ARCANA COELESTIA INDEX 2

Editor/Translator's Preface

This index was compiled but not published by Swedenborg himself. It is an English translation based on the previous translation by the Rev. James Hyde in 1909, and on the Latin text transcribed and edited by John Elliot in 2004, both of which were sponsored by the Swedenborg Society of London.

Edited, Revised and Published by Heavenly Doctrine Publishing Foundation

Kempton, PA - November 2021

© Heavenly Doctrine Publishing Foundation 2021

The passages in this work are from the second index that Swedenborg made, or started, for the Arcana Colestia. It covers just the first two (of eight) Latin volumes, but the following preface addresses both indexes.

[%2] Preface for the electronic text of the English translation of the Indexes to the Arcana Coelestia written by Swedenborg and based on Hyde's translation.

Recently the Heavenly Doctrine Publishing Foundation (HDPF) sponsored the scanning of the entire collection of the works of Swedenborg at the Royal Swedish Academy of Sciences in Stockholm. This collection includes most of the first editions and manuscripts of the theological, philosophical and scientific works written by Swedenborg. Among the manuscripts are many volumes or codices of indexes to the Sacred Scripture and to some of the theological works. They include two indexes to The Arcana Coelestia. The First Index is a draft of an index to all of The Arcana Coelestia, the Second Index is a fair copy of the first index, but only for the Latin volumes 1 and 2 of the 8 volumes published. This Second Index is not a direct copy of the First, but the entries are often edited and rearranged or combined. The fair copy of the index for the first volume was clearly not made at the same time as the fair copy of the index for the second volume. For more information about the manuscripts and these indexes see the introduction written by John Elliot, found in the preface to the electronic edition of the second Latin edition of The Arcana Coelestia Indexes.

As the HDPF is desirous of making the scans of the Swedenborg collection available in the most accessible and usable form, we have undertaken to link these scans to the Latin electronic texts. This is done in such a way that the scans of the original manuscripts can be displayed together with the Latin e-texts of the same page. For many students of the Heavenly Doctrine, this study is greatly enhanced by having an English translation which matches the Latin text of these Indexes subject by subject. But it turned out that there were no such English translations available that followed the original text of the Latin. The Latin text was accurately transcribed and edited by John Elliot in 2004 for the Swedenborg Society, made from the phototypes made by Alfred Stroh in 1904 from the actual manuscripts.

The HDPF therefore decided to rework the translation by the Rev. James Hyde, which in general was faithful, accurate and clear. We are indebted to the Stairs Project for sharing their scan of Hyde's translation with the HDPF. But Hyde's translation combined the two indexes into one, reordered the subjects into subheadings in many cases, and included an index composed by Dr. Beyer, and supplementary entries made by Dr. Jo. Fr. Im. Tafel, which were added to fill in for subjects which were on lost pages of the original manuscripts. Such an index might well serve usefully for studying The Arcana Coelestia, but it did not serve the HDPF as a parallel translation to the Latin text, parallel to the original manuscripts. After several years of work of revision, including work done by the Rev. Derrick Lumsden, the HDPF has rearranged and edited the English translation of James Hyde into a text which closely parallels Elliott's Second Latin Edition of Swedenborg's two Indexes to the Arcana Coelestia.

[%3] We have formatted these indexes to match as much as possible the format of the electronic text we made of the Second Edition of the Latin Indexes to The Arcana Coelestia. The changes we made to Hyde's translation are the following:

The Latin word was added in parentheses after each English translation, and the "To" was removed after the verbs. Where Hyde had:

Laugh, To, Laughter (ridere, risus),

we simplified and clarified this to:

Laugh (Ridere), Laughter (Risus).

