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

9146. 'Or standing grain, or a field' means the truth and good of faith in the process of being conceived. This is clear from the meaning of 'grain' as the truth of faith, dealt with below; and from the meaning of 'a field' as the Church in respect of good, thus the Church's good, dealt with above in 9139. The reason why 'grain' means the truth of faith is that grain crops, such as wheat and barley, and bread made from them, mean the Church's forms of good, 3941, 7602. The Church's forms of good are those of charity towards the neighbour and of love to the Lord. These forms of good are the being and soul of faith; for they are what cause faith to be faith and give it life. The reason why 'standing grain' is the truth of faith in the process of being conceived is that it has not yet been gathered into stacks or stored away in barns. Therefore when grain is standing or still shooting up it is the truth of faith in the process of being conceived.

[2] Much the same is meant by 'standing grain' in Hosea,

Israel has made a king, and not by Me; they have made princes, and I did not know. Their silver and their gold they have made into idols. Because they sow the wind, they will reap the whirlwind. He does not have any standing grain; the ears will yield no flour. If they do yield it, aliens will swallow it up. Hosea 8:4, 7.

This refers to the Church's truths and forms of the good of faith when they have been reduced to nothing by hollow and false ideas. The fact that these things are the subject is evident from the train of thought, but what is actually being said about them is evident only from the internal sense. For in this sense 'a king' is used to mean the Church's truth of faith in its entirety, see 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 6148, and 'princes' to mean primary truths, 1482, 2089, 5044; and from all this one may see what is meant by the words 'Israel has made a king, and not by Me; they have made princes, and I did not know', 'Israel' being the Church, 4286, 6426, 6637. By 'silver' is meant in the internal sense the truth of good, and in the contrary sense the falsity of evil, 1551, 2954, 5658, 6112, 6914, 6917, 8932, by 'gold' is meant good, and in the contrary sense evil, 113, 1551, 1552, 5658, 6914, 6917, 8932, and by 'idols' is meant worship consisting of falsities and evils, 8941; and from all this one may see what is meant by 'their silver and their gold they have made into idols'. 'The wind' which they sow means senseless ideas; 'the whirlwind' which they will reap means the resulting turmoil in the Church; 'the standing grain' which he does not have any of means the truth of faith in the process of being conceived; 'the ears' which will yield no flour means sterility; and 'aliens' who will swallow it up means falsities that will consume it.

3941. 'Reuben went in the days of the wheat harvest' means faith in regard to its state of love and charity. This is clear from the representation of 'Reuben' as faith, which is the first stage of regeneration, dealt with in 3862, 3866; from the meaning of 'days' as states, dealt with in 23, 487, 488, 493, 893, 2788, 3462, 3785; and from the meaning of 'wheat' as love and charity, dealt with below - 'wheat harvest' therefore meaning a developing state of love and charity. Jacob's four sons by the servant-girls have portrayed the various means by which the external man is joined to the internal man. Now his remaining four sons portray the actual joining together of good and truth, on account of which reference is made first of all to 'dudaim', by which that joining together or conjugial relationship is meant. The reason why 'wheat harvest' means a developing state of love and charity is that 'the field' means the Church and so the things that constitute the Church, while the seeds sown in it mean the germs of good and truth. And what springs up from those seeds, such as wheat, barley, and many other crops, are the fruits of love and charity, and also of faith. The states of the Church so far as those things are concerned are therefore compared to seedtime and harvest, and are also actually called seedtime and harvest, as in Genesis 8:22 - see 932.

[2] That 'wheat' means the things which constitute love and charity may also be seen from the following places: In Moses,

Jehovah causes him to ride over the heights of the land and He feeds [him] with the produce of the fields, causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed ¹ of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you drink unmixed wine. Deuteronomy 32:13-14.

This refers in the internal sense to the Ancient Church and its state when it was established, every aspect of love and charity, and every aspect of faith there, being described by means of things that have spiritual meanings. 'The kidney-fat of wheat' means the celestial side of love and charity. And because 'fat' or 'fatness' means that which is celestial, 353, and 'wheat' means love, the two words are therefore linked together in various places in the Word, as also in David,

O that My people were obedient to Me, that Israel would walk in My ways! He would feed them with the fat of wheat, and with honey out of the rock I will satisfy you. Psalms 81:13, 16.

