Emanuel Swedenborg.

Index to the Apocalypse explained of Emanuel Swedenborg online

. (page 12 of 53)
Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 12 of 53)
Font size
QR-code for this ebook

Samaritans (Samaritani). — "A city of the Samaritans" (.Matt.

X. 5, 6), which the disciples were not to enter, signifies the
false docfbrine of those who rejedl the Lord (n. 2231;).

Samaritan (Samarita). — By "the Samaritan woman" {Luke x.

33) are meant the nations (or gentiles) that were in the
good of charity towards the neighbor'(n. 375e(viii.) ; com-
pare n. 376^, 444c, 458^ 48 3^).

Samaritan woman {Samaritis). — By "Samaritans" Cjfohn iv.

5-20) the Lord meant the nations {or gentiles) that were
to receive divine truths from Him ; and by "the Samari-
tan woman " He meant the church from these. By "Jacob's
fountain " He meant divine truth from Himself, that is, the
Word (n. 483^).

Samson. — By the Naziriteship, Samson represented the Lord as to
the ultimate natural {see more, n. 619c).


Power in ultimates was represented with the Nazirites by their
hair ; so with Samson {see more, n. 1086).

Samuel. — By " Moses and Samuel " ( yer. xv. i), in the representa-
tive sense, is signified the Word (n. 750/).

(See articles n. ^g$c, &ab, 951.)

Sanctify {Santtificare), Sancti'fication [SanitificaUo). — (See Holy, Holi-

"To be sandtified" is predicated of those who receive divine
truth (n. 228).

" To be sandlified " {yohn xvii. 17, 19) is manifestly said con-
cerning truth ; and they are called "the sanftified" who
receive divine truth from the Lord (n. 204^).

Reasons why inaugurations and sandtification were effefted
with oil (n. 329c ; compare n. 375^).

The temple and the altar {Matt, xxiii. 16-22) were most holy ;
and from these was all sandlification (n. 391c).

The third and fourth precepts of the decalogue[, commonly
called the fourth and fifth, where English is spoken,] con-
tain those things which are to be done, namely, that the
Sabbath is to be sandlified, and and that parents are to
be honored. The sanftification of the other precepts
depends on these (n. 965).

"SanSlificare (to sanflify) " represents

QADH ASH and QAOH ESH, Exod. xxix. 33 (n. 204*) ; versfe 37 (n. 391^);

Lev. viii. 10, 11, 15 (n. 204*) ; xx. 7 (n. 204^) ;
HAGiAzo, Afatt. xxiii. 17, 19 (n. 39ic>;

jfokn x\rM. 17, 19 (n. 2o4i, 228);

Ajioc. xxii. II (n. 204a).

Sanctuary {Sanauanum). — " rhe sanduary " (A. cxiv. 2) in the
supreme sense sigriifiei^ the Lord Himself (n. 433^).

By "the sanftuary" {Ps. cxiv. 2) in the relative sense is sig-
nified worship from the Lord (n. 433^).

By "the sanftuary/' is signified the very holiness of heaven
and the chvirch (n. 405c).

By " the san6tuary," which will be profaned {Ezek. xxiv. 21),
is signified the Word from which the church is ; for this
is the very sahdluary, because it is the divine triith (n.

By "the sanftuary" {Lev. xx. 3) is signified the truth of
heaven and the church (n. 768?).

"Sandluary" is said {Lam. ii. 7) of the church as to truths
(n. 391^; compare n. 204a, 2883).

"SanBuariutn (the sanduary) " represents

«i\aDksH, Lev. Xx. 3 (n. 768«);


Ps. Ixviii. 35 (n. 204a) ; Ixxiv. 7 (n. 504^) ; xcvi. 6 (n. "88,5) ;

Isa. Ix. 13 (n. 69) ;

yer. xvii. 12 (n. 2043) ;

Zam. ii. 7 (n. 204a, 3911/) ;

^«^,J. ix. 6 (n. 270) ; xxiv. 21 (n. 724^) ; xxxvii. 26 (n. 365a',

Dan. viii. 11 (n. 3161:) :
QODHESH, A. XX. 2 (n. 8so</) ; Ixviii. r7 (n. 336*); Ixxiv. 3 (n.

