1. APPENDIX to THE WHITE HORSE ¹

Since today it must inevitably appear strange that a horse means the understanding of truth, and in a contrary sense, reasonings coming as it were from the understanding which confirm falsehood, I should like to quote more passages still from the Word where the horse is mentioned. Let these suffice:

Is Thine indignation against the sea, O Jehovah, when Thou dost ride upon Thy horses! Thy chariots are salvation. Thou didst trample the sea with Thy horses, the surging of the waters, Habakkuk 3:8, 15.

The hoofs of Jehovah's horses are reckoned as flint, Isaiah 5:28.

At Thy rebuke both chariot and horse lay stunned, Psalm 76:5-6.

I will overthrow the throne of kingdoms, and I will overthrow the chariot and those that ride in it, and the horses and their horsemen shall go down, Haggai 2:22.

I will cut off the horse from Jerusalem: he shall speak peace to the nations, Zechariah 9:10.

In these places the Church's understanding of truth is meant by the horse, and doctrine derived from it by the chariot; and those who are able to understand and learn from the Word are meant by riders and horsemen. The matter is plainer still from these places:

Gather yourselves from all around to My sacrifice; you shall be satisfied at My table with horse and chariot. So I will set My glory among the nations, Ezekiel 39:17, 20-21.

Gather yourselves to the great supper of God, and you shall eat the flesh of horses and of those seated on them, Revelation 19:17-18.

The subject here is the New Church that is to be established by the Lord. At that time the understanding of the Word will be opened and from it men will be taught the doctrine of truth. What else would the statements that they were to be filled at the Lord's table with horse and chariot, and that they were to eat the flesh of horses and of those seated on them, be but utter absurdities! In addition to the examples already brought forward, the meaning of horse and chariot is obvious from these places:

Gird on Thy sword, O Mighty One! Mount, and ride on the Word of truth, Psalm 45:3-4.

Sing, lift up a song to Him Who rides upon the clouds, Psalm 68:4.

Jehovah comes riding upon a cloud, Isaiah 19:1.

Sing to the Lord Who is riding on the highest heaven of old, Psalm 68:33-34.

God rode on a cherub, Psalm 18:10.

Then you shall take delight in Jehovah, and I will make you ride on the heights of the earth, Isaiah 58:14; Deuteronomy 32:13.

I will make Ephraim ride, Hosea 10:11.

By riding in these passages is meant teaching and being taught the truths of doctrine, and thus being wise. By the heights of the earth are meant the summits of the Church, and by Ephraim also the understanding of the Word. Like matters are meant by horses and chariots, by the four chariots coming out between the mountains of bronze, and by the four horses harnessed to them, which were red, black, white, and dappled grey, and which are also called spirits and are said to have gone forth from standing in the presence of the Lord of the whole earth, Zechariah 6:1-8, 15.

Things of a similar nature are meant by these words as well:

When the Lamb opened the seals of the book horses went out in order, first a white horse, second a red horse, third a black horse, and fourth a pale horse, Revelation 6:1-8.

It is obvious that by the book whose seals the Lamb opened the Word is meant, out of which nothing else could come except the understanding of it. What other meaning could horses coming out of an opened book have!

It is clear that a horse means the understanding of truth and a chariot doctrine from the same words when they are used in a contrary sense. A horse then means the understanding falsifying truths by means of mere reasonings, and a chariot consequent doctrine, that is, heresy, as in the following places:

Woe to those who go down into Egypt for help and rely on horses and do not look to the Holy One of Israel! For Egypt is man and not God, and his horses are flesh and not spirit, Isaiah 31:1, 3.

You shall set over Israel a king whom Jehovah shall choose, only let him not multiply horses for himself nor lead the people back into Egypt to multiply horses, Deuteronomy 17:14-16.

These matters have been stated because by Egypt is meant the natural man, who corrupts the truths of the Word by mere reasonings from the physical senses. What else could the horses of Egypt being flesh and not spirit, and the king not having to multiply horses, that is, falsehoods that have to do with religion, mean?

