which Truths
are confirmed, ascend into Heaven. They are like
smoke from a censer.

Xavier. Xaverius.

C. J. 65. I spoke with one who was said to be
Xavier. (His lot.)

D. Min. 4570. Francis Xavier, the second father of
the Jesuits, appeared deep under the buttocks. He
was a still more subtle magician (than Anthony),
operating profanely through conjugial love and
innocence . . . Perhaps it is another. 4603^. J. (Post.)
66.

Xenophon. Xenophon.

M. 151a. In and around (the Athens there) dwell
the ancient wise ones of Greece, as Xenophon, etc.

Xiphoid. Xiphoiden.

A. 9236. The inhabitants of the moon . . . relate
to the scutiform or Xiphoid cartilage, to which the
ribs are joined in front . . .

Y. (The letter.)
S. 90-. See Vowel, here. D.5112. 5620*=. 5622^.

Yea. Etiam.
See under So-ila.

A. 202^. 'Let your discourse be, Yea, yea...'
(Matt.v.37). Ex.

Yea. Imo.

W. 427^. 'Let your discourse be. Yea, yea. . .'
Ex. D.5944e.

Year. Annus.

Annals. Annales. Coro.352.

A. 37. 'The luminaries shall be . . . for days, and
for years' (Gen. i. 14), . . There are alternations of
spiritual and celestial things, in the universal, and in
the singulars, that are compared to the alternations of
days and years . . . those of years are from spring to
summer, then to autumn, and through winter to
spring . . .

4^2. The 'years,' and numbers of 'years,' that occur
in (Gen. v.). Ex.

^. 'The midst of the years' (Hab.iii.2) = the

advent of the Lord . . .

. ' Years ' = states. 2636.

486. 'Years' (Gen. v. 4)= times and states in special.
487.

488. That 'days ' = states in general; and 'years,'
states in special. 111. 493.

515®. The number of 'years* does not = the period of
the life of any man ; but the times and states of the
Church.

893. Any whole period is designated in the Word by
'a day,' 'week,' 'month,' or 'year,' even though it be
a hundred or a thousand years . . . for, in the internal
sense, 'a day,' and 'a year ' = nothing but time; and,
from time, state; and therefore 'a year,' in the Word,
is used for time and state. 111.

1329. 'A hundred years' (Gen. xi. 10) = the state of
that Church at the beginning. ( = in general. 1332.)

1335. 'Two years after the flood' (id.) = the second
post-diluvian Church ; for 'a year,' in the Word. . .
= an entire period, less or greater, of fewer or of more
years.

1336. ' Years ' = duration and state. 1341. 1344-
1346. 1347. 1348. 1350. 1352. 1354. 1375.

1382^. Thousands of years do not appear to the
Angels as time . . .

1825. See Three, here.

1837-. The Church (as) compared to the times of the
year. Enum. 2323. 2905'-^.

1885. My experience for many years. 1886, Pref.^
1966.

2106. 'Ninety -nine years' (Gen.xvii.24) = the time
before the Lord fully conjoined the internal man with
the rational.

2213^. A year then intervened, because by 'a year,"
in the Word, is not signified a year, but an entire
time, thus a whole period, whether of a thousand
years, or of a hundred, or ten, or one of hours. Refs.

2280^. Goods of infancy are up to the tenth year;
goods of ignorance, to the twentieth year ; and from
this year man begins to be rational.

2595. Gentiles can be initiated into choirs in one
night; while most Christians scarcely can in thirty
years. D.3494.

2636. See Hundred, here. 2905.

2906. ' The years of the lives of Sarah' (Gen.xxiii. i)
= while any truth Divine remained; for 'a year' =
an entire period of the Church from beginning to end ;
thus ' years ' = periods. -,I11.

-. 'The year of the good pleasure of Jehovah'

(Is.lxi.2); 'the year of My redeemed' (Ixiii.4); and
'the year of visitation' (Jer.xi.23) = the time of a new
Church, (and the Lord's advent.) E.295'. 413^ ".

6l2^

^. 'In the posterity of years' (Ezek. XXX viiL 8) =

the last time of the Church, which then becomes no
Church.

*. 'Thou art come unto thy years' (Ezek.xxii.4)

= to the end, when the Lord withdraws from the
Church.

. 'Within three years' (Is.xvi. I4) = the end of

the former Church.

*. 'Seventy years' (Is.xxiii. 15) = the entire

period, from the time when the Church began, until
it expires.

". That 'a year,' and also ' years ' = the entire

period of a Church, or the time of its duration. 111.

Year

756

Year

[A.2906.] 'As in ancient years' (Mal.iii.4) = the
Ancient Church.

". That 'a year,' and ' years ' = the full time

of a Church. 111.

*. As 'a year,' and 'years,' when predicated 0'

the . . . Church = the full time between the two limits,
wliich are the beginning and the end, so they = what
is eternal when predicated of the Lord's Kingdom in
Heaven. 111.

^". The Angels can have no idea of a year ; but

as a year, in nature, is a fulness of time . . . therefore,
instead of a year they have the idea of what is full
in relation to the state of the Church, and of what is
eternal in relation to the state of Heaven. Times, to
them, are states.

3251. 'The days of the years of the life of Abraham'
(Gen. XXV. 7) = a state representative of the Lord as
to the Divine Itself . . .

3405. 'In that year' (Gen.xxvi. i2) = the entire state
here treated of.

3469. ' Forty years ' = states of temptation.

3814. When 'a year,' etc. is mentioned in the
singular number, it = an entire state, thus the end of
a preceding, and the beginning of a subsequent, state.

3824. 'I will serve thee seven years' (Gen.xxix. 18) =
study, and then a holy state. . . ' Years ' = states.

4168. 'These twenty years have I been %vith thee'
(Gen.xxxi.3S)= . . . states of the proprium.

4670. 'A son of seventeen years' (Gen.xxxvii.2) =
the state of (the Lord's Divine spiritual Human). Ex.

5194. 'At the end of two jeavs-Mennii-oi days'
(Gen.xli. i) = after the state of conjunction.

5265. 'The seven good kine are seven years' (ver.26)
= states of the multiplication of truth in the interior
Natural. 5266. 5268.

5275. 'There come seven years' (ver. 29) = states of
Providence.

5277. 'Seven years of famine' (ver.3o) = the states
that follow when there is a failing of truth. 5360.
5893. 5894.

5292. 'In the seven years of plenty' (ver.34) = in
tliose times when truths with goods were multiplied.
'Years' = states, and therefore also times. . . The
reason ' years '= . . . times also, is that in the internal
sense, ' years ' = entire states, that is, entire periods,
from the beginning of a state, to the end; and these
periods cannot be expressed otherwise than by times,
nor apprehended, by those who are in time, except as
times. 5294. (Compare 5339. 5340.)

5335. 'Joseph was a son of thirty years' (ver.46) =
a full state of remains. . . ' Years ' = states.

6093. 'How many are the days of the years of thy
life?' (Gen.xlvii.8) = (a perception) concerning the
state of the natural life from the spii'itual. 'Days,'
and 'years' = states. 6095. 6097. 6098,

6129. 'In this year' (ver.i8) = the period of that
state; for 'a year ' = an entire period from beginning
to end. 6130.

6174. 'Seventeen years' (ver.28) = the state there . . .
Thus the beginning of the state . . . even unto its end.

6477. For many years I have observed . . .

7828. 'A year'=a period of life from beginning to
end ; here ... a period of life from the beginning to
eternity.

7839. 'The son of a year' (Ex.xii.5) = a full state;
for 'a year ' = an entire period from beginning to end,
and thus a full state. Ex.

7985. (The years of Israel in Egypt. Ex.)

8070. 'From year to year' (Ex.xiii. 10) = constantly
. . . For 'a year'=:an entire period from beginning to
end.

8537. 'Forty years' (Ex.xvi.35)=a state of all
temptations.

S851. The age of men (in Jupiter) according to the
years of our Earth, is for the most part thirty years. Ex.

8975. 'Six years shall he serve' (Ex. xxi. 2) = a state
of labour and of some combat, and of the consequent
confirmation of truth. . . 'Years' = states.

8976. 'In the seventh year' (id.) = a state of the
conjunction of good and truth ; here, a state of con-
firmed truth.

9198*. 'Three years and six months' (Luke iv.25) =
to the full.

9256°. This cannot be elfected, except ... in the
course of many years.

9272. 'Six years thou shalt sow the land' (Ex.
xxiii. io) = the first state when the man ... is being
instructed . . .

9274. 'In the seventh year thou shalt intermit it
. . .' (ver. ii) = the second state, when the man ... is
in good . . .

9286. 'Three times. . . in the year' (ver. 14) = per-
manent worship ... 'A year ' = an entire period; here,
therefore, plenary and complete deliverance.

9296. 'In the going out of the year' (ver. i6) = the
end of the works.

9333- 'I will not drive him out ... in one year'
(ver.29) = no hasty removal of them.

loi 32. 'The sons of a year ' (Ex. xxix. 38) = the quality
of infancy, in which, however, truths have been im-
planted.

10209. 'Once in a year' (Ex.xxx.io)=perpetua]ly.

IQ2II.

10225. 'Fi'om a son of twenty years and upwards'
(ver. 14) = a state of intelligence of truth and good . . .
For when a man arrives at twenty years, he begins to
think from himself.

. Man's first state is from birth to the fifth

year of his age . . . His second is from the fifth to the
twentieth year . . . The third is from the twentieth
to the sixtieth year . . . The fourth is from the
sixtieth year and upwards . . . 111. and Ex.

1077 1. The year (in the Fifth Earth) contains about
200 days ... of 15 hours each, relatively to (our time).

10834. The year (in the Sixth Earth) contains 200
days ... of 9 hours each of our time.

H. 155^. It is from this correspondence that . . .
'year,' in the Word, =the state of life in general.

Year

•757

Yearn

414. After a succession of years (in Heaven) . . .

415. From the earliest times, some thousands of
years have elapsed.

426. Some remain (in the World of Spirits) for many
years, but not beyond thirty. (Compare R.866-.)

498. The first state of man after death . . . with
some lasts for a year, but rarely, with anyone, beyond
a year.

N. 269". As 100,000 years are nothing to eternity,
what are a few years of life in the world ? D.3509.

W. 161. For the time in a year is constantly 365^
days.

R. 224^ Repentance is ... to examine one's self
once or twice in a year. 531'. M.529*^.

446. 'Prepared for ... a year,' etc. (Rev.ix. I5) = in
the perpetual endeavour . . . E.571.

791*. The Last Judgment was executed in the year
1757. 865. 886. (See under Last Judgment. )

842. 'Bound him a thousand years' (Rev.xx.2) = for
some time. Ex. 844. 849. 850. 856.

M. 29. 6000 years reckoned since the creation.

75^. We have clearly seen this here for thousands of
years.

355^. I have lived with my wife a thousand years

444®. When those who die as infants attain the
stature of youths of eighteen years in the world, aud
maidens of fifteen years, they stay in it.

522^. Finish your work on the Apocalypse within
two jesiTs-hiennium.

T. 115. This Redemption commenced in the year
1757) together with the Last Judgment . . •

Ad. 3/ 1 26 1. See SwEDENBOKG, here. 3/3152. D.192.
219. 461. 821. 1 166. 1974-. 2072. 3464-. 4228. A.5.
H.i^. U.ie. E.I 1473. C.J.35. D.Wis.vii.i. W.35S'-.
R.784e. D0CU.229. M.I. T.i2«. 157. 281. S51.
Docu.246. Inv.43.

D. 765. Concerning the year 1657 . . . The number
57, or 1657, shown me. See 2690.

1033. Some methods of vexation, and thus of in-
auguration into gyres . . . persist for thousands of
years.

2584. On those who lived from 1000 to 4000 years
ago . . . They are just the same now as they were then.

2709. This penalty recurs . . . for many years, if
not for hundreds, or thousands, of years . . .

2920. One wlio has been in the other life for from
3000 to 4000 years, said that he knows there are gyres
or revolutions of Things . . .

3476. In the other life, they who have lived thousands
of years, do not know that they have lived a minute.

4010^. To investigate which was the labour of many
years.

4281. A place where many Souls were flitting about,
who had lived from 2000 to 4000 years ago, and had
been vastated . . .

5200. A Hell where they lie ... for 10, 50, 100,
1000, 2000 years . . .

5361. These are such as have arrived from the worhJ
within the last 10 to 20 years, who minister to men.

5529. With those who come from the world this
(changing of the love) lasts, with some . . . years, up
to 50. 5693. 5694.

5762. From the begiuuing of the year 1757 . . .

D. Min. 4692®. The Lord sees . . . what is the
next sequent thing, after 100, or 1000, years.

4792. Their nature lasts for many years, before it
suH'ers itself to be mastered.

E. 431^". 'The years of generation and generation'
(Deut.xxxii.7) = the Ancient Church.

481-. 'He shall not be anxious in the year of
drought' (Jer.xvii.8) = that in a state in whicli there
is no truth and good he shall not be in fear of the
loss of them.

532^. 'Within three years' (Is.xvi.i4) = what is
complete and consummated.

768^1. 'Thy years shall have no end' (Ps.cii.27)=the
states of Divine truth.

919^. 'A year above a year shall ye be troubled'
(Is.xxxii. io) = that with such, truths are successively
diminished, and in every state.

Yearn. See T)EsmK-desiderare.

Yellow. Flavus.
Yellowish. Flavescens.
Yellow, The. Flavedo.

A. 186. A white light of a beautiful yellow tinge-

fiavesrens = \hQ first life (there) as being celestial
together with spiritual.

1624. Another light with yellowish points, like stars,
seen. D.3636.

2 1 25-. A chamber where there was a yellow huninosity,
as from coals, seen.

4416. When they remove themselves from the light
of Heaven, there succeeds a yellow light as from
sulphur . . .

7483. The upper part of his face was yellowish,
like the faces of those inhabitants of our Eartli that are
not quite white.

8458-. Good is presented there ... as blue, yellow,
and red.

M. 294. The roses of a golden yellow colour formed
the next circle . . .

T. 136. The second gymnasium was surrounded by
a yellowish light, like that of the morning after sun-
rise.

D. 131 1. The love of the world (in such an infant)
is as it were yellow.

3017. The virgin . . . was clad in a whitish yellowish
garment.

31 16. His delight was represented by a colour as
it were yellow.

Yesterday

758

Yield

[D.] 3191". The quality (of Gustavus Adolphus) was
shown by a little dog of a yellowish colour . . .

3344. A golden yellow atmosphere . . .
3452. A house was shown, of a yellow colour . . .
3487, A grate of teeth, yellowish, like teeth, seen.
3853^. The flame was yellowish, like that from wood.
Ex.

3854. A woman clad in a short cloak of a bilious
yellowish colour.

39246. The other (horrible woman) was represented
as a yellow ball (of foul intestines).
3993. A yellow dog, seen.

401 1. The quality of his life was represented by an
animal seen in a dim light as yellow . . .

4027. Above the forehead there opened a kind of
beautiful yellowish lucidity . . .

42026. ^ luminous something, yellowish (appeared)
lound about that = a sphere of good, or of truth, which
could not as yet penetrate . . .

50656. A sulphureous yellow appears there, from
the fire of hatreds . . .

D. Min. 4627. Coarse spikes of salt, of a yellow
colour, came out of the animal's head.

E. 283^ 'Feathers covered with the yellow of gold '
(Ps.lxviii. 13)= spiritual good, from which are these
truths.

Yesterday. Heri.
Yesterday's. Hcstemus.

A. 3998. 'Yesterday,' in the supreme sense, = from
eternity. 9939.

4067. 'Not as yesterday and the day before' (Gen.
xxxi.2) = the state quite changed.

6983. 'Even from yesterday, even from the day
before yesterday-jiwrfms tertius" (Ex.iv. io) = not from
eternity. Ex.

7114. 'As yesterday and the day before yesterday'
(Ex.v.7) = not as in the former state. •7139.

7140. 'Both yesterday and to-day' (ver.i4) = a
derivative future state ; for ' yesterday ' = a prior state ;
and 'to-day,' what is perpetual.

9070. 'From yesterday the day before' (Ex.xxi.29) =
a jnecedent state and time. 9095.

T. 306. 'A thousand years in Thy sight are as
yesterday-6?2es hesternus' (Ps.xc.4).

73. From yesterday's discourse.

Yet. Attameti. M.191. E.1059.

Yield. Cedere.

A. 19516. It is the nature of such truth not to
yield . . . 7298^.

83218, Charity with faith is yielding and soft.

M. 218. The intelligence of women is . . . yielding
etc.

D. 2470. Man is only required to be a yielding

vessel. Ex.

the

Yield. Succufubere.

A. 7116. If truths and goods are not present .
man yields (or succumbs).

761^. In temptations, the Angels defend the man's
falsities and evils, otherwise he would yield. Ex.

1937^ They who, in temptations, do not resist in
freedom, yield.

2273. (Yielding in temptations. See Temptation,
here.) 2689^. 3488'^. 3652^. 3927^ 4274^. 5044-.
5246^. 5280'*. 78546. 81596. 81656. 8169. 8172. 8179-*,
8358. 8588. T.597-.

2708®. How, of itself (the Church militant) yields,
but conquers from the Lord. Tr. 2714*.

4274". (Such) would yield at once ; and they who
yield come into the confirmation of evil and the
persuasion of falsity. Ex. 5280^.

70906. If (in combats) the man breaks (the bonds
of conscience), he yields ; and, if he yields in this
way, it is all over with his salvation.

78546. Those who have yielded in temptations. Sig.

81656. They who yield in temptations come into a
state of condemnation. Ex.

8172. He who believes . . . that he can resist from
his own forces, yields.

8555. That they yield when tliey look downwards
(represented by) the sons of Israel yielding when Moses
let down his hands.

8593^. These Genii . . . only attack . . . when it
appears that the man is falling so as to yield : they
are then suddenly present, and impel him to fall
altogether. 85946.

8606. The reason the faith that looks ... to self
and the world, yields, is that the man then fights
from himself.

8964. (Such a one) is not admitted into any combat,
because he yields ; and if a man yields, his state after
temptation is worse than that before it; because evil
has then acquired power over good, and falsity over
truth. 8975.

N. 1586. That they who place merit in works, yield
in temptations. Eefs.

R. 106. That these will not afterwards yield to evils
and falsities from Hell. Sig. (by 'not being hurt by
the second death.') E. 128.

890. That those who ... do not yield when tempted
by the Babylonians and dragonists, will come into
Heaven . . . Sig. and Ex.

T. 123*. At this day . . . Hell assaults all such with
diabolical fury, so that unless the Lord resisted . . .
the man could not but yield.

597". Since the Council of Nice, if anyone had been
admitted (into spiiitnal temptation) he would have at
once yielded, and would thus have precipitated himself
more deeply into Hell.

E. 736. That (the dragonists) yielded. Sig. and Ex.
Yoke. Jugum.

A. 905-. When the Lord is delivering man from

Young (man)

759

Young (man)

the yoke and dominion (of evil Spirits) there arises a
combat ; and, when he has been delivered ... he is
led so gently . . . that it is anything but yoke and
dominion ... as the Lord teaches in ... ' My yoke is
easy . . .' (Matt. x. 30).

1327^^. 'That will not put their neck under the yoke
of the king of Babylon' (Jer. xxvii.8). Ex. ( = not to
be desolated as to truth, and vastated as to good.
3542*.)

3603. 'Thou shalt break his yoke from off thy neck'
(Gen.xxvii.4o) = that the conjunctioTi would then be
by good . . . (thus there would be) deliverance . . . for
'a yoke upon the neck' = resti'aint and interceptio;n
(of the influx) ; and when there is not (this,) good
inflows . . .

8902^*. See Calf, here. 9262'*.

9262^ For 'to draw, in the yoke ' = to serve.

H. 359^. That it is not so diSicult (to enter the way
of Heaven) as is believed, is meant by . . . 'My yoke
is easy . . .' The reason the Lord's yoke is 'easy' . . .
is that in proportion as a man resists the evils that
spring from the love of self and of the world, in the
same proportion he is led by the Lord, and not by
himself; and the Lord then resists them in the man,
and removes them.

533". When a man has made a beginning, the Lord
operates all goods in him, and causes him not only to
see evils, but also not to will them, and at last to feel
aversion for them. This is meant by . . . 'My yoke
is easy ..." But . . . the difficulty . . . increases in
Ijroportion as the man does evils from the wUl . . .

P. 42. Believe they are not under the yoke of the
law. loi. (See 258^) 265. 340*. R.578-.

E. 365". 'The bonds of the yoke' (Ezek.xxxiv.27)=
the delights of evil from the love of self and of the
world which keep them bound.

727^''. 'Thou hast broken the yoke of his burden'
(Is.ix.4)= ... to destroy the evil by which they were
oppressed.

548°. 'Five yoke of oxen' (Luke xiv. I9) = all those
affections, or cupidities, that lead away from Heaven.

700^. 'Milch kine on which no yoke had come'
(i Sam.vi.7) = natural good not yet defiled by falsities ;
for 'to bear a yoke ' = to serve; here, to serve falsities
that defile good,

774". That ... by the imputation (of the Lord's
righteousness) . . . man is loosed from the yoke of the
law . (Refuted. )

Young (man). Jiivenis.
Young, To grow. Juvenescere.
See under Adolescence, and Youth.

A. 2348'^ 'Young men' (Jer.vi. ii)=falsities that are
mature.

2762^. Those who are resuscitated ... see a young
man sitting on a horse, and then alighting from it, by
which is signified that they are to be instructed . . .

r).iii8.

3081*. 'Young men' (Amos viii.i3)=trutlis, or, what

is the same, those in them. ( = those in affections of
truth. 8568.)

3183. When man grows still older, he comes into a
state of the affection of truth, whicli is signified by
'young men.'

4335'-. 'The young men were led away to grind'
(Lam.v. i3) = to hatch falsities by applying truths, and
thus persuading.

4682-. 'Your young men shall see visions' (Joel ii.28)
. . . 'Young men' = those who are intelligent. E.624*.

5037^ 'AH the young men are hidden in prison
houses' (Is.xlii.22)=:that the truths of faith are no
longer acknowledged.

5497^. But when he becomes a young man, if, as he
then matures, he cultivates his Rational, he thus forms
reasons from the things in the interior Natural, which
reasons are truths still higher, and as it were drawn out
from the things in the interior Natural , . ,

6369. 'A young lion ' = one who is in power through
truth from good ; and 'an old lion,' one who is in power
through good.

7102^. 'Your young men have I slain with the sword'
(Amos iv. 10) = the vastation of truth. 'Young men' =
truths. 75052. (= the truths of the Church. 10458-.)

7668. 'Go now, ye young men, and serve Jehovah'
(Ex.x. ii) = that those will be left who are in confirmed
truths, so that they may worship the Lord. 'Young
men' = confirmed truths. Ex. 8902^

2 By 'young men,' in the Word, are meant

those who are intelligent ; or, according to abstract
angelic ideas, intelligence; and (therefore) by 'young
men' is meant also truth confirmed, for this is of
intelligence.

. The woi'd in the Original Language by which

'young men' is here expressed, is derived from
'strength' and 'power,' which is in truth from good,
thus in confirmed truth ; and therefore this term is
applied to the Lord. 111.

— — ^ 'Young men,' expressed in the Original
Language by another word, = intelligence, thus the
truth of it. Ill,

10S37. (How the young men choose a wife in the Sixth
Earth.)

H. 368^, This is why by 'a young man,' and 'a
man-wr,' in the Word, is meant the understanding of
truth. Refs,

414^. To grow old, in Heaven, is to grow young.

R. 620^. Where 'young men,' and 'virgins,' are
mentioned together, 'young men' = truths; and
'virgins,' the affections of truths.

M. 44-. In Heaven . . . the young men . . . may be
called moralities in form ; and the beauties of the
virgins, and the moralities of the young men, cor-
respond to each other . . .

^ Within the enclosure of the heart . . . the

morality of a young man is deliciated with the beauty
of a virgin, with the deliciousnesses of the chaste love of
the sex . . .

*. The love of one of the sex arises when a young

man sees a virgin who is provided by the Lord, and a

Young (man)

760

Young

virgin a young man ; both feel what is conjugial . . .
and perceive, he, that she is his ; and she, that he is
hers . . . 229, Ex. 316^.

[M.] 187^. There then comes the conjugial inclination,
which is that of a virgin to a young man, and of a
young man to a virgin ; and, as the virgins in Heaven
(also) conceal their inclinations to marriage, the young
men there know no otherwise than that they affect the
virgins with love, and this appears to them also from
their masculine incitation ; but this also they have from
the influx of love from the fair sex.

199. That in this way ... a young man is formed
into a husband. Ex.

315. I saw boys, young men, and old men, entering
a house . . . where young men arc initiated into various
matters of wisdom.

-. The chair was for the young men, who were to

give answers . . .

^. Then the young men who had been chosen

that day to mount the chair . . . arose. There were
five, who . . . had been found to excel in sagacity.
(They state their opinions on the nature and quality of
the soul.)

316. I saw a grove, in the midst of which was ... a
small palace, with virgins and young men . . . enter-
ing . . .

^. At the right side ... I saw a company of

young men . . . who were conversing about conjugial
love . . .

322. The marriage of a young man with a virgin
(as compared with that) of a yoimg man with a widow.
Ex.

355^. All the husbands (there) are mature young men-
(ulolescentes ju veiws.

444*. Infants grow up in Heaven ; and when they
attain the stature common in the world to young men
of eighteen, and to virgins of fifteen, they stay in it ;
and then marriages are provided for them . . .

E. 131^". 'Young men' = those in truths; ab-
stractedly, truths themselves. 111. 375'*. 315*'. 326".
357". 555'-

242'*^. 'Yotmg men' (Is.xiii.i8) = those who are
intelligent from truths. 315'. 652^. ( = the intel-
ligence of truth. 710-^.)

270^. 'Young men' = intelligence. ''. 863^.

406". 'Young men' = affections of truth; 'virgins,'
aflections of good.

555^ 'Young man and virgin' (Jer.li. 22) = the intel-
ligence of truth and tlie affection of good. (Compare
863^.)

573". 'Young men' (ver. 3) = confirmed falsities.

652-'. 'Young men' (Jer.ix.21) = truths acquired,
from which is intelligence.

721*. 'Young men' = the truths of the Church.

734^, 'Young men' = the understanding of truth.
863*. ". 922-. 1182-.

81 1^ 'Young men' = the understanding of truth and
intelligence.

863I*. 'Corn maketli the young men to gi-ow' (Zech.
ix. I7) = that the understanding of truth ... is formed
through good . . . from Him.

Young. PuUiis.

A. S70-'. The young of pigeons. 1823.

1782. Tlie turtle-dove and young pigeon (Gen.xv.9)
are representative of the spiritual things of the Church.
1821.

1S27. 'A turtle-dove' = those things wliich are re-
presentative of exterior spiritual things ; and 'a young
pigeon,' those which are representative of interior
spiritual things.

2781*. 'To ride upon a foal the son of an ass' (Matt.
xxi.5) = that the Rational was subordinat^'d.

4264. 'Twenty she-asses and ten foals' (Gen.xxxii. 15)
= those things which are of the natural man, and which
are for service.

10210^. By 'turtle-doves,' and by 'the young of
pigeons,' is signified the good of innocence.

W. 351^. In eggs ; that in them there lies hidden a
chick . . .

M. 20'-. The young of an eagle.

T. 4056. Like the young of a panther.

D. 2766. Chickens know their mother . . .
3038. Even chickens will resist . . .

3340®. All animals have a sphere . . . of bringing up
their young . . .

E. 281®. The fluttering of an eagle over its young.
3146. 'Two of the young pigeons' (Lev.xii.8)=

innocence.
] 329I'. 'His ass's foal' (Gen. xlix. 10).
i D. Wis. ii-. From the rudiments of chickens in the

egg . . .
I Inv. 50^ Hence a chicken of one day knows more of

the order of its life than a little child.

Young "woman. Under Adolescence.

Younger. Junior.

E. 9*. 'When thou wast younger, thou girdedst thy-
self, and walkedst whither thou wouldest' (Jolinxxi. 18)
= that in the first time of the Church, men would im-
bibe truths from the good of charity, and would act from
frc'fdnm. 820''.

Younger. Minor.

A. 3296. 'The elder shall serve the younger' (Gen.
XXV. 23) = that the good of truth shall be lower for a time
. . . than truth.

3494. The affection of truth, and the derivative
doctrine of truth, is what is called the younger son.

3843. 'Not to give the younger (daughter) before the
first-born' (Gen.xxix.26) = that the attection of interior
truth should (not) precede the affection of external
truth. Ex.

4254. ' I am less than all the mercies . . . Thou hast
done to Thy servant' (Gen.xxxii. 10) = humiliation in
that state ...

Youth

761

Zabuah

6270. 'He was the younger' (Gen. xlviii. 14) = (truth,
'Ephraim') which is in the second plai'e.

7834. 'If the house be too little for one of the Hock'
(Ex.xii.4) = if the particular good is not sufficient for
innocence.

Youth. Ephebatus.
Youth, A. Ephebus.

A. 5497. A boy who is still iu his youth-e^7ieWs.

M. 405-. They love their children . . . even to youth,
and l>e}'ond it.

459"'. While a boy is a youth . . .

T. 106. Even to puberty, adolescence, and early
xviA.vi^xQoi^.-juveMutcm.

525. All youths learn this from parents and teachers.

Youth. Juventiis."^
Youthful, Juvenilis.

A. 1S7. Wlien anyone first comes into the eternal life,
he is among the Angels, and therefore seems to himself
as if it were in the flower of youth.

553. (These women) come more and more into the
flower of womanhood and of yonth-adolescc/itia.

i854<'. The Angels are constantly advancing to a life
of young manhood and youth.

3701^. The state of adolescence and youth (as to the
new life) is that regard is no longer had to any person as
he appears . . . but to his quality as to good . . .

4676. Those in Heaven are continually brought by
the Loi'd into a more perfect life, and at length into the
flower of youth . . .

5126^. This (opening of the Rational) takes place
especially in the youthful age even to the adult, and
progressively . . .

SS51. (In Jupiter) they marry in the first flower of
youth.

10225. The thii'd state is from tlie twentieth to the
sixtieth j'ear, which is a state of intelligence, and is
called adolescence, youth, and manhood-iiri/itas.

H. 295. Other Spirits are with man in adolescence
ani youth, and others in old age.

340'-. Infants iu Heaveu do not grow up beyond the
first manhood . . . (Compare M.444^.)

352-. If, in youth, when they think from their own
understanding . . .

P. 105. From infancy to the youthful age, man is iu
the external of thought from the affection of knowdng,
which then makes its internal . . ,

324^. All who have lived well, when they come into
Heaven, come into the age that in the world is their
youthful age, and remain in it to eternity . . .

R. S39-. They had learned in their youth to confirm
faith alone . . .

M. 42^. The (angelic) husband aiUJcared in the
middle age between youth and Jaauhood-adolescentiam
et juventutem.

* Juventv^ is the age from the twentieth to the fortieth year.

44^". All who come into Heaven return into theii
vernal manhood . . .

49'^. Wlio from their youth have loved ... a lawful
companionship with one woman . .. .

250-. In the Heavens, all are in the flower of youth,
and remain in it to eternity.

T. 106. See YovTTi-c2Jhebatus, here.

D. 1227. Women are ignorant of tliis up to the
youthful age . . .

2486. Those not arrived at the yoiithful age . . .

2623. In their first youth . . .

E. 730^^ 'I remembered thy youth' (Jer.ii.2) = the
state of man's reformation.

1000*. Those in love truly conjugial . . . return to
their manhood and jowth-jtuentutcm et adolescentiant ;
the males . . . become young men -juvenes ; and the
wives . . . young vio\\\Qii-adolescentul(te. . . As such
continue to grow jonng-juvenescunt-vaove interiorly, it
follows that love truly conjugial continually increases
. . . The reason man thus grows young-juvenescat-ia
Heaven, is that he then enters into the marriage of
good and truth . . .

Zabuah. Zabuah.

E. 650'^ 'The bird Zabuah' (Jer.xii.9)=reasonings
from falsities.

Zachar. Zachar.

E. 376'^. 'The wool of Zachar' (Ezek.xxvii.i8)=
natural good.

Zachariah. Sacharia.

E. 329-". 'The blood of Zachariah the son of
Barachiah' (Matt.xxiii.35). . . 'Zachariah' = those in
truths of doctrine ; abstractedly, the truth of doctrine
itself; and ' blood ' = the extinction of it.

391^^. 'From the blood of Abel unto the blood of
Zachariah' (Lukexi.5i) = the adulteration of all good.

Zarah. Serach.

A. 4812. 'Zarah' (Gen.xxxviii.3o) = love.

4928. 'His brother came out afterwards' (id.) = good
actually prior ; for 'Zarah,' Avho is here 'the brother,'
= good ; for he it was who opened the womb, and there-
fore was the firstborn. 4930.

4930^. 'Zarah,' in the- Original Language, means
'the rising,' and is attributed to the sun and the first
appearance of its light. This is why he was named
'Zarah,' for such is the case with good in the man who
is being regenerated — it rises first and gives light, by
which the things in the natural man are enlightened,
so that they can be seen, acknowledged, and finally
believed . . .

Zeal. Zelus.

Zealous. Zelotes.

Zealous, To be. Zelare.

See Jealousy.

A. 1321-. Such may speak truth with apparent . . .
zeal . . . 2689^ 3895-. 43145. T.518.

Zeal

762

Zeal

[A.] 2250. This is evident from the zeal of love that
shines lorth (from these words).

2351®. When evil attacks good, it is called anger;
but zeal, when good reproves evil.