The # sign followed by a number has been added in front of words being cross referenced by the word vide. This allows the program to display that word when it is double clicked, and also makes it easier for those using the a text file to locate that word in the book; e.g.,

3. Abihu, Vide #982 Nadab.

Each entry followed by references to the Arcana Coelestia, or a reference to another subject in the index, was put on a separate line, rather than listed together in one paragraph. In doing this, we restored the original order of the entries. So instead of:

14. Heap (Acervus). In ancient times they had heaps; and afterwards altars in their place, 4192. Heap d. good, 4192. A heap d. truth and good received, 9145. Standing grain d. truth and good in conception, 9146.

We have:

14. Heap (Acervus). Heap d. good, 4192.

In ancient times they had heaps; and afterwards altars in their place, 4192.

A heap d. truth and good received, 9145.

Standing grain d. truth and good in conception, 9146.

We also added subsection markers, such as [%2] or [%3]. They were added to help in finding words in subjects with many entries, such as Dominus and Verbum. They were also used to divide the text at, or close to, where the entries for a specific subject continues from one page to the another. This allows for scrolling the Latin text alongside the manuscript pages; e.g.

All consanguinity in heaven is from good, and proceeds therefrom, 3815.

[%2] Consanguinities and affinities in the other life take place according to good, 4121.

Here in the manuscript the subject is continued on the facing page. The % sign was added to indicate that the subsection only contains a portion of the entries for a specific subject in the index.

[%4] In using the translation of the Rev. James Hyde we inherited some nuances and abbreviations which need to be understood when using this translation of the Indexes to the Arcana Coelestia. He used d. for denote, s. for signify, r. for represent, and c. for correspond. Whenever the words signify, represent or correspond were spelled out in the original, we have tried to change this to full spelling. But where d., for denote, actually represents the verb to be, we have left the d. abbreviation; e.g.,

"Field d. the Church, 3766." stands for "Quod ager sit Ecclesia 3766." And wherever s. is used fill the blank where there is no Latin word at all we have left the s. abbreviation; e.g., "What Gaza s., 1210." stands for "Quid Assa 1210." At times when Hyde inserted another word as well both the word the s. are enclosed in square brackets; e.g., "151. Bared (Bared). What [Bared s.], 1958." stands for "Bared. Quid 1958." [%5] Since Hyde's translation was not based on the transcription by the Re John Elliott in 2004, but rather on the transcription by Dr. R. L. Tafel in 1890, there are many places where not only a single entry was left out needed be translated, but also whole sections. Along with this came a difference of opinion as what references insert if the number in the manuscript did not seem contain what was referred to. Elliott proved more cautious on this than Hyde when they disagreed often just a # sign was inserted in this text. When there was time, the references themselves were looked at again, as both Elliott Hyde had done this previously if there was a doubt, Hyde's choice was put in in square brackets while what is in the manuscript is put in parentheses. An example of this is the following entry for the subject Celestial: What the celestial-spiritual is, [2184:4,] (2189), where Hyde substitutes in 2184:4, but Elliott lets 2189 stand as it is. If both Elliot and Hyde agree, the number is written without square brackets or parentheses, even though a different number may actually be written in the manuscript. If there is doubt the critical text of the Latin Second Edition can easily be consulted, as the English translation has been set up to work in parallel with the original Latin text.

[%6] As was mentioned earlier, Hyde, and others before him, in translating the Indexes to The Arcana Coelestia, chose to combine them into one index, and this so they could be used as an index for studying The Arcana Coelestia itself. The purpose of this revision and translation is to set forth in English what Swedenborg wrote in Latin, in the order that he wrote it, for the sake of studying what is written as a work of the Heavenly Doctrine itself. So we have made an effort to set forth each index as a work in itself. However, there are places where what is said in one index helps the meaning of what is said in the other, and so at times words from one index are inserted into the other, but these words are set off by a leading asterisk in the square brackets that surround the words inserted. For example, under the word for Language or Tongue we find the following entry:

Opinion [*of spirits concerning truths] flows into the tongue, 1159.