And elsewhere in the same author,

Jehovah is the one who makes peace your border; with the fat of wheat He satisfies you. Psalms 147:14.

[3] That 'wheat' means love and charity is evident in Jeremiah,

Many shepherds have destroyed My vineyard, they have trampled down the portion of My field, they have rendered the portion of My field into a lonely wilderness. On all the hills in the wilderness those who cause devastation have come, for the sword of Jehovah is devouring from one end of the land even to the other end of the land. There is no peace for any flesh. They have sown wheat and reaped thorns. Jeremiah 12:10, 12-13.

'Vineyard' and 'the field' stand for the Church, 'a lonely wilderness' for the vastation of it, 'a devouring sword' for the vastation of truth, 'no peace' for the absence of good stirring the affections, 'sowing wheat' for forms of good which are the product of love and charity, 'sowing thorns' for evils and falsities which are the result of self-love and love of the world. For 'vineyard' means the spiritual Church, 1069; 'the field' the Church as regards good, 2971; 'wilderness' vastation, 1927, 2708; 'a devouring sword' vastation of truth, 2799; 'peace' good that stirs the affections, 3780.

[4] In Joel,

The field has been laid waste, the ground has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Farmers have been put to shame, vinedressers have wailed over the wheat and over the barley, because the harvest of the field has perished. Gird yourselves and lament, O priests; wail, O ministers of the altar. Joel 1:10-11, 13.

It is evident to anyone that here the state of the Church when it has been vastated is what is described, and this being so, that 'the field' and 'the ground' mean the Church, 'the grain' its good, and 'the new wine' its truth, 3580, while 'wheat' means celestial love, 'barley' spiritual love. And since the state of the Church is the subject, the call to 'gird yourselves and lament, O priests, and wail, O ministers of the altar' is used.

[5] In Ezekiel,

The Spirit of Jehovah addressing the prophet, Take for yourself wheat and barley, and beans, and lentils, and millet, and spelt, and put them into a single vessel, and make them for yourself into bread. With human excrement you shall make a cake before their eyes. Thus shall the children of Israel eat their unclean bread. Ezekiel 4:9, 12-13.

This refers to the defilement of good and truth. 'Wheat, barley, beans, lentils, millet, spelt' stands for different kinds of good and of truth derived from good. 'Bread' or a cake made from these together with human excrement stands for the defilement of them all.

[6] In John,

I saw, and behold, a black horse, and the one seated on it held a balance in his hand I heard a voice from the midst of the four living creatures saying, A choenix of wheat for a denarius, and three choenices of barley for a denarius; but do no harm to oil and wine. Revelation 6:5-6.

This too refers to the vastation of good and truth. 'A choenix of wheat for a denarius' stands for a scarcity of love, 'three choenices of wheat for a denarius' for a scarcity of charity.

[7] In Ezekiel,

Judah and the land of Israel, they were your merchants. Wheat of minnith and pannag, and honey, and oil, and balm, they exchanged for your tracings. Ezekiel 27:17.

This refers to Tyre, which means the cognitions of good and truth. The goods of love and charity, and the happiness they bring, are meant by 'wheat of minnith and pannag, and honey, oil, and balm'. 'Judah' means the celestial Church, 'the land of Israel' the spiritual, which are the source of those goods. 'Tracings' means acquisitions.

[8] In Moses,

A land of wheat and barley, and of the vine and of the fig and of the pomegranate, a land of olive oil and honey. Deuteronomy 8:8.

This is a description of the land of Canaan, which in the internal sense means the Lord's kingdom, 1413, 1437, 1585, 1607, 3038, 3705. Forms of good which are the product of love and charity in that kingdom are meant by 'wheat and barley', forms of good which are the product of faith by 'the vine and the fig'.

[9] In Matthew,

Whose fan is in His hand, and He will purge His threshing-floor and gather His wheat into the granary, but the chaff He will burn with unquenchable fire. Matthew 3:12; Luke 3:17.

John the Baptist referred in this way to the Lord. 'Wheat' stands for the goods of love and charity, 'chaff' for those things which do not have any good at all within them. In the same gospel,

Let both grow together until the harvest; and at the time of harvest I will tell the reapers, Gather the weeds first and bind them in bundles to burn them but gather the wheat into my barn. Matthew 13:30.

'Weeds' stands for evils and falsities, 'wheat' for goods. These are comparisons, but all comparisons in the Word are made through the use of things that carry a spiritual meaning.

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