2417®. Charity is all the good there is in a man, in
his affection, and in his zeal . . .

''. There is charity in punishing the evil ; for

thus one is carried away by zeal to amend them, and to
protect others.

2576^^. Zeal for doctrine, and truth. Sig.

3413^, They preach as it were from zeal ; but it is
the fires of these (earthly) loves that kindle it ; the
zeal is only the derivative heat, as is evident from
the fact that they can preach against their own veriest
life with a like zeal, or fervour.

3614^. When predicated of good and truth, 'wrath,'
and 'anger,' are zeal.

3839'. With the Angels there is an indignation . . .
not of anger, but of zeal, in which there is nothing of
evil . . .

3906. 'Rachel was zealou8-:e^rtOT7-against her sister'
(Gen.xxx. i) = indignation . , .

3909^. Spiritual indignation, and still more celestial,
derives nothing from anger . . . but is from the interior
essence of zeal ; which zeal, in the external form,
appears like anger, but in the internal form, is not . . .
even the indignation of anger, but a certain sadness,
with a prayerful wish that it be not so; and, in a form
still more interior, it is only a certain obscure some-
thing that interrupts heavenly delight, because of what
is not good and true in another.

4164. 'Jacob was wroth . . .' = the zeal of the

Natural. . . For with the Angels there is no anger,
but zeal in its stead. For anger differs from zeal in
there being evil in anger, but good in zeal ; or in this,
that he who is in anger intends evil to the other . . .
but he who is in zeal intends good to him towards
whom he has zeal. And therefore he who is in zeal
can be good in a moment ; and in the very act can be
good towards others ; but not he who is in an^er.
Although, in the external form, zeal appears like anger,
in the internal form it is altogether unlike.

4444- (The anger of the sons of Jacob against
Sht'cheni) appeared like zeal . . . but it was not zeal ;
for zeal is utterly impossible with one who is in evil ;
and is possible only with one who is in good ; for zeal
has good in it.

4730^. A judge who acts from zeal, is in charity . . .

50716. They are in a kind of fire ; but from it are in
the love and zeal for doing good to others.

5145^ With those in whom (the things of the will)
have been terminated, there is a zeal for spiritual good
and truth, or for what is just and fair ... ,

5356^. Goods with truths are (then) in the midst,
and are elevated upwards according to the zeal of
affection.

54896. Therefore when the Lord insinuates into them
a zeal for good, these truths come forth in their order ;
and when He insinuates a zeal for truth this good is
present, and animates it.

6481^. For the evil . . . want to seem upright and
zealous, and, from this desire . . . are more strongly
moved than the upright to do good works.

6914^. The worst . . . can preach with such an
ardour and pretended zeal as to move hearts . . .
8148^ P. 1396.

8595. In order that Divine truth may be made com-
bating, it inflows into such Angels as are in ardent zeal
for good and truth . . .

8598-, They who are in zeal, fight, but not from any
enmity . . . but rather from charity ; for zeal differs
from anger in this : that zeal has in it the good that is
of charity ; and therefore when zeal fights, it merely
removes those who are in falsity and evil to prevent
them from injuring those who are in good and trutli
. . . For zeal, from the charity that is in it, wishes
well even to those who are in evil and falsity, and also
does well to them in so far as they do not injure the
good.

8875. 'A zealous God' (Ex. xx. 5) = that falsity and
evil are thence ; for 'a zealous God,' in the genuine
sense, =the Divine truth of the Divine good ; for 'God'
is predicated of truth, and 'zealous,' of good; but
relatively to those who do not receive the Divine truth
of the Divine good, *a zealous God ' = falsity and evil
. . . for everyone sees them from his own quality, and
this is why the Lord's zeal — which, in itself, is love
and compassion — appears to them as anger . . .

^ That the Lord's zeal is love and mercy . . .

111.

*. 'Tlie zeal of Jehovah of hosts shall perform

this' (Is.ix.7) = that it will be from the ardent love of
saving the human race.

— — ^. That the Lord's zeal, or mercy, when it pro-
tects the good, appears like hostility. Fully ill.

^. The Lord is called 'zealous,' or 'the Avenger,'

especially when that which should reign universally
with the man of the Church — namely, what is Divine —
is corrupted . . . 111.

8902^®. Purification from that evil because it was
done from the immoderate zeal of one who is ignorant
of what truth is. Sig.

9143^. Zeal is a fire that breaks forth from the
affection of good ; and therefore zeal is described by
'fire.' 111.

10646. 'For Jehovah His name is Zealous, and a
zealous God is He' (Ex.xxxiv. I4) = that if any other is
worshipped. Divine good and Divine truth recede ; for
'zealous ' = one who does not suffer anj'one but himself
to be loved and worshipped.

. The Lord is called 'zealous,' because as soon

as anyone else is worshipped, all truth and good
recede . . .

P. 197^. As the priests were then in theological
zeal . . .

252^. A good man is solely in the . . . zeal of pro-
tecting ; and rarely in anj- . . . zeal of attacking.

257'. There were none (to preach the Lord then)
except those who were in a heat, like zeal, from the
fire of the love of self.

R. 216. 'Pe zealous, therefore, and repent' (Rev.

Zeal

763

Zeal

iii. I9) = that this should be done from the affection of
truth, and aversion to falsity. It is here said, 'Be
zealous,' because it had been said, 'I would thou wert
cold, or hot' ... for zeal is spiritual heat, which is the
affection of love ; here, the affection of the love of truth.
(=tliat they must have charity. Ex. E.247.)

. 'Zeal,' in the Word, where the Lord is treated

of, = love, and wrath. 111. . . But, with the Lord, zeal
is not wratii ; it only apjiears so in externals. Ex.

^ This shows why Jehovah calls Himself 'zeal-
ous.' 111.

454. For fictitious zeal, etc. . . do all, and the Truth
nothing. Sig.

756. The concupiscences of profaning the truths of
Heaven from the siKirious zeal of (the love of self).
Sij^. and Ex.

831. The Lord from Divine love and thence from
Divine zeal calling all (such) to the New Church, and
to conjunction with Himself . . . Sig. and Ex.

. For 'a voice,' or influx . . . from the Divine

love, is from the Divine zeal ; for zeal is of love.

M. 78*. We are so vehemently zealons-zelavuis~for
our wives, that we suffer no one to enter our houses
further than the vestibule ; and, as there is zeal, there
is love.

132*. There then came upon them a zeal from the
love of Truth . . ,

i55a^ Wives are ... as it were ardent zeals for the
preservation of conjugial friendship and confidence . . .

208-. From the zeal of love for your happiness and
ours, we dissimulate . . ,

357. See Jealousy, here. 358. 371. 372.

359. That the flame of this love, which is zeal, is a
spiritual flame, which originates from ... an attack on
the love. Gen. art.

-. The reason zeal arises from an attack on the

love, is that love is the heat of each person's life ; and
therefore when the life's love is attacked, the life's heat
kindles itself . . .

361-. Such is the exasperation of love which is called
zeal.

362. That a man has a zeal such as is his love ; thus
that it is different with one whose love is good, from
what it is with one whose love is evil. Ex.

®. The zeal of one person cannot be absolutely

the same as the zeal of another. In general, there is
the zeal of a good love, and the zeal of an evil love.

363. That the zeal of a good love, and the zeal of an
evil love, are alike in externals, but quite unlike in
internals. Ex.

. Zeal in externals, with everyone, appears like

anger and wrath ; for it is love enkindled and inflamed
to defend itself against a violater, and to remove him.

-. That zeal appeal's in externals like anger . . .

may be seen and heard from all who speak and act
from zeal ; as, for example, from a pi'iest when he is
preaching from zeal, in that the tone of his voice is
high, vehement, sharp, and harsh ; his face is heated
and perspires ; he exerts himself, thumps the pulpit,
and calls for fire from Hell against those who do evils.

364. A distinct idea of zeal with the good, and of
zeal with the evil, and their unlikeness. Examp.

365. That the zeal of a good love stores up love and
friendship in its internals, and the zeal of an evil love,
hatred and revenge. Ex.

. The zeal of a good love is like a heavenly

flame, which never bursts forth against another, but
only ilefends itself. . . but the zeal of an evil love is
like an infernal flame, which of itself bursts forth and
rushes at, and wants to consume, another.

. The zeal of a good love instantly burns out

and becomes mild, as soon as the assailant ceases his
attack ; but the zeal of an evil love lasts, and is not
extinguished. Ex.

366. As, in externals, zeal is alike with both good
and evil ... it is frequently said of Jehovah in the
Word that He is angry and wroth, that He avenges,
punishes, casts into Hell, besides many other things
which are appearances of zeal in externals ; and this
also is why He is styled 'the Zealous' . . .

367. That the zeal of conjugial love is called jeal-
ousy. Ex.

. Zeal for love truly conjugial is the zeal of

zeals, because this love is the love of loves . . .

380®. From a kind of indignation of zeal for the
Truth, we addressed him . . . *.

499. A more rational zealot . . .

T. 146-. Regarded in itself, zeal is a violent heating
of the natural man. If the love of truth is within it,
it is like the sacred fire . . . But if the love of falsity
is inwardly hidden in the zeal, or heat, it is like fire
imprisoned in wood . . .

1552. If (the delight) is of the love of evil ... it
excites a zeal which outwardly is harsh, rough, burn-
ing, and flaming, and within there is anger, rage, and
un mercifulness ; but if it is of good ... it is outwardly
mild, smooth, thundering, and flashing, and within
there is charity, grace, and mercy.

159. The fire bursting forth as a flame (seen there)
was the kindling of zeal in favour of the falsities.

408. They who have genuine charity, have a zeal for
what is good ; and in the external man this zeal may
seem like anger and flaming fire ; but its flame is
extinguished ... as soon as the adversary repents.
Whereas with those who have no charity, the zeal is
anger and hatred . . .

798''. From a zeal to convert him, I said . . .

D. 2351. For example, proneness to anger is turned
into zeal.

3107. A certain person was let into the state of zeal
in which he had preached . . . 3200.

3200. The zeal (of an evil preacher) was such that
the Spirits could scarcely endure it. Its quality was
signified to me by the stench of teeth.

3904. He was of those who had . . . defended the
Knowledges of true faith with zeal, and yet now . . -
knew nothing.

D. Min. 4547. (A man's charity) is Known from his
zeal for what is good and true, and just and right.

Zebaoth

764

Zebulon

He has charity, if he is in the zeal to punish the evil
to the end that they may become good, and that the
good may not be injured . . .

E- 395^'- 'He clothed Himself with zeal as with a
cloak' (Is.lix. 17). This is said of the Lord and of His
combat with the Hells . . . 'Zeal as a cloak' = the
Divine love from which [He fought].

693^. But the good . . . have no wrath or anger, but
zeal. In the Word, this zeal is called 'anger,' but is
not anger. In the external form it appears like anger,
but inwardly is nothing but charity, goodness, and
forbearance ; and therefore zeal does not, like anger,
continue after the object of it repents. . . Anger belongs
to those who are in the loves of self and of the world
. . . but zeal to those who are in love to the Lord and
towards the neighbour. So that zeal has regard to the
Salvation of man, and anger to his condemnation . . .

850''. 'To roar,' when predicated of Jehovah, =an
ardent zeal to protect Heaven and the Church, and to
save those who are there, which is done by destroying
the evils and falsities tliat rise against them from
Hell . . .

1016^. With the good this seeming anger against evil
... is not anger, but zeal for good, in which there lies
hidden a heavenly fire. Ex.

1029. At first the}^ are seemingly in zeal for the
Lord, the Word, love and faith, and especially for the
salvation of men. But in this zeal there lies hidden
the fire of exercising dominion . . . 2.

Zebaoth. See Jehovah Zebaoth.

Zeboim. Zeboim.

A. 12 1 2. See Sodom, here. 1666.

1663. 'Shemeber king of Zeboim,' etc. (Gen.xiv.2) =
so many kinds of cupidities of evil, and of persuasions
of falsity, against which the Lord fought. . . It is the
most general, or most universal kinds of evils and
falsities, that are here signified.

E. 578^ Mentioned.

6536. 'Adtnah & Zeboim' (Deut.xxi^c.23) = the Know-
ledges of evil and falsity.

Zebulon. Sebulon.

•A-. 3952^. By 'Issachar and Zebulon' are signified
and represented the things of conjugial love, thus those
of the heavenly marriage.

3960, 3961. 'Leah said, God hath endowed me with
a good dowry ; now will my husband dwell witli me,
because I have borne him six sons ; and she called his
name Zebulon' (Gen.xxx.20) = in the supreme sense,
the Lord's Divine Itself and His Divine Human; in
the internal sense, the heavenly marriage ; aud in tlie
external sense, conjugial love. 4606^ K.359.

3961. He was named 'Zebulon,' from 'to cohabit,'
(or 'dwell together').

3969-. The conjunction of the good of the natural
man with the truths therein is signified by the last son
of Jacob by Leah, namely, by Zebulon, who was so
named from 'dwelling together.'

4592^^ By 'the tribe of Zebulon' is signified the

heavenly marriage, in which is Heaven, thus in which
are all things.

6024^ 'The sons of Zebulon . . .' (Gen. xlvi. I4) = the
heavenly marriage, and its doctrinal things.

6382-63S6. 'Zebulon shall dwell at the haven of the
seas, and he shall be for a haven of ships, and his side
shall be unto Sidon' (Gen.xlix. 13). 'Zebulon' = the
dwelling together of good aud truth ; 'he shall dwell
at the haven of the seas' =r a life where there is the
concluding of truth from scientifies ; 'lie shall be for a
haven of ships ' = where there are doctrinal things from
the Word; 'and his side shall be unto Sidon' =au
extension on one side to the Knowledges of good and
truth. E.447^Ex. S'^A^''-

6383. ' Zebulon ' = the heavenly marriage, thus the
conjunction of good and trutli ... It is ^aid the dwell-
ing together of good and truth, because 'Zebulon," in
the Original Language, means 'dwelling together."

. By 'Zebulon' it here treats of those i;i the

Church who form conclusions about spiritual truths
from scientifies, and thus strengthen them in them-
selves ; but . . . by 'Zebulon' are not meant those who
do not believe unless scientifies and sensuous things
dictate . . . but by 'Zebulon' are here meant those
who lielieve in doctrinal tilings from the Word, thus
with whom there universally reigns something that is
affirmative, and yet their faith has life not in truths,
but in scientifies ; for they apply scientifies to doctrinal
things, and thus strengthen tlieir affirmative. Those,
therefore, who are 'Zebulon' do not elevate themselves
from scientifies ; but when they hear or think" about
any truth of faith, they at once fall into what is
scientific. There are many such in the world ; and the
Lord provides that scientific and sensuous things may
serve them for this use. 9755^*.

R- 359- 'Of the tribe of Zebulon were sealed 12000'
(Rev.vii.8) = the conjugial love of good and truth with
those who will be of the Lord's New Heaven and Xew
Church. . . For he was named from 'dwelling together,'
and this is said of married partners whose minds have
been conjoined into a one . . . Tlie conjugial love of
good and truth which is here signified by 'Zebulon,'
is the conjugial love of the Lord and the Church ; for
the Lord is the good of love itself, and He gives the
Chiu-ch to be the truth from this good . . . ( = the
conjunction with the Lord of those in the Third
Heaven. E.447.)

406-. By 'Zebulon' is meant the conjunction of
good and truth.

E. 431^"". By 'the tribe of Zebulon '(which encamped
on the east) (Num.ii.7) is signified the marriage of
good and truth, which is called the heavenly marriage.

439'*. 'Zebulon, a people that devoted their soul to
death, and Naphtali . . . ' (Judg.v. 18). These were
the two tribes that fought against Sisera . . . and there-
by was represented spiritual combat against tlie evils
that infest the Church . . . The reason only these two
tribes fought, is that by 'Zebulon' is signified the
conjunction of good and truth which constitutes the
Church ; and 'Naphtali,' combat ... By 'Zebulon and

Zemarite

765

Ziklag

Naphtali,' together, is signified reformation and
regeneration through temptations. 111. 447'*.

•^. In the supreme sense, by 'Zebulon and

Kaphtali' is signified the unition of the Divine and
the Human in the Lord. 447^,111.

445'. 'Of Zebulon he said, Be glad, Zebulon, in
thy going out' (Deut.xxxiii.i8). These things are
said of those in the marriage of good and truth; that
is, in truths as to understanding and thought, and in
goods as to will and atJ'ection. 'Zebulon' = this
marriage. 447'*.

". As the tribes of Judah, Issachar, and Zebulon

= the Heaven where there is the good of love . . .
'Zebulon,' the conjunction of this good with truths,'
these three tribes encamped on the east . . . 447®.

447". 'Zebulon,' in the supreme sense, = the union
of the Divine Itself and the Divine Human in the
Loi<l ; in the internal sense, the conjunction of the
Lord with Heaven and the Church, and, in special, the
conjunction of good and truth there . . .

447''*. By 'Zebulon and Naphtali' is signified the
conjunction of good and truth through combat against
falsities and evils, and the consequent reformation, in
'Jesus . . . came and dwelt in Capernaum, which is . . .
in the borders of Zebulon and Naphtali ; that it might
be fulfilled . . . The land of Zebulon . . .' (Matt.iv. 13,
15 ; Is.ix.i,2^.

Zemarite. Zemari.

A. 1205. 'The Zemarite,' etc. (Gen.x. i8) = so many
nations, by which are signified so many idolatries.

Zenith. Zenith.

See under Top.

W. 105s. If the Sun appeared ... in the zenith , . .

M. 137^ The Sun . . . stands constantly midway
between the zenith and the horizon. T. 29-.

T. 69. Man . . . can raise his face to the zenith.

D. 461. In the zenith ... is the seat of one who
calls himself Abraham.

466. That a star in the zenith fell with the rest. Ex.

487. On the dragon, who has taken his seat in the
to)) or zenith of Heaven.

641. On hidden Spirits who are in the zenith.

3088. On the more subtle evil Spirits in the line of
the zenith at various altitudes.

3109. On those who are high up in the zenith.

5941a. Some look up to a certain one over head, in
the zenith . . . whom they say is the Father.

Zerubbabel. Serubabel.

A. 9548I It here (Zech.iv.2,3) treats of Zerubbabel,
who should found the house of God, and perfect it;
by whom is represented the Lord who would come,
and would i-estore the Spiritual Heaven and Church.
11.43^. E.62".

Ziim. Ziivi^ Tziim.

A. 1326''. 'The ziim,' etc. (Is.xiii.2i) = the interiors

of (Babel) worship; for such things are of the love of
self.

8869*.' 'The ziim, and lira, and daughters of the
owl' (Jer.l. 39) = evils and falsities, thus the things that,
inwardly, are of death. ( = infernal falsities and evils.
587".)

9755*- 'The people of the ziim' (Ps.lxxiv.i4) =
those in falsities, or the falsities themselves. ( = those
in infernal falsities. £.483^.)

R. 458. ' The ziim,' etc. = various concupiscences. 111.

E. 586^ 'Thetziimandiim' (Is.xxxiv.i4)=:corporeal
concupiscences.

Ziklag. Zicklag. D.3346.
Zillah. Under Adah.
Zilpah. Silpa.

A. 3835. 'Laban gave her Zilpah his handmaid
(Gen. xxix. 24) = external affections, or external bonds,
which are subservient means.

3931. 'She took Zilpah her handmaid' (Gen.xxx.9) =
an affirmative medium conjoining.

3933. 'And Zilpah the handmaid of Leah Lore a son
to Jacob' (ver.io) = the acknowledgment of external
truth. 3937.

4609. ' The sons of Zilpah the handmaid of Leah ;
Gad, and Asher' (Gen. xxxv. 26) = things subservient to
exterior things ; for 'Zilpah the handmaid of Leah' =
a sequent affection that is subservient to the affection
of exterior truth as a medium (for conjunction).

6024*. 'These are the sons of Zilpah' (Gen.xlvi. i8) =
that these are of the external Church.

Zinzendorf. Zmzendorfius.
Zinzendorfians. ZinzendorfiatJt. (D. 5995a.)
C. J. 89. When Zinzendorf first entered the Spiritual
AVorld ... I heard him asserting that he knew the
secret things of Heaven ; and that no one conies into
Heaven who is not of his doctrine ; and also that those
who do good works for the sake of salvation are utterly
condemned, and that he would rather admit atheists
into his congregation. He said that the Lord was
adopted by God the Father as His Son because He
endured the cross, but still He had been a simple man.
AVhen he was told that He was conceived of God the
Father, he replied that he thought of that matter as
he chose, not daring to speak out as the Jews do. D.5993.
J.(Post.)37.

D. 5988. Zinzendorf mentioned, and treated of.
5995. 6043. 6060. 6061a. 6068. 6074. 6078. J.(Post.)37.
40. 41. 42. 43. 44. 57. 298.

5993. Zinzendorf was a very persuasive man, and
fortified his persuasive power by attestations that he
knew the secrets of Heaven . . . He spoke with all
according to their religion, thus pretending that he
held the same doctrine . . . and afterwards instilled
his own secrets . . . He held very cheap the things said
by the Lord in the Gospels . . . and said that Paul
spoke far better. He did not care for the Old Testament
. . . rejected all the life of charity . . . and was all for
faith separated from charity.

Zion

766

Zion

[D.] 5993a. As he believed that lie alone Vith his
followers would come into Heaven ... he was asked what
he believed about heavenly joy. (His ideas on this
subject, and his experience when admitted into good
Societies fully described.)

6043^ Zinzendorf removed himself from those
Moravians who want to kill those who divulge their
secrets. (See also 6081^.)

6062 . On Zinzendorf and Paul.

Zion. Zion, Sion*

A. 402. By 'the mountain of Zion' is meant the
Celestial of faith; and by 'the city of Zion,' the
Spiritual of faith. 111.

4156. 'The daughter of Zion ' (Jer.vi.2) = the Celestial
Church. 1 664'*.

795^ 'The mountain of Zion' (Is.xxxi.4)=the Lord;
and, derivatively, all the Celestial, which is love.

15852. The places in the middle of Canaan . . .
represented the Lord's internal man, as the mountain
of Zion, and Jerusalem; the former, the celestial things,
and the latter, the spiritual things.

2015'*. 'Zion' (Lam.ii.6) = the Church, which is
perishing.

2039^ 'Put on thy strength 0 Zion' (Is.lii. i) ; 'Zion '
= the Celestial Church; 'Jerusalem,' the Spiritual
Church.

2235^ 'Zion' (Is.xxxiii.5) = the Church.

2362. The affection of good constitutes the Celestial
Church, and is called, in the "Word 'the daughter of
Zion *,' and 'the virgin daughter of Zion *.'

2534^. They do not perceive that mountain of Zion*,
or Zion, that was at Jerusalem, but the Lord's
Kingdom.

2607-. The names = Things, as . . . 'Zion,' the
Celestial Church; 'Jerusalem,' the Spiritual Cliurch.

2830^ 'The new temple' and 'New Jerusalem' = in
special, the Lord's Spiritual Kingdom; and 'Zion,' the
Celestial Kingdom.

285 1^ 'The ways of Zion do raourni (Lam. i. 4) = that
there are no longer any truths from good. ' Ways ' =
truths.

2909S. After David had reigned in Hebron seven
years and six months, he went to Jerusalem, and took
possession of Zion (2 Sam.ii.i-ii; v.5; i Kings ii.ii)
and then for the first time the Lord's Spiritual Church
began to be represented by Jerusalem ; and His Celestial
Church by Zion.

2928. When Judah and Zion are treated of, the
term 'nation' is used, by which is signified the Celestial
Church ; for this Church is meant by 'Judah,' and 'Zion.'

2973^. The Land of Canaan represented the Lord's
Kingdom; 'Zion,' the Celestial of it; and 'Jerusalem,'
the Spiritual.

3024^. 'The daughter of Zion' = the Celestial Church,
aud this from the affection of good; 'the daughter of
Jerusalem,' the Spiritual Church, from the afl'ection
of truth.

* Where Swedeuborg uses Sion, ' Zion' is marked with an asterisk.

3081". 'The virgin daughter of Zion' (Is.xxxvii.22)
= the Celestial Church.

3084-. Hence it is said to 'go up' from Jerusalem to
Zion; and to 'go down' from Zion to Jerusalem; for
. . . 'Jerusalem ' = the interiors of the Church; aud
'Zion,' the inmosts of it.

3103^ 'The daughters of Zion exalt themselves'
(Is.iii. 16) = the affections of evil within the Church. Des.

3703*. 'Jehovah will comfort Zion' (Is. li. 3) = the
Celestial Church. (=the Church. R.go^) (=the
Church where the Lord must be worshipped. E.326''.)

4288**. They were therefore restricted (in regard to
their worship) to the mountain where Jerusalem was,
and at last where Zion was . . .

4545-. As ' Zion "= the Celestial Church, and 'Jeru-
salem' the Spiritual Chur-ch, and as the Celestial Church
is that which is in good from love to the Lord . . .
'strength' is predicated of Zion (in Is.lii. i).

4599^. 'Jehovah shall reign over them iu mount
Zion from henceforth even to eternity . . .' (Micahiv. 7).
Here is described the Lord's Celestial Kingdom ; its
inmost, which is love to the Lord, by 'mount Zion';
its derivative, which is mutual love, by 'the lull of
the daughter of Zion,' which love, in the spiritual
sense, is called charity towards the neighbour . . .
(Continued under Jerusalem.)

5044^". 'The daughter of Zion,' aud 'the daughter
of Judah' (Lam.ii. 1,2) = the Celestial Clurrch; here,
this Church destroyed. 981 5-.

5313I-. Zion is called 'the throne of Jehovah's glory'
in Jer.xiv.21 ; (and) by 'Zion' is meant the Lord's
Celestial Kingdom (where the princij^al thing is the
Divine good from which is the Divine truth).

5536^. 'Zion,' or the Celestial Church, and its fructi-
fication after vastatiou (is treated of in Is. xlix. 18-21).

6367^. ' So shall Jehovah of Hosts come down to
fic^ht upon the mountain of Zion, and upon its hill'
(Is.xxxi.4) . . . 'the mountain of Zion ' = the good of
the Divine love; and 'its hill,' the derivative Divine
truth. (:=the Celestial Church, and the Spiritual
Church. E.6oi5.)

6413'*. 'The daughter of Zion' (Lam.i.6) = the affec-
tion of good, which is of the Celestial Church.

6435^ 'The mountain of Jehovah' (Is.ii.2) which is
' Zion,' = the Lord's Celestial Kingdom, thus the good
of that Kingdom, which is the good of love to the
Lord ; thus, iu the supreme sense, the Lord Himself
The like is signified by 'the mountain of Zion'
elsewhere in the Word, and by 'its hill,' the good of
mutual love; as in Is.xxxi.4. .. Jehovah does not
'fight upon the mountain of Zion ...' but where
there is the good of love ; it is for this, that is, ibr
those in it, that the Lord fights. . . If He has fought
for Zion and for Jerusalem, it is because they represented
the Celestial Church. E.43319.

". In order that this representative (Divine

worship on mountains and hills) might be retained,
the mountain of Zion was chosen, and by it, in the
supreme sense, was represented the Divine good ot
the Lord's Divine love ; and, in the relative sense, the

Zion

767

Zion

Divine Celestial and the Divine Spiritual in His
Kingdom.

65372. 'Rejoice, ye sons of Zion' (Joel ii.23) ; 'sons
of Zion ' = truths from good. (Compare E.922*.)

6745-'. In Is. Ix. 15, 16 it treats of Zion * and Jerusalem,
which =the Celestial Church; 'Zion*,' its internal,
and 'Jerusalem,' its external.

7356^. ' Zion' (Is. xxxi. 9) = the Celestial Church ; thus
the good of love, which is of this Church.

8313^ 'The daughter of Zion' (Jer.vi.23) = the
Church where good is.

Zion' (Ps. XX. 2) = Heaven, where is the good
Zion' (Jer.iv.3i)=:the

of

8330=*. '
of love.

8902!". 'The daughter
Celestial Church.

9055^. 'The daughter of Zion ' (treated of in Is.iii.24)
= the Celestial Church ; that is, the Ciiurch which is in
love to the Lord.

9433"' 'The habitation of the mountain of Zion' (Is.
iv.5) = Heaven and the Church. ( = the good of the
Celestial Church. E.504". 594^^)

gSog''. 'Jehovah shall send the sceptre of strength out
of Zion' (Ps.cx.2) = power, then, from celestial good ;
' Zion ' = this good.

9857^. 'Jehovah hath filled Zion with judgment and
righteousness' (Is.xxxiii.5) ; 'Zion' = the Celestial
Church (filled with) intelligence from Divine truth, and
with wisdom from Divine good.

9930^. 'For Zion's sake I will not be silent. . .' (Is.
Ixii.i). By 'Zion,' and 'Jerusalem,' is meant the
Church; by 'Zion,' the Celestial Church; and by
'Jerusalem,' the derivative Spiritual Church, Tr.

E.272^

9954". 'Zion, the mountain of My holiness' (Ps.
ii.6) = the Celestial Kingdom, which is in the good of
love : this Kingdom is the inmost of Heaven, and the
inmost of the Church. £.850''^.

10037-. 'He that is left in Zion . . .' (Is.iv.3). By
'Zion,' and 'Jerusalem,' is signified the Church ; by
'Zion,' the Church with those who are in the good of
love; and by 'Jerusalem,' the Church with those who
are in truths from this good. 'To wash away the ex-
crement of the daughters of Zion' = to purify from evils
those in the Church who are in the good of love . . .
E.475^".

10438"^. This is why the city of David was built upon
a mountain, and why that mountain, which was called
mount Zion, =the Inmost Heaven.

10540*. These things (in Is.xlix. 17, 18) are said of
Zion, by which is signified tlie Celestial Church.

S. 71^. In the Word in Heaven, instead of 'Zion,'
and 'Jerusalem,' there is 'the Church as to the Word,'
and 'as to doctrine from the Word.'

R. 612. 'A lamb standing upon the mount Zion*'
(Rev.xiv. i)=the Lord in the New Heaven. . . By 'the
mountain of Zion *' is siguitied the Heaven where are
those who are in love to the Lord. ( = the presence of
the Lord in Heaven and in the Church to separate the
good from the evil, and to execute the Judgment. . .

'The mount Zion' = Heaven and the Church where the
Lord reigns through His Divine truth. E.850.)

'. In the middle of Canaan was the city Zion *,

and below it the city Jerusalem, ])oth upon a mountain ;
and therefore by 'Zion*' and 'Jerusalem' are signified
the inmost things of the Church. And as the Church
in Heaven makes a one with the Church on earth, by
Zion *, ' and ' Jerusalem ' is meant the Church in both ;
but by 'Zion*' the Church as to love ; and by 'Jeru-
salem,' the Church as to the derivative doctrine. It is
called 'mount Zion*,' becau.se by 'a mountain' is
signified love.

*. That by 'mount Zion*,' are signified Heaven

and the Chui'ch. Fully ill.

E. 1766. 'The daughter of Zion' (Micahiv.i3) = the
Celestial Church.

195S. 'Zion,' in the Word, = the Lord's Celestial
Kingdom, thus also the Celestial Church ; and 'Jeru-
salem,' the Spiritual Kingdom, and the Spiritual
Church.

208^-. 'Zion,' and 'the daughter of Zion = the
Celestial Church.

223^. 'I will return to Zion, and will dwell in the
mid.st of Jerusalem' (Zech.viii.3). By 'Zion,' here, is
meant the Celestial Church ; and by 'Jerusalem,' that
Church as to the doctrine of truth. 652^^.

240''. 'The daughters of Zion' (Is.iii.i7)=the Celestial
Church, and the things of it ; here, perverted.

294®. ' Zion ' = the Church.

1". 'Zion' (Is.iv.5) = the Church as to the Word.

313*. 'The inhabitress of Zion' (Is.xii.6) = the like as
'the daughter of Zion,' namely, tlie Celestial Church,
that is, the Church w-hich is in the good of love to the
Lord. 326*.

316^". 'Rise and thresh, 0 daughter of Zion' (Micah
iv. 13) = the dispersion of evil with those who are of the
Church. . . 'The daughter of Zion'^the Church that is
in the aff'ection of good.

328^°. 'The daughter of Zion' (Is.lxii. 1 1) = the Church
that is in love to the Lord.

331^ 'The mountain of Zion' (Is.xviii.7) = tlie
Church, to which they are invited.

340^*. 'Zion' (Ps.cxxviii. 5) = Heaven, whence these
things are.

'■*. 'The mountains of Zion' (Ps.cxxxiii.3) =

where the goods of celestial love are.

342''. 'For God will save Zion, and will build the
cities of Judah' (Ps.lxix.35)=the Celestial Church, and
its doctrine.

365^". 'Zion' (Is.lii. 7) = the Church that is in tlie
good of love to the Lord.

*^. 'Jerusalem' (Ps.cxlvii. 12)=: the Church as to

the truths of doctrine ; 'Zion,' the Church as to the
goods of love.

^. 'Jehovah shall bless thee out of Zion' (Ps

cxxviii. 5) = the blessing that is from the good of love ;
for ' Zion ' = the Church as to the good of love . . .

374^ 'To sing in the height of Zion' (Jer.xxxi.i2) =
internal celestial joy ; that is, such as there is in the
Lord's Celestial Kingdom.

Ziou

768

Zion

[E.374]i^ 'Praise Jehovah, 0 Jerusalem ; praise thy
God, O Zion' (Ps.cxlvii. 12). . . ' Jerusalem ' = the Church
as to the truths of doctrine ; and 'Zion,' the Church as
to the goods of love.