Assyria will not save us, we will not ride upon a horse, Hosea 14:3.

Some boast of the chariot and others of horses but we will boast of the name of our God, Psalm 20:7-8.

A horse is a vain thing for safety, Psalm 33:17.

The Holy One of Israel said, In trust shall be your strength. But you said, No. We will flee on a horse, we will ride on a swift one, Isaiah 30:15-16.

Jehovah will set Judah like a glorious horse; they shall put to shame those riding on horses, Zechariah 10:3-5.

I will bring against Tyre the king of Babylon, with horse and with chariot, and with horsemen. Their horses shall be so many that their dust will cover you, and the noise of horse and chariot so much that your walls will be shaken. With the hoofs of his horses he will trample all your streets, Ezekiel 26:7-11.

By Tyre in the Word is meant the Church as regards its cognitions of good and truth, and by the king of Babylon the falsification and profanation of them. Hence it says here that he will come with horse and chariot and horsemen, and that the horses will be so many that their dust will cover him. Woe to the bloody city, all full of lies, with whinnying horse and bounding chariot, Nahum 3:1-4.

By the bloody city is meant doctrine derived from truths of the Word that have been falsified. And in other places as well, such as Isaiah 5:26, 28; Jeremiah 6:23, 8:16, 46:4, 9, 50:37-38, 42; Ezekiel 17:15, 23:6, 20; Habakkuk 1:6, 8-10; Psalms 66:11-12, 147:10. A falsified and ruined understanding of truth that is in the Word is also meant by the red, black, and pale horses of Revelation 6:4-5, 8. Since therefore a horse means an understanding of truth, and in a contrary sense, an understanding of falsehood, it is clear what the Word is like in its spiritual sense.

It is well known that hieroglyphics existed in Egypt and that these were inscribed on columns and temple walls, etc., and that nobody knows nowadays what they meant. They were nothing else but correspondences of natural and spiritual things, to which the Egyptians applied themselves more than any other peoples of their own times in Asia, and it was according to these correspondences that the ancient Greeks composed their fables. The most ancient style was nothing else but this. To all these matters let me add one that is new: All things that manifest themselves in the spiritual world to angels and spirits are without exception correspondences, and for that very reason the whole of the Sacred Scripture has been written by means of correspondences [in the margin: in order that by means of it, as this is the nature of it, men of the Church would be conjoined with angels of heaven]. But because the Egyptians, and others with them in the kingdoms of Asia, began to turn those correspondences into forms of idolatry which the children of Israel tended to favour, the latter were forbidden to call them back into any use at all, as is quite plain from the first of the Ten Commandments where these words appear:

You shall not make for yourself any carved image which is in the heavens above or which is on the earth beneath or which is in the waters under the earth. You shall not bow down to them nor serve them, for I am Jehovah your God, Deuteronomy 5:8-9.

And there are many more examples elsewhere. From that time on the knowledge of correspondences was blotted out. This happened by stages, in so much that nowadays its existence in the past is almost unknown, or that there is such a thing. Now however because a New Church is to be established by the Lord, one that is to be based on the Word, and which is understood by the New Jerusalem in the Book of Revelation, the Lord has been pleased to reveal that knowledge, and so to open up the Word to show what it is like inside in its inmost parts, that is, to show what it is in the spiritual sense. This has been done by means of myself in ARCANA COELESTIA, published in London, and afterwards in APOCALYPSE REVEALED, published in Amsterdam. Since for men of early times that knowledge was the greatest knowledge of all, and from it came their wisdom, it is important that some member of your academy should devote his labours to that knowledge, which can be done chiefly from the correspondences disclosed in APOCALYPSE REVEALED and proved from the Word. If there is a demand for it I am willing to unravel the Egyptian hieroglyphics, which are nothing else but correspondences, and have the matter published. Nobody else can do it.