^o(ld) ; cxiv. 2 f n. 405c, 433^) ;
Dan. ix. 26 (n. 684«).

Sand (Arena).— By "the sand (chol) of the sea" (y^er. xxxiii. 22)
are signified knowledges in the natural man (n. 444^).
That they will destroy all truths by falsities, is signified {I/a6.
i. 9) by "gathering the captivity as the sand" (n. 8iia).

By him "who built his house upon the sand (ahmos)" (Mafi.
vii. 26), are signified those who are in faith separate from
charity (n. 212); by "sand" is meant divine truth re-
ceived only in the memory, and from this in some measure
in thought ; whence it is scattered and unconnedled, being
intermixed with falsities, and falsified by the ideas that are
held (n. 6441^).

By "the sand of the sea" {Apoc. xiii. i) is signified barren-
ness, such as there is with those who indeed think about
faith but not concerning the life of faith which is charity :
by "the sand of the sea" is therefore signified the state
of those who are meant by "the dragon" (n. 771).

Sapphire {Safphirus). — That the throne was seen "as the appear-
ance of a sapphire stone" {Esek. i. 26), was because "the
sapphire" signified divine truth proceeding from divine
good; and thus spiritual truth, pellucid from spiritual
good (n. 253a}.
"The sapphire" signifies that which is translucent from truths
(n. 196) ; also translucence froni internal truths (n. 329,5).

" Sapphirus (the sapphire)" represents

SAPPiR, Eiek. xxiv. 10 (n. 69, 329^, 7011:, 717c) ; xxviii. 18 (n. 717^);

yob xxviii. 6 (n. Ii^c) ;

Isa. liv. II (n. 717a) :

Lam. iv. 7 (n. 196) ;

Ezek. i. 26 (n. 253a) ; x. I (n. 2530) ; xxviii. 13 (n. 717c) :
SAPPHEiROS, Apoc. xxi. ig (n. 717^);


(See article n. 6Sg<i.)

Sardi's (Sardei). — The church in Sardis (n. 182-201).

" The church in Sardis " signifies those who lead moral lives,
but not spiritual ; because they place little value on knowl-
. edges of spiritual things, and the intelligence and wisdom
that are from them (n. 182).


" Thou hast a few names even in Sardis that have not defiled
their garments" {Apoc. iii. 4), signifies those who lead
moral lives firom spiritual origin, by applying knowledges
of truth and good, from the Word, to the uses of life (n.

Sard/us, Sardine stone {Sardius). — (^See Fiery stone.')

By "the sardius (or 'sardine stone') (sardios)" (Apoc. iv. 3)
is signified celestial love of good (n. 268) : it is said, "the
sardius," because by that stone is signified good ; in this
case, divine good, because the Lord is spoken of This
is the stone that is called the pyropus {or fiery stone) be-
cause it shines as from fire (n. 268).

Satan {Satanas). — (See Devil.)

By "Satan" is signified the hell whence come falsities. This
hell is called "Satan," because all who are in it are called
satans (n. 740a).

There was no devil and satan before the creation of the world,
who had been an angel of light, and who was afterwards
cast down into hell with his crew (n. 740a).

They who have lived according to nothing at all that is the
Lord's, have been inwardly conjoined with hell. These
are called "the Devil" and "Satan," because they have
defiled the truths of the Word by a life of the love of self,
and of the love of the world (n. 737).

" Satanas (Satan, a satan,) " represents

SATAN, Job i. 6, 7, 8, 9 (n. 74a:); ii. 6, 7 (n. 740<r) ;

Fs. cix. 6 (n. 740c) ; i

Zech. iii. i, 2 (n. 74O1:) :
SATANAS, Luke X. i8 (n. 740*); xxii. 31 (n. 740^) ;

Apoc. xii. 9 (n. 740a) ; xx. 2, 7 (n.,7401:).

Satisfy, Satiate {Satiare), — " To satisfy every living thing with what

is well-pleasing'' (Ps. cxlv. 16 ; see margin of revised version),

signifies to enrich all who receive life, with divine truth

from love (n. 2951;).
" In the days of famine, they shall be satisfied " (Ps. xxxvii.