375^^ 'I have anointed My king upon Zion, the
mountain of My holiness' (Ps.ii.6) = the Celestial King-
dom which is in the good of love : this Kingdom is the
inmost of Heaven, and the inmost of the Church. ( =
the Lord's Human as to Divine truth proceeding from
the Divine good . . . and His derivative Kingdom over
all things of Heaven and the Cliurch. 684^^.)

'^^ 'The mountains of Zion' (Ps.c.\xxiii.) = the

Divine good ; therefore 'like the dew of Hermon that
descended upon the mountains of Zion' =the conjunction
of truth and good.

391". 'Do good in Thy good pleasure unto Zion ;
build Thou the walls of Jerusalem' (Ps.li. 18) = to
restore the Church by leading it into the good of love,
and by teaching it in the truths of doctrine.

405*. '0 Zion, that proclaimest good tidings' (Is.
xl.9) = the Church that is in the good of love to the
Lord.

^. As . . . from the Divine good proceeds the

Divine truth, therefore the mountain of Zion was built
above Jerusalem ; and by 'the mountain of Zion,' in the
Word, is signified the Church that is in the good of love
to the Lord ; and by 'Jerusalem,' the Church that is in
truths from that good . . .

. As 'the mountain of Zion "=: the Divine good,

and the Church as to it, it is said . . .

-". As the mountain of Zion, and Jerusalem, were

built, as far as possible, according to the form of Heaven,
it is evident what is signified in . . . 'the mountain of
Zion, the sides of the north, the City of the great king'
(Ps.xlviii.2) . . .

*^ As ' mountains ' = the goods of celestial love,

and 'hills' the goods of spiritual love . . . Zion was
upon a mountain, and Jerusalem was upon the moun-
tainous places below it.

4338. 'Exult, daughter of Zion ; shout, daughter of
Jerusalem' (Zech.ix.9) = the advent ofthe Lord, and the
establishment of the Church by Him with those who
are in the good of love and the derivative truths of
doctrine.

448". 'In the mountain of Zion there shall be escape'
(Obad.i7) = love to the Lord from which there is Salva-
tion.

449^. 'Zion' = the good of the Church; and 'Jeru-
salem,' its truth.

453'". 'The mountain of Zion shall be glad' (Ps.
xlviii. I2) = the Celestial Church, in which are those who
are in love to the Lord. . . 'Encompass ye Zion, encircle
her' = to embrace, from love, the things of this Church.
Further des.

514^". 'Zion' = the Church where the good of love
reigns ; and 'Jerusalem,' where the truth of doctrine.
540«.

637^^ 'The elders of the daughter of Zion' (Lam.
ii. io)=the wise and the intelligent in the Church;
abstractedly, wisdom and intelligence. 'The daughters
of Zion ' and 'the virgins of Jerusalem ' = those in the

Church who are in the affection of good and truth ;
abstractedly, these affections themselves.

". 'The daughters of Zion ' = the Church as to

the affections of celestial good ; consequently, the affec-
tions of good that are of the Celestial Church.

644^^ 'The sons of Zion' (Joel 11.23) = those who are
in genuine truths and through which they have the
good of love ; for 'Zion' = the Celestial Church which is
in the good of love to the Lord through genuine truths,
650^0.

655^. 'Zion' (Lam.v. 1 1) = the Celestial Church, which
is in the good of love to the Lord, and which Church the
Jewish nation represented.

659^''. David and the succeeding kings were buried in
Zion (111.) the reason of which was that 'Zion' = the
Celestial Church and Heaven, where the Lord is.

684-^. 'In Zion will I make the horn of David to bud'
(Ps.cxxxii. I7)=:the power of Divine truth from Him in
Heaven and the Church.

6852. 'The daughter of Zion' (Micahiv.8) = the
Celestial Church, the essential of which is the good of
love.

700^^. 'Zion,' whei'e David was, = the inuio.st of the
Church, which is called its Celestial.

^'\ The bringing of the ark into Zion {2Sam.vi.)

= ascent into the Third Heaven. . . For Zion represented
the inmost of the Chui-ch, and from this the inmost of
the Heavens, which is the Third Heaven, where the
Angels are in the good of love to the Lord . . .

717^". 'The stonesof Zion' (Ps.cii. i4) = Divine tiniths ;
for by 'Zion, upon which Jehovah will have mercy,' is
meant the Church that is in celestial love.

721'^. 'Zion' and ' Jerusalem ' = the Church and its
doctrine.

11. 'Zion' (Is.li.3) = a new Church.

19. 'The daughter of Zion' (Jer.iv.31) = the

Church that, from the good of love, is in the truths of
doctrine.

727^ 'Zion' (Ps. ex. 2) = the Church that is in love to
the Lord, and is thence called the Celestial Church.

2o_ 'Fear not, 0 inhabitant of Zion' (Is.x.24)=:

that truths will not be perverted in those of the Church
who are in celestial love and the derivative truths.

750''*. ' The multitude of all nations that fight against
the mountain of Zion' (Is.xxix.8) = the falsities of evil
that fight against the goods of the Church. . . 'The
mountain of Zion' = the Church as to the good of
love.

799'". 'Look upon Zion, the city of our set feast, let
thine eyes sec Jerusalen), a qitiet habitation' (Is.
xxxiii.2o). 'Zion' and ' Jerusalem ' = Heaven and the
Church as to the good of love, and the truth of
doctrine.

1''. 'The daughter of Zion' (Lam.ii.4) = the

Church that is in the affection of truth from the good
of love.

811^1. The sons of Zion (treated of in Is. xlix.) = those
in love to the Lord and thence in truths.

2^. 'Zion' (Ps.xiv.7 ; liii.6) = those who from the

Lord are in the good of love.

Zipporah

769

Zoar

[8ii]-^. 'Put on thy strength, 0 Zion ; put on the
garments of thy beauty, 0 Jerusalem, the city of holi-
ness' (Is.lii. i). By 'Zion' is meant the Church that is
in the good of love to the Lord ; and the truth from this
good is signified by 'the strength' . . . and the truths
of doctrine of this ("liurch are signified by 'the garments
of beauty' . . . 'The daughter of Zion' (ver.2) = those
who, from the Lord, are in the affection of truth from
the good of love.

850-. That by 'the mountain of Zion*' is signified
Heaven and the Church where the Lord reigns through
His Divine truth, is from the fact that Zion * was the
city that David built, and in which he afterwards dwelt,
aud which was therefore called 'the city of David' ; and
David represented the Lord as to the royalty, which is
the Divine truth . . . This also was why the ark . . .
was transferred into this city. (Continued under Jeru-
salem.)

. 'Mountains,' and, primarily, ' the mountain of

Zion ''' = love to the Lord.

^. That 'Zion *' = Heaven and the Church where

the Lord reigns through His Divine truth. Fully ill.
863=. 3 89910. 9462. 10575.

Coro. 55. 'Zion,' in the following passages, = the
Church as to the Word.

Zipporah. Zippora.

A. 6793. 'He gave Zipporah his daughter to Moses'
(Ex.ii.2i) = that he adjoined to him the good of his
Church. . . ' Zipporah ' = the quality of the good of that
Church.

6941. This is signified by the circumcision of her son
by Zipporah.

7044. 'Zipporah took a piece of rock' (Ex.iv.25) = the
quality shown by the representative Church through
truth ; for ' Zipporah ' = the representative Church.

8647. 'Jethro . . . took Zipporah the wife of Moses'
(Ex. xviii.2) = good from the Divine conjoined with
truth Divine . . . For 'Zipporah the wife of Moses ' =
good Divine. Ex. (=the good that is derived from
Divine good (Jethro), and is conjoined with truth
Divine (Moses). 8661.)

ZoaU. Zoan.

A. 1482®. 'The princes of Zoan,' and 'the wise
counsellors of Pharaoh' (Is.xix. I3) = priniary scientifics.

5044*. See NoPH, here. £.654^".

6. 'When his princes were in Zoan' (Is.xxx.4) =

truths falsified, thus falsities.

Zoar. Zoar.

A. 1589. 'Like the land of Egypt in coming to Zoar'
(Gen. xiii. 10) = scientifics from the affections of good. . .
For 'Zoar' = the aHeetion of good.

. Zoar was a city not iar from Sodom, to which

Lot fled , . . and besides 'Zoar' is mentioned in Gen.
xiv.2,8; Deut.xxxiv.3 ; Is.xv.5; Jer.xlviii.34, where
also it = affection. And, as it = the affection of good, in
the opposite sense, it = the aflection of evil.

1663. ' The king of Bela, this is Zoar' (Gen.xiv.2) =
(a kind) of cupidity of evil and persuasion of falsity.

2429. '(This city) is a little one' (Gen.xix.2o) = a
little of truth. Ex.

e, 'Zoar,' in the Original Language, means

'little.' For it here treats of those who are in the
affection of truth, and not so much in the affection of
good.

2430*". (Zoar) was situated at the foot of the moun-
tain ; and Lot afterwards went from it up the mountain.
Ex.

2435. 'I wil^ "0*^ overthrow the city (Zoar') (ver.21)
= thattheman in whom there is truth that has good
within it shall not perish. Ex. 2437.

2439. 'Therefore he called the name of the city Zoar'
(ver.22) = the affection of truth. . . For they who are
in the affection of truth have 'little' of truth, because
they have little of good as compared with those in the
affection of good.

2442. 'Lot came unto Zoar' (ver.23) = that those who
are in the affection of truth are saved ; for 'Zoar' = the
affection of truth.

2459. 'Lot went up out of Zoar' (ver.3o) = when they
were no longer in the affection of truth . . . because all
the good of truth had been vastated.

2462. 'For he feared to dwell in Zoar' (id.) = because
he could no longer, from the affection of truth, look to
good. ' Zoar ' = the affection of truth, and when this
has been vastated, it is impossible to look to good any
longer.

Zone. See GiRDLE-3^«rt'.

Zuzim. Szizim.

A. 1654. 'The Zuzim,' etc. (Gen.xiv.5) = a kind of
persuasions of falsity. 1673.

1673. The Zuzim were similar to the Nephilim. Ex.

30

APPENDIX.

Prefatoky Note. — The omissions from the main body of this work which are contained in the following
Appendix are of two classes.

I. A few extracts from the Writings which are of doctrinal importance.

II. Cross references of English words which were inevitably omitted during the construction of the main
work. These are comparatively numerous, and many of them will be found to be of essential usefulness and
importance.

N.B. — A large number of references, without extracts, and which have little or no important doctrinal
bearing, but which may be of use to translators, and other students of the Latin of the Writings, will be found in
the Latin-English Vocabulary which follows this Appendix.

A. (The letter A.)

D. 51 12. When the si^iritual Angels utter A there is
something of E, or AE, in it . . . whereas the words of
the celestial Angels have an affinity with A, 0, and U,
and therefore [their speech] falls into such words as
contain these vowels. For this reason, when a man is
speaking with the latter, he is diverted from words that
contain E, and I, to those which contain A, 0, and U.
5620.

5622^. (In the Most-ancient Heaven, not that of the
wof/^r /I celestials) instead of A, they say AO, diphthong.

Aaron. Aaron.

E. 375^'^. The reason Aaron . . . and his sons were
anointed, and also their very garments, was that they
might represent the Lord as to the Divine good, and
the derivative Divine trutli ; Aaron, as to the Divine
good, and his sons as to the derivative Divine truth . . .
502*.

431^. Aaron, as the high-priest — the good of love to
the Lord.

696^**. '0 house of Aaron trust ye in Jehovah' (Ps.
cxv. 10). 'House of Aaron '=all who are in the good
of love.

717^. Aaron himself represented the Lord as to the
priesthood, wliich is His Celestial Kingdom ; and his
garments rejiresented in general the Spiritual Kingdom ;
for this invests the Celestial Kingdom . . . and therefore
tlie Divine truth is signified in general by the garments
of Aaron . . .

727". For Moses and Aaron represented the Lord as
to the Law, which is the Word . . . and 'the rod of
Aaron blossomed, and brought forth almonds' (Num.
xvii.) because his rod represented . . . truth from the
good of love, (which) is the only truth that produces
fruit, which is the good of charity.

768^^. Aaron represented the Lord's priesthood ; and
therefore 'the seed of Aaron ' = those who are in the
affection of genuine truth which is from celestial good.
111.

Abolish. Abolere.

T. 172. That this (trinity of gods) cannot be abolished
by the oral confession of one God. Gen. art. 173.

About, Round. See Circuit.

Above. See BEFORE-Zn?^.

Abraham. Abraham.

D. 206. That Abraham does not know us, Ex.

E. 768'^ 'Abraham' = the Lord as to the Divine

Celestial of the Church . . . (therefore) 'the seed of
Abraham' = Divine truth celestial.

". That 'the seed of Abraham' does not mean

the Jews, is evident from . . . John viii. 33-44. Here
•Abraham' means the Lord, and 'the seed of Abraham,
Divine truth from the Lord, which is the Word. . .
'I know that ye are Abraham's seed ' = that the Lord
knew that the triith of the Church, which is the Word,
was among them . . . (and also because) Judah = the
Lord as to the Word.

Abundance. See Plenty.
Accord, Own. See Spontaneous.
According. See '^^.h^-juxta.
Account. Ratio. See Reason,
Accurately. See RuLE-a;;««j-w,
Accustom. See (Zx^^iO'si-assnescere.
AcknoTvledgment. Agnitio.

T. ''''''. Then, in enlightenment from the light of

771

Acquire

Aerial

Heaven there, they acknowledged that there is a
God . . .

[T.] 354^ Therefore every true worshipper of the Lord
at once sees, acknowledges, and receives, any Truth of
faith not previously known to liini, as soon as he hears
it. The reason is that the Lord is in him, and he in
the Lord , . .

799^=. In Heaven all with one accord acknowledge
the Lord as the God of Heaven.

Acquire. See TA.K¥.-siiJ>iere.

Acts. Acta Apostolorum.

Coro. VII. The rise, or morning (of the Christian
Church) is described in the Gospels, and in the Acts,
and in the writings of the apostles.

Acuteness. See Salt.

Adam. Adam.

De Verbo 14^ 'Adam' (in the celestial "Word) = the
Lord as to the Divine Itself and at the same time as to
the Divine Human ; and his wife = the Church . . .

Q. 8. In the genealogy in Luke, it is said that Adam
was 'of God,' that is, created by God, and not the son
of God.

Coro. 35-. To deduce (the origin of all evils from
Adam and his seed) would be like deriving all species of
birds from one egg . . .

Adult. Adultus.

D. 5167. Up to adiilt age, man is in a variable state,
and therefore in the World of Spirits ; but afterwards
is, as to his soul, in either Heaven or Hell, because he
then has a constant mind, which is rarely changed,
although this does happen with some.

Adultery. Adulteriiim.

De Conj. 78. On a sphere of adultery. — While
(people) are speaking against the truths and goods of
faith and charity, there is produced a sphere that is
meretricious and of adultery, and then adulterers
gather there, like ravens to a carcase, ^nd are delighted
with the stench that prevails there . . .

114. When the Angels are discoursing about the
union of good and truth, then, in a lower region . . .
with evil Spirits, there is presented a representative of
adultery. Hence it is that the adulteration of good,
and the falsification of truth, are called 'adultery' and
'whoredom.'

Adumbration. See Shade.

Advance. See Progress.

Advantage. Emolumentum. See Profit.

Advantageous. See Conduce.

Advent. Adventus.
See under Come.

T. 669-. In the lower temple there is preached the
Gospel of the Lord's new advent . . .

two reasons, and thus saved the human race from
eternal death, is evident from the fact that before His
advent the Hells were not in order, and therefore there
was no equilibrium between Heaven and Hell. (The
consequence.) Therefore, in order to restore the de-
stroyed equilibrium, it pleased the Lord to come into
the world. Ex. . . This was one reason why He came
into the world ; and the other was that He might
glorify His Human . . .

Coro. XVIII. While the vastation is going on, and
before the consummation has come, the Lord's advent
is announced, and a redemption by the Lord ; and,
after this, a New Church.

XXXI. By His first advent and the redemption
then, the Lord could not form, from Christians, a new
Heaven, and from this a new Church, because as yet
there were no Christians . . .

21^^. At this day, also, a redemption has been eftected
by the Lord, because at this day is His second advent,
according to the prediction ; by which, having been
an eye-witness of it, I have been made certain of the
Truth of the foregoing arcana.

51-. They could not be made internal and spiritual
men, as men could after the Lord's advent.

Inv. 30. 'When the Son of Man shall come in His
glory . . .' (Matt.xxv.31). This advent of the Lord is
meant by these words in the Apostles' . , , Nieene . . .
and Athanasian Creeds. (Quoted.)

34. The Lord's advent is according to order in this
respect : that the spring does not come until after the
winter, nor the morning until after the night ; etc. etc.
111.

Aerial. See Am.
Aforetime. See Formerly.
After death.

5 M. 4. See Novitiate, here.

Age. Saecubim.

See under Copper, Gold, Iron, and Silver.

A. 4326^. The age of the Most-ancients was called
Golden, because they were in a certain state of integrity
(or perfection), and lived in love to the Lord, and in
mutual love, like the Angels . . . But the age of the
Ancients was called Silver, because they were in a state
of Truth, and, derivatively, in charity towards the
neighbour . . . But the time of their descendants was
called the Iron Age, because they did not Xi-J^-degere-va.
the affection of truth, but in obedience to it . , ,

Agree. See Consent.

Ague. See Fever.

Aid, To. See Subsidiary.

Aim. Collineare. V.2xyr. 333^ C.57. Can.,
Preface.

E. 8o6-'. That the Lord came into the world for these

Airpump. See Siphon.
Alas. See Woe.

Alien

773

Apostles

Alien. See Foreign.

Alienate. Abalienare.

T. I2I-. By idolatry and magic, the \vhole world had
completely alienated itself from Cxod, 123.

291^. (The Israelites) were not afterwards estranged
from the worship (of a golden calf).

535^. How can anyone cast off evils without some
self-inspection \

678«. Thus alienate them from Christianity.

Alive, To make. See Vivify.

Alternation. See Change-^/V/j.

Amazement. See Stupor.

Amazing. See Stupendous.

Ammon. See Moab.

Ancestors. See Pedigree.

Anew. See New.

Angel. Angclus.

T. 65»=. The Angels know in what realm-rf/<^OT^e-of
some part of man they dwell.

798. When Calvin first entered the Spiritual World
... he heard from the Angels who were at first associ-
ated with him that he was now in their world . . . The
Angels instructed him that he was now in a substantial
body . . .

-. After this first period, having left the Angels,

he wandered about . . .

Angelic Wisdom. Sapientia Angelica.

W. Title. Angelic Wisdom concerning the Divine
Love and the Divine Wisdom.

P. Title. Angelic Wisdom concerning the Divine
Providence.

R. 434. Angelic Wisdom concerning Marriage.

Q. I. Angelic Wisdom concerning the Lord.

Anger. Iracundia.

D. 2351. Proueness to anger tmned into zeal . . .

Angular. See Corner.

Annals. See Year.

Annoyance. See Trouble.

Anything. See Something.

Ape. See Sphinx.

Aperture. See OvE^i-^G-apertura.

Apocalypse. Apocalypsis.

J. (Post.) 33*^. This is why (Luther) rejected from the
Word the Epistle of James, and also the Apocalypse.

Core. YIl. (Finally) the vastatiou (of the Christian
Church) even to its consummation, is described in the
Apocalypse.

Apostles. Apostoli.

D. Index. The apostles form a Council -%werfri«m.

D. 3030. That the doctrine of faith has been pro-
moted, for the most part, by the evil, as also by
apostles, in that they have wanted to judge all thn
tribes of Israel. Index.

4770"^. The Christian Church was founded by mirades ;
(for) Spirits spoke with the apostles . . .

Appearing. Apparitio.

Core. III. The first state in every Church has been
the appearing of the Lord Jehovih ... 47.

Applicable. See Square.

Application. Applicatio.

See ^■xvYix-studium.

E. 315''-. Falsification . . . by applications to self, Tr.

Apply. See 'PRK5?,-incumbere.

Appoint. See Institute.

Appointed. See Designate, and Destine.

Appointed state. See Statue.

Apprehension. See Sense (of words).

Appropriate. Appropriare. D. 5188. See
Wisdom, here.

Approval. See Favour.

Approximate. See Approach.

Apt. See Suitable.

Arbitrary. See Wh-Li^-arbitrium.

Arboreal. See Tree.

Area. See Threshing-floor.

Arian. Arianus.

J. (Post.) 37. Thus (Zinzendorf) was an Arian.

45. The Arians induce a pain in the right arm, near
the shoulder-blade.

Ariel. Ariel.

p.p. Is.xxix. 'Arier = the doctrine of truth of the
Church destroyed.

Aristotle. Aristoteles.

D. 5630'-. Aristotle mentioned.

De Verbo 6^. Some of the ancients, such as Aristotle
and Cicero, wrote about the existence of God and the
immortality of the soul. Their first source of know-
ledge of these things was not their own natural lumen,
but the religion of the Ancients, with whom there had
been^a Divine revelation . . .

As. Stent.

M. 444^. Man has been created so that everything
which he wills, thinks, and does appears to him as
in himself, and thus from himself; for without this
appearance he would not be man . . .

Ascend

774

Banish

Ascend. Ascendere.

T. 777'. Since His ascent into Heaven, He is in the
glorified Human, and in this cannot appear to any man,
unless He has first opened the eyes of his spirit . . .

E. 8996. 'Touch Me not, for I am not yet ascended
to My Father' (John xx. 17). To 'ascend to His Father'
= the unition of His Human with His Divine, when the
human from the mother had been fully cast otf.

Ashes. Cinis.

D. Min. 4723. When (these acute reasoners) speak,
they appear to be flying in ashes-cMic?'eis. . . They said
that when they appear to be flying in ashes in this way,
these things are signs of good . . .

Askance. See Oblique.
Aspiration. See Sigh.
Aspire. See BREATHE-i/ZnTr^, and -aspirare.
Assert. See DELivER-;'ra</i?r(?,
Assume. See Strive after.
Assyria. Asshur.

Coro. 27'-. 'Assyria,' in a good sense, = the Church
as to perceptions. 41".

Astonishment. See Stupor.

Attempt. See Effort-;«£?//>;/^«.

Attendant. See Servant-^;;«c/«5.

Attention. See Ni^-^-intuitio.

Audible. See Hear.

Aura. Aura.

D. 3213. They saw ... a pearly aura; then a crystal-
line one ; and then a diamond one, as if the whole-
Mjiiwrsa-aura consisted of such flashes ; and then an
aura full of like things, and which wa^ radiated in least
forms like most beautiful rainbows . . .

Auricular. See Earlap.

Authority. See Yo\VY.^-potestas, andWiLL-
arbitrium.

Autopsy. See Dissection.

Avenger. See REVENGE-^m^/Zmri?.

Avoid. See Turn ASin^-declinare,

Await. See Remain.

A'wake. See Excite.

Azure. See 'Ruj^-caeruleus.

Babel, Babylon. See Last Judgment.

Bake. See 'PR¥.v\'R.T^-co?iJicere.

Band. See Troop.

Banish. See Relegate, and Wipe away.

Banner. See Nissi, and Sign.

Baptism. Baptistnus.

Docu. 234«. The baptism of John prepared the
Heavens, so that the Jewish people might subsist, when
God Himself should come down among them.

Barbarous. See 'Ssiv^K-^GE.-barbarus.

Bare, To make. See Denude.

Battlement. See Compass.

Beast. Bestia.

T. 160^. He said, I should believe that birds and
beasts will live (after death) ; for are not some of them
equally as moral and rational as men . . .

496^. With beasts, too, heat opens ail things of their
bodies, and causes their natural love to act freely . . .

Beat. See Plague.

Beat. Pulsare.

D. 6005-. How it is to be understood that the Lord
constantly ' knocks at the door, ' and enters to him that
opens it. Ex.

Beating. Micatio. See Tremulous.

Beating, A. Verberatio. See Whip.

Bed, Flo'wer. See THRESHiNG-FLOOR-«'?'m.

Beer. See Ale.

Beelzebub. Beelschebub.

Inv. 55^. Beelzebub did miracles more than the other
gods among the Gentiles, as is evident from the Old
Testament.

Beginning. Priticipium. See Principiate.
Bel. Bel.

p. p. Is.xlvi. Treats of the profanation of truth,
which is 'Bel.'

Below. See Under.

Betake. Sfee Bring lOG^.T'A'e.v^-cofiferre.

Bewail. See Wail.

Beware. See Take care.

Billow. See Wave.

Bland. See Flatter.

Blandishment. See Flatter.

Blemish. See Spot.

Blood-vessel. See Vessel.

Blow. See BREATHE-jr//>a/-(?.

Boarded. See Table.

Body

775

Book

Body. Corpus.

D. 1099. All that is vital of man, however much
dispersed may be the parts of his body, is collected to-
gether in a moment (when he is being resuscitated after
death).

1668. On Spirits who are quite unwilling [to admit]
that they have been in a body. 1672a.

1706. I could scarcely tell whether I was in the body,
or out of the body ; for I have perceived nothing oF the
body, because it was not granted to reflect upon it ;
thus the perception to me [is as if I were] devoid of a
body . . .

1708. On the coming forth-6a;8sfeii<za-and subsistence
of human bodies from the Lord through the Grand Man,
Gen. art.

1 7 10. The Lord's life inflows into all in the universe,
for they constitute the Grand Body ; and Heaven, with
the Heaven of Spirits, His Body, which lives from Him
as a man does from his soul . . .

1711. But those in this Grand Body who are evil, are
circumstanced as are the bad parts in the body, which,
in various ways, are brought so as to be adjoined. Ex.

17 1 3. The soul could not inflow in this way into the
forms of its body, according to all their varieties . . .
unless there were a Grand Man, of which the Lord is
the life, and which, in all its details, corresponds to
human bodies . . .

1 7 14. Hence, then, is the coming forth -ea;isfe?ih'a-of
bodies and their operations ; and hence is their subsist-
ence, which is a perpetual coming loxVu-existentia . . .
Hence are the coming forth and subsistence of all animal
bodies, even those of the smallest animalculae. Hence
are the coming forth and subsistence of all plants . . .
which, in their own way, relate, in a type, to the bodies
of living creatures . . .

1827. It is (commonly) said that the external senses
and their pleasures belong to the body only, and also
the appetites ... for people are unaware that there is a
certain natural mind which is almost like the lower mind
of brutes . . . and which is distinct from the bodily
things.

J. (Post.) 87. When I said (to the Mohammedans)
that the Lord was conceived from Jehovah . . . and that
He therefore could glorify the whole body, so that as to
that of the body which is rejected and putrefies with those
born of men as parents, with Him it was glorified and
made Divine from the Divine in Him, and that He rose
again with this, by leaving nothing in the sepulchre,
and that it happens differently with every man, they
listened with attention . . .

1292. (Thus) His body was like His soul, after He had
rejected that of the body which He derived from the
mother ; and therefore He rose again as to the whole
body, and did not leave anything of it in the sepulchre,
as happens with every other man, who rises again as to
the spirit only, and never as to his material body . . .

Coro. II. The body (of a man), which he had carried
about in the world, is only a covering . . .

Inv. 28. How the Church is the body of Christ. Ex.

Book. Liber.

E. 195'*. Knowledges derived from other books (than
the Word), which deliver the doctrinal things of the
Church ... do not effect communication with Heaven
except by the Knowledges from the Word which they
contain . . .

Booth. See H.vr-^ugurium.

Born, To be. A^asa.

E. 10942. As man, when born, is not in any Society . . .

Born again. See REBiRTH-renascentia.

Born with. See Connate.

Boundary. See Limit.

Bramble. Vepretum. See Thorn-thicket.

Branch. See Germ, and SnooT-surculus.

Bravery. See VowTE^K-virtus, and Strong-
fortis.

Breach. See BREAK-frangere, and -rumpere.

Break. Frangere.

D. 2223. The Lord is unwilling to break those (who
are not in faith) . . . And verily those who are in faith
. . . are not broken . . .

Brigandine. See BREASTPLATE-/<?nVa.
Brightness. See MiST-nimbus.
Bring. See Lead.
Bring back. See Draw down.
Bring forth. See Take ovT-expromere.
Bring up. See Educate.
Broad. See Breadth.
Broidered. See Embroider.
Brood. See Move about.
Brook. See Torrent.
Brotherhood. See Couvxaiovi-sodalis.
Bruise. See Livid.
Bug. See Louse.
Building. See Structure.
Bunch. See Bundle.
Burden, To. See Heavy.
Busy, To. See ^TUDx-studium.
Cake. See Pastry.
Calm. See Tranquillity.
Capillary. See Hair -capi/lus.

Carbuncle

776

Cervical

Carbuncle. See ^\5m-pyropiis.

Careless. See Secure.

Caressing. See Flatter.

Carpenter. See V\To^YAik^-faber.

Carry. See '&v.t<^-portare, and Gestate.

Carry away. See Take h\w\Y-au/erre, and
Transport.

Casket. See Shrine.

Cast away. See Reject.

Cause. See Dispute-//^.

Cease. Desinere.
A. 8326^. Regeneration, with man . , . never ceases . . .

8439^ The influx from the Divine passes (down) into
use, and there ceases.

9216. The Sensuous is the ultimate of man's life . . .
for (all the interior things) cease in it, and thus quiesce
upon it. Examp.

9538. For everything spiritual ceases in tliat which
is called natural truth ; and everything celestial in that
which is called natural good ; and there they subsist.

9824. The Divine truth ... in an external form in
which the interior things cease. Sig. and Ex.

. For that which is outermost not only contains

the interior things ; but they also cease in it . . .

10441^. As man's interiors cease in the flesh and bones
... so the Word must have an ultimate in which its
interiors may cease . . .

105672. That the interiors of the Church, of worship,
and of the Word, cease in their external, and rest upon
it. . .

H. 3042. The senses, speech, and actions ... are the
ultimates in which the Divine influx ceases , . .

W. 160. For creation has ceased thej-e.

165. The terraqueous globe ... is the ultimate work,
in which all things cease . . .

302. That the atmospheres ... in their ultimates
cease in substances and matters . . . Ex.

Celestial. Coekstis.

Coro. 39. As every Church is trinal : inmost, or
celestial ; mediate, or spiritual ; and external, or
natural . . .

Celestial Angel. Attgelus coekstis.

De Verbo. 8-. Tlie celestial Angels do not perceive
the goods (in the Word) immediately from the man (who
is reading it) ; but mediately through the spiritual
Angels. The reason is that in the Christian world at
this day scarcely anyone is in the good of celestial love
. . . and therefore the good of love . . . can only pass to
men mediately through the spiritual Angels.

Cemented. See Conglutinate.
Censure. See Vituperation.

Cervical. See ^¥.ci^-cervix.
Cessation. See C'E..\5^-cessare.
Chaff. See Husk.
Changed. See Unchangeable.
Charge. See Contribution.
Charge, To. See Blame.

Charity. Charitas.

A. 2385'. Still the Church was one, because charity
was the essential to them. (Continued under Brother.)

Child. Puer.
See Born, To ise.

A. 1438. The Lord's life from birth to childhood.
Tr.

1443^. The Lord's first perception (while) He was as
yet a child. Tr.

1446. That Jehovah appeared to the Lord while He
was as yet a child. Sig.

1472'=. The Lord knew this when a child, and thought
thus . . .

1491. The knowledge . , . which the Lord learned
when a child. Sig.

E. 918^-^. Such power had the Lord when a child, and
by it . . . subjugated the most direful Hells . . . Rep.

1056-. AVith those who, from childhood, begin to be
inflamed with the desire to exercise dominion through
the holy things of the Church, the spiritual mind is
completely closed . . .

Chimney-sw^eeper. See Soot.

Christ. Christns.

Inv. ii. Those who acknowledge a personal union
in Christ, and who approach Christ . . .

Christian. Christianus.

De Verbo 8^. (For) in the Christian world at this
day, scarcely anyone is in the good of celestial love ; but
there are only some who are in truths . . .

Church. See TexMple.

Cicero. Cicero.

De Verbo 6^ See Aristotle, here.

Circle. Circuhis.

Ath. 190. The radiant circles are devolutions of the
infinite, so that it maybe ajjplied to the Angels in their
order . . .

Circumference. See Compass.
Circumpressure. See Pressure.
Claim. See REVEiiGE-vindicare.
Clang. See SoviiT>-ciangere.
Clearly. See SEE-conspicere.

Clearness

777

Contemplate

Clearness. EvidenUa. See Manifest.

Clog. See 'Kii.sr'RAi^-siifflamifiare.

Close. Claudere.
M. 522^. Shut the door.

Close up. See CKO\VT>-constipare.

Coach. See CARRIAGE-r/^^^d'.

Coast. See Shore.
Cogitative. See Thought.
Cognitive. See 'K.-i^ow-cognoscere.
Coin. See 'Sio'^'E.x-moneta.
Command. See Love of Dominating.
Commander. See Go\'ERNOR-pme/ecii(s.
Company. See Troop.
Compel. See Drive.
Complacency. See Please.
Complaisant. See Platter.
Compliant, Complying. See Temper.
Composed of. See FoiJUB-con^are.
Concoct. See Fit-together.
Concubine. See Pellicacy.
Conglobate. See Globe.
Conjecture, To. See Divi-NK-d/vinare.

Conjunction of good and truth. See

Heavenly Marriage.

Conscience. Co7iscicntia.

E- 973^- Thus does a mau think from conscience,
and act from integrity . . .

Consolidate. See Solid.
Consort. See (Zowvx^x-consortium.
Conspicuous. See SY.^-conspicere.
Consummation. Consummatio.

Dicta Probantia p. 11. The consummation of the
Church as described by various things in the book of
Daniel.