Em. Swedenborg

Footnotes:

1. 小論「白馬」の付録

馬は、真理を理解することを意味しますが、その反対の意味では、理性が偽りで心を固めた場合の推論を意味します。これは今日では、いささか奇妙に思えるかも知れませんので、〈みことば〉の中から「馬」の引用のある多くの箇所を挙げてみます。

「エホバよ、あなたは馬に乗った騎兵たち、あなたの馬は救いです。あなたは馬に乗って泥水の中を走られた。それは海にたいするあなたの怒りでしょうか」（ハバクク3:8、15）。

「エホバの馬のひずめは、岩と見なされている」（イザヤ5:28）。

「あなたの叱責を前にして、馬車と馬は眠りこけた」（詩76:7）。

「わたしは諸王国の王座を覆そう。またその王座に仕える馬車と騎兵たちを覆そう。馬と騎兵たちは下ってくるであろう」（ハガイ2:22）。

「エルサレムから来る馬をわたしは断つ。しかし諸民族にたいしては、平和を語るであろう」（ゼカリヤ9:10）。

以上の箇所で、馬は教会の真理を理解することを意味します。馬車はそれに由来する教義を意味し、乗馬者とか騎兵は、〈みことば〉に根差した理解力と教義を意味します。もっとはっきりするのは次です。

「あなた方は周囲から、わたしの犠牲のほうに集まってきなさい。あなた方は、わたしの食卓について、馬と馬車を食べ飽きなさい。こうしてわたしは、諸民族の中にわたしの栄光を与えよう」（エゼキエル39:17、20、21）。

「あなた方は、神の大宴会に集まって、馬の肉、それに乗る者たちの肉を食らいなさい」（黙示19:17、18）。

これは、主によって創設される新しい教会について語っています。そのさい、〈みことば〉にたいする理解が開かれ、〈みことば〉に基づいた真理の教義の中で教わります。そうでなかったら、主の食卓で馬と馬車で食べ飽きるようになり、馬の肉とそれに乗る者たちの肉を食べるだろうなどは、空文句でしかないことになります。

「あなたの剣を腰に帯びよ。力ある者よ、真理の〈みことば〉という馬に乗って行きなさい」（詩45:4、5）。

「歌え、雲に馬乗り跨って来る者を褒めあげよ」（詩68:5）。

「エホバは、雲の馬に乗ってこられる」（イザヤ19:1）。

「主を褒めたたえよ。主は古えの天界の天の上に馬乗りになって来られる」（詩18:33、34）。「神はケルブ天使の上に乗って来られる」（詩18:11）。

「その時あなたは、エホバを喜び楽しむ。わたしはあなたが地の高いところを馬乗りになるようにする」（イザヤ58:14、申命32:13）。

「わたしはエフライムが馬に乗るようにする」（ホセア10:11）。

以上の箇所で、「馬に乗る」とは教義上の真理を教える、または教わること、そしてそれを英知で味わうという意味です。「地の高いところ」とは、崇高な諸教会を表します。「エフライム」とは、〈みことば〉を理解することです。馬または馬車も同じことを表わします。空中の山々の中を行く四つの馬車、またそれに繋がれている赤、黒、白、灰色の四頭の馬も同じです。それは霊たちと呼ばれ、全地の主のみ側に立っていたところから走り出たといわれます（ゼカリヤ6:1-5、15）。

同様ですが、また次のようにあります。

「子ヒツジが書物の封印を解いたとき、馬が続いて出てきた。最初の馬は白色、次の馬は赤色、第三番目の馬は黒色、四番目の馬は青白い色をしていた」（黙示6:1-8）。

子ヒツジがその封印を解いたという書物は、〈みことば〉のことで、そこから出てきたのは、〈みことば〉への理解力以外のなにものでもありません。馬は真理を理解することを意味し、馬車は教義を意味しますが、それは対立する意味でいわれている箇所から明らかです。

「助けを求めてエジプトに下る者、馬に寄りかかる者、イスラエルの聖なる方に目を置かない者たちに、わざわいあれ。なぜならエジプトは人であって神ではなく、馬たちは肉であって霊ではないからである」（イザヤ31:1、3）。

