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Index - Arcana Coelestia - 1 #0

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ARCANA COELESTIA INDEX 1

Compiled but not published by Swedenborg himself

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, Pennsylvania, November 2021.

© Heavenly Doctrine Publishing Foundation 2021

This File only contains the first and more complete index to the Arcana Colestia, but the following preface is for 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, n: 3766."

And wherever s. is used to 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, n: 1210."

At times when Hyde inserted another word as well both the word and the s. are enclosed in square brackets; e.g.,

"151. Bared (Bared). What [Bared s.], 1958." stands for "Bared. Quid, n: 1958."

[%5] Since Hyde's translation was not based on the transcription by the Rev. 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 and needed to be translated, but also whole sections. Along with this came a difference of opinion as to what references to insert if the number in the manuscript did not seem to contain what was referred to. Elliott proved more cautious on this than Hyde, and 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 and Hyde had done this previously, and 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 to express their gratitude to the Swedenborg Society for providing both Hyde's translation of the combined Indexes to the Arcana Coelestia, and the PDF of the 2nd Edition of The Arcana Coelestia 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 and more dependent on computer applications. We also want to thank the Rev. John Elliott for his incredible work transcribing these two Arcana Coelestia Indexes from the manuscripts.

If you would like a copy of this file, or would like to share it with others, pleas contact the Heavenly Doctrine Publishing Foundation.

Andrew J. Heilman, secretary of the HDPF

Kempton, Pennsylvania — November, 2021

andyhdpf@kncs.org

www.heavenlydoctrinepublishing.org

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Many thanks to our friends at the Heavenly Doctrines Publishing Foundation for the permission to use this revision of the text.

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Index - Arcana Coelestia - 1 #981

  
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981. Naphtali (Naphtali).

[%2+] Naphtali, named from 'wrestlings' and 'she wrestled,' d., in the highest sense, one's own power; in the internal sense, temptation in which he conquers; and, in the external sense, resistance from the natural man, 3927, 3928, [ 4608].

Naphtali also signifies the state after temptations; shown, 3928:3

Naphtali d. the state after temptations, 6412.

  
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Many thanks to our friends at the Heavenly Doctrines Publishing Foundation for the permission to use this revision of the text.

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Index - Arcana Coelestia - 1 #820

  
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820. Freedom (Libertas).

What freedom is, and what servitude is; freedom is to be led by the Lord, 892, 905.

To compel oneself to resist evil and to do good is to be free, 1937, 1947.

In such compulsion and in every temptation there is freedom, by which means a man is granted by the Lord a heavenly proprium, 1937, 1947.

All reformation is effected by means of freedom, and no one is compelled by the Lord, 1937:5, 1947.

What heavenly freedom is, and what infernal freedom is, 1947:3, [9589, 9590.]

All worship must be from freedom; a representation, 1947:4.

Man is carried in both directions, through the utmost freedom, by means of opposite delights, in conjugial love, 2744.

Concerning man's freedom, 2870-2893.

All freedom pertains to some love or affection, 2870.

Infernal freedom pertains to the love of self and the world, heavenly freedom to the love of the Lord and love towards the neighbor: thus the love of good and truth, 2870.

The infernals do not know any other freedom than that which belongs to the love of self and the world; if they lose that they have no more life than a recently born infant; an experience, 2871.

They who enjoy heavenly freedom, or freedom from the Lord, wish to communicate their bliss and happiness; concerning communication, 2872.

Infernal freedom is as distinct from heavenly as hell is from heaven, 2873; and freedom is the life of everyone, 2873.

The quality and difference of freedoms; further, the distinction, 2874.

Man is introduced into heavenly freedom by means of the good of life, in which is implanted the truth of doctrine, 2874, 2875.

What is done in freedom is conjoined; what is done in compulsion is not conjoined, 2875.

Because no one can be reformed, except by means of freedom, therefore freedom, so far as appears, is never taken away from anyone, 2876, 2881.

Unless a man has freedom the affection of good and truth cannot be insinuated into him by the Lord, 2877, 2878; thus no regeneration could be effected, 2877, 2878; and because the root of good and truth is in the inmost of man, 2879.

Nothing appears as man's own but what is from freedom, therefore that man may receive a proprium he is introduced by means of freedom, 2880.