Coro. III. In every Church ... its third state has
been its decline, when was its evening, or vastation ;
and its fourth has been its end, when was its night, or
consummation. (Compare XVII. XVIII.) 6,Ex.

9. The end of the Church, or consummation of the
age, is when there does not remain any genuine truth,
and consequently not any genuine good ; or when there
does not remain any good, and consequently not any
truth ; but in their stead there reigns falsity and con-

sequently evil, or evil and consequently falsity. It is
then 'the fulness of time' in the Church, tlie members
of which are like persons walking in the night. De.«.

10. That after the consummation, or end of [the
Church], the Lord Jehovih appears, and executes a
Judgment upon the men of the former Church , . .
Gen. art.

12. From the time of the vastation of a Church, up
to its consummation. Hell grows to so great an extent
as to overshadow the wliole angelic Heaven. (The
etfect. )

31. The fourth state of this (Most Ancient) Church,
which was its end, or night, and is called its con-
summation, is described in Gen. iii. 9-23. Ex.

Contemplate. See Ni^y^-intuitio.

Continuance. See Persevere.

Contract. See Confine.

Contribution. See Tribute.

Control. Moderamen. See Moderate.

Controversy. See Dispute-//^.

Copper. Cuprum.

J. (Post.) 76®. Copper things correspond to the affec-
tions of the Angels of the First Heaven.

Corporeal. Corporeus.

See "WOKLDLY.

D. Min. 4545. The fourth plaue (as to conscience) is
that of what is honourable and becoming . . . and
belongs to the corporeal faculty.

4693. On Spirits, when they enter into man's
corporeals.

Correspondence. Correspondentia.

Inv. 45. The correspondences by which, in each and
all things, the Word has been written, possess such
force and power that they may be called the force and
power of the Divine omnipotence ; for through them the
Natural acts conjoinedly with the Spiritual, and the
Spiritual with the Natural ; thus all things of Heaven
with all things of the world. Hence it is that the two
sacraments are correspondences of spiritual things with
natural. This is the source of their virtue and power.

Corroborate. See Strengthen.
Corrupt. See SriNK-pufor.
Corruption. See Infection.
Costiveness. d. Min. 4680.

Cotton. Gossipium. T.79^ 6446.
Couching-place. See '^^\i-aibile.
Counterfeit. See Feign.
Country. See Native Country.

Course

778

Cuticular

Course. See Tract.

Court. See THRESHING-FLOOR-area.

Courteous. See Flatter.

Covering. Obvolutio. See Wrap.

Covering, A. See Roof.

Craftsman. See Workman-^/Z^.t.

Cram. See Stuff.

Cranium. See Skull.

Create. Naturare. See NATURE-z/^/z/ra.

Creation. Creatio.

T. Index to the Memorabilia, xi. A type of the
creation of the universe was shown me, to the life. . .
The Angels said, All these (spiritual objects) are created
by God in a moment , . . and this instantaneous creation
evidently testifies the creation of like things, nay, a like
creation, in the natural world, with the sole difference
that natural things invest spiritual ones, and that this
clothing has been provided by God for the sake of the
generative processes of one from another, by which
creation is perpetuated : consequently, that the creation
of the universe was effected in a manner similar to that
in which it is effected every moment in Heaven . . ,

Crew. See C'ROVJD-tnrba.

Crop (or Craw). See Coffin.

Crop, To. See Shear.

Crowd. Constipare. See Close up.

Crust. See Shell.

Crustaceous. See Shell.

Culinary. See Kitchen.

Culpable. See Fault.

Cultivated. See Elaborate.

Cummin. See Fitches.

Cunning. Astus.

D. 4681. The cunxdng-astuti (among the Jesuits).
Des.

5569. The second kind (of the Babylonians) possess
interior wi\e&-astus, and are more cxxnning-astutiores.
Des.

5629, On Babylonia, and the most cunning there.
Gen. art.

5630. I was brought to Italians who had been very
cxmnmg-astuosissimi. Des.

Custom. See Manners.

Customary. See Familiar

Cutaneous. See Skin.

Cuticular. See Skin.

Czarina. Kajsai-inna. D.6027.

Dark. See Opaque.

Dark blue. See '^\xi-E.-cya?ieus.

Dates (additional). C.J. 53. 60. T.jgi.

Days, Two. See Two Days.

Dazzle. See TovcR-stringere.

Debauch. See Ravish.

Debilitate. See WEAK-dehVis.

Decision. See Y^\\A.-arbitriuni.

Decks. See Espalier.

Declare. See Pronounce, l^EiA.-indicare^
and TmjL-narrare.

Decline. See Turn A'&iDE-decIiiiare.

Decollate. See Behead, and NECK-co//um.

Decreed. See Decision.

Dedicate. See Set apart.

Deep, The. See Foundation.

Deeply. See HKiGnT-al^itudo.

Deference. See Condescend.

Delicate. See Tender.

Deliver. See REVENGE-vindicare.

Deliverance. See Sentence.

Delivered over. See Emancipate.

Demand. See Disgrace, Reqvire-J> osfu/are.

Den. See Q^AyE-spelunca.

Depart. See Go away, and Recede.

Departed. See V)iE-defimgi.

Depend. See HM^^o-pendere.

Dephlegmate. See Phlegm.

Depress. See Press down.

Depression. See Press down.

Deprived. See Destitute.

Deputy. See Steward -procurator, and
Vicar.

Derive. See DKA-w-haurire.
Deserted. See Wilderness.

Despair

Dividing, A

Despair. Desperatio.

E. Sig*. The Lord's . . . despair of ever bringing the
Jewisli nation to receive and acknowledge truths. Sig.
and Ex.

Despise. See Vile.

Despoil. See Prey.

Detain. See Retain.

Determination. See V^wA.-af-bifrium.

Determine. See Deliberate.

Devout. See Votive.

Devout ■wish. See Votive.

Devotedness. See '$>T\2v>\-studium.

Dice-/a//. C.1S9.

Diffuse. See Sprinkle.

Dilection. See 'LovY.-diligere.

Dining-room. See Cnxu^^K-tn'dinium.

Directorship. See Auspices.

Discharge. See S'&^A.'RAr'E.-excernere.

Disclose. See Take oxjT-expromere.

Disease. Morbus. See Sick.

E. 724". Unless (the Jews) had been prepared for the
reception of the Lord by a representative of purification
(baptism), the presence of the Divine Itself would have
caused their destruction by diseases of every kind. Sig.

Disgorge. See BELCK-egurgihire.

Disgrace. See Reproach.

Dishonour. See Ravish.

Disperse. See Dissipate.

Display. See Take o\ii-expromere.

Disposal. See V^UA^-arbitriuin.

Disputation, Dispute, To. See Debate-

disputare.
Disseminate. See Scatter.
Distress. See Straitness.
Distress, To. See Vex.
Disturbance. See Tumult.

Divide. Dividere.

E. 443^ 'I will divide them in Jacob' (Gen.xlix.7) =
that this faith must be exterminated from the external
Church.

532^^ 'Five shall be divided' (Luke xii. 52) = that

there will be such dissension (among truths and goods)
with those who are being reformed. III. (Compare

724''.)

Dividing, A. See Split.

Divine. Divinus.

A. 2531^ The doctrine of faith ... is Divine truth
from Divine good, and thus wholly Divine. What is
Divine is incomprehensible, because above all under-
standing, even the angelic ; but still this Divine,
which in itself is incomprehensible, can inflow into the
Rational of man through the Lord's Divine Human ;
and, when it inflows into his Rational, it is received
there according to the truths which are there, thus
various!}- . . .

Divine good. Bomnn divinum.

T. 702. That . . . the Lord's 'Hesh,' and 'the bread'
(in the Holy Supper) = the Divine good of His love . . .
Gen. art.

De Verbo 2. The celestial ideas with the Angels of
the Third Heaven partake of the flame of good, which,
in its essence, is the Divine good.

Divine love. Amor divinus.

T. 65. There are two things from which order has
come into existence, and through which it subsists :
the Divine love and the Divine wisdom ; and man has
been created a receptacle of them, from which it follows
that he has been created into the order according to
which these two act in the universe ; principally,
according to that in which they act in the angelic
Heaven . . .

365-. The Divine love which proceeds from the Lord
as a Sun, is perceived by the Angels as heat ; and the
Divine wisdom ... as light . . . (This) heat contains
in its bosom all the Infinities of His love, and (this)
light, all the Infinities of His wisdom . . . This is
because that Sun is the circle that most closely encom-
passes the Lord, emaning from His Divine love, and
at the same time from His Divine msdom ; for . . . the
Lord is in the midst of that Sun.

778. Every man is his own love and his own intel-
ligence . . . and in like manner the Lord is Divine love
and Divine wisdom, or, what is the same. Divine good
and Divine truth ; for His will is of the Divine love,
and the Divine love is of His will ; and His under-
standing is of the Divine wisdom, and the Divine
wisdom is of His understanding ; the Human Form
being their containant.

838. God, in His essence, is the Divine love, and the
Divine love is like the purest fire . . . Therefore He
descended and assumed the Human . . .

Divine truth. a. 10028. (See Truth, here.
An important passage.)

Divinities. See Deity.
Dizziness. See Vertigo.
Dizzy. Hissna. D.2679. 4179.

Doctrine of Charity

780

Endow

Doctrine of Charity. (The Work.)

R. 915*^. A work entitled Doctrine of the. New Jeru-
salem concerniug Charity, mentioned.

C. 197. Date of the posthumous work called Doctrine
of Charity.

Doubt. See Scruple.

Drag. See Lead.

Dragon-flies. Trolhlauder, D.482S.

Draw out. See Take o\}'^-exproiHe>e.

Dry. See Torrid.

Dubious. See Doubt.

Duct. See 'Y^ovGYL-canalis.

Dukedom. See Leader.

Dulcimer. Duldarius. E.323".

Dulcimer. Hakbrade. D.1996.

Dull. See Dumb.

Dw^ell-together. CohaMtare.

M. 321''. The spirit of him, or her, deceased, con-
stantly dwells-together with the spirit of him, or her,
not yet deceased.

Dwelling - together,

PANIONSHIP.

See Tent-com-

Dyed. Conspersus. See Sprinkle and Tinge.
Earthen. FidiUs. See Potter.
Easy. See Flatter.
Eccentric. Eccentricus. T.32.
Ecumenical. See Oecumenical.
Edipus. See Oedipus.
Education. Educatio.

p. 277'-'. Unless (the reigning love of the father) has
been tempered and bent by means of educators . , „

Eifluvia. See BREATH-/;a///«j-.

Effusion. See Pour out.

Egression. See Go ouT-egredi.

Ejection. See Cast out.

Elastic. See SPRiyiG-e/a/er.

Eminence. See High PLACE-divus.

Emotion. See RKMOVE-emovere.

Emunctory. See Snuffers.

End. See Go ouT-exire.

Endow. See GiFT-donare.

Endure. See BEAR-suJirre, and Consist.

Engage. See VROMiSE-spondeye.

Enjoy. See Joy.

Ennoble. See Noble.

Enoch.

D. 5999. Still further in were books for the Most-
ancients, from which the society called 'Enoch' had
collected correspondences that had afterwards been of
service to those in subsequent Churches . . .

Enrich. See Rich.
Ensign. See Sign.
Enslave. See Emancipate.
Entrance. See Go in.
Entrance-hall. See CovRT-afr/um.
Entreaty. See YRA\-precare.
Envelope. See Involve.
Epistle. See Letter.
Equine. See Horse.
Equity. See Fair.
Erected hairs. See Crest.
Escape. See Rescue.
Escort. See Qi\iARV)-satelles.

Esse. See Being.

T. 76"'. The Sun . . . which is from His Esse . . .

4156. Spiritual life is eternal . . . and therefore
being may be predicated of it ; but non-being of civil

life . . .

Establish. lustaurare.

E. 448^". The establishment by the Lord cf the
Church on earth. Sig.

Evade. See Tergiversation.

Every side. See Circuit.

Evolve. See Roll out.

Exactly. See Rxii^E-atmissis.

Excellent. Praestans. See Perform.

Except, To. See Take oxii-eximere.

Excite. See yiovE-dere.

Executed. See VREVARE-conficere.

Exercise command. See Command.

Exertion

781

Fertilize

Exertion. See ^ivDY-studiu/n, and ^^'0RK-
opera.

Exhortation. See V^ia-orare.

Exist. See Subsist.

Exist. Existere.

A. 325. There sprang up those who . . .

Expatiate. See ^^ K^x^'^K-exspatiari.

Experience. Expericutia.

D. 2545. When experience is clear and certain,
there should be no doubt. Ex.

Extol. See Lift up.

Extraneous. See Foreign.

Extreme. Extramis.

A. 2349. 'All the people from the uttermost part'
(Gen.xix.4) = all and each of them. Ex.

W. 432^*. Hereditary evils reside in the extremes (of
the initial brain).

Eye (of needle). See Hole.

Fabric. See Fashion.

Faint. See Weary.

Pall out. See Contend.

Fall upon, To. See Incidence.

Fallow, To lie. See Send away.

Falsity. See Truth.

Famous. See Reputation.

Fascicular. See Bundle.

Fashion, To. See Effigiate.

Fastidious. See Loathe,

Fat. Adeps. (After the extract A. 10032, insert
1003 1, Ex.)

Fellowship. See Cosiv^^Y-consortiuvi.

Female. Foemina.

See Man-ctV.

M. 56^ Women have been created by the Lord
affections of the wisdom of xa^w-virorimi ; and the
affection of wisdom is beauty itself.

. Another said that woman has been created by

the Lord through the wisdom of man, because from
man ; and hence she is a form of wisdom inspired with
the affection of love ; and, as the affection of love is
life itself, woman is the life of wisdom, the male being
wisdom ; and the life of wisdom is beauty itself.

. A third (said) that to women there has been

given a perception of the deliciousnesse.s of conjugial
love ; and, as their whole body is an organ of this per-
ception, it (must be) beauty.

•*. A fourth (said) that the Lord has taken away

from the man beautj' and elegance of life, and has
transcribed them into the woman . . .

. A fifth (said) that women were not created

beauties for their own sake, but for the sake of the men . .

^ A sixth (said) . . • nothing in the universe

was created more perfect than a woman beautiful in
face and graceful in manners, to the end that the man
may render thanks to the Lord for His bounty, and
repa}' it by the reception of wisdom from Him.

75". Woman was born to be the love of the man's
wisdom . . .

78^. (They said) What is a woman ? Is she not born
subject to the man's will ; to serve, and not to rule ?
. . . I asked. Where in this case is conjugial love . . .

D. Min. 4671. This light of persuasion exists with
those who ai-e in the light of truths, and who want to
exercise command through truths . . . There are many
of this kind, and women among them. They are above
the head, the women to the left in front . . .

Fertilize. See Fruitful.

Fetus. See Offspring.

Few. Faiicus.

A. 3S98®. There will be few within the Church.

Fibre. See Thread.

Fictitious. See Feign.

Fierce. See Vehement.

Filament. See Stamen.

Filled. See SATisFY-i-ff/z/rar^.

Filthy. See Squalor.

Finish, To. See V ^s's.-exigere.

First. Primus.

A. 8864^. The reason this was the first thing spoken
by the Lord from mount Sinai, is that this must be
what reigns universally in everything that follows ; for
that which is said first must be kept in the memory in
[regard to] the things that follow, and must be regarded
as the Universal which must be in them. . . All things
said by the Lord are of this character ; that is to say,
the things which are said first must reign in those
which follow, and must involve them ; and so on
successively [all] the things that are in the series.

Flat-fish. See Rhomb.

Flight. See Y-LX-volare.

Flooring. See Table.

Fluviatile. See ^w^^-fiuvius.

Foe. See Enemy.

Foetus. See Offspring.

Fold. See Sheepfold.

Fold, A

782

Gleanings

Fold, A. See ^oiA.-volvulus.

Polly. See Yoo-L-faiuus ; and Yooi^-stultus.

Footstep. See Step.

For ever. See Perpetual.

Forbear. See Ouii-supersedere.

Forcible. See Vehement.

Ford. Vadum. A. 4270.

Forensic. See V\5^iAQ.-forensis.

Forgive. See V KKQO^-condoiiare.

Form. See Substance.

Former. See Pristine.

Fortress. See Bxj-LVJAKY.-propugnaculum.

Foul. See Filthy.

Foul weather. See Tempest.

Fountain. See '^VRi^G-scaturigo.

Fox (George).

C. J. 84. I spoke with the founder of (the Quakers),
and with Penn, Who said that they have no part in such
(nefarious deeds). J.(Post.) 58-, (See also D.3771.)

Free. See Release.
Freedom. See \\ ihi^-arhitnutjt.
Fresh. Recens. See Recent.
Frustrate. See Take kw xx-demere.
Full, To the. See '^s.Ti'&^s-saturare.
Fume. See Stench.
Fumigation. See Smoke.
Funeral. See BuKiw^-funeralts.
Furniture. See Utensil.
Future. See Solicitude.

Gain, To. See Interest.

Garb. See Species.

Garden. See Rose.

Gasp. See Pant, and Sigh.

Gather again. See Recollect.

Genial. See Product.

Get. See CKTcn-atiaipari.

Ghost. See Spectre.

Glance, To. See Tovcn-strins^ere.

Gleanings. See Ci.vsT'E.v.-racemus.

Globe. See WoKUD-orbis.

Go. See March.

Go astray. See WA'NDE.K-aderrare.

Goal. See Target.

God. I^eus. ^

R. 962^^. In this way there is one God in the Church.
Ex.

Goings. See STEP-gressus.

Good. Bonum.

(For passages which treat of good in connection with
truth, see Truth.)

Good (Man).

A. 2385^. This is my brother ; I see . . . he is a good
man.

9003". See MAN-Aomo, here.

Good-for-nothing.

Worthless.

See Rascal, and

Good-looking. See Specious.
Gown. See Mantle.
Grain. See Crumb.
Grand Man. See Mh^-homo.
Grant. See Concede.
Gratify. See Flatter,
Grating. See Sieve.
Great toe. See Thumb.
Greatness. See Magnitude.

Groin. See Inguinal.

D. 5103. Occurs.

Grope. See Palpitate.

Grow. See Germinate.

Grow cold. See Cold.

Growth, A. See Sprout.

Guest. See Hospitality.

Guest-chamber. See Hospitality

Guile. See Deceit.

Gullet. See Throat.

Gutter. See Trough.

Habergeon. See BREASTPLATE-/i?r/V«.

Hallow. See Sanctify.

Halt, To

783

I am

Halt, To (or stop). See Subsist.

Hand, To. See Stretch out.

Handful. See Sheaf.

Handkerchief. See Pannicle, and Rag.

Hard questions. See Enigma.

Harnessed. See Trappings.

Harsh. See Rough.

Head-tire. See Tiara.

Heaven of Christians. D.344.

He-goat. See QtOh.T-caper, and GoKT-hircus.

Heinous. See ^NiCK^n-nefandus.

Heron. Ardea. E.iioo",

Hew. See Cut OYV-excidere.

Hewer of w^ood. See Wood.

Hewn. See CvT-caedere.

Hidden. See Store up.

Highway. See Vxin-semita.

Hinder. See Posterior.

Hold, To. See Statue.

Hold fast. See Retain.

Homicide. See MuRDER-^om/a'd/um.

Hope. S/>es.

H. 517^. This love (of uses) is exalted by the hope of
becoming an Angel. '

Horned owl. See OwL-bubo.

Hosanna. Osanna. A.52364.

Hot. See liEXT-aestus, HKAT-ca/or, Heat-
fenior, and Wrath.

Hough. See Wrist.

House. Domus.

A. 10517^. See Stone, here.

Household. See Domestic.

Human Divine. See Divine Human, at

A. 2 149. 2813. 2814. 2826. 6372.

Humming, A. See Whisper.
Humour. See VuEhsViR^-libitum.
Hurtful. See Detrimental.
Hydra. See NiVER-echidna.

I am. See Be.
I pray. See SKEK-quaerere.
Iceberg. See Mountain, at T.38S''.
Idea. Idea.

D. 4441. On a simple idea of the Lord. Ex.
4442. On a sublime idea of the Lord. Ex.

Idealist. See Real, at A. 15 10.

Ignorance. See Rude.

Ill-favoured. See Unbecoming.

Illicit. See Unlawful.

Illusory. See Mock.

Immediate. Immediatus.

p. 172'*. That (man's being taught) mediately by
preachings does not take away the immediateness. Ex.

Impart. See Share with.

Importune. See Disgrace.

Impudent. See Wanton.

In comparison with. See BEFORE-^ra^.

In proportion as. See Quantity.

Inanity. See EMPTY-inam's.

Incensed, To be. See Wrath.

Incognito. See Unknown.

Income. See RETVRi^-redire.

Inconvenient. See Unsuitable.

Individually. See Singular.

Induce. See Lead into.

Infernal Spirit. See Evil Spirit.

Inflame. See Warmth.

Inflation. See Breathe into.

Inflect. See Bend.

Inimical. See Infest.

Injustice. See Unjust.

Inn. Diversorhim.

De Verbo 7^. 'The inn,' where there was no room '
(Luke ii. 7) = the Jewish Church, where, at that time,
there was no spiritual nourishment, because everything
of the Word, and therefore everything of worship, among
them, was then adulterated and perverted ; and there-
fore it is said that ' this should be a sign to them ' (ver.
12).

Inner. See Interior,

Inquiries

784

Last, To

Inquiries. See SKAKcn-sc7-ufatio.

Inroot. See Root.

Inseminate. See Seed.

Inservient. See Service, To be of.

Insight. See NiYN^-intuitio.

Instantaneous. See Momentaneous,
under Moment.

Instruct. Erudire. See Learned.

Instrument. See Music.

Intellectual truth.

A. 9996^. Intellectual truths the same as spiritual
truths.

Intentionally. See '$>T\3Yi\-studium.
Internal. Intemus.

A. 4904-. The internal things which the Lord opened,
were known to the ancients. Enum. >?.

*. He established a new Church which . . . should

know internal things without representatives.

Intrude. See Interpolate.

Investigation. Qi/aesfio. See Seek-
qitaerere.

Iridal. See Rainbow.

Iris. See Rainbow.

Iron. Ferrum.

A. 4326^. Their time was called the Iron k^fi^ because
they did not \\\Q-decjere-\\\ the affection of truth, but
in obedience to it . . .

It came to pass. See Be.

Itself. See Himself. ,

Jaws, Distended. See Qkv-e.- rictus.

Journey. See Sojourn.

Judaism. See Jew.

Judicial, Judiciary. See Judge.

Judicial investigation. See Question.

Keen-scented. See Sagacity.

Keep. See Contain, and Hold.

Kept. See Reserve.

Kiln. See Furnace.

Kine. See Cow.

Lade, To. See Burden-^;/wj,

Lampstand. See Candlestick.

Last, To. See Delay, and Duration.
Last Judgment, On the. Egn^.

Lay hold. See Cxicn-prekeji dere.

Lay waste. See Ravage.

Lead away. See Draw down.

Leak out. See Redound.

Learn. See S^iZK-arHpere,

Leave. See Forsake.

Left, What is. See Residue.

Leisure. See Idleness-^'//>/;/z.

Less. See Younger.

Let down. See Turn A^siYyu-declinore,

Let, Let go. See Send.

Let go. See Remit.

Letter. See Syllable.

Leviathan. See WnxuE-balaena.

Lie in wait, To. See Ambush.

Lifted up. See Elation.

Likeness. See Resemblance.

Line. See Thread.

Links. See ^Hook-uhci/s.

Lion. See Roar.

Listlessness. See G?<.7v.-osci/are.

Little Book. See Book, and Book, Little.

Loan. See Interest.

Log. See ST0CK-^^/^<'i'.

Long for. See Gx'PK-mhiare,

Look. See Yi¥.w-i?ituitio.

Look into. See Introspect.

Looks. See Species.

Look at. See Inspect.

Look out, A. See Watchman.

Loose. See YKE.v:.-exsolvere.

Lord. Dotninus.

E. 696^^ Jehovah is here (Mal.i.6) called 'Father*
from Divine good ; and 'Lord' from Divine truth.

Love. Dilectio. See Dilection.

Lucubration

785

Moon

Lucubration. See Study.

Lynx-eyed. See Sharpsighted.

Made up. See FouNB-con^are.

Magician's circle, A. See Rhomb.

Maintain. See Defend - defendere, and
Fj^TiXS'KE.-sustmere.

Male, Masculine. See Virility.

Manhood. See Virility, and Youth—

'iivefitus.

Manifest, To make. See Publish-/^^-

palare.

Manner. See REAsoN-ra//i9.

Manual. See Hand.

Marry. Nubere. See Wedding.

Mary. See under Mother, and Virgin.

Mass. See Dough, and Y^.'&KV-congeries.

Match, To be a. See Overtake.

Matter of indifference. See Indiffer-

'E^CE.-adiaphoron.
Maw. See SwAi.i.o\v-tng/ufire.
Mean. See DiRj-sordes.
Mediately. Mediate.

p. 172^. That (man's being taught) mediately by
preachings, does not take away the imniediateness. Ex.

Medics. See Physician.

Meetings. See CouvA^x-consortium.

Mete out. See Delineate.

Methodically. See Dispose.

Middle Heaven. See Second Heaven.

Might. See VowEK-virtus.

Migrate. See Remove.

Mind. Mens. See Natural, and Rational.

Mind. Sententia. See Sentence.

Mire. See Ci^AY-hiium.

Mistress. See Pellicacy.

Moan. See Groan.

Mockery. See Ridicule.

Moisture. See Humour.

Moon. Luna.

W. 429. Those who are in spiritual natural love.
Des. As they do not know what charity is, nor
whether faith is truth, they cannot be among those in
the Heavens who are in wisdom and intelligence, but
are among those who are in knowledge only. Yet those
of them who have shunned evils as sins are in the
Ultimate Heaven, and are there in a light like that of
the moon by night. Further ex.

Moph. See Memphis.

More than. See BEF0RE-/r<7g.

Mother, Mater.

E. 746". Jesus 'stretching out His hand over His
disciples, said, Behold My mother and My brethren ;
for whosoever shall do the will of My Father ... he is
My brother, and sister, and mother' (Matt.xii.49,50).
'The disciples' . . . =all who are of the Lord's Church ;
His ' brethren ' = those who are in the good of charity
from Him ; His 'sisters,' those who are in truths from
this good; and His 'mother,' the Church made up of
these.

Mouse. Glis. See Dormouse.
Mud. See Qi^kY-lutum ; and DiRT-coenum.
Multitude. See CRoyvD-turba.
Murmur. See Whisper.
Mute. See Dumb.
Mutilated. See STOCK-tmncus.
Natural theology. See Theology.
Nautical. See Sailor.
Neapolitans. See Naples.
Neatly. See Fit-together.
Necklace. See Collar.
New Church.

T. 85 1^. The now-commencing Church, that is, the
descending New Jerusalem from Heaven.

New wine. See Must.

Nidorous. See Stench.

Nightmare. See Incubus.

No account. See Account, Of no.

Nothing. See None.

Nurse. See Milk.

Nutrition. See Nourishment.

Oblivion. See Forget.

Offence. See Scandal, and Stumbling-

block.

3D

Offend

786

Paschal

Offend. See Stumbling-block.

Offer incense, To. See Incense.

Offering. See Present-;«?/;/'««.

Office. See Function, and FRESKT^JT-mum/s.

Offset, Offshoot. See Snoor-propago.

Ointment. See Anoint.

Old. See AcE-aefas, and Period.

One another. See Turns, By.

One by one. See Singular.

Open. Aperire.

N. 6i. (These) two loves . . . open and form the
internal spiritual man . . .

E. 790^. The natural mind is opened and formed by
means of such things as are in the world ; and the
spiritual mind is opened and formed by means of such
things as are in Heaven . . . (thus) by means of such
things as are in the Word . . . (Thus) unless the spirit-
ual mind is opened and formed by means of truths and
goods from tlie Word, it remains closed ; and (then)
the natural mind is opened and formed only by means

of such things as are in the world . . . ', Further

ex. ''j Further ex.

'. (Thus) the spiritual mind is opened by, from

the Word, abstaining from the doing of evils. (See
many more similar passages under Mixd. )

Open air. See "F^jmAc-propatulus.
Open to all. See Vu^hic-propatulus.
Opinion. See Sentence.
Opobaisam. See Balm.
Ordinance. See Statute.
Ouch. See Socket.
Outbreak. See Insult.
Outcasts. See Drive out.
Outlet. See Go oxm-exire.
Out-of-doors. See V\:\ihic-forensts.
Outrage. See Insult.
Over, What is. See Superfluous.
Oversight. See Auspices.
Overstep. See Transcend.
Overthrow. See BE&TKOY-iabefadare.
Painting. See Disguise.
Parched. See ^VKN-exttrere.
Particular. See Singular.

Paschal. See Passover.

Pass. See Transcend.

Pass over. See OMiT-omittere.

Pass through. See Pervade.

Paved. See Strew.

Pay. See Stipend.

Pencils. See Crumb.

Penetrate. See lovcn-stringere*

Perceive. See Feel.

Peregrination. See Sojourn.

Perfumer. See Spice.

Peril. See Danger.

Perish. See DESiROY-inferire.

Permanence. See Consist.

Pernicious. See Kvm-pernkies.

Perpetual. See Perennial.

Persecute. See Vex.

Personal. Personalis.

Inv. ii. Those who acknowledge a personal union in

Christ.

Personal observation. See Dissection.
Perspiration. See Sweat.
Peter. Petrus.

E. 821^. This is why Peter was the first to be called
by the Lord, through Andrew.

Phrath. See Euphrates.

Physician. See Medicine.

Pieces. See Fragment.

Pilfer. See Snatch away.

Pin. See Peg.

Pitcher. See '5,0Ti\.E-uter, and Waterpot.

Place of worship. See Temple.

Plaited. See Entwine.

Planet. See '^kRiYi-tellus.

Plants. See GerxM.

Play (music). See Beat.

Plead. See DisPUTE-//i-.

Pleasure, At. See Nod.

Pliant

787

Property

Pliant. See Flexible.

Pluck out. See Tear out.

Plunder. See Ravage.

Pluvial. See Rain.

Pocket. See Sack.

Points (of collars). See Wing.

Polished. See BRiOHT-myt'dus.

Polite. See Manners.

Poll. See Shear.

Polygamy. See Wife.

Ponderous. See Weight.

Pontifical. See Papist.

Portion. See TAi.E-demens?im, and Weigh.

Possible. Dabilis. See Give.

Potherb. See VEGETABLE-i?/^^.

Pour in. See Infuse.

Prate. See Talk.

Prayer. See Vow.

Presence, In the. See ^^vo^^-coram.

Preserve, Preserver. See Keep.

Press. See Urge.

Press, A. See Wine-press.

Pretence. See Rouge.

Pretence. See Species.

Pretendedly. See Simulation,

Prick, To. See YouiT-punctum.

Privation. See Deprive.

Prize. See ^yav h^Yy-praemium.

Process, In. See Succeed.

Proffer. See VROMiSE-poIliceri.

Profit. See Interest.

Progeny. See S)nooT-propago.

Prognostication. See Augur,

Projection. See Cast forth.

Prolonged. See Draw ovT-exirahere.

Promenade. See Walk.

Proof (from experience). See Experience.

Property. See C\jsii0^i-censiis.
Proportion as. In. See Quantity.
Prostrate. See Strew.
Protection. See ^^WE-i^Gv-vi/idicare.
Protend. See Stretch forth.
Protest. See Attest.
Provide. See Look ovi-prospicere.
Proximately. See Near-/w/(?.
Prune, To. Futare. E.644».
Puberty. See YoxiiH-ephebatus.
Puff up. See Breathe into.
Pulling-asunder, A. See Distract.
Pulmonary. See Lungs.
Pulsation. See Beat.
Punctation. See Yomi-punchcm.
Purpose, A. See Institute.
Purpose. See Sentence.
Pursuit. See 'S>T\jT)Y-studium.
Put forth. See Send forth.
Queen-bee. See Y^Mw^^-foemella.
Quest. See Compass.
Question. See ^^^K.-quaerere.
Quiet. See Rest.
Quietude. See Tranquillity.
Race. See 'StTOCK.-prosapia.
Rack, To. See Torture.
Radiance. See B-Exisi-Jubar.
Radical. See Root.
Rage, To. See Fury.
Ragged. See 'R.^^n-lacerare.
Rags. See Vi'ECY.-frustum.
Raised up. See Encourage.
Rank. See %'Y\^^-graveolentia.
Ratiocination. See '^^h%o^-ratiocmari.
Ravening, Ravenous. See Rapacious,
Ravish. See Compress.
Rebirth. See Born again.

Receive

788

Restless

Receive. See T \YJ&-excipere, TAKK-sumere,
and Take o'ii-suscipere.

Receiver (of airpump). See Siphon.

Reckon. See Deem.

Recollection. See REMEMBER-r^w/^w/.

Recount. See Count.

Reel. See Stagger.

Reformation. Reformatio.

E. 513^^ The Reforiuation of the Church. Sig. and
Ex.

Refuse. See Tergiversation.

Regal. See King.

Regard. See Respect.

Regard, To. See N\Y.\\-intiiifio.

Regards, As. See Concern.

Regular. See ^\3\.^-regula.

Rein. See Bridle.

Reject. Reprobare. See Reprobation.

Relation. See Respect.

Relax. See Remit.

Release. See Y^^^-exsolvere, and Take
oxiT-eximere.

Religiosity. See Roman Catholic.

Remain. Pemianere. See Permanent,
and Subsist.

Remains. See Store up. ,

Remedy. See Y{.-&K\A^Q,-medela.

Remiss. See Remit.

Removal. See Take ovT-eximere.

Render. See R-Elv-R.^-f-eddere.