「あなたは、エホバが選ばれる王をイスラエルの上に据えなさい。その王は自分のために馬を増やすことはないし、また馬を増やすため、民をエジプトに戻すこともない」（申命17:14、15、16）。

以上のように記されていますが、それは、エジプトが自然的人間のことを意味し、〈みことば〉の真理は、肉的感覚に根差す推理判断によって覆されるためです。さもなくば、エジプトの馬は肉であって霊ではないとか、王は馬を増やすべきでないとは記されなかったでしょう。ここで馬は宗教上の偽りを意味します。

「アッシリヤはわれわれには仕えず、それでわれわれは馬に乗って行かないであろう」（ホセア14:4）。

「この人たちは馬車を誇り、あの人たちは馬を誇る。わたしたちは、わたしたちの神のみ名を誇るであろう」（詩20:8）。

「馬は安全にたいしては嘘になる」（詩33:17）。

「イスラエルの聖なる方は言われた、信頼すればあなた方には力がある、と。しかしあなたは言った、われわれは馬に乗って逃げるであろう。われわれは馬に乗って疾走する」（イザヤ30:15、16）。

「エホバは栄光の馬にたいしてするようにユダを立てた。馬に乗る者らは恥じ入るであろう」（ザカリヤ10:3、4、5）。

「わたしはツロに逆らってバビロンの王を立てる。王は馬と馬車と騎兵を伴う。数多くの馬の前には、かれらの塵があなたを覆うだろう。騎兵と馬車の声に先だって、あなたの壁は動かされるであろう。かれらの馬のひずめは、あなたの大通りをすべて踏み散らすであろう」（エゼキエル26:7-11）。

〈みことば〉で、ツロは善と真理の認識の面での教会を意味します。バビロンの王とは、その認識を偽りに化したり、冒涜したりすることです。またその王は、馬と馬車と騎兵を率いいて来ると言われ、数多くの馬の前に、かれらの塵が覆うとあります」。

「血の都にわざわいあれ。都はデマに満ちあふれ、馬はいななき、馬車は踊り走る」（ナホム3:1、2）。

血の都とは、〈みことば〉の真理の歪曲に根差した教義のことです。またその他の箇所として、イザヤ5:26、28、エレミヤ6:23、8:16、46:4、9、50:37、38、43、エゼキエル17:15、23:6、20、ハバクク1:6、8、9、10、詩66:11、12、147:10を参照のこと。

赤馬、黒馬、青白い馬などは、〈みことば〉の真理を歪曲し、覆したまま理解していることを意味します（黙示6:4、5、8）。馬とは真理を理解すること、またその反対の意味では、偽った理解をも示しますが、それによって〈みことば〉の霊的意味とはどんなものか明らかになります。

エジプトには象形文字があったことは周知のことです。神殿の柱や壁に刻まれていました。ただし現在、それが何を意味しているか分かっている人はいません。そのような文字は、自然的なものと霊的なものとの相応以外のなにものでもないのです。エジプト人たちは、当時アジアのどの民族よりもそれに通じており、しかもギリシャの古代人たちは、それに基づいて自分たちの寓話を記しました。最古代の文体には、その他のものはありませんでした。

さらに新しいことを付け加えます。

霊界では天使たちや霊たちの眼前に現れるものは全部、特異なやりかたで、相応に由来します。聖書が全体として相応から記されているわけは、ここにあります。またエジプト人たちは、アジア諸国の他の国民もそうでしたが、偶像崇拝の方に、相応を曲げていきました。イスラエルの子らも、偶像崇拝に陥る傾向がありました。だからこそ、自分の手で転用することを禁じられていました。十戒の第一戒を見てもそれがはっきり出ています。すなわち、

「天の高きにあるものの像を自分のために刻んではいけない。また地上低くあるもの、地下の水の中にあるものをを像としてはいけない。その前に跪いてはいけない。それに仕えてはいけない。わたしはあなたの神エホバであるから」（申命5:8、9）と。

その他にもたくさんあります。

その時以来、相応の科学は廃れていきました。そしてついには現在のように、相応の科学がかつて存在したことだけでなく、意味あるものであることさえ分からなくなってしまっています。