All worship is from freedom, none from compulsion, 2880.

If men could be saved by compulsion, all would be saved, 2881.

A man has stronger freedom in the combats of temptations, than outside them, 2881.

No one has, nor had, heavenly freedom from himself, but from the Lord, not even a man when in integrity, 2882.

That a man may have heavenly freedom he ought to think truth from himself, and to do good from himself; but still he ought to know and acknowledge that they are from the Lord; the angels are in such acknowledgment and perception, 2883, 2891.

The freedom pertaining to the love of self and the world is altogether slavery, and yet it is called freedom, 2884.

All think and will from others, thus successively, so each and everyone from the First of life, who is the Lord, 2886.

Evils and falsities have connection with the hells, truths and goods with the heavens, 2886.

Man would have nothing of life if spirits and angels were not with him, 2887.

All life flows in from the Lord, comparatively as the light of the sun flows into objects of the earth, 2888.

Spirits have no life until the former life, which is of evil lusts and false persuasions, is extinguished, and then they first have life, 2889.

Evil spirits consider man as a vile slave; angels, as a brother, and keep him in freedom, 2890.

He who lives in good, and believes that truth, good, and life are from the Lord, can be gifted with heavenly freedom and peace; but he who does not so believe is carried into lusts and anxieties, 2892.

All evils and falsities are from hell, and goods and truths from the Lord; and this may be known and is known to everyone, but still they do not believe it, 2893.

It is the natural that is left in freedom, however not so the rational, 3043:2.

The Lord also left the Natural in freedom when He made His Human Divine as to Truth, 3043:3.

Without freedom there is no conjunction of truth with good, thus no regeneration, 3145, 3146.

Truth cannot be conjoined to good, thus a man cannot be regenerated, except in a free state, 3158:2.

Everything which is of the will appears free, 3158:2.

All reformation and regeneration are by means of freedom, and cannot be by compulsion, 4031:2; and compulsion is harmful, 4031:3.

The external man ought to be, without freedom from the proprium, subject to the internal; illustrated, 5786:2.

Freedom and Equilibrium. Man is placed, by means of spirits from hell, and by means of angels from heaven, in equilibrium, thus in freedom, 5982.

Spirits rule a man with absolute power, and as a slave, but angels gently by means of freedom, 6205.

If man were in a state to believe that all good and truth are from the Lord, and all evil and falsity from hell, he would be granted peace, and would be in freedom itself; concerning which, 6325.

There is a general sphere of endeavors to do evil from hell, and a sphere of endeavors to do good from heaven, about a man; thence there are equilibrium and man's freedom, 6477.

True worship must be in freedom, 7349.

There is a sphere of endeavors to do evil from the hells, and a sphere of endeavors to do good from the heavens, between which there is equilibrium, so that man may be in freedom, and can be reformed, 8209.

It is in man's freedom to desist from evil, because he is kept by the Lord perpetually in that endeavor, 8307.

On the compelled state; of whom, 8392.

Repentance is effected in a free state, and in a compelled state does not avail, 8392.

Faith and charity are implanted in freedom, never in compulsion, 8700:3.

[%2+] Significations. Hebrew servants d. those who act from the obedience of faith, or from truths alone, and not from corresponding good; but lords, or freemen d. those who act from the affection of charity, 8987, 8990:2. See # 1023 Obedience.

That freedom is to be led by the Lord and servitude is to be led by hell, shown, 9096.

Concerning man's freedom, 9585-9591.

All freedom is of the will and love, and it manifests itself by means of delight, 9585.

Servitude consists in being led by hell, and freedom in being led by the Lord, shown, 9586, 9589-9591.

The Lord leads man by means of freedom, 9587.

What is inseminated in freedom remains, and what in compulsion does not remain, 9588.

Concerning heavenly freedom, and infernal freedom, 9589, 9590.

Free-will consists in doing from the will, 9591.

Worship must be from freedom, that anything may be appropriated to it, 10097.

It is given to man to act from freedom according to reason, and so it is left to him to do evil, that good may be provided for him; concerning which matter, 10777.

  
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Many thanks to our friends at the Heavenly Doctrines Publishing Foundation for the permission to use this revision of the text.