Renovate. See Renew.

Repaying, A. See K^WA-Riy-remuneratio.

Reproach. See '&co\Ji~objurgare.

Require. See SEEK-^uaerere.

Reserve. See Store up.

Resist. See Oppose.

Rest, The. See REMAiNS-re/i(/?(us.

Restitution. See RESTORE-r^.f/Z/^/^/r.

Restless. See Unrest.

Restrain. See Close -arctus, Conclude
and Retain.

Return. See RESTORE-resfifuere.

Revile. See Blaspheme.

Revolve, See RoLh~vo/vere.

Ridicule, To. See Mock-at.

Right on. See Tenor.

Rind. See Shell.

Ring. See Nose-jewel.

Roam. See WAi^VER-vagan'.

Rotate. See Wheel.

Rotten. See SriNK-putor.

Rouse. See AwAKE-expergisci.

Rudder. See GovEKN-guber^mre.

Rudiment. See BEGiN-in(^ioafe.

Russia. Ryssland. D.6027.

Sacerdotal. See Priest.

Sacred. See Sacrilege.

Sadness. See Sorrow.

Safely. See Secure.

Sail management. Velificatio. See Veil-

velum.
Saloon. See CYikMV,ER-conclave.
Sandal-tree. See Lign-aloes.
Scatter, Scatterings. See Sprinkle.
Scattered. See Distract.
Schoolmen. See Scholastic.
Screw. See '$)V\KA\-helix.
Sea-shell. See Shell-fish.
Seat. See Sit.
Secret-place. See Hiding-place.

Secretly. See YnnE-abscondere, and Hide-

occiiltarc.

Securities. See VixxyGE-hypotheca,
Seek. See Compass.
Seethe. See Cook.
Self-exalted. See Elation.

Self-intelligence

789

Shut up

Self-intelligence. See Own intelligence.
Semination, Seminal. See Seed.
Sense of Letter.

E. 8 1 6^. The Word in the letter being of this
character, it serves as a support for Heaven ; for all the
wisdom of the Angels in i-egard to the things of the
Church is terminated in the sense of the letter of the
AVord as in its basis ; and therefore the Word in the
letter may be called the support of Heaven. For this
reason the sense of the letter of the Word is most holy,
and is even more powerful than its spiritual sense, as
has been made known to me by much experience in the
Sjiiritual World ; for when Spirits quote any passage
according to the sense of the letter, they at once excite
some heavenly Society to conjunction with them. It is
therefore evident that for there to be any holiness or
power in anything of the doctrine of the Church, it
must be coniirmed by the sense of the letter of the
AVord ; and that this must be done from those books of
the Word which contain the spiritual sense. This shows
how dangerous it is to so falsify the Word as to desti'oy
the Divine truth that is in its spiritual sense ; for by so
doing Heaven is closed against the man.

Sensual. See Sensuous.

Septenary. See Seven.

Sermon. See YK^Acn-contionari.

Set on fire. See Inflame.

Severity. See Heavy.

Shadowing. See OBScvRE-inumdrare.

Sharp sayings. See Jest.

She. See He.

Sheath. See CovEKiNG-invo/ucrum.

Sheepfold. See Fold.

She-goat. See GoAT-cape//a, and Goat--
capra.

Shell (of egg). See Earthenware.

Shewbread. Pauls intttittonis. J. (Post).
337. See also under Bread,

Shine. See Splendour.

Shine through. See Translucent, and
Transparent.

Shoot. See Y)x-KT-jacuhim.

Show, To. See T'E.hi.-indicare.

Shrewdness. See Expert.

Shroud. See Shirt.

Shudder. See Horror.

Shut. See Close.

Shut up. See Ci.osE-c/audere, Close up-
occludere, and Conclude.

Sibilant. See Hiss.

Sick. See Disease.

Sign. See TEiAj-indicare.

Sign. Sigmim.

Docu. 232. The sign that will be given at this day
will be enlightenment, and from it an acknowledgment
and reception of the truths of the New Church. With
some, also, there will be an enlightenment that speaks
which is more than a sign.

Silkworm. See Worm.

Sillily. See DviA^-stolidus.

Sinew. See Tendon.

Sing praise. See V-RxisE-psallere,

Singing. See Melodious.

Sink back. See Relapse.

Sion. See Zion.

Skies. See Ether.

Skilfully. See Expertly, and Fit together.

Skilled. See Crafty.

Skin. See Cuticle.

Sloth. See luiSE^ESs-tgnavia.

Sluggishness. See Torpor.

Smite. See Shake-off, STRiKE-impingerg,
and STRiKE-percel/ere.

Snare. See Sorcery.

Snatch. See Seize -arripere, and Seize—
rapere.

Social intercourse. See Converse-^:^^-

versari.
Softer. See Tender.

Solemn promise. See YROMi^E-spondere
Solemnities. See Customary.
Solidified. See Concrete,
Somnambulist. See Sleepwalker.
Sorrow. See Sadness.
Sort. See Y'LOVR.-farina.
Speck. See 'DROv-guifa.
Spectacle. See SHOw-spectaculum.

Speech

790

Stroke, To

Speech. See Speak.

Sphere. Sphaera.

De Conj, 78. On a sphere of adultery. (See
Adultery, here.)

Spine. See Thorn.

Spiritual truth.

F. 3. See Truth, here. W.251. £.298^

Spiritual "World.

A. 2987-2992. See World, here.

Sport. See Play.

Sprout. See ^on-virga.

Squares. See TQYJS.'^-tessera.

Stage. See Station.

Stage-player. See Play.

Standing, A. See Station.

Starting-piace. Career. See Prison.

Statute. See Y\^'e\AQ-forensis.

Stay. See Staff.

Stay. See Subsist.

Steadfast. See Consist, Firm, and
Ov&Ti^kCY-obnixitas.

Stern. See Serious.

Stimulated. See Excited.

Sting (of conscience). See Bite.

Stir up. See Excite.

Stone, Rough. See ^ocv^saxum.

Streaks. See Striped.

Streaming, A. Undatio. See \\\wE,-unda.

Streamlet. See Brook.

Streams. See Watercourse.

Street. See Quarter-z'/Vz/.^.

Strengthen. See Firm.

Stricture, Strictly. See Narrow.

Strike out. See Shake off.

Strip. See Denude.

Stripe. See Plague.

Stripped. See Naked.

Strive for. See Emulate.

Stroke. See Plague.

Stroke, To. See Soothe.

Stump. See 'SiiocvL-stirps.

Stupid. Obesus. See Dull.

Subterranean places. See Vault.

Suck, Suckle, Suckling. See Milk.

Sufferings. See Vexation.

SuflB.cient. See Enough.

Superior. See Higher.

Supersede. See Omit.

Support. See Firmament.

Surety, Suretyship. See Promise-5;^>^»-

dere.
Surmise. See Augur.
Surpass. Praestare. See Perform.
Surrender. See Emancipate.
Swaddling-clothes. See Bandage.
Sway. See Vacillate.
Swear falsely. See Perjure.
Swedenborg.

T. 16. Swedenborg a layman.

Tablet. See '^lY.^i-caudex.

Tactile. See ToucH-Zat-ZM^,

Take. Accipere. See Receive.

Take away. See Derogate.

Take possession. See Occupy.

Tares. Ziza/n'a.

J. 70^. 'The tares ' = those vho are interiorly evil.
C.J.ioe.

R. 645®. 'The tares are the sons of that evil one' =
falsities from Hell.

Tear, To. See Cut asunder.

Tent-companionship. See Dwelling-
together.

Tenuity. See Thin.

Ternary, Tertian. See Three.

Texture. See Weave.

Theft. See Steal.

Thorn. See Bramble.

Throb. See Tremulous.

Throw

791

Unequal

Throw. See Cast forth.

Thus. See So.

Tie. See W'EWE.-nectere.

TilL See Cultivate.

Times. See Change-&/V/V.

Token. See Augur.

To-morrow. See Morrow.

Torch. See Pitch-pine.

Torn. See 'RENT>-/acerare.

Toss. See Shatter.

Totter. See Nod, and Vacillate.

Track, To. See iNVESTiGATE-z^^a^a;-!?.

TraflB.c. See Trade.

TraflB-C, To. See Merchandise.

Transparent. Pelluddus.

D. 2349. Wheu the Natural is thus compliant, it
compared to something transparent . . .

Treasure up. See Store up
Trials. See Temptation.
Troops, See Drove.
Trouble. See Trade.
Troublesome. See Unsuitable.
Trust. See Confidence.
Truth Divine. See Divine Truth.
Tube. See Siphon.
Turf. See Sod.
Turn. See Convert.
Tutorship. See yiK^i^v^-magister.
Twig. See 'StUOOT-surculus.
Twist back. See Retorsion.
Twisting, A. See Torture.
Two days. See Davs, Two.
Twofold. See Double.
Tziim. See Ziim.
Unanimous. See Consent.
Unbeautiful, See Beauty.
CTnceasing. See Perennial*

Unequal. See Inequality.
Unexpected. See Unawares.
Unfold. See Evolve.
Unhappiness. See HAPPiNEss-/a:»j///aj.
Unimpaired. See Inviolate.
Uninjured. See Inviolate.
Unlearned. See Learned.
Unloose. See DissohVE-dissolvere.
Unmarried. See Celibacy.
Unparalleled. See Singular.
Unstrung. See Enervate.
Untamed. See Wild-beast.
Unterminated. See Interminate.
Utility. See Usefulness.
Vane. See Index.
is Vaunt. See Bo AST-vendi fa re.
Verdant, To be. See Spring-w/-.
Vermiculate. See Worm.
Very. See Himself.
Vessel. See Ship.
Vest. See Coat.
Vesture. See Coat.
Vindicate. See Reve^ CE-wndicarg.
Vindictive. See REVENGE-vindicare.
Violence. See Impetus.
Visible. Spectabilis. See Look at.
Visual. See SEE-videre.
Vitiate. See Fault.
Wages. See WEiGH-appendere.
Wand. See Roa-dacu/us.
Wasting away, A. See Roam.
Watch-tower. See Watchman.
Wave. See RoLh-vo/umen.
Waved about. See Vibrate.
Waver. See Vacillate.
Way of thinking. See Sentence.

Weakening

792

Withhold

Weakening. See 'D'ESTROY-labefactare.

Weariness, Wearisome. See Tedious-

NESS.

Wed. See MARRY-mei>ere, and Wedding.
Weft. See WEB-fe/a.
Weight. See Heavy.
Weighty. See Gvilt-so?is.
Whirlpool. See GvLV-vorago.
Whole. Universus. See Universal.
Wholesome. See SALVATiON-ja/«5.
Wild. See Forest.

Withhold. See Prohibit.
Womanhood. See Yoxiin-juventus.
Wonderful. See Stupendous.
Work, To. See Operate.

Worn out. See Obsolete, and Prepare-

conjicere.

Worse, Grows. See Heavy, To be-
ingravare.

Worship, Place of. See Temple.

Worthless. See Vile.

Wounded. See Thrust through.

Willing, Willingly. See Spontaneous. Wreath. See Laurel.
Wind-pipe. Aspem arteria. See Rough. Wrenching, A. See Torture.

Wish, A. See Votive.
Witch. Maga. See Magic.

Wrest. See TovcK-sM'ngere.
Wrongly. Sinistre. See Left.

Witchcraft. See Fascination, and Sor- Yawn. See Gulf-

■hiatiis.

cery.

^ Young, The. See Whelp.

Withdraw. See Snatch away, and Turn

h&\v>E-secedere. \ Zealous. See ^i\}i>\-studium.

LATIN-ENGLISH VOCABULARY.

Prefatory Note. — The following Vocabulary contains three classes of entries : —

First : Latin words (and a few Swedish words) of which the English equivalents constitute the heads to the
various articles iu the Concordance. These words, together with their English renderings, are printed in the
Vocabulary thus, Amor-Love.

Second : Latin words which are not so represented by any English equivalents in the Concordance heads.
These, together with their English meanings, and a few references to places in the AVritings where they occur,
stand thus, Quare (wherefore). H.9". 48.

Third: Additional references to the first class of entries, which are printed thus, Agmen-Body. R.esS''.

Words of the second class are mainly such as occur in the Writings without doctrinal significance ; such as
many conjunctions, prepositions, and adverbs ; also words of rare occurrence, and verbal phrases of common
occurrence. It will be understood that in most cases only specimen instances are given.

While it is not claimed that even with these additions the Vocabulary contains a complete list of all the
Latin and other words that occur in the Writings, it is believed that it will be found to be of much use to
students and translators of the original Writings. It is at any rate the heginning of a complete Dictionary to
the Latin of Swedenborg.

A-A.

A parte (on the part of). T.37oe.

A quo. H.64-. L.30*^. 46-. R. 6.

961. 96212. T.338-. 339'. 716-.
Ab-From. H.75.
Ab-apud-From.
Abactio-Driving away, A.
Abaddon-Abaddon.
Abalienare-Alienate. E.710". 76S-''.
Abalienatio-Alienation.
Abbas (abbot). T.683.
Abbreviare-Shorten.
Abdeel-Adbeel.
Abdere-Hide.
Abdicare-Renounce.
Abdicatio-Renunciation.
Abdomen- Abdomen.
Abducere-Draw away. See also

under Lead - rf?<ce?'e. A. 9164.

E.I 1 62-.
Abductio-Drawing away, A.
Abel-Abel.
Aberrare-Wander.
Abesse. See Absit.
Abib-Abib.
Abies-Fir.

Abigere-Drive away.
Abihu-Abihu.
Abimael- Abim ael.
Abimelech-Abimelech.
Abire-Go away. To.

A.9150.

T.628.
E.S275.

Ablactare-Wean, To.

Ablatio-Taking away, A.

Ablegare-Banish, To.

Abluere-Wash away, To.

Ablutio-Washing oft", A.

Abnegare-Deny.

Abolere-Abolish.

Abolitio-Abolition.

Abominabilis- Abominable.

Abominatio-Abomination.

Abortiri- Abort. £.710-'.

Abortus- Abortion. T. 183. 2)^-j.

Abradere-Shave off.

Abraham, Abram- Abraham, Abram.

Abripere-Pluck ofl'.

Abrogare- Abrogate. E.274*.

Abrogatio (abrogation). M.340*.

Abscedere (depart). M.2i4e,

Abscessus-Abscess. A. 7524.

Abschalom-Absalom.

Abscindere-Cut off. To.

Abscondere-Hide. A.9125.

Absconditio (a hiding). M. 167.

Absconsio-Hiding, A.

Absens-Absent.

Absentia- Absenc e .

Absimilis (unlike). H.221. M. 141.

Absinthium-Wormwood.

Absit-Far be it.

Absolute (absolutely). M.362.

Absolutio-Absolution. A.93332.

793

Absolutus-Absolute. D.3550.
Absol vere- Absol ve.
Absonus-Absurd. A. 8918.
Absorbere-Absorb. E. 33 1-.
Absorptio (absorption). T.31-.
Absque (without). H.59. T.483.

485. 489. 615.
Abstentia^ Abstinence.
Absterere-Deter. A. 8452.
Abstergere-AVipe away.
Abstersio-Wiping away, A.
Abstinere-Abstain, To.
Abstracte-Abstractedly.
Abstractio-Abstraction.
Abstractus-Abstract. E. 1 1 24^.

D.Wis.vii.5^
Abstrahere- Abstract, To.
Abstmsus-Abstruse.
Absurditas-Absurditas.
Absurdus (absurd). Inv. 19.
Abundantia- Abundance.
Abunde (abundantly). M.369.

T.I 10=5.
Abusus-Abuse,
Abuti-Abuse, To.
Abyssinia-Abyssinia.
Abyssus-Deep, A.
Ac (also). H. 178.
Academia-Academy.
Accedere-Approach, To.
Accedit (add to this). T.630.

Accelerare

794

Adstipulari

Accelerare-Hasten. M.304<^.

Accendere-Kindle.

Accentus-Accent.

Acceptare - Accept. A. 6784''. E.

32S13. ^
Acceptatio- Acceptance.
Accersitae (from arcesso). D.4369.
Accessibilis (accessible). E.962^.
Accessio, Accessus-Approach, An.
Accessorium - Accessory, An. E.

I 112-*.

Accessorius (accessory). E.675'.
Accidentalis (accidental). M.256.
Accidentia - Accident, An (see

Happen-accic^ere).
Accidere-Happen.
Accinctus (girded). M.512. T.463.
Accingere-Gird.
Accipere-Receive.
Accipiter-Hawk, A.
Acclamatio-Shoutiiig, A.
Acclinare (incline to). M. loS.
Acclivitas (acclivity). M.76.
Acclivum (acclivity). M.76".
Accola-Neighbour.
Accommodare-Accommodate.
Accommodatio- Accommodation.
Accommodatiores. H.515.
Accrescere-Grow.
Accumulatio (accumulation). W.

269-.
Accuratus-Aceurate.
Accurrere-(run to). 11.4296.
Accusare-Accuse.
Accusator- Accuser.
Acerbitas-Sharpness.
Acervus-Heap, A.
Acescens-Sour.

Acetabulum-Socket, A.

Acetosus-Sour.

Acetum-Vinegar.

Achan-Aclian.

Achasus-Ahaz. E. 706^^.

Achates- A gate. An.

Ach eron- Acheron.

Achor-Aehor. E. 1083.

Achusath-Ahusath.

Acies-Keenness of sight.

Acinus (berry). M.8^.

Aconitum-Aconite.

Acontiae ( = serpent rsjacifJi). T, 380^.

Acquiescere. A. 8 176. H.74^.
M.79.

Acquirere-Acquire.

Acquisitio- Acquisition.

Acrimonia (acridity). ^1.253^.

Actio- Action (see Act). E. 1080"-'.
D.Wis.vii.42.

Activitas-Activity. D.Love xx.

Activus-Active.

Actualis-Actual.

Actualitas - Actuality. A. 9009^.
D.3892«.

Actualiter- Actually. H. 1 1 8. 121.

203". M.306-.
Actuare-Actuate.
Actum est (it is all over with).

A. 5822. 50772. 51354.

(having treated). T.

393- 571-
Actus- Act, An. E.901. D.Love

xix".
Actutum - Immediately. T.357^.

4846. 607.
Aciiere (sharpen). M.79*. T.74*.
Aculeatus-Pointed.
Aciileiis-Point.
Acumen-Acumen. A.SS78. D.4115.

4751. E.802*'.
Acuminare-Sharpen.
Acupictor-Embroiderer, An-
Acupictura-Embroidery.
Acupingere-Embroider.
Acus-Needle, A.
Acutio (sharpening). M. 145*.
Acute-Acutely (see Sharp).
Acutus-Sharp.
Ad-To.

Ad captandum. T.484.
Adinstar. T.583. 586^.
Adlubitum. H. 137^. 228.
Ad nutum. H.i37'^
Ad obsequia. H. 137*.
Adaequare-Adapt.
Adah-Adah.
Adam-Adam. £.736".
Adamantinus - Adamantine (see
Diamond).

Adamare-Love, To.

Adamas-Diamond. T. iio^

Adamicus, Adaniiticus - Adamic,
Adamitic.

Adaptare-Adapt. H.282.

Adaptatio-Adaptation. A. 9399.

Adaugere-Grow.

Adblandimentum-Blandishment(see
Flatter).

Adblandiri-Flatter.

Add ere- Add.

Addicabilis (ascribable). T.640.

Addicare-Ascribe. E. 1 1 38".

Addicatio-Ascription .

(devotedness). M.3o6^

Addicere - Attach. H.74. T.448.
455a. 516.

Addictus. T.44ie. 526. 561. 562^.

Addiscere-Learn.

Additamentiim - Additament (see
Add). T. Index General, at the
end,

Adducere-Bring. A. 7643. 8705.

Adductio. M.243.

Adelheim-Adelheim.

Adeps-Fat.

Adesse-Present, To be.

Adhaerere-Cleave.

Adhibere (employ). A. 7097. 9306.

9472.
Adhortatio. A. 2542.
Adhuc-Still. T.457. 6073.
Adiaphoron-Indirterence, Matter of.
Adigere-Drive, To.
Adimere-Take away.
Adipiscere- Attain. H.356. T. 160".

331. 423^. 6402. E.193.
Adire-Approach, To.
Aditus- Approach, An.
Adjectivus (adjective). R. 10.
Adjicere (add). H.432. 435. 438.

M.55^ 87.
Adjudicatio. A. 9 160.
Adjunctio-Adjunction.
Adjungere-Adjoin.
Adjurare-Adjure.
Adjiiratio-Adjuration.
Adjutrix-Concurrent. D.6054.
Adjuvare- Assist. A. 8248. S719.

E.764.
Adlerheim- Adlerheim .
Adma-Admah.
Adminiculum-Aid, An.
Administrare- Administer.
Administratio-Administration.

D.Love xii. D.Wis.xi.4.
Administrator-Administrator.
Administratrix. D.2500^.
Administrum-Instniment. J. 30.
I Admirare-Wonder, To.
t Admiratio-Wonder.
Admissio- Admission.
Admittere-Admit.
Admonere-Warn.
Admonitio-Warning, A.
Adnatus. T.537.
Adnumerare. T.453.
Adolere-Burn, To.
Adolescens-Young (see Adolescence).
Adolescentia- Adolescence. H. 166.
Adolescere - Grow up (see Adol-
escence).
Adonai-Adonai. Coro. 51^. (See A.

29212. *.)

Adonis-Adonis.
Adoptare- Adopt.
Adoptatio- Adoption.
Adoptivus. J.(Post.)37.
Adorare- Adore.
Adoratio- Adoration.
Adorator. H.324.
Adoreus (glory). M. 10. T.72i«-
Adorire-Attack.
Adornare-Dress, To.
Adplaudere-Glap. M.2332. 315'-.
Adramandoni-Adramandoni.
Adsciscere-Associate. D.447S.
Adscititius-Adscititious.
Adscribere-Ascribe. A. 648 1 . T. 562'.
Adstipulari-Agree. A.53262. M.45.
T.9. 112.

Adstringere

795

Aliquantisper

Adstringere. T.71. D. 579UI.
AduUa-Adulla.
AduUamita-Adullamito.
Adiilter-Adulterer.
Adulterare- Adul ter ate.

-Commit adultery. E.

935-. 10S35.
Adulteratio- Adulteration.
Adulterinus (adulterine). D.4406.
Adulterium - Adultery. E.Soj''.

940».
Adultus-Adult.
Adiimbrare - Shadow forth (see

Shade).
Adnmbratio - Adumbiatiou (see

Shade).
Adiinare- Unite. ^1.447^.
Adurere-Burn, To.
Adustio-Buruing, A.
Advena-Guest ; and under Novitiate.

H.35-
Adventus-Advent.
Adversari-Adverse, To be. D.4223.
Adversarins- Adversary.
Adversatio -Opposition.
Adversitas (adversity). T.434.
Adversus-Adverse. E. 139. 158.
Advert ere- Ad ve rt.
Advert eutia-Ad vertence.
Advocatiis-Advoeate, An.
Advolare-Fly to.
Adytum-Adytum.
Aedes-Building, A.
Aedificare-Build. £.840^
Aedificium-Building, A. R.875*.

J. (Post.) 1 2.
Aegre (with difficulty). A.iiqS*^.

9009. T.448e.
Aegritudo-Sickuess.
Aegrotare-Sick, To be.
Aegrotus-Sick.

Aegyptiacus, Aegyptius-Egyptian.
Aegyptus-Egypt.
Aemulari-Eniulate.
Aemulatio-Emulation. M.291.
Aemulus-Enmlous. M.281. T.324.
Aeneus-Biazen.
Aenigma-Euigma. A. 66.
Aenigmaticus-Enigniatical.
Aeolus-Eolus. T.339.
Aequalis-Equal.
Aequalitas-Equality.
Aequare. H.459^.
Aequatio. M.222e.
Aequator. T. 185.
Aeque (equally). H.57.
Aequilibrare-Equilibrate.
Aequilibratio-Equilibration.
Aequilibrium-Equilibrinm.
Aequinoctialis (equinoctial), M. 104.
Aequinoctium-Equinox.
Aequiparare - Compare. H. 223''.

265. T.67. 106-.

Aequitas-Equity.
Aequivalere-Equivalent, To be.
Aequivocus-Equivocal.
Aer-Air. T. 178.
Aerarium-Treasury.
Aereus- Aerial.
Aeruginosiis. M. 1 1 5.
Aerugo-Kust.
Aerumna-Cal am ity.

-Want. M.294e.
Aerumnosiis-Wretched (see Calam-
ity).
Aes-Brass. E.70-. 355^-. 1147.
Aesculus-Oak, The Italian.
Aestas-Summer.
Aestimare-Estimate.
Aestimatio-Estimation.
Aestivus-Summer, Of.
Aestiiare-Heated, To be.
Aestuosus-Hot, Very (see Heat-

Oyestus).
Aestus-Heat.
Aetas-Age.
Aetemare-Eternize.
Aeternitas-Eternity.
Aetemus-Eternal.
Aether-Ether. T.61. 838%
Aethereus-Ethereal.
Aethiopia-Ethiopia.
Aethiops-Ethiopian.
Aetna (Etna). T.79^ 5M. 11.
Affabilis-Courteous. M. 182.
Affabilitas- Affability.
Affatim (abundantly). D. 1278.
Affectare-Strive after.
Affectatio - Afiectation (see Strive
after).

Affectio-A flection. E.325'''. 326^-
8032. 826-. 8372. 865. 1001. 1 163.
1 185. I20ie. 1202*. 1214-.

Affectio boni-Aff'ection of good.

Affectio veri- Affection of truth.
E.863. 1". S672. 1 1 642. 1 1 732,

Affectus-Mood.

Afferre-Ei'ing.

Afferre in medium. H.229.

Afacere-Aftect, To. A. 7351.

Afficere probris-Revile, To.

Affinis-Relation by marrijge (see
Affinity).

Affinitas- Affinity. En".

Affirmai'e-Affirm.

AfiBrmatio-Affirmation. M.258.

Afiirmativus-Affirmative.

Affixus (fastened). T.451-.

Afflare-Breathe, or Blow (see Affla-
tus).

Afflatus- Afflatus.

Afflictio- Affliction.

Affligere-Aftlict.

Affluentia (a flowing to). Jl.g.

Affluere-Flow to (see Attlux).

Affluxus-Afl^ux. T.160-.

AfiFulgere-Shine, To. R.962I".
Africa-Africa.
Ager-Field, A.
Agere-Act, To.

-Impel, To. A.2292e. C.J.69.
Agger-Dyke.

Agglutinare-Agglutinate To
Aggravare-Heavy, To make.

-Oppress, To.
Aggredi-Attack.
Aggregare. T.5363.
Agitare- Agitate, To. R.334.
Agitatio-Agitation.
Agmen-Body. R.ess*. D. 1063-.
Agna-Larab.

Agnatus (relation). T.459'^. ".

Agnus-Lamb.

Agneta- Agnes.

Agnitio- Ack no wled gment.

Agnoscere-Acknowledge.

Agon- Agony. D.Wis.vii.22. 4-.

Agrestis-Wild.

Agricola-Husbandman.

Ah! T.504='.

Aharon-Aaron. E.76S'*.

Ahenus. D.Min.4737.

Aholiab-Aholiab.

Aio (say). T.80-.

Aj-Ai.

Akkad-Accad.

Ala-Wing, A.

Alabastrum- Alabaster.

Alacritas-Alacrity. £.991^ 1057^.

Alapa-Slap, A.

Alatus-Vibratory.

-Winged.
Albedo-Whiteness.
Albus-White.
Alcohol-Alcohol.
Alcoran-Koran.
Alea-Diee

(what is uncertain). T.369.
Alere-Feed, To.

Alexander-Alexander (the great),
(the bishop). T.632.
Alexandrinus. T.632.
Alfwarsamheter (Swed. - earnest-
nesses). D. 1442.
Alga-Flag, A.
Algerian!. D. 5667a.
Alibi (elsewhere). H.66.
Alicubi (somewhere). T. 119^
Alienigena-Foreigner.
AJienus-Strange.
Alimentum-Food.
Alimonia. T.491.
Alio (elsewhither). A. 10422".
Alioquin (otherwise). H. 197^

T.371-- 574-
Alipes (wingfooted). M.103.
Aliqua (some). H. no.
Aliquamdiu-Some time. R.871;-.
Aliquantisper. H.210. 447. M.7. 10.

Aliquantum

796

Angelus spiritualis

Aliquantum. H.47. 200.
Aliquatenus. M 189. T.30. 365^.

609.
Aliqui (some). T.535-.
Aliquid-Something.
Aliquis. T.438. 525- 535^-
Aliquot (some). H.6. 50. T.385^
Aliquoties (some times). H.68. 74.

992. T.365-. 561. 562'^.
Aliter-Otherwise. T.457. 580.
Aliter prorsus. T. 449.
Aliter vero. T. 796^. i
Alites (Alates(?)). M.4162. D.3626«.
Aliunde. B..g4^. 137. M.225«.

T.i77^ 380. 384-
Alius-Other.

AUaborare-Labour, To. T. no'-.
Allapsus-Approach, An. A. 7805.

8111.
AUatus (from Adferre). H.i^. 67.

212^. T.932. 490^.
Allectamentum. M.82.
Allectare- Allure. A. 9348^.
Allegare. T.5i5=. 640". 814^.
Allegoricus. T.810.
Alleluja-Hallelujah.
AUemannia-Germany.
Allevare-Lift up.
Allicere- Allure.
Allidere-Dash, To.
Alligare-Bind. D.3640.
Allium-Garlic.
Alloqui-Speak to (see speak).
Alluere-Flow to.
Almodad-Almodad.
Aloe-Aloes.
Alpha- Alpha.
Alphabet. M.326^
Altar e- Altar. E.Su^.
Alter-Other, The.
Altera vita-Other life, The.
Alteratio-Alteration.
Altercari-Dispute, To.
Altercatio-Dispute, A.
Alternate- Alternate, To.
Alternatim- Alternately.
Alternatio- Alternation.
Altemus-Alternate.
Alterumve. H. 324.
Alteruter (the one or the other).

A.933I-
Alte-Highly, Deeply. H.118.
Altitudo-Height.
Altus-High.
Alumnus-Pupil.
Alvearium-Hive.
Alveus-Channel.
Alvus-Belly. D.Min.4680.
Amabilis - Loveable. M.49e. 55

— :': 56'-

Amabilitas-Amiableness (see Love-
able).

Amaleck- Anialek .

Amalekita-Amalekite.

Amandare. E. 1091.

Amare-Love, To.

Amare Dominum (see Love to the

Lord).
Amare proximum (see Love towards

the neighbour).
Amaricare-Bitter, To make.
Amaritudo-Bitteruess.
Amaror-Bitterness.
Amarus- Bitter.
Amasius- Lover.
Amator-Lover.
Amaurosis - Amaurosis. D.Love

xxi^
Amaziah-Amaziah.
Ambages- Windings.
Ambas (from ^»i6o). M.293^.
Ambigere-Doubt, To. H.5.
Ambiguus- Ambiguous.
Ambire-Compass, To.
Ambitio-Ambition.
Ambitus - Compass, A. A. 5343.

7437'.
Ambo-Both.
Ambrosia^Ambrosia.
Ambulacrum- AValk, A.
Ambulare-Walk, To.
Ambulatio-Walking, A.
Ambiilatorium-Promenade, A (see

AValk).
Amen-Amen. D.5899. D.Wis.xi. la.
Amens (mad). M.2i2e.
Amentia-Madness.
America (America). P. 330".

D.3i94e. 3867.
A methy stus- A m et h yst.
Amianthus-Asbestos.
Amica-Friend.

Amice-Friendly. H.462a''. T.324.
, Amicire-Clothe. E. 1 222.
Amicitia-Friendship.
Amictiis-Clothing. D.3224. 3226.
Amiculum-Cloak, A.
Amicus-Friend.
Amita-Aunt.
Amittere-Lose.
Ammon-Ammon.
Ammonita- Ammonite.
Amoenitas-PIeasantness.
Amoenus-Pleasaut.
Amor-Love.

Amor coelestis-Celestial love.
Amor conjugialis-Marriage (or Con-

jugial) love.
Amor Divinus-Divine love.
Amor dominandi, dominii, imper-

andi, regnandi-Love of domin-
ating.
Amor dominans-Fiuling love.
Amor erga proximum-Love towards

the neighbour.

Amor in Deum-Love to God (see

Love to the Lord).
Amor in Bominum-Love to the Lord.
Amor mundi-Love of the world.
Amor mutuus-Mutual love.
Amor regnans-Reigning love.
Amor sexus-Love of the sex.
Amor spiritualis-Spiritual love.
Amor sui-Love of self.
Amora-Gomorrah.
Amotio (removal). T. 135^
Amovere-Put away.
Amphitheatrum- Amphitheatre.
Ample (fully). A. 9431°. H.270*.

T.7o5e. 790.
Amplexari-Embrace, To.
Amplexatio-Embracing, An.
Amplificare-Enlarge, To.
Amplificatio-Enlargement, An.
Amplificus. T.365-.
Amplitudo. R. 1 5 3**.
Ampins (full). T.31.
Amram-Annam.
Amstelodam-Amsterdam.
Amurca-Dregs. T. 5 1 9.
Amussis-Rule, A.
Amygdala-Aim ond .
Amygdalus- Almond-tree.
Anabaptismus-Anabaptism.
Anakim-Anakim.
Analogia-Analogy.
Analogice- Analogically.
Analogicus-Anal ogical .
Analogon-Analogue.
Analogus-Analogous.
Analysis- Analysis.
Analytice- Analytically.
Analyticus-Analytical. D.2606.
Anamin-Anamiu.
Anastomosis-Anastomosis.
Anataria-Bittern.
Anathema-Anathema. T.688e.
Anathematizare-Anathematize.
Anatomia-Anatomy.
Anatomicus-Anatomical. D.Wis.vi'.
Anceps-Two-edged.
Anchora-Anchor.
Ancilla-Maidservant.
An dreas- Andrew.
Aner-Aner.
Angelo-Angelo.
Angelicus - Angelic (see Angel).