それで主は、現在〈みことば〉を土台にして、新教会を創立されるおつもりです。その教会は、黙示録に出てくる新しいエルサレムのことです。

このように、主は相応の科学を啓示され、〈みことば〉の内奥すなわち〈みことば〉の霊的意味を開き示そうとの思し召しです。それは、ロンドンで発行した『天界の秘義』、およびアムステルダム発行の『啓示された黙示録』の中で、筆者の手をとおして実現しました。

相応の科学は、古代人にとっては諸科学の中の科学であり、さらに英知でもあります。ですから、読者の学問の世界から、どなたかが出て、その科学に専念されることが必要になります。それはなによりも相応に根差すものです。その相応は、啓示された黙示録の中に発見され、〈みことば〉に根拠をおいて証明されなくてはなりません。

もし望まれるなら、わたしはエジブトの象形文字を解読・出版したいと思います。この文字は相応以外のなにものでもなく、他の方によっては、できないことと思われます。

エマヌエル・スヴェーデンボルイ

3993. 'Removing from it every speckled and spotted member of the flock' means that everything good and true that is meant by 'Laban' and which - when mingled with evil, meant by 'speckled', or mingled with falsity, meant by 'spotted' - will be separated. This is clear from the meaning of 'removing' as separating, and from the meaning of 'member of the flock', in this case she-goats and lambs, as goods and truths, dealt with in 1824, 3519. The fact that these details and those that follow in this chapter hold arcana within them may be recognized from the consideration that for the most part they would not be worth mentioning in the Divine Word if they did not include any deeper arcana than those to be seen in the letter, such as the following: For his wages Jacob asked for the speckled and the spotted among the she-goats and for the black among the lambs; and after this, in the runners he placed rods - which he had peeled down to the white and which were of hazel and of plane - in front of Laban's flocks when these came on heat, and in the case of the lambs he set the faces of the flock towards the variegated and the black in Laban's flock, thereby making himself rich not by the use of a good skill but of an evil one. These details do not seem to hold anything Divine within them, and yet the Word is Divine in every single part, even to the smallest part of a letter. And what is more, knowing all these details does not contribute one tiny bit to a person's salvation, yet being Divine the Word does not contain within itself anything else than such things as lead to salvation and eternal life.

[2] From these details and others like them elsewhere anyone may come to the conclusion that some arcanum is concealed within them, and that although in the literal sense they are the kind of facts that are not worth mentioning, those details - every single one - are pregnant with ideas much more Divine. But what exactly these ideas may be cannot possibly be seen by anyone except from the internal sense, that is, unless he knows the way in which angels perceive these matters; for they perceive the spiritual sense when man sees the historical natural sense. How remote these two senses seem to be from each other when in fact they are closely linked to one another may become quite evident from the historical details explained above and from all other such details. The actual arcanum present within the details here and in those after them in this chapter may, it is true, be known to some extent from what has been stated already about Laban and Jacob - about 'Laban' meaning the kind of good by means of which genuine goods and truths are able to be introduced, while 'Jacob' means the good of truth. Yet few know what natural good corresponding to spiritual good is, even fewer what spiritual good is and that a correspondence ought to exist between the two, and fewer still that a type of good which merely looks like good is the means for introducing genuine goods and truths. This being so, the arcana which describe these matters cannot be explained easily and intelligibly since they fall within the poorly lit parts of the understanding. It is rather like someone talking in a foreign language, in that no matter how clearly the thing is explained in that language the hearer does not understand. Even so, because what is concealed in the internal sense of the Word is to be made known, the actual arcanum within the details here has to be discussed.

[3] In the highest sense the subject at this point is how the Lord made His own Natural Divine, and in the representative sense how the Lord regenerates the natural as it exists with man and brings it into correspondence with his interior man, that is, with that which is going to live after the death of the body. At that point it is called man's spirit which, when released from the body, takes with it every part of the external man except the flesh and bones. If the correspondence of the internal man with the external has not been effected in the temporal state, that is, during a person's life in the body, it is not effected after that. The Lord's joining of the two together through regeneration is the subject in the internal sense here.