Such insertions were especially needed when a section of one index is lost, and a section from the other index can provide some information on the subject. As an example of where a subject is taken from one index to fill in for pages that were lost in the other, we have this subject added from the Second Index into the First Index, with a note added:

174. [*Butter (Butyrum). Butter d. the celestial, 2184;] {*Note: This entry is taken from the Second Index. It is included as it most likely was taken from this First Index. The page on which Butyrum would have appeared is missing from the ms.}

[%7] Again, the Heavenly Doctrine Publishing Foundation would like express their gratitude the Swedenborg Society for providing both Hyde's translation of the combined Indexes - the PDF of the 2nd Edition of the Indexes - from which we made an electronic version for incorporating into the Kempton Project software. It is hoped that this will increase the use of this invaluable work in the study of the Heavenly Doctrine, considering that such study has become more more dependent on computer applications. We also want thank the Rev. John Elliott for his incredible work transcribing these two Indexes from the manuscripts. If you would like a copy of this file, or would like share it with others, please contact the Heavenly Doctrine Publishing Foundation.

Andrew J. Heilman, secretary of the HDPF, Kempton, Pennsylvania -- November, 2021. [email protected] www.heavenlydoctrinepublishing.org

3816. 'Should you serve me for nothing? Tell me, what shall your reward be?' means that there must be a means by which they are joined together. This is clear from the meaning of 'serving for nothing' as without any binding agreement, and from the meaning of 'reward' as the means by which they were joined together. The expression 'reward' is used frequently in the Word, and in the places where it occurs nothing else is meant in the internal sense than a means by which things are joined together. The reason for this is that angels utterly refuse to listen to any talk of reward being due on account of anything in themselves. Indeed they utterly loathe the very idea of a reward for the sake of any good or good action. For they know that with everyone the proprium, or that which is his own, is nothing but evil, and this being so, that whatever they do from the proprium or what is their own would hold the reverse of any reward within it. Angels also know that all good originates in the Lord, and that it flows in from Him, and solely out of mercy. Thus it is not on account of that which begins in themselves that they think about reward; indeed good itself ceases to be good when there is thought of reward on account of it, for a selfish end in view then instantly attaches itself. And to the extent this end attaches itself it introduces a denial that good originates in the Lord and is imparted out of mercy. This therefore removes the influx of good and consequently removes heaven and the blessedness present in good and in the affection for good. The affection for good, that is, love to the Lord and charity towards the neighbour, includes blessing and happiness within it. These are present in the affection or love itself. Doing something for reasons of affection and the blessing it brings and doing it at the same time for the sake of reward are utterly contrary motives. This is why angels do not perceive any reward at all when reward is mentioned in the Word but that which the Lord grants them for nothing and out of mercy.

[2] But reward serves as a means to join together in the case of those who have not yet reached that point; for those who have not yet been brought into good and the affection for it, that is, who are not yet wholly regenerate, inevitably think of reward as well; for they do not do the good they do from an affection for good but from an affection for their own blessedness and happiness, and at the same time from fear of hell. But when a person is being regenerated this is reversed and becomes an affection for good. And when it is an affection for good he no longer has reward in view.

[3] This may be illustrated from aspects of public life. Someone who loves his country and is so governed by an affection for it that he desires out of goodwill to further its welfare would be hurt if prevented from doing so and would plead to be given an opportunity to further its welfare. For such is the object of his affection and consequently of his desire and blessedness. Indeed such a person receives honours and is promoted to important positions because these are the means by which he serves his country even though those honours and positions are called rewards. But people who have no affection for their country, only for themselves and for the world, act for the sake of position and wealth, which are also their ends in view. Such people put themselves before their country, that is, their own good before the common good, and in comparison with the others are sordid. And yet more than all others they want it to be seen that they do what they do from a love that is sincere. But when they think about this on their own they deny that anyone acts from such love, and are amazed that anyone is able to do so. Those whose attitude during their lifetime is such towards their country or the public good have the same attitude in the next life towards the Lord's kingdom, for a person's affection or love follows him, since affection or love constitute the life of everyone.