H.288e. 3046.
Angelus-Angel. E. 1302. « 282^

304. 867^. 909. 998^. icxji. 1087^.

Ill I. 1166^. 1183^.
Angelus coelestis-Celestial Angel.

E. 1042^.
Angelus Dei-Angel of God (see Angel

of Jehovah).
Angehis Jehovae-Angel of Jehovah.
Angelus naturalis-Natural Angel.
Angelus spiritualis-Spiritual Angel.

Angi

■97

Arcere

Angi-An,miisli, To feel.

Auglia-Eiiglanil.

Anglicanus, AnglicHs-Eiiglish.

Anglus-Eiiglishuiau.

Angor- Anguish.

Anguis-Snake.

Angularis-Conieistone.

Angulatus-Augular (see Corner).

Angulus-Corner.

Angustare-Straiteu.

Angustia-Straitness.

Angustus-Strait.

Anhelare-Paiit.

Anhelitus. T.1369.

Anima-Soul.

Animadvertentia - Animadversion

(see Notice).
Animadvertere-Notice, To.
Animal-Animal.
Animalculum (see Aniiiial).
Animalis- Animal.
Animare-Animate. D.Wis.xii.
Animatio- Animation.
Animosus-Courageous. D.3228.
Animus- j\Iind.

Annectere (connect). A. 9236.
Annihilare-Annihilate.
Annihilatio-Annihilation.
Annon. H.86. R.9625. M.182'.

T.I 76. 3566. 3852.
Annona-Pro vision.
Annosus (aged). T. 137^.
Annuere-Assent, To. E. 1029^.
Annullare (annihilate). I).6o9S-.
Annulus-Ring, A.
Annuntiare - Announce. E.324".

850^. 910.
Anniintiatio-Annunciation.
Anodynon. T.665*^.
Ansa-Handle, A.

(opportunity). T.430S.
Anser-Goose.

Ansula-Hook, A.

Antagonista-Opponent.

Ante-Before. A. 8 194.

Anteactus. M.230-. T.477.

Antecedens - Antecedent. T.360.
627-.

Antecessus. H.358.

Antediluvianus-Antediluvian.

Antemurale-Bulwark.

Antenuptialis. M.307e. 309.

Antequam (before). T.409. 463.

Anterior-Front.

Antesignanus-Leader.

Anthropophagus-CaniiiLal.

Anticliristus-Antielu'ist.

Anticipatus. M.78-. 459.

Anticuria-Reception room.

Anticus (front). T. 185^.

Antipas-Antipas.

Antipatheticus-Antipathetic.

Antipathia-Antipathy. M.47a.

Antipodes- Antipodes.
Antiquare (to become old). T. 756.
Antiquissimiis-Most Ancient.
Antiquitas-Antiquity (see Ancient).
Antiquus-Ancient.
Antistes-Leading man.
Antithalamum - Antechamber. M .

20.
Antlia-Pump, A.
Antlia pneumatica-Airpnmp.
Antonius-Anthouy.
Antrorsum-In front (see Front).
Antrum-Cave, A.
Anus-Anus.
Anus-Old Avoman.
Anxietas-Anxiety.
Anxius-Anxious.
Aorta. M.315^.
Aper-Boar. A.9335. C.J. 83.
Aperire-Open, To.
Aperitio-Opening, An.
Apertibilis. T.720''\
Apertura-Apertiue, An (see Open-

aperire).
Apex-Accent, An,
Apiarium-Hive, A.
Apinior (Swed.-apes). D.393.
Apis-Bee. Docu.302. I. par. 3.
Apocalypsis-Apocalypse.
Apollo-Apollo.
Apollyon-Apollyon.
Apoplexia-Apoplexy.
Apostasia. M.464.
Apostema- Abscess.
Apostolicus-Apostolic. Coro. 59^.
Apostolus-Apostle .
Apothecarius-Apothecary.
Apotheosis-Apotheosis. T. 177*.
Apparatus-Magnificence.
Apparens-Apparent.
Apparenter-Apparently.
Apparentia - Appearance. E.950.

1033^.
Apparere- A ppear .
Apparitio-Appearing, An.
Appelare-Call, To.
Appelatio-Calling, A.
Appelere-Apply, To.
Appendentia-Append age.
Appendere-Weigh.
Appendix - Appendix. T.516^. E.

200''. 911". 912".
Apperceptibiliter-Perceptibly.
Apperceptio-Perception, Appercep-
tion.
Appercipere-Perceive, Apperceive,

To.
Appetere-Appetite for, To have an.
(to desire eagerly). A. 8568.

E. 1022-.
Appetibilis-Desiralile.
Appetitio, Appetitus-Appetite.
Applanare-Level, To.

Applausibilitas-Praise.

Applicabilis-Apiilicable.

Applicare-Apply.

Applicate. T.36. 508-.

Applicatio-Application.

Apponere-Apply. T.331'^.

Appositus (united to). A. 73 19.

£.336-
Apprehendere-Apprehend.
Apprimis (especially, very). T.632.
Approbatio- Approbation .
Appropinqiiare-Approach, To.
Appropinquatio-Approach.
Appropriare-Appropriate.
Appropriatio-Appropriation.
Approximare-Approacli, To.
Approximatio-Apjiroach. A.41 1 1^

De Verbo 3-. ^.

Apricus-Sunny.

Apsis-Apsis.

Aptare-Adapt.

Aptatio-Adaptation.

Aptitudo. D.3918.

Apud-With. T.420. 510. 511. 583.

(in). T.722-.
Aqua-Water.
Aquaductus-Waterc^urse.
Aqualiculum-Trough,
Aqueus-Watery.
Aquila-Eagle.
Ar-Ar.
Ara-Altar.
Arabia-Arabia.
Arabic us- Arabic. M .326*,
Arabs-Arabian.
Aram- Aram.
Aramoeus-Aramean.
Aranea-Spider.
Ararath- Ararat.
Arare-Plough, To.
Aratio-Ploughing, A.
Arator-Plougher, A.
Aratrum-Plough, A.
Arbiter (judge). T. 137.
Arbitrari - Think (see AVill - arbit-

rium).
Arbitrarius - Arbitrary (see Will-

arhitrlutn).
Arbitrium-Will.
Arbor-Tree.
Arbor olei-Oil tree.
Arbor scientiae-Tree of knowledge.
Arbor vini-Vine.
Arbor vitae-Tree of life.
Arboretum-Plautation.
Arboreus-Arboreal (see Tree).
Arbustum-Shrub. M.231,
Area-Ark.

Arcana Coelestia-Arcana Coelestia.
Arcanista-Arcanist.
Arcanum- Arcan u m .
Arcere-Keep away (see GlosQ-ardus).
T.I 20. D.3892.

Arcessere

798

Atheismus

Arcessere-Summon. A. 9009.
Archangelus- Archangel.
Archididasculus-Arcl> teacher.
Archiepiscopus (Archbishop). T.

172^.
Architectonice. M.355.
Architectonicus- Architectonic.
Architectura-Architectui e.
Architectus- Architect.
Architriclinus-Riiler of Feast.
Arcte-Closely.
Arcticxis (Arctic). T.^zj^.
Arctus-Close.
Arcuatus. R.875^
Arcus-Bow, A. E.866''.
Ardea (heion). E. iioo'-'^.
Ardere-Buru (see Ardour).
Ardescere-Inflame.
Ardor-Ardour. M.304'?. 312.
Arduus. M.75.
Area-Threshing-floor.

(area). R.655. 875I
(flowerbed). H.185. M.S'*.
Arefacere-Dry up.
Arefactio- Withering (see Dry

up).
Arena-Sand.
Arenarius. T.484e.
Arenosus-Sandy.
Arens-Dry.
Arescere-Dry, To.
Argenteus-Silvern.
Argentuui-Silver.
Argentiim aevum-Silver Age.
Argentiim vivum-Quicksilver.
Argilla-Clay.
Argillaceus-Clay, Of.
Argiiere-Oharge, To.
Argumentatio-Argumentation. A.

8313^-
Argumentum-Argumeut. A. 83 13^.

R.455'^- D-3374.
Argus-Argus.
Argute-Sharply .
Argutiae. R.675^
Arianus-Arian. P. 231®. E.goo'*.
Ariditas- D ry ness.
Aridus-Diy,
Aries-Ram.
Arista-Ear (of corn).
Aristippus-Aristippus.
Aristocraticus-Aristocratic.
Aristoteles-Aristotle. D. 5630^.
Aristotelicus-Aristoteliau.
Arithmeticus- Arithmetic.
Arius-Arius.
Arki-Arkites.
Arma-Weapons.
Armageddon- Armageddon.
Armamentarium-Arsenal.
Armatus (armed). T.562e,
Armentum-Herd.
Armilla^Bracelet. A. 10540''.

Armklade (Swed.-a sleeve). D.

4787. 4967. 4969a.
Armus-Flauk.
Arnel-Arnel.
Arnon-Arnon. E.435^
Aroer- Aroer. E. 9 1 1 ^-'.
Aroma-Spice.

Aromatarius-Perfunier (see Spice).
Aromaticus- Aromatic (see Spice).
Aromatopoliis. T. 834"^.
Arphachschad-Arphaxad.
Arrhabo-Pledge.
Arridere-Smile, To.
Arrigere (to erect). D.^Vis.ii^
Arripere-Seize.
Arroganter-Arrogantly.
Arrogantia-Arrogance.
Arrogare- Arrogate.
Ars-Art. M.1302. E. 1203-. 1214^
Ai'teria-Artery.
Arteriola. T. 54-.
Articulare-Articulate.
Articulate. M. 1 5 la^.
Articulatio - Articulation. T. 57.

E.353"-
Articulatus-Articirlate. T.23«.
Articulus- Article. H.285e. T.626.

642.
Artifex- Artificer. E. 1 1 45'.
Artificialis- Artificial. D. 263 1 ^.
Artificiosus. T.335^. 785^
Artificium-Artifice.
Artighet (Swed. - politeness). D.

1442.
Artus-Joint,
Arundo-Reed.
Arvadi-Arvadites.
Arvum-Fruitful field.
Asasel-Azazel.

-Scapegoat.
Ascendere-Ascend.
Ascensus- Ascent.
Ascher-Asher.
Aschkenas-Ashkenaz.
Aschur-Assyria, Assyrian .
Asellus-Young ass (see Ass).
Asia-Asia.
Asiaticus- Asiatic.
Asina^She-ass (see Ass).
Asininiis. E.329^^.
Asinus-Ass. E. 140^.
Asmodeus (Asmodean). E. 1003".
Aspectabilis- Visible.
Aspectus-Aspect (see Look, To).
Asper-Rough.

Asperare (to make fierce). il.^jS^.
Aspere-Roughly.
Aspergere-Sprinkle.
Asperitas-Roughness.
Aspernari-Simru.
Aspersio-Sprinkling.
Aspicere-Look, To.
Aspirare-Breathe on.

Aspiratio-Breathing on, A. D.Min.

4754-
Aspis-Asp.
Assa-Azzah.

-Gaza.
Assare-Roast.
Assecla-Follower.
Assenstis- Assent.
Assentatio-Flattery.
Assentator-Flatterer.
Assentiri-Assent. To,
Asseqiii-Overtake.

(attain). T. 592^.
Asser-Beam. A. 6385. E. 1146".
(board). M.6. 77-. 103^
Asserere-Assert.

Asserini (post-like (?)). D.Min. 4576.
Assertio-Assertion. M.315^.
Assertor. T.451.
Asseverare- Asseverate.
Asseveratio- Asseveration.
Assidere-Sit.
Assiduitas-Diligence.
Assiduus. LI. 156.
Assimilare-Liken.
Associare-Associate, To.
Assuefacere-Habituate, To.
Assuere-Sew.

Assuescere- Accustom (see Custom).
Assuetudo-Custom.
Assultus- Assault.
Assumere - Assume. H. 183-. E.

555I1. 1182".
Assumptio-Assumption .
Assumptus (taken). H.78.
Assiirgere-Rise, To.
Assus-Roasted.
Assyria-Assyria.
Assyrius-Assyrian.
Ast(but). H.31. T.1232. 369^.
Asterismus (constellation). T. 137^.
Asthma. T.482-.
Astroites (a magic precious stone).

M.109".
Astronomicus-Astronomical.
Astronomus (astronomer). T. 176-.
Astrum-Star.
Astus-Cunning.
Astutia-Cunning.
Astutus-Cunning.
Asylum-Asylum. J.(Fost.)5.
At vero (but verily, but). T.441.

510. 700-. 787. 797^.
Atad-Atad.

Atavus-Great-grandfather.
Ataxia. T.496e. 665^
Atechnlcus-Unskilled.
Ater-Black. D.1294.
Atrare-Blacken.
Atror-Blackness.
Athanasius - Athanasius. E. 807^.

1103-.
Atheismus-Atheism,

Coro. 16.

Atheisticus

799

Bellum

Atheisticus-Atheistieal. Coio. 35^.

Aulicus-Courtier.

B-B.

Athenaeum-Athenaeum.

Aura-Aura.

Baal-Baal.

Atheus-Atheist. T.722. E.I058-*.

Aurantia-Orange, An.

Baalpeor. T.655.

Athleta-Wrestler.

Aurantius-Orange.

Babel-Babel.

Atlas-Atlas.

Auratus-Gilded (see Gold).

Babylon-Babylon (see Babel).

Atmosphaera-Atmosphere. E.944''.

Aurelia-Aurelia.

Babylonia-Babylonia (see Babel).

Aug. Idea i.

Aiireus-Golden. II.9628,

E.I054*. 1058^. 1065-. io86^

Atmosphaericus-Atmospheric.

Auricula-Auricle.

1088. 1091. 1 122. 1 139. 1 183.

Atomus-Atoii!.

-Earlap.

Babylonicus-Babylonish (see Babel).

Atramentarium-Inkstand.

Aiiris-Ear.

Baby lonius- Babylonish (see Babel).

Atramentum-Ink.

Aurora-Aurora.

Bacca-Berry. T.78.

Atrium-Court.

-Dawn.

Bacchus. Coro.33'-.

Atrocitas. E.411.

Aurum-Goid.

Bacillum-StafF.

Atrophia- Atrophy.

Auscultare-HearKen.

Baculus-Rod. D.4508.

Atrox-Atrocious.

Auscultatio-Hearkeiiing, A.

Badius-Brown.

Attamen. M.304-. T. 123^ 596-.

Ausim dicere (I venture to say).

Bajulare-Bear, To.

Attendere-Attend.

T.15.

Bajulus. T.563.

Attente (attentively). H.324.

Auspicari-Begin. P. 255^.

Balac-Balak.

Attentio-Attention. E.263. 294-.

Auspices- Auspices.

Balaena-Whale.

Attenuare- Attenuate. M. 148.

Auspicium- Auspices. E. 700'.

Balbus-Stannner.

Attinet. T.604.

Auster-South.

Balneum-Bath.

Attingere-Reach, To.

Austerus-Severe.

Balsamice. T.5682.

Attollere-Lil't up.

Aut(or). H.38. 39. T.476-.

Balsamicus. T.537"^.

Attonitus (amazed). T.73-.

Autem (but). T.493.

Balsamum-Balm.

Attractio- Attraction .

Automaton - Automaton. E. 802^.

Baltheus-Belt.

Attractivus- Attractive.

817. 1138^ 1 1 538.

Baptisma, Baptismus-Baptism.

Attrahere-Attract.

Autopsia-Dissection.

Baptizare-Baptize.

Attrihuere-Attribute, To.

(personal observation).

Baptizatio-Baptizing, A.

Attributum-Attribute, An. E.852-.

T.5853.

Barak-Barak.

Attritus-Bruised.

Autopsicus. M. 1 7 s''.

Barar (see Borrar).

Auceps-Birdcatcher.

Autor-Author.

Barath rum-Gu 1 f .

Auctor-Author.

Autumare-Suppose.

Barba-Beard.

Auctoramentum-Consideration. T.

Autumnus-Autumn. E.376^^.

Barbaras, Barbaricus-Strange. M.

18 1-. De Verbo lo^. E.8o2^

Auxiliator-Helper.

246=*.

Auctoritas- Authority. J. 56^.

Auxiliatrix. E. 1211^.

Barbatus-Bearded.

Aucupari-Cateh, To. M.2942.

Auxilium-Help.

Barck-Barck.

Aucupatio-Huut (see Catch).

Avaritia^ Avarice.

Bared-Bered.

Aucupium (a catching). M. 82.

Avarus-Avaricious.

Barken (Swed.-the bark). D.4673.

495'-

Avel Mizraim-Abel ]\Iizraim.

Baschan-Bashan.

Audacia-Audacity.

Avellere-Pluck off.

Basiliscus-Basilisk.

Audacter. M.287. 292-.

Aven-Aven.

Basis-Base. E. 275^2.

Audere-Dare.

Avena (oats). T.531.

Bassus-Low.

Audibilis-Audible (see Hear).

Avere-Waut, To. T.563-.

Batavi-Dutch.

Audire-Hear.

-AVisb, To.

Batavia (Holland). M.3809.

(to be styled). A.8318^.

Aversari-Aversion, To feel.

Bathus-Bath.

Auditio-Hearing.

Aversatile (repulsive). A. 7409.

Bdellium-Bdellium.

Auditorium- Auditorium .

Aversatio-Aversion.

Beare-Bless.

Auditus-Hearing.

Aversio - Turning away, A (see

Beatificare-Bless.

Auferre-Take away. A. 9 150. 9153.

Turn).

Beatificatio-Blessedness (see Bless-

Aufugere-Flee away.

Avertere-Turn away (see Turn).

Bcarc).

Augere-Augment.

Aviditas-Avidity.

Beatitudo-Blessedness, Bliss.

Augsburgensis-Augsburg.

Avidus (eager). M.5. 183.

Beelschebub, Beelzebul-Beelzebub.

Augurare- Augur, To. T.78^. E.

Avis-Bird.

Beer-Beer.

1067'-.

Avis paradisiaca-Bird of paradise.

Beer-lahai-roi-Beer-lahai-roi.

Augurator-Augur, An.

Avolare-Fly. T.600.

Beerschebah-Beersheba.

Augurium- Augury.

Avus-Graudfather.

Behemoth-Behemoth.

Augustana- Augustan (see Augs-

Axilla. D.4642.

Behm-Behm,

burg).

Axioma. E. 1207-'.

Bel-Bel.

Augustinns-Augustine.

Axis- Axis. D. 1696.

Bela-Bela.

Augustus-Augustus.

Azal-Azal.

Belgicus. B.38.

Aula^Court, A.

Azyga, "\Y.405.

Bellicus (of war). T. 1 12^.

Aulaeum-Curtain, A. E.ioSS^

Azylum- Asylum.

Bellua-Bcast. T.488. Coro.47.

Aulaevil-Aulaevil.

Azymus-Unleavened.

Bellum-War.

Bellus

800

Calcitrare

Bellus-Lovely. 0.4832".

Belschazar-Belshazzar.

Bene- Well. £.962".

Beneactus. H. 10.

Benedicere-Bless.

Benedictio-Blessing.

Benedictus-Benedict. J. (Post.) 103.

Benefacere-Do well (see Do good).

Beneficium-Benefaction.

Beneplacere-To be pleasing (see
Good pleasure). A.5897^

Beneplacitus- Pleasing (see Good
pleasure).

Beneplacitum-Good pleasure,

Benevelle-To will well (see Good-
will).

Beneventote-Welcome. M. 56.

Benevole (kind). T.566e.

Benevolens, Benevolentia- Good-
will.

Benigne (kindly). M.aSs^. ^.839^.

Benjamin-Benjamin.

Benoni-Benoni.

Benzelius-Benzelius.

Benzelstierna-Benzelstierna.

Bera-Bera.

Bergenstierna-Bergenstierna.

Berylhis (beryl). M. 109^.

Bestia-Beast.

Bestiarium-Den.

Bethaven-Bethaven.

Bethel-Bethel.

Bethesda-Betliesda.

Bethlechem-Betlilehcm.

Bethogarma-Betliogarma.

Bethsaida-Betlisaida.

Bethuel-Bethuel.

Bezaleel-Bezaleel.

Bibere-Drink. A. 1072^

Biblia-Bible.

Bibliotheca-Library.

Biceps-Twoheaded. M.79^.

Biduum-Days, Two.

Biennium-Two years.

Bierchenins-Bierchenius.

Bifidus, Bifidatio-Bitid. A. 8847.

Bignon-Bignon.

Bihorium (a space of two hours).
M. 103^.

Bilanx-Balance.

Bileamus-Balaam. T.6S5.

Bilha-Bilhah.

Biliosus-Bilious.

Bills-Bile.

Bini-Two, Pair.

Binus-Twotbld.

Bis-Twice.

Bissecari-Cut, To. T.742.

Bitumen-Bitumen. P. 21 56,

Bituminare-Bituminate.

Bivium (where two ways meet).
H.534. M.187-.

Blande. T.324.

Blandiloqiiium. M.3'-.

Blandiri-F latter.

Blanditio-Blandishnient (see Flat-
ter).

Blandus-Soft (see Flatter).

Blasphemare-Blasph em p .

Blasphematio - Blaspheming, A.
E.803-. 901*.

Blasphemia-Blasph emy .

Blaterare-Babble, To.

Blateratio-Babbling, A.

Blatta-Grub. W.338.

Blodiglar (Swed.-Leeches). D.4056.

Boatio-Bellowing, A.

Boll-Boll.

Bolstert(Swed. -the bolster). D.4151.

Bolus-Morsel.

Bombarda^Cannon.

Bombyx-Silkworm.

Bon (Swed. -prayer). D.4940.

Bondschold-Bondschold.

Bonitas-Goodness (see Good).

Bonum amoris-Good of love.

Bonum charitatis-Good of charity.

Bonum coeleste-Celestial good.

Boniim commune - Common good.
H.393. 418.

Bonum Divinum-Divine good.

Bonum externum-External good.

Bonum facere-Do good.

Bonum fidei-Good of Faith.

Bonum internum-Internal good.

Bonum naturale-Natural good.

Bonum rationale-Rational good.

Bonum spirituale-Spiritual good.

Bonum veri-Good of truth.

Bonum vitae-Good of life.

Bonus-Good.

Bonus-Good man.

Borboiygmos (Swed. -a rumbling of
the bowels). T.7988.

Borealis-Boreal.

Borrar (Swed. -auger). D.2640.

Bbrse-Exchange, The.

Bos-Ox.

Botanicxim-Botany. E. 1203-. 12146.

Botrus-Grapp, Cluster.

Bozrah-Bozrah.

Brachium-Arm.

Bractea-Plate.

Brahe-Brahe.

Bravo. M.5212.

Bredberg-Bredberg.

Brevis-Short.

Breviter (shortly). T.73-.

Britannia-Britain .

Britanni-British.

Broman-Broman.

Bronchia-Bronchia. D. Wis. x. 5.

Bronchialis-Bronchial.

Bruchus-Bruchus. E.543i^.

Bruma, Brumale-Winter.

Bruneus-Brown. D.4196.

Brutesoere. D.Wis.x.6.

Brutus-Brute.

Bryggaren (Swed. - tlie brewer).

D.4582.
Bubo-Owl.
Bucca-Clieek.
Buccina-Trumpet.
Buccinator-Trumpeter.
Bulbus. D.3453.
Bulla-Bubble, Bull.
BuUatus-Piilfed up.

-Soaked. •

Bun^e-Bunge.
Bursa (pocket). T.137'.
Bus-Buz.
Bustum-Tomb.
Butyrum-Butter.
Buxus-Box.
Byssus, Byssinus-Fiue linen. H.519.

Cacabus-Pan.

Cachexia. T.665'''.

Cachinnare-Laugh, To.

Cachlnnus-Laughter, Loud.

Cachochymia. T.665'^.

Cacobilis. D. Love v*.

Cacodaemon. Coro.33^. 38.

Cacumen-Peak.

Cadaver-Corpse.

Cadaverosus - Cadaverous (see

Corpse).
Cadere-Fall, To.

(to be characteristic of).

A.246S-.
Caducus-Falling.
Cadus-Jar.
Caecitas-Blindness.
Caecus-Blind.
Caecutere-Bliud, To be.
Caedere-Cut, To.
Caedes-Sl augh ter .
Caelatura (carving). M. 12.
Caelum-Graving-tool.
Caena (see Coena).
Caeremonia-Ceremony.
Caeremonialis-Ceremonial.
Caeruleus-Blue. D.Min.4712,
Caesius-Grey.
Caetera (the rest). H.18.
Cainita-Cainite.
Cainus-Cain.
Calamitas. R.416S.
Calamus - Cane. A. 5943^. 6723'.

6726. 7131.
Calamus (pen). M.207^
Calathus-Basket.
Calcaneum, Calcaneus-Heel.
Calcare-Tread, To.
Calcarius-Lirne, Of. M.78^.
Calceamentum, Calceus-Shoe, A.
Calceare-Shoe, To.
Calcitrare (to strike with the heels).

P. 300.

Calculare

801

Celebrare

Calculare-Cakailate.

Canonicus-Cler^ymaii.

Carotid. M.315''.

Calculus-( 'alculaiiou. D. 34S2.

Canorus-Melodius.

Carpere. T.563. D.5485.

-Pebble.

-Singing.

Cartesius-Descartes.

Calere-Hot, To be (see Heat).

Cantare-Sing.

Cartilagineus-Cartilaginous.

Calescei-e-Grow hot (see Heat).

Cantharis (Spanish fly). T.590-.

Cartillago-Cartilage.

Calidus-Hot (see Heat).

Canticus-Song (see Sing).

Cartush-Cartouche.

Califieri-Hot, To become.

Canticus Canticorum-Song of Songs.

Casa-Cottage.

Caligare-Daik, To be (seeDarkness-

Cantilena-Singing.

Caseus-Cheese. P. 254^.

caligo).

Cantio-Singing (see Sing).

Casia-Cassia.

Caligatio-Darkness.

Cantor-Singer.

Cassare (to bring to naught).

Caliginosus - Dark (see Darkness-

Cantrix-Songstress (see Singer).

T.375-

caligo).

Cantus-Singiug.

Cassis-Helmet.

Caligo-Darkness.

Canus-White.

Cassis-Web.

Calix-Cup.

Capacitas-Capaeity.

Cassus (devoid of). M. r52a. T.367*.

Callere-Skilled, To be (see Crafty).

Capapellis (hood). T.595^

Castanea-Chestnut.

H.246.

Capax. R.31. M.23. T.2S. 332.

Castellum-Castle.

Calliditas-Craftiness.* A. 8247.

Capella-Goat.

Castigare-Chastise.

Callidus-Craft}-.

Caper-Goat.

Castlgatio-Ch astisement.

Callositas. D.S62. S77. 1023.

Capere-Apprehend .

Castigator-Chastiser.

Callosus-Hard (see Callosity).

Capessere-Lay hoM of.

Castitas-Chastity. E.902''.

Callus-Callosity.

Capillamentum-Hair.

Castra-Camp.

Calmuki-Calmucks.

-Wig.

Castranietari-Encamp (see Camp).

Calo-Drudge.

Capillaris, Capillaceus-Hairy.

Castrametatio - Encampment (seq

Calor-Heat.

Capilli-Wig.

Camp).

Caluinnia. M.376-.

Capillitium-Hairiness.

Castus-Chaste.

Calvaria (the skull). T. iSs".

Capillus-Hair.

Casus-Chance.

Calvin-Calvin.

Capistratus. M.76.

Casus-Fall, A.

Calvinismus-Calvinism.

Capistrum (halter). R.839.

Cataracta^Cataract, A.

Calvinista. T. 798I".

Capitalia-Fillows.

-Cataract (the disease).

Calvities, Calvitium-Baldness.

Capitellum-H ead .

Catechesis, Catecliismus-Cateehism.

Calvus-Bald.

Capitoliniis. D.5210.

Catena, Catenula-Chain.

Calx-Lime.

Capra-Goat.

Caterva-Drove.

Calx (heel). D.4452.

Caprinus-Of goats (see Goat-cajjer).

Catervatim-In troops (see Drove).

Camara. D.3993 (same as Camera).

Capsa-Coffer.

Cathechesis (catechism). M.52i-^.

Cambium (an exchange). T.il^

Captare-Captivate.

Cathedra, Cathedralis-Chair.

Cameleo-Girafl'e.

Captiosus-Fallacious.

Catholicus-Catholic.

Camelus, Camela-Camel.

Captivare-Captive, To take.

Catholico Eomani. De A'erbo 17.

Camera-Chamber.

Captivitas-Captivity.

Catinus-Pot.

Caminus-Chimney. E.69.

Captivus-Captive.

Catulus-Whelp.

Camoena-Authoress.

Captus-Apprehension.

Cauda-Tail.

Campana (bell). D.2248.

Capulus-Hilt.

Caudex-Stem.

Campana urinatoria-Diving-bell.

Caput-Head.

Caudicillus (or Codicillus), T. 585^.

Campanula-Bell.

Carbo, Carbonarius-Charcoal.

Caula-Fold, A.

Campestris (see Field-cam^Ms).

Carbunculua-Carbuncle.

Caulis-Stem.

Campi Elysii. T.453'-.

Career-Prison.

Caupona-Shop.

Campus-Field.

Carchesium (a goblet). Coro.33-.

Causa-Cause, A. A.82112. E. 1207^.

Canaan-Canaan.

Cardiacus-Cardiac (see Heart).

Causatus-Cansed.

Canaanaeus, Canaanita-Canaanite.

Cardialgia. T.665S.

Causticitas-Burning. Coro. 51.

Canalis, Canaliculus-Trough.

Cardinalis-Cardinal.

Cautela-Caution.

Cancelli (lattice). M.17.

Cardo-Hinge.

Cautiis-Cautioned. D.3171.

Cancer-Crab.

Cardiius-Thistle.

Cavea-Den.

Candela-Candle. E.252'».

Carere-Want, To.

Cavere-Take care. T.iio^.

Candelabrum-Candlestick.

Carina-Keel.

Caverna-Cavern.

Candere-Glitter white (see Bright-

Carlscrona-Carlscrona.

Cavillatus-Jest.

candidus).

Carmel-Carmel.

Cavus-Hollow.

Candidus-Bright.

Carnalis (carnal). T.709-.

Cedere-Yield.

Candor-B righ tness.

Cameolus (a carnelian). T.669.

Cedercreutz-Cedercreutz.

Canere-Sing.

Carneus-Fleshy, Carnal.

Cederholm-Cederholm.

Canis-Dog.

Carnifex-Executioner.

Cederstedt-Cederstedt.

Canistrum-Basket.

Carnificina-Torture, Place of.

Cedrus-Cedar, A.

Canities-Grey hair.

Caro-Flesh.

Celare-Conceal.

Canna-Cane.

Carolus xii- Charles xii. J. (Post.)

Celeber-Celebrated .

Canon-Canon. T. it. 1142.

350.

Celebrare-Celebrate.

VOL. VI.

3E

Celebratio

802

Circumligare

Celebratio-Celebration. M. 307.
Celebris. M.4i5^ T. 173. 300^.

Celer-Swift.
Celeritas-Svviftuess.
Celeusma-Shout, A.
Cella. M. 106.
Cellarium-Cellar.
Cellula-Cell.
Celsitudo-Loftiness.
Celsus. T.61S.
Cenaculum-Dining-room.
Censere-Deem. M.317. 357.
Census-Custom.
-Salary.
Centeni. H. 50.
Centesimus-Huudredtli.
Centripetentia-Ceutripetal.
Centrum-Centre. D.2316. 2318.
Centum-Hundred.
Centuplum. Hundredfold.
Centuria. M.478"-.
Cepa-Onion.
Cephalalgia. T.665S,
Cera-Wax. T.4S3^.
Cerasus. M.8-.
Cerberus-Cerberus. T.4532. D.2614.

Coro.40.
Cerebellum-Cerebellum.
Cerebrositas. T.665''.
Cerebrosus-Mad.
Cerebrum-Brain. A. 7359. E.837-.

D.Love xix. D. Wis. ii. iii.
Ceres. D.3212.
Cereus-Waxen. T.455a-.
Cerevisia-Ale. J. ( Post. )269.
Cerinthus. T.syS^
Cernere (to discern). R.294^".
Certe-Certainly. T.803'^.
Certitudo-Certainty. E. 898.
Certus-Certain. A. 2302.
Cerva^Hind. •

Cervicalis-Cervical (see Neck).
Cervix-Neck.
Cervus, Cervinus-Stag.
Cespes-Sod.
Cessare-Cease.
Cessatio-Cessation.
Cetus-Whale.
Chajah-Eve.

Chalcolibanus-Fine brass.
Chaldaea-Chaldaea.
Chaldaeus-Chaldean.
Chaleb-Caleb.
Clialy beus-S teely.
Chalybs-Steel.
Cham-Ham.
Chamathi-Ham athites.
Chamor-Hamor.
Channah-Hannah.
Chanoch-Enoch.
Chaos-Chaos.
Character-Mark.

Characteristicon-Characteristic. A.

471-

-Criterion.

Charan-Haran.

Ch aritas- C bar i ty .

Charites-Graces, The.

Charon. T.4532.

Charta-Paper.

Chartaphylacium-Desk.

Chartular-Card (see Paper).

Charus-Dear.

Charybdis-Charybdis.