[4] Previous sections have dealt with the general truths which a person ought to receive and acknowledge before he can be regenerated, those truths being meant by Jacob's ten sons by Leah and the servant-girls; then they deal - after he has received and acknowledged them - with the joining of the external man to the interior, that is, of the natural man to the spiritual, which was meant by 'Joseph'. Now in the sequence of ideas the subject is the fruitfulness of good and the multiplication of truth which begin to occur once the rational man has been joined to the spiritual, and in the measure that they are so joined. These are the considerations meant by the flock which Jacob acquired to himself by means of Laban's flock. 'Flock' here means good and truth, as it does many times elsewhere in the Word. 'Laban's flock' means the good that is represented by 'Laban', the nature of which has been stated above; 'Jacob's flock' means the genuine good and truth which is acquired by means of that good represented by Laban.

[5] It is the way in which genuine goods and truths are acquired that is described here. Yet this cannot by any means be comprehended unless one knows what is meant in the internal sense by 'speckled', 'spotted', 'black' and 'white', and therefore these must first be dealt with here. That which is speckled or that which is spotted consists of black and of white. In general 'black' means that which is evil, in particular man's proprium since this is nothing but evil. 'Dark' however means that which is false, and in particular false assumptions. 'White' in the internal sense means truth; strictly speaking it means the Lord's Righteousness and Merit, and from this the Lord's righteousness and merit as these exist with man. This whiteness is called bright because it shines from the light that radiates from the Lord. But 'white' in the contrary sense means self-righteousness or one's own merit. Indeed truth devoid of good has such merit within it, for when any good action performed by a person does not stem from the good of truth that person always desires something in return since he acts for the sake of himself. But when good lies behind the truth that a person carries into effect, that truth is enlightened by the light which radiates from the Lord. From this one may see what is meant by 'spotted', namely truth with which falsity has been mingled, and what by 'speckled', namely good with which evil has been mingled.

[6] Actually visible in the next life are colours so beautiful and bright that they defy description, 1053, 1624. They are the product of the variegation of light and shade within white and black. But although it appears before the eyes as light, the light there is unlike the light in the world. The light in heaven includes intelligence and wisdom, for Divine Intelligence and Wisdom from the Lord manifest themselves there as light and also light up the whole of heaven, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3339-3341, 3485, 3636, 3643, 3862. Shade likewise in the next life, although it appears as shade, is unlike shade in the world, since the shade in that life is the absence of light and as a consequence the lack of intelligence and wisdom. So because the white and the black are in the next life a product of light which has intelligence and wisdom within it, and a product of the shade which is the lack of these, it is evident that white and black mean such things as have been stated above. Consequently, since colours are the modifications of light and shade within surfaces consisting of white and black, it is the variegations produced by those modifications that are called colours, 1042, 1043, 1053.

[7] From all this one may see what is meant by speckled, or marked and dotted with black and white specks, namely good with which evil has been mingled, and also what is meant by spotted, namely truth with which falsity has been mingled. These are the things that were taken from 'Laban good' to serve in the introducing of genuine goods and truths. But in what way they are able to serve is an arcanum which can indeed be presented clearly to those who see in the light of heaven because this light, as has been stated, holds intelligence within it, but not to those who see in the light of the world unless their light of the world is lit up by the light of heaven, as it is with those who are regenerate. For every regenerate person sees goods and truths within his own natural light from the light of heaven, because the light of heaven brings sight to his understanding even as the inferior light of the world gives him natural sight.