Chasael-Hazael.

Chavah-Eve.

Chavillah-Havilah (the land).

-Havilah (son of Cush).
-Havilah (son of Joktan).

Chazezon-tamar-Hazezon-tamar.

Chazor-Hazor.

Cheapside. D.5712.

Chebron-Hebron .

Chelbon-Helbon.

Cherez-Heres.

Chermon-H er m on .

Cherubinus (cherubic). D.256,

Cherubus-Cherub.

Chesbon-Heshbon.

Cheth-Heth (see Hittite).

Chiddekel-Hiddekel.

Chiliarchus-Captain.

Chilias-Thousand.

Chimera-Chim er a .

Chinensis-Chinese.

China-China.

Chirah-Hirah.

Chiram-Hiram.

Chirurgus (a surgeon). T.665^

Chittaeus-Hittite.

Chivaeus-Hivite.

Chlamys-Cloak.

Chobah-Hobah.

Chocolade-Chocolate.

Choenix-Measure.

Cholericus. D.825.

Chomer-Homer.

Chonia-Coniah. E.768I8.

Chorda-String.

Chordaceus-Stringed.

Chorea-Dance.

Choreb-Horeb.

Choreschus-Cyrus.

Chorita-Horite.

Chorus-Choir.

Christianismus-Christendom, Chris-
tianity.

Christianus - Christian. E.948^.
1055. 10976. 1180^.

Christianus Reformatrjs Orbis.
T.561-.

Christina- Christina,

Christus-Christ. E.734-^

Chronicus-Chronic. T.534.

Chronologia. T. 466.

Chrysalis-Chrysalis.

Chiysolithus-Chrysolite.

Chrysoprasus-Chrysoprase.

Chul-Hul.

Chur-Hur.

Chylus-Cliyle.

Chymicus-Chemical. E. 1214®.

Cibare-Fecd (see Food).

Cibarius. M.6*.

Cibatio-Feeding (see Food).

Cibus-Food.

Cicatrix-Scar.

Cicer-Pea.

Cicero-Cicero.

Ciconia-Stork.

Cicuta^Hemlock. T.595-.

Cidaris-Mitre.'

Ciere-Move, To. R.205^.

Cilicinus. (See Sackclotli of hair.)

Cilicium, Cilicinus-Haii , Cloth of.

Cimeliarchium-Treasury.

Cimelium-Treasure.

Cincinnatus. T. 137.

Cinctura-Girding, Fillet.

Cinereus. D.Miu.4723.

Cineritiiis-Cineritious.

Cingere-Gird.

Cingulum-Girdle.

Cinis-Aslies.

Cinnamomum-Cinnamoii. M.439^.

Cinnereth-Chinnereth. E.435*.

Cippus-Coffin.

Circinnatus. T. 508^.

Circueire (to go around). M.75*.

T.508.
Circuitio, Circuitus-Cii cuit.
Circulare-Circulate.
Cir culatio-Circulation .
Circulus-Circle.
Circum, Circumcirca-Aronnd.
Circumagere. T. 30-.
Circumcaelatus. M.148.
Circumcidere-Circumcise.
Circumcingere-Surround. W. 158.

278.
Circumcisio-Circumcision.
Circumcursio-A running round (see

Pain).
Circumdare-Encompass.
Circumditio-Encompassing, An.
Circumdncere-Lead, To.
Circumferentia-Circumference.
Circumflectere. W.263^. 270^.
Circumflexio. H.260-.
Circumfluxio. A. 6607.
Circumfundere-Surround.
Circumfusio-Surrounding, A.
Circumgyrare-Circumgyrate.
Circumgy ratio-Circumgyration.
Circuminducere. H. 108.
Circumindutus-Clothed (see Put on).
Circumlatio. H . 5 1 1 . T. 70*.
Circumligare. T.383.

Circumlinere

803

CoUecta

Circumlinere-Besm ear.
Circumobsitus. M. 103^. R.926^.
Circumpressio - Circumpressure (see

Press).
Circumrotare-Circunirotate.
Circiimrotatio-Circumrotation.
Circumscribere. M.249. T.74-.
Circumsepire - Hedge round, To.

T.69i^
Circumspargere-Sprinkle,
Circumsparsio. M. 309.
Circumspectio-Circumspection. E.

759-
Circumspicere-Circumspection, To

exercise. A. 5089^.
Circiimstantes. M.55".
Circumstantia-Circumstance.
Circnmstipare-Surrouiid.
Circumtegere. W.256-. 260.
Circumvagari-Wander about, To.
Circnmvagator-Wanderer about, A.
Circumvelare-To veil around (see

Veil).
Circumvertere-Turn round (see Turn

at H.479-).
Circumvolitare-Fly about, To.
Circumvolutio-Circumvolutiou.

D.Love iii.
Circus-Circus.
Ciset retro. T.38iS
Cista-Money-box.
Cistema-Cistern.
Citare. T.798.
Citatio. A. 9372®.
Cithara-Harp.
Citharaedos- Harper.
Cito-Quickly.
Citrus-Citron.
Citus-Quick.
Cives-Citizen. 'D.z^oi^.
Civilis-Civil. E.948*.
Civilitas-Civility.
Civitas-City.
Clam-Secretly.
Clamare-Cry, To. R.368.
Clamor-Cry, A.
Clanculum-Secretly. T.638e.
Clandestin e-Clan destinely.
Clandestinns-Clandestine.
Clangere-Sound, To.
Clangor-Clang, A.
Clare-Clearly.
Claritas-Clearness.
Clarus-Clear.

Classificatio-Classifi cation .
Classis-Class

(fleet). T.I 1 22.
Claudere-Close, To.
Claudicare-Halt, To (see Lame),
Claudus-Lame.
Clausula-Close, A.
Clausura-Closure,
I Clavichordium-Clavicliord.

Claviger-Key-bearer. M.3^
Clavis-Key. A. 3353. 6415.

Coro. I.
Clavus-Nail.
Clavus gubernaculi (rudder).

T.434«-
Clementia-Cleruency.
Clenodium-Jewel.
Clericus-Clergyman.
Clerus-Clergy.
Clibanus-Oven.

Cliens- Adherent. T.447''. Coro.33^
Clientela. M.469",'
Clima-Climate. T. 185.
Clivosus. M. 1 1 .
Clivus-High place.
Cluere. M. 187. 296".
Clunis-Buttock.
Clypeus-Sliield.
Coacervare-Heap up. To.
Coacervatim. T. 1 36°.
Coactio-Compulsion (see Compel).
Coadjutor. E.834.
Coaeternus. T. 159^
Coagulatus-Curdled.
Coalitura. M.182''. T.770.
Coaptabilis. M.44^.
Coarctare-Confine.
Coarctatio-Con traction (see Coniine).
Coarguere-Reprove.
Coaxare-Croak, To.
Coccejani-Cocceians.
Coccineus, Coocinum-Scarlet.
Cochlea, Cochlacae-Snail.
Cochlear-Spoon.
Coctlo-Cooking.
Codex-Codex. £.728^.

(wooden tablets). A. 9353.
Codicillus. T. 112. 115. (SeeCaudi-

cillus. )
Coelebs-Celibate. M.480.
Coeleste spiritualis-Celestial of the

Spiritual.
Coeleste naturalis-Celestial of the

Natural.
CoelestiB-Celestial. D. 1059-1061.

3544-

Coelestis-Heavenly (see Heaven).

Coelestis naturalis-Celestial natural.
E.8326.

Coelestis rationalis-Celestialrational.

Coelestis spiritualis-Celestial spirit-
ual. E.322.

Coelibatus-Celibacy.

Coelicolae-Heavendwellers. M. 17S.

Coelificare-Heavenmade.

Coelitus. 0.28746.

Coelum-Heaven.

Coelum coeleste-Celestial Heaven
(see Third Heaven).

Coelum infimum-Lowest Heaven.

Coelum intimum-Inmost Heaven
(see Third Heaven).

T.459^

E.275".

T.335. E.11762
T.37o^ 375-

(see

Coelum medium - Middle Pleaven

(see Second Heaven).
Coelum naturale-Natural Heaven.
Coelum novum-New Heaven.
Coelum primum-First Heaven.
Coelum prius-Fornier Heaven.
Coelum secundum-Second Heaven.
Coelum spirituale-Spiritual Heaven

(see Second Heaven).
Coelum supremum-Highest Heaven

(see Third Heaven).
Coelum tertium-Third Heaven.
Coelum ultimum-Ultimate Heaven

(see First Heaven).
Coena-Supper.
Coenaculum-Dining-roora.
Coenare-Sup, To.
Coenosus-Dirty.
Coenum-Dirt. C..J.79e.

6665. 734I8.
Coercere-Restrain.
Coetus-Company.
Coexistere. M.28j

E.822*.
Cogere-Compel. Coro. 20-.
Cogitare-Think (see Thought).
Cogitatio-Thought.
Cogitative - Cogitatively

Thought).
Cogitativus-Cogitative(seeThought).
Cognatio-Relationship.
Cognatus-Relation.
Cognitio - Knowledge. A. 9052.

D. 3600.
Cognitivus-Cognitive (see Know-

cognoscere).
Cognoscere-Knowledge.
Cognoscibilis-Knowable.
Cohabitare-Dwell together, To.
Cohabitatio-Dwelling together, A.
Cohaerens. T.36. 349. 406.

565-
Cohaerentia-Coherence.
Cohaerere- Cohere, To. T.381.

3. 384. 448.^685. E.43I'-

Cohibere. A. 2910-.

Cohobatio-Cohobation. D. Wis. iii. 2.

Cohorrere-Shake, To.

Cohors-Cohort.

Coincidere-Coincide.

Colon. D.4745.

Coire-Coition.

Colaphus-Blow.

Colatorium. D. Love v^

Colere-Worship, To,

Collabi-Fall to ruin.

Collarlum-CoUar.

Collateralis-Collateral,

CoUatio-Col lation.

CoUatus. H.I, 30. 78,

Collecta-Collection (see Gather).

H.78e. loie, 5136. 6036, T.I37''.

430. 6306,

E.768I6.

David

808

Depraedationes

David-David. E.62^. 205. .

DavuB-Davus.

De(for). T.538.

De Coelo et Inferno. D.6ioi^.

De Divina Providentia (the work).

L.Pref. S.83.
Dea-Goddess (see God).
Dealbare-White, To make. R.655-*.
Dearare-Plough, To.
Deardere. M. 304-.
Deastros. T.459^. 503^.
Debellare- Vanquish.
Debere-Ought.
Debilis-Weak.
Debilitas- Weakness.
Debitum-Obligation.
Deborah-Deborah.
Decachordium - Instrument of ten

strings.
Decad. M.S^.
Decalogiis-Decalogue.
Decantare-Decant. M.64. T.5852.
Decantatio-Chanting.
Decantatio-Decantation.
Decedere-Depart. H. 1 59^,
Decem-Ten.
Decens-Beeoming.
Decenter-Becomingly.
Deceptio-Deception (see Deceive).
Decernere-Decree, To.
Decertatio. T.72ie.
Decessus-Departure.
Decidere-Cut otf, To. A. 1857^.
Decidere-Fall down, To.
Deciduus (see Fall down, To).
Decimare-Tithe, To (see Ten).
Decimatio-Titliing, A (see Ten).
Decimus-Tenth.
Decimus septimus-Seventeenth.
Decipere-Deceive.
Decisio-Decision.
Declarare-Declare.
Declaratio-Declaration.
Declinare-Turn aside. M.78*.
Declinatio-Turning aside, A.
Declive, Declivitas-Declivity.
DecoUare-Behead.
Decollatio-Beheading, A. A.9262''.
Decor. M. 42^
Decoramentum-Decoration.
Decorare-Decorate.
Decorticare-Peel, To.
Decorticatio-Peeling, A,
Decorum-Decorum (see Becoming).

A.831. 5570.
Decorus-Becoming.
Decrementum. M. 209.
Decrepitus. P.324^. M.i^f. 250.

Decrescentia. H.38. «.

Decrescere-Decrease, To.
Decretum- Decree. R. 962^2. T.487.

632. 642.

Decumbere-Lie down.
Decurtare-Shorten .
Decurtatus-Mutilated.
Decus-Ornament.
Decussatim-Crosswise. D.6067.
Dedan-Dedan.
Dedanim-Dedanites.
Deducere-Draw down.

-Lead.
Deductio-Drawing down, A.
Deesse- Wanting, To be.
Defaecare-Defecate.
Defaecatio-Defecation.
Defectio-Revolt.
Defectus-Failure. M. 304".
Defendere-Defend.
Defensio-Defence.

Defervescere. D.5913. M.78^ 466.
Deficere-Fail. A.91563. E.386".

Deficientia-Failing.

Defiguratio-Defiguration.

Define. M.87.

Definire-Define.

Definitio-Defi nition .

Definitus-Detinite.

Deflammere. T.40S.

Deflectere-Bend, To.

Deflere-Weep.

Deflexio-Bending, A.

Deflorare-Deflower.

Defloratio-Defloration. E. loio''.

Defluere-Flow down.

Defluxus-Flowing down, A.

Deformis-Ugly.

Deformitas-Ugliness.

Deformiter. T. 595.

Defraudare-Defraud (see Fraud).

Defraudatio - Defrauding, A (see

Fraud).
Defuuctus-Dead (see Bie-defitngi).
Defungi-Die.
Degener. M.496^.
Degenerare-Degenerate, To. E.817-.
Degere-Pass the time.
Deglutire-Swallow, A.9146''.
Deiu. H.26. 68. 992. T.442e.
Deinde. M.99. T.iig^. 564. 606.
Delparus. R. 294".
Dejectio-Casting down, A.
Dejicere-Cast down.
Delabi-Fal] down. A.63(

Delassare. M.S^. '

Delectabilis-Delightful.
Delectare-Delight, To.
Delectatio-Delight.
Delegare-Send. R.7912,
Delere-Blot out. A. 88758.
Deliberare-Deliberate, To.
Deliberatio-Deliberation.
Deliberatus-Deliberatl^ T.730^
Delicate-Delicately. D. 44 1 .
Delicatus-Delicate.

6615.
T.36ie.

E. 199.

Delictum. T.459^-. 562-.
Delineamentum, Delineatio-Deline-

ation.
Delineare-Delineate.
Deliqtiium-Swoou, A.
Delirare-Rave (see Delirium).
Deliratio. Delirium - Delirium.

A. 92785. E.887-.
Delitere-Lurk.

Delitiae, Delitium-Deliciousness.
Delitiari (or Deliciari)-Deliciate, To
Delitiatio-Delieiation.
Delitiosus-Delicious.
Delphi. M.I 1 1.
Deludere-Delude, To.
Demens-Mind, Out of.
Demensum-Tale.
Demere-Take away. M.236e.
Demetere-Reap.
Demisupinatus-Leaning back.
Demittere-Let down.
Democritus-Democritus.
Demonstrare-Demonstrate.
Demonstratio-Demonstration.
Demonstrativus. M.63.
Demosthenes-Demosthenes.
Demum. R.962I-. T.385^ 442^.
Denarius-Pen ny.
Denegare. T.631-.
Denigrare. R.GSS*- T.3S3-. 5156.
Denique. T.369. 385. 536-.
Denominatio-Name.
Dens-Tooth.
Densitas-Density.
Densus-Dense.
Denudare-Denude.
Denudatio-Denudation.
Denuntiare-Denounce. T. 797^.
Denuntiatio-Denuuciation.
Denuo. T.572. 573.
Deorsum-Downwards.

Depascere. E,632'*. ". 799^*.

Depauperare-Ira poverish.

Depellere-Drive away.

Dependentia-Dependence.

Dependere-Depend.

Deperdere-Destroy.

Dephlegma-Phlegm.

Dephlegmare - Dephlegmate (see

Phlegm).
Dephlegmatio-Dephlegmation (see

Phlegm).
Depingere-Portray.
Deplumare. T. 125^.
Deponere-Put otf.
Depopulare-Ravage. M.483'-.
Depopulatio-Laying waste, A (see

Ravage).
Deportatio-Deportation.
Depositio-Putting off, A.
Depraedari-Despoil (see Prey).
Depraedationes - Despoilings (see

Prey).

Depravare

809

Directe

Depravare-Depraved, To be.
Deprehendere-Catch, To. A.9125.
Depressio - Depression (see Press

down).
Deprimere-Press down.
Deprivare-Deprive.
Deprivatio-Deprivation. A. 9 139.
Depromere - Draw out. A.9272^

9340'^-

Derasio-Shaving off, A.

Derelinquere-Forsake.

Derivare-Derive.

Derivatio - Derivation. A. 7779".
9141-.

Derivativiis-Derivative. A.8042^

Derogare-Derogate.

Descendere-Descend. A.893i^

Descensus-Descent.

Desciscere-Fall away. A. 2406.

Describere-Describe.

Descriptio-Description.

Deserere-Desert, To.

Desertio-Desertion.

Desertum- Wilderness.

Desertus-Deserted, Desert (see Wil-
derness).

Desiderabilis-Desirahle (see Desire).

Desiderare-Desire, To. A.9167'-.
9207. 9268. 9275.

Desidere- A ssuage.

Desiderium-Desire. £.730^

Designare - Designate. M. 2^. 20.
50. T.729".

Desinere-Cease.

Desistere-Desist.

Desolare-Desolate, To.

Desolatio-Desolation.

Despector. il. 504^.

Desperare-Despair, To.

Desperatio-Despair. A. 83 13.

Despicere-Look do^vn.

Despondere-Despond.

Desponsare-Betroth. T.73^.

Desponsatio - Betrothal . E. 7 30^^.

734^^.

Despoticus-Despotic. T.813.

Despumare. T.331-.

Desquamare. T. 125^.

Dessau-Dessau.

Destinare-Destine.

Destitutus-Destitute.

Destrnctio-Destruction (see Destroy).

Destructivus-Destructive (see Des-
troy).

Destructor-Destroyer.

Destruere-Destroy. A. 8295.

Desuescere-Disuse, To.

Desuetude-Disuse.

Desumere-Take away.

Desuper. H. 9^.

Detectio-Disclosure.

Detegere-Disclose.

Detentio- Withholding, A.

Deterior. T. 704.
Determinare-Determine.
Determinate-Determinately.
Determinatio - Determination. M.

249. E.S89^.
Deterrere-Deter. T.797^ D.S988.
Detestabilis-Detestable.
Detestari-Detest. E.8o3'-^. 827^
Detestatio-Detestatiou.
Detinere-Withhold.
Detondere-Shear.
Detorquere-Distort.
Detractio-Withdrawal (see Draw otl) .
Detrahere-Draw'oti'.
Detrimentosus-Detrimental.
Detritus-Rag.
Detrudere-Thrust down.
Deturbare-Disturb.
Deucalion-Deucalion.
Dens-God.
Devastare-Devastate. A. 9330. E.

9146.

-Vastate.
De vastatio-De vastation .

-Vastation.
Devlatio-Deviation. M.385. T.470''.
Devigorare. M.433-.
Devincere. E.918".
Devolare-Fly, To.
Devolutio-Devolution.
Devolvere-Devolve.
Devorare-Devour.
Devoratio-Devouriug, A.
Devote-Devoutly.
Devotio-Curse (see Accursed).
Devotio-Devotion.
Devotus-Devout.
Devovere-Accursed.
Dexter-Right.
Dexteritas-Dexterity.
Dexterus-Dexterous.
Dextre-Dexterously.
Diabolus-Devil. A.8273''. E.911''.
Diaconus-Deacon.
Diadema-Diadem.
Diagnosticus. T.631*.
Diamant- Diamond.
Diametros-Diameter.
Diana-Diana.
Diaphanus-Tran spar ent.
Diaphragma^ Diaphragm .
Dibaphus-Doubledyed.
Dibon-Dibon.
Dicare-Set apart.
Dicatus (allotted). H.96. T.564e.
Dicere-Say.

Dicta-Statements (see Say).
Dictamen-Dictate, A.
Dictare-Dictate, To.
Dictatio-Dictation.
Dictator-Dictator.
Dicterium-Jest, A,
Dictio, Dictum-Saying, A.

Dictionarium-Dictionary.

Didasculus-Teacher.

Dideron-Dideron.

Diductio, Diducere-Diduction

Diductus-Wide open.

Dies-Day.

Diffamare-Defame.

Dififamatio. M.373.

DifFerare. H.51. 288^.

DifFerentiar-Ditference.

Diflferre-Difier.

Differtus-Filled.

Difficilis - Difficult. T.533. 535.

D.579S.
Difficultas-Difficulty.
Difficulter-Difficulty. T.535.
Diffindere-Cut asunder.
DifHuere-Dissolve.
Dififringere. T.379*.
Diffundere-Ditfuse.
Diffusio-DifFusiou.
Digerere-Digest.
Digestio-Digestiou.
Digitiis-Finger.
Dignare-Deign (see Worthy).
Digne-Worthily.
Dignitas-Dignity.

-Worthiness,
Dignoscere-Know.
Dignus- Worthy. H.71.
Dijudicatio-Dijudication.
Dilabi-Fall to pieces.
Dilaceratio-Rending to pieces, A.
Dilaniare-Tear, To.
Dilaniatio-Tearing to pieces, A.
Dilatare-Enlarge.
Dilatatio-Enlargement.
Dilatio-Dilation.
Dilectio-Dilection.

-Love.
Diligens - Diligent. D.Love xii.

xvii^.
Diligentia-Diligence.
Diligere-Love, To.
Diluculum-Daylneak.
Diluere-Dissolve. A. 4976. T. 134*.
Diluvium-Flood.
Dimensio-Dimension,
Dimicare-Fight, To.
Dimicatio-Fight, A.
Dimidiare-Halve. AI.37^.
Dimidium-Half.
Diminuere-Diminish.
Diminutio-Diminution.
Diminutivus-Diminutive.
Dimissio-Dismissal (see Send away).
Dimittere-Send away.
Dimovere-Remove.
Dinah-Dinah.
Diogenes-Diogenes.
Diploma. T. 181-. 730-.
Dippelius-Dippel.
Directe-Directly.

Constare potest

806

Correspondenter

Constare potest. T.614. 632.
Constat manifeste. T.677-.
Consternare, Constern atio-Constei-

nation. E.659^. 677-*.
Constipare-Close up, To.

-Crowd, To.
Constipatio-Closing up, A.

-Crowding, A.
Constipulare-Stipulate.
Constituere- Constitute. A. 7479.

8269. 9222^ 9416^. E.803-. 8o63.

936--
Constitutio-Constitution .
Constrictio-Constriction. E.41 1
Constrictus (close). M.3o6^
Constringere. H.482. M.307.
Constructio-Construction.
Construere-Construct.
Consviere-Sew.
Consuetudo-Custom.
Consul-Consul.
Consulat se quisque. T.4S0.
Consulere-Consult. A. 7454. 8254.

H.64-.
Consultatio-Consultation.
Consumere - Consume. A. 7507.

9145-

Consumptio-Consumption.

Consummare-Consumiuate.

Consummatio-Consummation. Dic-
ta Prob. p. 1 1 .

Contabescere-Fade away, To.

Contactus-Contact.

Contagio-Contagion.

Contagiosus-Contagious.

Contaminare-Contaminate. A. 8806.

E.S225.

Contaminatio-Contami nation.
Contectus. T.562.
Contegere-Cover, To.
Contemnere-Contemn.
Contemplari-Survey, To.
Contemplatio. T. 1 7 1 .
Contemplator. M.85e. 215.
Contemtus-Contempt.
Contendere-Contend.
Contentio-Contention.
Contentus-Content. A.34252.
Conterere-Break in pieces. To.
-Grind,
(bruise). E.76S". 900-.
Conterminus. R.444^. M.79-.
Contestari- Attest.
-Protest.
Contestatio-Attestation. D.5993.
Contexere- Weave. T. 103.
Contextura-Contexture. A. 821 5-.
Contextus-Context.
Conticere, Conticescere-Silent, To

be.
Contignare-Lay beams, To.
Contiguitas-Contiguity.
Contiguus-Contiguous. H.184.

Continens-Containant.
Continere-Coutain.
Contingere-Happen. A. 5221. 5225.

6480.
Continuare-Continue. 0,1787.
Continuatio-Continuation.
Continue, Continuo-Continually.
Continuitas. E. I207<'.
Continuus-Continuous. E.323.

D.Wis.ii^. iii-. Ang.Idea i.
Contio-Preacliing, Sermon.
Contionari-Preach.
Contionator-Preacher.
Contorquere-Twist, To.
Contortio-Twisting up, A.
Contra^Against.

Contractio-Con traction. A.681 1^.
Contradicere-Contradict. D. 5949.
Contradictio-Contradiction.
Contradictorius-Contradictory.
Contrahere-Contractj To. A. 3755''.

5287-. 6663.
Contraniti-Oppose.
-Resist.
Contrariare-Contrary, To be. A.

7670.
Contrarietas-Contrariety.
Contrarius-Contrary.
Contremiscere-Tremble.
Contribuere-Contribute.
Contristare. M.355^ T.440-,
Contritio-Contrition.

-Grinding, A,
Contritus-Contrite.
Controversia-Controverby.
Controvertere-Controvert.
Contubernalis, Contubernium-

Dwelliug together ; and also

Tent-companionship. M. 105.
Contumacia-Stubl)oruness.
Contuniaciter-Stubbornly.
Contumax-Stubbom.
Contumelia-Insult, An,
Contundere-Bruise, To,
Contus-Pole.
Conus-Cone.
Convalescere-Recover.
Convellere-Convulse. T.758^
Convenientia- Agreement (see Meet).
Convenienter-Suitably (see Meet).
Convenire-^VIeet.
Conventa. T.730.
Conventicula-Conventicle.
Conventio-Agreement (see Meet).

T.730-.
Conventus-Assembly (see Meet).
Conversari-Converse, To.
Conversatio-Conversation. A . 8 1 1 1 .

81 17. D.5785. 6012. D.Min.4545.
Conversim-Crosswise.
Conversio - Conversion. D. 1559.

Coro.sSe.
Convertere-Convert, To. E.381^.

Conviciari-Insult, To.

Convictio - Conviction (see Con-
vince).

Convictrix. M.4782.

Convincere - Convince. D.2898.
3I7ie. 5826. 60436.

Convitium-Insult, An. T.30oe.

Convivari-Feast, To.

Convivium-Feast, A.

Convocare-Call together (see As-
sembly).

Convocatio-Assembly. E.S04".

Convolvere-RoU together.

Convulsio - Convulsion. T.500-

(bodily).

Convulsivus. C.J. 87,

Cooperare-Cooperate.

Cooperatio - Cooperation. D.Wis,
iii. 3. Coro.29-.

Coopertus (covered over). H.585.

Coordinare-Coordinate, To.

Coordinatio-Coord i nation.

Cophinus-Basket.

Copia- Abundance.

Copula-Couple, A.

Copulari-Couple, To. ^."jio^.

Copulatio-Coupling A.

(a wedding). K.^t^x"]^.

Coquere-Cook, To.

Cor-Heart,

Coral lium-Coral .

Coram-Before. T.53S. 779.

Coran-Koran.

Corbis-Basket.

Corculum. M.4i6^

Coriaceus-Leathern.

Coriandrum-Coriander.

Cerium-Leather.

Cornea-Cornea.

Corniculum-Horn, Little.

Cornif ex-Executioner.

Cornu-Horn.

Cornucopia-Cornucopia. T.375-.

Comuferire-Horn, To strike with
the.

Cornutus-Horned.

CoroUa^Chaplet.

CoroUarium-CorolIary,

Corona-Crown, A. T. 11, Coro.lii.

Coronamentum-Corouet.

Coronare-Crown, To.

Coronatio-Coronation. T.721.

Coronis-Coronis. (See Coro.8).

Corpora striata-Corpora strinta.

Corporaliter. R.294e. M.82-. 305.
T. II. 108^-. 109. iio^

Corporatura-Embodiment. M. 155a*.

Corporeus-Corporeal.

Corpus-Body. E.283. ^K 8372

889-. 1004^. 1071-. 1092'.

Corpus liumanum-Humau body.

Corradere-Sciape together. To.

Correspondcnter-Correspondently.

Correspondentia

807

Dare

Correspondentia - Correspondence.

E.1050-. loSo^ 1082^ D.Love

xx^. D.Wis.ii.
Correspondere-Con-espond.
Corrigia-Latchet.
Corripere-Seize.
Corroborare-Strength en .
Corroboratio-Strengthening, A.
CoiTodere-Gnaw.
Corruere. A.9424^ E.811.
Corrugatio-Corrugation.
Corrumpere-Corrupt, To. A. 7449.
Corruptela, Corruptio-Corruptioii.
Corruptor-Conupter.
Corruptus (spoiled). T.378.
Cortex-Bark (see Cortical). T.455a.
Corticalis-Gortical.
Cortina-Curtain. E.283*.
Coruscare-Coriiscate.
Coruscatio-Coruscation.
Corvus-Raveii.
Corylus-Hazel.
Costa-Rib.
Costum-Pomatum.
Cotumix-Quail.
Counire. E. 1084^.
Crabro-Hornet.
Cranium-Skull.
Crapulare-Intoxicate.
Cras-Toniorrow (see Morrow)
Crassamentum-Grossness.
Crasse-Grossly.
Crassescere-Gross, To become.
Ci'assities, Crassitudo-Grossness.
Crassus-Gross.
Crastinum-Morrow.
Crastinus-Tomorrow's (see Morrow).
Crater-Basin.
Crates-Grate.
Creabilis-Creatable.
Creare-Create. E.295. 304H 609.

1076®. 1201^. ^

-. D.Wis.ii.

Creatio-Creation.
Creator-Creator.
Creatrix-Creat ress.
Creatura-Creature.
Crebro. M. 103^.
Credere - Believe.

1182S.
Credulus-Credulous.
Cremare-Burn. D.3296.
Cremaster-Cremaster.
Crepusculum-Twilight.
Crescentia-Growth.
Crescere-Grow.
Cribrare-Sift.
Cribrum-Sieve (see Sift).
Crimen-Crime.
Crinis-Hair.
Crinitus-Hairy.
Crispatus. M. 78*.
Crista-Crest. T.331-.

D.Love XX.
-2. xii. 53.

E.936*. 11562.

E.76S-

Cristatus-Crested.

Criterion. Ad. 3/5570.

Criticus-Critio, Critical.

Crocitare-Croak, To.

Crocodilus-Crocodile.

Cruciare-Torment, To.

Cruciatus-Torment.

Crucifigere-Crucify (see Cross).

Criicifixio-Crucifixion (see Cross).

Crudelis-Cruel.

Cnidelitas-Cruelty.

Crudeliter-Cruelly.

Crudus-Raw. '

Cruentus (bloody). R.655.

Crumena-Purse.

Cruor-Gore. T.367\

Crus-Leg.

Crusta-Shell.

Crustaceus-Crustaceous (see Shell).

Crux-Cross.

Crypta-Vault.

Crystallinus-Crystalline.

Crystallum-Crystal. E. 1087-.

Cubare-Lie, To.

Cubatio, Cubitus-Lying down, A

(see Lie, To).
Cubicularius-Chamberlain.
Cubiculum-Bedchamber.
Cubile-Bed. A.7353.
Cubitus-Cubit.

(elbow). 0.34056.
Cubulus-Cube.
Cucumis-Cucumber.
Cucurbita-Gourd.
Cudere-Stamp, To,
Culina-Kitchen.

Culinarius-Culiuary (see Kitchen).
Culmen-Summit.
Culmus-Stalk.
Culpa-Fault.

Culpabilis-Culpable (gee Fault).
Culter-Knife.

Culter piitatorius-Pruninghook.
Cultor-Worshipper.
Cultrarius-Cutthroat.
Cultus-Worship.
Cum-With.

(as). T.408. 4102.

(when). T.596.
Cum itaque. T.641.
Cum tamen. T.59i«.
Cuminum-Cum min .
Cumprimis. M.253.
Cumulare-Heap, To.
Cumulus-Heap, A.
Cunctari-Tarry.
Cunctus. T.I 2. 28. 53«.
Cupediae-Dainties.
Cupere-Desire, To (see also Cupid-
ity).
Cupiditas-Cupidity. E.1167.
Cupido-Desire.
Cupreus-Copper, Of.

Cuprum-Copper. E. 1084*. 121 1*.

Cur?- Why? T.7972.

Cura-Care.

Curare-Care, To.

Curare-Cure, To,

Curator-Steward,

Curia-Councilchamber.

Curiositas-Curiosity.

Curiosus-Curious.

Currere-Run, To.

Curriculum-Course.

Currus-Chariot,

Cursitatio. T,730-.

Cursor. M.19. T.825e.

Cursorius (see Races).

Cursus-Coui'se.

Curtus-Short.

Curvare-Bow, To. E.2782. 1019-.

Curvatura. H.260.

Curvus (a curve). D.3484. 4174.

5579.
Cusch-Ethiopia. E.654".
Cuspis (a point). D.4198.
Custodia-Guard, Keeping, Custody.
Custodire-Guard, Keep, To.
Custos-Guard, Keeper, Watchman.
Cutaneus-Cutaneous (see Skin).
Cuticula-Cuticle.

Cuticularis-Cuticular (see also Skin).
Cuticulus-Cuticle (see Skin).
Cutis-Skin.
Cyaneus-Blue, Dark.
Cyanus-Ligure.

Cyathus-Cup. M.14. ^. 1.483^

Cyclopes-Cyclops.

Cygnus-Swan.

Cylindrus-Cylinder.

Cymba-Boat. M.442.

Cynosura. T. 165^.

Cysticus-Cystic.

Cystus nautica-Compass, A.

Czar-Czar.