[8] But all this needs to be taken a little further. No pure good, or good with which evil is not mingled, exists with anyone. Neither does any pure truth, or truth with which falsity is not mingled, exist with him. This is because man's will is nothing but evil, from which falsity is constantly passing into his understanding; for as is well known, he possesses by inheritance the evil that has been accumulated consecutively by his forefathers. From this inheritance he brings out evil into his own actions and makes it his own, adding further evil from himself to the inheritance. But the evils residing with man are of various kinds. There are evils with which goods cannot be mingled and there are evils with which they can. And the same applies to falsities. If this were not so nobody could ever have been regenerated. The evils and falsities with which goods and truths cannot be mingled are ones that are contrary to love to God and love towards the neighbour - forms of hatred, revenge, and cruelty, and consequent contempt for others in comparison with oneself, and also consequent false persuasions. But the evils and falsities with which goods and truths can be mingled are ones that are not contrary to love to God and love towards the neighbour.

[9] Take for example anyone who loves himself more than others and because of that love strives to excel others in private life and in public life, to excel them in knowledge and doctrine, and to be promoted to positions of greater importance than others, and also to greater affluence than others. If at the same time he acknowledges and adores the Lord, from the heart performs acts of kindness to the neighbour, and from conscience behaves justly and fairly, the evil that belongs to his self-love is such that good and truth can be mingled with it. For this is an evil which belongs to a person as his own and into which he is born by heredity. And to take that away from him suddenly would be to put out the fire of life that burns in him at first. But in the case of someone who loves himself more than others and because of that love despises others in comparison with himself, hates those who do not hold him in esteem and so to speak adore him, and therefore enjoys the feelings of hatred that are present in revenge and cruelty, the evil of that love is such that good and truth cannot be mingled with it because they are contraries.

[10] Take as another example anyone who believes that he is pure from sins, and so is cleansed like somebody from whom dirt has been washed away by means of much water, once he has repented and carried out the prescribed penances, or after he has made his confession and heard the confessor declare him free from sins, or after he has been to the Holy Supper. If he leads a new life, being stirred by an affection for good and truth, that falsity is such that good can be mingled with it. But if he goes on leading a carnal and worldly life as before, it is in that case a falsity with which good cannot be mingled. Also, with anyone who believes that man is saved by virtue of believing what is good and not of willing it, and yet who does will what is good and therefore does it, that falsity is such that good and truth can be attached to it. But not so if he does not will what is good and therefore does not do it.

[11] Take yet another example. If anyone does not know that man rises again after death and consequently does not believe in the resurrection, or else if anyone who does know but nevertheless doubts or practically denies it, and yet each one leads a life of truth and goodness, good and truth can be mingled with that falsity also. But if a person leads a life of falsity and evil they cannot be mingled with that same falsity because they are contraries. The falsity destroys the truth, and the evil destroys the good.

[12] And still another example. Pretence and shrewdness which have a good end in view, whether the good of the neighbour, or of one's country, or of the Church, constitute prudence. The evils that are mixed up with them can be mingled with good by reason of and for the sake of the end in view. But presence and shrewdness which have an evil end in view do not constitute prudence but trickery and deceit. Good cannot possibly be joined to these, for deceit which goes with an evil end in view brings what is of hell into every single part of a person, sets evil in the middle, and casts good away to the circumferences. This order is the order itself of hell. And so with countless other examples that could be taken.

[13] The fact that there are some evils and falsities to which goods and truths can be attached may be seen merely from the consideration that so many different dogmas and teachings exist, many of them totally heretical, and yet subscribing to each one there are people who are saved. The same may also be seen from the consideration that among gentiles outside of the Church there is another Church that is the Lord's, and that those are saved who lead charitable lives, even though falsities exist with them, 2589 2604. This could by no means be the case if there were no evils with which goods can be mingled, and no falsities with which truths can be mingled. For the evils with which goods are mingled, and the falsities with which truths are mingled, are wonderfully arranged into order by the Lord. For they are not combined with one another, still less are they made into one, but lie adjacent to and touch one another, so that in fact the goods together with the truths occupy the middle, at the central point so to speak, while the evils and falsities occupy positions radiating outwards to the surrounding areas or circumferences. Consequently the evils and falsities receive light from the goods and truths, and are variegated like patches of white and black created by light radiating from the middle or centre. This constitutes heavenly order. These are the things meant in the internal sense by 'speckled' and 'spotted'.