Dabilis-Possible (see Give). H. 1 76*.
M.44^ 55I T.23. 105. 370. 615. 618.
Daemon-Demon. H.4712. E.455-2.
Daemonophonia-Demonophonia.
Dagon-Dagon. T.6i4^ 630-.
Dahlborg-Dahlborg.
Damascenus (see Damascus).
Damascus-Damascus.
Damnare-Condemn.
Damnatio-Condemnation. E.920.
Damnosus-Hurtful (see Harm).
Damnum-Harm.
Dan-Dan.

Danemarkia, Dania-Denmark.
Daniel-Daniel.
Danita. H. 324.
Danus-Dane (see Denmark).
Daphne-Daphne.
Daps-Feast.
Dare-Give.

David

808

Depraedationes

David-David. E.62^ 205. .

—2, 3, 7681^

Davus-Davus.

De(for). T.538.

De Coelo et Inferno. D.6101*.

De Divina Providentia (the work).

L.Pref. S.83.
Dea-Goddess (see God).
Dealbare-White, To make, R.655^
Dearare-Plough, To.
Deardere. M. 304-.
Deastros. T.459^. 503^
Debellare- Vanquish.
Debere-Ought.
Debilis-Weak.
Debilitas-Weakness.
Debitum-Obligatiou.
Deborah-Deborali.
Decachordium - Instrument of ten

sti'ings.
Decad. M.Sl
Decalogus-Decalogue.
Decantare-Decant. M.64. T.5852.
Decantatio-Chanting.
Decantatio-Decantation.
Decedere-Depart. H. 1596,
Becem-Teu.
Decens-Beeoming.
Decenter-Becomingly.
Deceptio-Deception (see Deceive).
Decernere-Decree, To.
Decertatio. T.yaie.
Decessus-Departure.
Decidere-Cut oft', To. A. 1857''.
Deciders-Fall down, To.
Deciduus (see Fall down, To).
Decimare-Tithe, To (see Ten).
Decimatio-Tithing, A (see Ten).
Decimus-Tenth.
Decimus septimus-Scventeenth.
Decipere-Deceive.
Decisio-Decision.
Declarare-Declare.
Declaratio-Declaration.
Declinare-Turn aside. M.78'.
Declinatio-Turning aside, A.
Declive, Declivitas-Declivity.
DecoUare-Behead.
Decollatio-Beheading, A. A. 9262".
Decor. M.42*.
Decoramentum-Decoration.
Decorare-Decorate.
Decorticare-Peel, To.
Decorticatio-Peeling, A.
Decorum-Decorum (see Becoming).

A.831. 5570.
Decorus-Becoming.
Decrementum. M.209.
Decrepitus. P. 324^. M.137^. 250.

Decrescentia. H.38. ^.

Decrescere-Decrease, To.
Decretum-Decree. R.962'-. T.487.

632. 642.

Decumbere-Lie down.
Decurtare-Shorten.
Decurtatus-Mutilated.
Decus-Oru am ent.
Decussatim-Crosswise. D.6067.
Dedan-Dedan.
Dedanim-Dedanites.
Deducere-Draw down.

-Lead.
Deductio-Drawing down, A.
Deesse-Wanting, To be,
Defaecare-Defecate.
Defaecatio-Defecation.
Defectio-Revolt.
Defectus-Failure. M. 304^.
Defendere-Defend.
Defensio-Defence.

Defervescere. D.5913. M.78^ 466.
Deficere-Fail. A.gisO^. E.386".

Deficientia-Failing.

Defiguratio-Defiguration.

Define. M.87.

Definire-Define.

Definitio-Definition.

Definitus-Definite.

Deflammere. T.40S,

Deflectere-Bend, To.

Deflere-Weep.

Deflexio-Bending, A.

Deflorare-Deflower.

Deiioratio-Defloration. E. i o i o".

Defluere-Flow down.

Deiluxus-Flowing down, A.

Deformis-Ugly.

Deformitas-Ugliness.

Deformiter. T.595.

Defraudare-Defraud (see Fraud).

Defraudatio - Defrauding, A (see

Fraud).
.Defuuctus-Dead (see Bie-defimigi).
Defungi-Die.
Degener. 11.4966.
Degenerare-Degenerate, To. E.817-.
Degere-Pass the time.
Deglutire-Swallow. A.9146''.
Dein. H.26. 68. 992. T.442e.
Deinde. M.99. T.1192. 564. 606.
Deiparus. R.2g4^^.
Dejectio-Casting down, A.
Dejicere-Cast down.
Delabi-Fall down. A. 6.

Delassare. M.8^. ^,

Delectabilis-Delightful.
Delectare-Delight, To.
Delectatio-Delight.
Delegare-Send. R.7912.
Delere-Blot out. A. 88 7 58.
Deliberare-Deliberate, To.
Deliberatio-Deliberation.
Deliberatus-Deliberate. T.7;
Delicate-Delicately. D.441.
Delicatus-Delicate.

68. 6615.
T.36ie.

E. 199.

Delictum. T.459^-. 562-.
Delineamentum, Delineatio-Deline-

ation.
Delineare-Delineate.
Deliquium-Swoon, A.
Delirare-Rave (see Delirium).
Deliratio. Delirium - Delirium.

A. 9278-5. E.8872.
Delitere-Lurk.

Delitiae, Delitium-Deliciousness.
Delitiari (or Deliciari)-Deliciate, To
Delitiatio-Delieiation.
Delitiosus-Delicious.
Delphi. M.I 1 1.
Deludere-Delude, To.
Demens-Mind, Out of.
Demensum-Tale.
Demere-Take away. M.236e.
Demetere-Reaj).
Demisupinatus-Leaning back.
Demittere-Let down.
Democritus-Democritus.
Demonstrare-Demonstrate.
Demonstratio-Demonstration.
Demonstrativus. M.63.
Demosthenes-Demosthenes.
Demum. R. 962^2. T.385-'. 442^.
Denarius-Peuny.
Denegare. T.631-.
Denigrare. R.655'*. T.3S3^. 515^.
Denique. T.369. 385- 536^.
Denominatio-Name.
Dens-Tooth.
Densitas-Density.
Densus-Dense.
Denudare-Denude,
Denudatio-Denudation.
Denuntiare-Denounce. T. 797^
Denuntiatio-Denunciation.
Denuo. T.572. 573.
Deorsum-Downwards.

Depascere. E.632''. ". 799^^.

Depauperare-Im poverish.
Depellere-Drive away.
Dependentia-Dependence.
Dependere-Depeud.
Deperdere-Destroy.
Dephlegma-Phlegm .
Dephlegmare - Dephlegmate (see

Phlegm).
Dephlegmatio-Dephlegmation (see

Phlegm).
Depingere-Portraj'.
Deplumare. T. 1 2 5^.
Deponere-Put off.
Depopulare-Ravage. M.483'-.
Depopulatio-Laying waste, A (see

Ravage).
Deportatio-Deportation.
Depositio-Putting off, A.
Depraedari-Despoil (see Prey),
Depraedationes - Despoilings (see

Prey).

Depravare

809

Directe

Depravare-Depraved, To be.

Deprehendere-Catch, To. A.9125.

Depressio - Depression (see Press
down).

Deprimere-Press down.

Deprivare-Deprive.

Deprivatio-Deprivation. A. 91 39.

Depromere - Draw out. A.9272^
9340^

Derasio-Shaving otf, A.

Derelinquere-Foisake.

Derivare-Derive.

Derivatio - Derivation. A. 7779".
91412.

Derivativus-Derivative. A. 8042^.

Derogare-Derogate.

Descendere-Descend. A.893i^

Descensus-Descent.

Desciscere-Fall away. A. 2406.

Describere-Describe.

Descriptio-Description.

Deserere-Desert, To.

Desertio-Desertion.

Desertum-Wilderness.

Desertus-Deserted, Desert (see Wil-
derness).

Desiderabilis-Desirable (see Desire).

Desiderare-Desire, To. A.9167'-.
9207. 9268. 9275.

Desidere-Assuage.

Desiderium-Desire. E.730^.

Designare - Designate. M. 2^. 20.
50. T.729".

Desinere-Cease.

Desistere-Desist.

Desolare-Desolate, To.

Desolatio-Desolation.

Despector. M. 504*^.

Desperare-Despair, To.

Desperatio-Despair. A. 83 1 3.

Despicere-Look down.

Despondere-Despond.

Desponsare-Betroth. T.73^.

Desponsatio - Betrothal. E. 730^^.

734^'.

Despoticus-Despotic. T.813.

Despiimare. T. 331".

Desquamare. T. 125^.

Dessau-Dessau.

Destinare-Destine.

Besti tutus-Destitute.

Destructlo-Destruction (see Destroy).

Destructivus-Destructive (see Des-
troy).

Destructor-Destroyer.

Destruere-Destroy. A. 8295.

Desuescere-Disuse, To.

Desuetudo-Disuse.

Desumere-Take away.

Desuper. H. 9^.

Detectio-Discl osure.

Detegere-Disclose.

Detentio- Withholding, A.

Deterior. T. 704.
Determinare-Determine.
Determinate-Determinately.
Determinatio - Determination. M.

249. E.889'*.
Deterrere-Deter. T.797'*. D.5988.
Detestabilis-Detestable.
Detestari-Detest. E.803-. 827^
Detestatio-Detestation.
Detinere-AVithhold.
Detondere-Shear.
Detorquere-Distort.
Detractio-Withdrawal (see Draw oil).
Detrahere-Draw off.
Detrimentosus-Detrimental.
Detritus-Rag.
Detrudere-Thrust down.
Deturbare-Disturb.
Deucalion-Deucalion.
Deus-God.
Devastare-Devastate. A. 9330. E.

914^.

-Vastate.
Devastatio-Devastation.

-Vastation.
Deviatio-Deviation. il.385. T.47o-\
Devigorare. M.433-.
Devincere. E.918".
Devolare-Fly, To.
Devolutio-Devolution.
Devolvere-Devolve.
Devorare-Devour.
Devoratio-Devouring, A.
Devote-Devoutly.
Devotio-Curse (see Accursed).
Devotio-Devotion.
Devotus-Devout.
Devovere-Accursed.
Dexter-Right.
Dexteritas-Dexterity.
Dexterus-Dexterous.
Dextre-Dexterously.
Diabolus-Devil. A.8273'*. E.911'*.
Diaconus-Deacon.
Diadema-Diadem.
Diagnosticus. T.631®.
Diamanl^Diamond.
Diametros-Dianieter.
Dianar-Diana.
Diaphanus-Tran spar ent.
Diaphragma-Diaphragm.
Dibaphus-Doubledyed.
Dibon-Dibon.
Dicare-Set apart.
Dicatus (allotted). H.96. T.564e.
Dicere-Say.

Dicta-Statements (see Say).
Dictamen-Dictate, A.
Dictare-Dictate, To.
Dictatio-Dictation.
Dictator-Dictator.
Dicterium-Jest, A.
Dictio, Dictum-Saying, A.

Dictionarium-Dictionary.

Didasculus-Teacher.

Dideron-Dideron.

Diductio, Diducere-Diduction

Diductus-Wide open.

Dies-Day.

Diffamare-Defame.

Dififamatio. M.373.

Differare. H.51. 288^.

Differentia-Difference.

Differre-Differ.

Differtus-Filled.

Difficilis - Difficult. T. 533. 535.

D.5798.
Difficultas-Difficulty.
Difficulter-Difficulty. T.535.
Diffindere-Cut asunder.
Diffluere-Dissolve.
Diffringere. T.379*.
Diffundere-Diffuse.
Diffusio-Diffusion.
Digerere-Digest.
Digestio-Digestion.
Digitus-Finger.
Dignare-Deign (see Worthy).
Digne- Worthily.
Dignitas-Dignity.

-Worthiness.
Dignoscere-Know.
Dignus- Worthy. H.71.
Dijudicatio-Dijudication.
Dilabi-Fall to pieces.
Dilaceratio-Rending to pieces, A.
Dilaniare-Tear, To.
Dilaniatio-Tearing to jneces, A.
Dilatare-Enlarge.
Dilatatio-Eulargement.
Dilatio-Dilation .
Dilectio-Dilection.

-Love.
Diligens - Diligent. D.Love xii.

xvii^.
Diligentia-Diligence.
Diligere-Love, To.
Diluculum-Daybreak.
Diluere-Dissolve. A. 4976. T. 134*.
Diluvium-Flood .
Dimensio-Dimension.
Dimicare-Fight, To.
Dimicatio-Fight, A.
Dimidiare-Halve. M.37S.
Dimidium-Half.
Diminuere-Diminish.
Diminutio-Dirainution.
Diminutlvus-Diminuti ve .
Dimissio-Dismissal (see Send away).
Dimittere-Send away.
Dimovere-Remove.
Dinah-Dinah.
Diogenes-Diogenes.
Diploma. T. 181-. 7 30-.
Dippelius-Dippel.
Directe-Directly.

Directio

810

Doeg

Directio-Direction.
Directus-Direct.
Direptio-Pillage.
Dirigere-Direct, To.
Dirimere-Separate, To.
Biripere-Pillage, To.
Diritas-Direfulness.
Dirus-Direful.
Discalce are-Un shoe.
Discantus. D.5113.
Discedere-Depart.
Bisceptare-Debate, To. A. 9 166.

Disceptatio-Debate.
Discere-Learn.
Discernere-Disceni .
Discerpere-Eend.
Discerptio-Rending, A.
Discerptor-Eender, A.
Discessio. M.289.
Discessus-Departure.
Discidium-Dividing, A, E. 10352.
Discindere-Eend.
Disciplinar-Discipliiie. A. 8737,
Discipulus-Disciple.
Discissio-Eending, A.
Discontinuare. M. 169.
Discooperire-Uncover.
Discordantia-Disagieenient.
Discordare-Disagiee.
Discordia-Discord (see Disagree).
Discorditer. T. 133.
Discors-Discordaiit (see Disagree).
Discrepantia-Difference.
Discrepare-Differ.
Discrete-Discretely.
Discretio-Discernment.
Discretus-Discrete. E. 1 1 98.
Biscrimen-Diflference.
Biscrinii nare-Discriiuinate.
Biscriininatio-Discrinanation.
Biscumbere. H.4S. 223.
Biscupere. T.598.
Biscurrere-Eun about.
Biscutere- Disperse. A.930ie.E.95o-.

(distinguish). A. 4329^.
Bisharmonia. D.2180.
Bisliamionicus. M.55-.
Bisjunctio-Disj unction (see Disjoin).
Bisjungere-Disjoin.
Bisparare-Disapi tear.
Bisparatio-Disappearance.
Bispares. M. 246-.
Bispellere-Dispel.
Bispendium. M.474.
Bispensare-Dispense. T.3642.
Bispensatio-Dispensation.
Bispensator-Dispenser.
Bisperdere. M. 132-'. 379. Coro.25.
Bispergere-Disperse.
Bispersio-Dispersion.
Bispertire-Distribute.
Bispescere-Divide. M.237.

Bispestus (from Dispeseere).
Bispicere. M.283.
Bisplicentia-Displeasure.
Bisplicere-Displease. A. 8027.
Bisponere-Dispose.
Bisposite-Metbodically (see Dispose),
Bispositio-D isposition.
Bisputare-Debate, To.
Bisputatio-Debate.
Bisquirere-Inquire.
Bisquisitio-Disquisition.

-Inquiry.
Bisrumpere-Break in pieces.
Bissecare-Cut to pieces. A. 7456^.

T.6812.
Bisseminare-Spread, To.
Bissensio, Bissensus-Dissension.
Bissentire-Dissent, To.
Bisserere-Discuss.
Bissidentia-Disagreement.
Bissidere-Disagree.
Bissidium-Disagreement.
Bissimilis-Dissimilar (see Dissimil-
itude).
Bissimiliter-Dissimilarly (see Dis-
similitude).
Bissimilitudo-Dissimilitude.
Bissimulare-Dissemble.
Bissipare-Dissipate. A.7646. 9144.

9216^. 9282-.
Bissipatio-Dissipation.
Bissitus-Remote. H.203".
Bissociare-Dissociate.
Bissociatio-Dissociation.
Bissolutio-Dissolution.
Bissolutus-Dissolute (see Dissolve).
Bissolvere-Dissolve.
Bissonus. M.207.
Bissuere-Unsew.

Bistantia-Distance. W.74. E. 1219".
Bistare-Distant, To be.
Bistendere-Distend.
Bistincte-Distinctly.
Bistinctio-Distinction.
Bistinctus-Distinct. A.8118.
Bistinere-Separate, To.
Bistinguere-Distinguish.
Bistorquere-Distort.
Bistractio-PuUing asunder, A (see

Distract).
Bistrac tivus-Distracti ve.
Bistractus-Distracted.

(torn to pieces). T.378.
Bistrahere-Distract.

(pull asunder). A. 35.
Bistribuere-Distribute.
Bistributio-Distribution.
Bisturbare-Disturb. D. 490.
Bisunio-Disunion.
Bisunire-Disunite.
Bitare-Enrich (and also under Rich).
Bitescere-Eich, To become.
Bitio-Jurisdiction.

Biu. T.503-.

Biurnus-Diurnal.

Biuturnitas-Long duration.

Bivagare- Wand e r.

Bivaricare-Divaricate.

Bivaricatio-Divarication.

Bivellere-Pluck away. T.385*.

Bi versicolor. H . 2 1 o.

Biversiformis. M. 78''.

Biversimode. H.204. T.366". 476^.
5802. D.4526.

Biversitas-Diversity.

Biversoria-Diversions.

Biversorium-Inn.

Biversus-Di v erse . A . 8998.

Bivertere. A. 6836.

Bives-Eich.

Bividere-Divide.

Bivina sapientia-Divine wisdom.

Bivinare-Divine, To.

(guess). M.54. III.

Bivinatio-Divination.

Bivinator-Diviner. T. 560.

Bivinitas-Divinity.

Bivinitus-Divinely.

Bivinum bonum - Divine good.
E.888.

Bivinum bonum naturale-Divine
natural good. A. 3192.

Bivinum Humanum-Divine Human.
E. 1069^. 1219.

Bivinum ipsum-Divine itself.

Bivinum naturale-Divine natural.

Bivinum rationale-Divine rational.

Bivinum sensuaJe-Divine sensuous.

Bivinum spirituale-Divine spiritual.
A. 10087. 10091. 10098. 10099.

Bivinum supremum-Supreme Divine
(see Divine itself).

Bivinum varum - Divine truth.

E. 1069".
Bivinus-Divine.
Bivinus amor-Divine love. E. 1069-.

D.Wis.iii. I.
Bivinus Homo-Divine Man.
Bivisibilis, Bividuus-Divisible.
Bivisio-Division.
Bivitiae-Eiches.
Bivortium-Divorce.
Bivulsio-Plucking away, A.
Bocere-Teacb.
Bocilis-Teachable.
Bocilitas-Teach ablen ess.
Bockor (Swed.-dolls). D.2844.
Boc tor-Teacher.

Boctrina-Doctrine. A.7S77-. 7975.
Boctrina coelestis - Heavenly doc-
trine.
Boctus-Learned.
Bocumentum-Document.
Bodanim-DoJanim.
Bodrans-Farthing. E. 1015^.
Boeg-Doeg

Dogma

811

Effigiare

Dogma-Dogma.

Dulcedo-Sweetuess.

Ecelesia extema-External Church.

Dogmaticus-Dogmatic. T.798I".

Dulciarius (dulcimer). E.323".

E.434". A.7474- 435'- 7io".

Dolare-Hew.

Dulcis-Sweet.

768W.

Dolere-Pain, To be iu.

Dum. H. 10. T.442e. 443. 444.

Ecclesia gentium - Church of the

Dolor-Pain, Grief.

592.

gentiles. A. 367-. 422.

Dolorificus-Painful.

Duma-Dumah.

Ecclesia Graeca-Greek Church.

Dolose-DeceitfuUy.

Dumetum-Thicket.

Ecclesia Hebraea-Hebrew Church.

Dolosus-Deceitful.

Dummodo. H.384. T.41. 82. 109^.

Ecclesia hodierna-Present Church.

Dolus-Deceit. E. 1003^

Duntaxat (merely, only). T.73-.

Ecclesia intema-Internal Church.

Domare-Subdue.

103. 437.

Ecclesia Israelitica (see Jewish

Domatio-Subduement.

Duo-Two.

Church).

Domesticus-Doniestic. T.4332.

Duodecim-Twelve.

Ecclesia Judaica-Jewish Church.

Domi-Ac home. (See House at

Duodecimus-Twelfth.

Ecclesia Nova-New Church.

H.479. 11.56. 6\ io3. i6ie. T.i47^-

Duplex-Twofold (see Double). T.

Ecclesia primitiva - Primitive

5046. 592. E.io5S-\)

443=^-

Church.

Domiciliiim-Abode. D.548. 11 78.

Duplicare-Double, To,

Ecclesia repraesentativa-Repre-

1 183. 2773. 3744. 3746. 3790.

Duplicatura - Duplicature (see Dou-

sentative Church.

4028. 4059. 4707. 4734.

ble).

Ecclesia spiritualis - Spiritual

Domina-Mistress. M. 3 1 9.

Duplicatus-Doubled.

Church.

Dominari-Dominate.

Duplicitas-Twofoldness (see Double).

Ecclesia vetus-Old Church.

Dominatio-Domination.

Duplus-Double.

Ecclesiasticus-Ecclesiastical.

Dominator-Ruler (see Dominion).

Dura mater-Dura mater.

Echidna-Viper.

Dominicus-Lord 's.

Durabilis-Durable.

Echo-Echo. T.132-. 577"^.

Dominium-Dominion.

Durare-Last, To (see Duration).

Eclipsis-Eclipse.

Dominus-Lord. A. 14. 2385*=.

Duratio-Duration.

Ecliptica-Ecliptic.

Dominus (as applied to meu)-Lord.

Dure. H.5i3<^.

Eden-Eden.

Dominus Jesus Christus-Loid Jesus

Durescere-Hard, To grow.

Eder-Edar.

Christ.

Duriter-Hardly.

Edere-Eat. R.114-. E.2I2^ 61 7-.

Domus-House. A. 105176. D.5252.

Duri ties-Hardness.

3

Donare-Gift, To.

Durus-Hard.

Edicere-Utter.

Donarium. T.453. 459^".

Dux-Leader.

Edictio. M.470,

Donum-Gift, A.

Dynastes-Ruler. T.633.

Edictum-Ediet.

Dordracena-Dort.

Editio (edition). T.503*.

Dordrechtana. T.4S7-. 489^.

E-E.

Editus-Elevated.

Dormire-Sleep, To.

E contra. T.660. 6653.

Edoctus. H.48.

Dormitare-Slumber, To.

E contrario. T.778e.

Edom, Edomus-Edom.

Dorsum-Back, The.

E diametro. T.470. 574. 754. 796'*.

Edomita-Edomite.

Dos-Dowry, Gift (see Endow). T.566'.

E longinquo. H.38e. 51.

Educare-Educate. H.416. M.1332.

D-4537- 4752. 4754-

E novo (see New). T. 526. 5849.

T.611.

Dotare-Endow.

E regione-Overagainst.

Educatio-Education.

Dothan-Dothan.

Ebenus-Ebony.

Educatrix-Educatress.

Drachmar-Drachma.

Eber-Eber.

Educere-Bring forth. A. 8 166. 8426.

Draco-Dragon.

Ebrietas-Drunkenness.

H.477. M.i03^ D.3621.

Draconicus-Draconic, Dragonist.

Ebrius-Drunkard.

Eductio-Bringing forth, A.

Dromas-Dromedary.

EbuUire-Boil up.

Eductio-Eduction.

Dualitas. R. 839-.

Ebullitio-Boiling up, A. E, 512.

Eductor-Bringer forth, A.

Dubitare-Doiibt, To.

Ebur-Ivory.

Edulcoratus-Sweetened.

Dubitatio-Doubt.

Eburneus-Ivory, Of.

Edulis-Ea table.

Dubitative-Doubtfully.

Ecce-Behold. H. 336, R. S755. T. 33 1^.

Effari-Utter.

Dubitativus-Doubtful.

459-

Effatus-Utterance.

Dubium-Dubiousness (see Doubt).

Eccentricus. T.32.

Effective. M.172.

Dubius-Dubious (see Doubt).

Ecclesia-Church. A. 7755. 7759.

Effectivus. M.3oie.

Ducat-Ducat.

D.3108. E.108. 256. 37629. 38610,

Effectrix-Effectrix.

Ducatus - Dukedom (see Leader).

629. 70012. 820-». 7. 83712.

Effectuatio-Effect, An. T.633^

D.6009.

876. 909. 9143. 918'". icx)4-.

Effectus-Effect, An.

Ducatus-Leading, A (see Lead).

1077^ 1127^ 1177^.

Effervescens (effervescent). M.466.

Ducere-Lead, To.

Ecclesia antiqua-Ancient Church.

Effervescentia-Effervescence.

Ductor. Ductrix-Leader.

E.948I 11773.

Effervescere-Effervesce.

Ductus-Duct. D.1058. D.4108.

Ecclesia antiquissima-Most ancient

Efficacia-Efficacy. D.2993. 3001.

-Leading. H.63.

Church.

3005. 3018. 3722. 4394. 5038.

Dudaim-Dudaim (see Mandrakes).

Ecclesia Christiana - Christian

Efficere-Effect, To,

Duellium-Duel,

Church. Dict.Prob. p.i2. £.948^.

EflBciens-Efficient.

Duker-Duker.

Ecclesia coelestis-Celestial Church.

Effigiare-Eifigiate.

Effigies

812

Epistola

Effigies-Effigy.

Effingere. A. 7745'-. M.2812. 474".
R.6756. T.1782.

Efflagitare-Importnne.

Efflagrare. T.455a-.

Efflare-Gasp, To.

Efflorescentia^Flowering, A. T.687-.

Efflorescere-Flower, To.

Effluviosus. M.495S.

Effluvium, Effluviosum-Effluvium.

Effluxus-Efflux.

EfFodere-Dig. T.362.

Efifoetus-Etfete.

EfFormare. T. 7 1 .

Effraenus-Unbrid led.

Eflfulgere-Shine.

Efifundere-Pour out.

Effusio-Etfusion (see Pour out).

Effutire-Utter. T.335'.

Egenus-Needy.

Egerere-Discliarge, To.

Egerminare-Sprout, To.

Egerminatio-Sprouti)ig, A.

Egestas-Need.

Egestio-Spavvning, A.

Ego-I.

Egredi-Go out.

Egregie. T.796^

Egregius-Surpassing.

Egressio-Egression (see Go out),

Egurgitare-Belch. D. 3242a.

Egurgitatio. D.4563.

Egy ratio-Gyration.

Ehrenpreus-Ehren preus.

Eisleben-Eisleben.

Ejectio-Casting out, A.

Ejicere-Cast out, To.

Ejulare-Howl, To.

Ejulatus-Howling, A.

Ejus-His.

El-El.

Elaborare. T.3363.

Elam-Elam.

Elambere-Lick, To.

Elanguescere-Languisli (see Lan-
guor). M.8*.

Elapidare-Stone, To.

Elapsus. T.79e. 615^. .

Elasticitas - Elasticity. M.2S3''.
T.665*. C.190.

Elasticus-Elastic.

Elater-Spring, A.

Elatio-Elatiou.

Elatus-Elated.

Elealeh-Elealeh.

Eleaxai'-Eleazar.

Electio-Ghoice (see Choose).

(election). T.62S. 631. 665^

Elector. T. at the end.

Electus (elect). A. 8 148. 9373.

T.63ie.

Eleemosyna-Alms. D.2657.
Elegans-Elegant.

Eleganter-Elegantly. £..875^

Elegantia-E 1 egauce.

Elementaris-Elementary.

Elementum-Element. T.838-.

Elephas-Elephant.

Elevabilis-Elevable. JSI.380''.

Elevare-Elevate.

Elevatio-Elevation.

Eli-Eli.

Eliakim-Eliakini.

Elias-Elijah.

Elicere-Draw out. A. 97 23.

Eliezer-Eliezer.

Eligere-Choose.

Elim-Elim.

Elimare - Elaborate, To. R.457.

D.4267.
Elimatio. M. 145^.
Elimatus. AI.87. 333^.
Elisaeus, Elischah-Elisha.
Elischah-Elishah.
Elixare-Seethe.
Elizabeth-Elizabeth.
Ellasar-Ellasar.
Eloah-Eloah.
Elohim-Elohim.

Elongare-Far off, To be. A. 2689.
Elongatio-Removal to a distance

(see Far off).
Eloquentia-Eloquence.
Eloqui-Utter.
Eloquium-Eloquence.
Elucere-Shine forth.
Elucidare-Elucidate.
Elucidatio. A.6010. M. 116. 314.
Eludere-Elude.
Elusio. M.477. 4992. 5212.
Elysius-Eiysian. T.4532.
Emaciare-Lean, To make.
Emanare-Emanate.
Emancipare-Emancipate.
tlmarcescere-Withei'.
Emblema-Emblem.
Embryo-Embryo.
Emendabilis-Amendable.
Emendare-Amend. D.2305.
Emendatio-Amendment.
Emere-Buy. E.622. E.840-. 860.

865.
Emergere-Em erge.
Emersio-Emergence.
Emeticus-Emetic.
Emicare. M.44".
Emigrare-Emigrate.
Emim-Emim.
Eminens. H.73-. 278^
Eminenter. T.419. 422^.
Eminentia-Eminence.
Eminentissime. T. 370.
Eminere-Eminent, To be. M.78^.

T.iioe.
Emissarius-Emissar y .
Emittere-Send forth.

Emollire-Soften.

EmoUitio-Softening, A.

Emolumentum-Profit.

Emori (die). H.14. 136-. T.3672.

Emorita, Emorraeus-Aniorite.

Emotio - Emotion (see Remove)

M.358.
Emotor. M.359S.
Emovere-Remove.
Emphasis-Emphasis.
Emplastrum - Plaster. T. 595^.

6658.
Emptio-Buying, A.
Emptor-Buyer.

Empyemata-Empyemata. 1.665".
Emulsus. T.665''.
Emunctoria-Snuffers.
Emunctus-Snuffed.
En. M.182. T.5032.
Enakim-Anakim.
Enatus. T.489.
Enavigare. T.504*.
Encomium-Encomium.
Eneas-Eneas.

Enecare-Exhaust. R.S75^''.
Eneglaim-Eneglaim .
Enervare-Enervate.
Engedi-Engedi.
Eniti-Force one's way out.
Enmishpat-Enmishpat.
Enodare-Unravel.

Enormis-Enormous. M.135^. 137'.
Enonnitas-Enormity.
Enosch-Enos.
Ens-Being. T.134*.
Ens rationis. M.315^'^. T.159^.

44 1 e. (See also under Being).
Ensis-Sword.

Enthusiasmus-Enthusiasm.
Euthusiasta-Enthusiast.
Enthusiasticus-Enthusiastic.
Entia (entities). R.87S''. T.523.
Entitas-Entity.
Enumeratio-Count.
Enunciare-Utter.
Enunciatio-Utterance.
Enunciator-Enunciator (see Utter).
Eo usque. T.598-,
Epha-Ephah, An.
Ephah-Ephah.
Ephebatus-Youth.
Epbebus-Youth, A.
Ephesinus-Ephesian.
Ephesus-Ephesus.
Ephod-Ephod.
Ephraim-Ephraim.
Ephrata^Ephrath.
Ephron-Ephron.
Epicurus-Epicurus.
Epigastricus. A. 7803. T.665*.
Epilepsia-Ejiilepsy.
Episcopus-Bishop.
Epistola-Epistle.

Epitaphium

813

Exoidium

Epitaphium. T.636.

Ethica (ethics). M. 1(336.

Evulgare-Pul)lisli.

Epocha-Epouli.

Ethnicus-Heathen.

Evulgatio-Publishiug, A.

Epotus (from Epotare)

. T.i6o^

Etiam-Yea.

Evulsio-PuUing out, A.

Epulae. T.433e.

(also). H.8. 68.

Ex-Froni.

Epulares. M. 6*.

Etsi. H.5.

Ex adductis. T.614.

Epulari-Feast, To.

Etter (Swed. -venom). D.2242.

Ex allatis. T.655.

Epulatio-Feasting.

Ettersalter. D.Min.4627.

Ex causa quia. n.46. 11 1. 11 5-.

Epuhini-Feast, A.

Etymologia-Etymolugy.

142. T.419. 520. 607. 8i5<'.

Equator-Equator.

Eucharistia-Eiicharist. R. 294".

Ex consulto. M.207.

Eque. H.4642.

Eucharisticus-Eucharistic.

Ex his constare potest, T.607".

Eques-Kider.

Eugenius-Eugene.

619. 709.

Equester-Equestrian .

M.72.

Eunuchus-Ennuch.

Ex his patet. T.458. 584. 589.

Equinus-Equine.

Euphrates-Eu})lirates.

599^. 614. 6272.

Equitare-Ride, To.

Europa-Europe.

Ex his sequitur. T.510. 577. 596'.

Equitatus-Horsemeu,

Cavalry (see

Europaeus-European.

613'^

Ride).

Eurus-East wind.

Ex lubitu. T.57.

Equus-Horse.

Eustachianus-Eustai'liian.

Ex professo. T. 141.

Er-Er.

Euxinus-Euxine.

Ex quibus patet. T.5io«. 612".

Eradicari-Eradicate.

Evacuare-Empty, To.

628-. 677«.

Erech-Erech.

Evacuatorius - Evacuatory (see

Ex quo patet. T.607. 63 6^. 674**.

Erecte-Erectly.

Empty).

Exacerbare-Exacerbate, Exasperate.

Erectio-Erection.

Evadere-Escape, To.

Exacerbatio-Exacerbation, Exasper-