19), signifies that they shall be sustained by truths when

they are tempted and infested by falsities (n. 386(f).
"Not to be satisfied" (Amos iv. 8), signifies not to find that

in itself is truth (n. 532).

That the Lord found nothing but falsities and falsified truth.s
in the church, which was then with the Jews, is signified
(Lam. iii. 15) where it is said that "they sated him with
bitternesses, and make Him drunken with wormwood"
(n. 519a).



"Satiare (to satisfy, to satiate, to sate, to fill,)" represents

s*BHA< and SABHEA', Lev. xxvi. 26 (n. 617^);
Deut. xi. 15 (n. 6174);

Fs. xxxvii. 19 (n. 386(^) ; cxlv. 16 (n. 295c) ;
Lam. iii. 15 (n. 5i9«);
Ezek. xxxix. 20 (n. 329<if, 6i7<f) ;
Amos iv. 8 (n. 532) ;
JIab. ii. 16 (n. 960a),

Satiety, Fulness, Enough (5a/«to).— "Satiety (or 'enough'),"

which they do not know (^Isa. Ivi. 1 1), signifies reception of
good ; for " enough " is here predicated of food, by which
is signified spiritual nourishment (n. 376/).
"To eat to satiety" {Isa. xxiii. 18) signifies to receive knowl-
edges of good, to perceive, and to appropriate enough
for the nourishment of the soul (n. 61'ji).

"Satietas (satiety, fulness, enough,)" represents

SOBHA', Lev. xxvi. 5 (n. 617*) :
soBH'AH, Isa. xxiii. 18 (n. 617,5) ; Ivi. 11 (n. 376/) ;
Ezek. xxxix. 19 (n. (yvjd).

"Ad satietatem (to fulness, to be full,) " represents
SABHEA', /J^aA vi. n (n. 617.5).

Fill {Saturare), — {See Fulness.) *

That they who are affedted towards truths are fully instrudled,
is signified {Ps. xvii. 14) where it is said, "Their sons are

full (n. 622a J see margin ofauthorized version).

"The earth is satisfied with the fruit of Thy works" {Ps. civ.
13), signifies that from the divine operation the church
with man grows continually; it is said "to be satisfied"
by continual growth (n. 405^).

"Not to be satisfied " {Isa. ix. 20), means to be in depriva-
tion (n. 3863).

"Saiurare (to satisfy, to fill,) " represents

SABHA' and SABHEA', /"j. xvii. 14 (n. 622a); Ixiii. 5 (n. 1159); Ixv.
4 (n. 204<) ; civ. 13 (n. 405^) ; verse 28 (n. 294*) ;

Isa. ix. 20 (n. 386^) ; Iviii. 10 (n. 386a') ;

yer. xxxi. 14 (n. 1159) :
CHOHTAzo, Matt. v. 6 (n. 118, 3861/);

Luke vi. 21 (n. 118).

Satyrs {Satyri). — Falsified truths are "daughters of the owl" {/sa.
xiii. 21); adulterated good things are "satyrs (sa'ir)" (n.
I029«) : by "wood demons" or "satyrs" are signified
merely corporeal cupidities (n. 587a ; compare n. 1037).

Saul {Saultis, Schauius). — By " Saul," as king (2 Sam. i. 24), is sig-
nified truth fighting against falsity, and guarding the
church (n. 195*, 278.;. 281^).


Saul, when the evil spirit was upon him, represented the fal-
sities opposite to spiritual truths ; these were dissipated
by the sound of the harp, because " the harp " was signi-
ficative of spiritual affediion for truth (n. 323^).

"The rending of the skirt of his robe " (i Sam. xv. 27, 28 ;
xxiv. 5, 6, 12, 21) is signified the rending of the kingdom
from Saut (n. 395i:)-

(See also articles n. 357*, 951).

Save [Saivan), Savioup {Saivator), Salvation {Saivatid). — The Lord is
called "Saviour" from the good of love (n. 654^; com-
pare n. 654.;; 706.5).
The Lord has power {or authority) (potestas) over all things,
for He is the only God ; but the salvation of the human
race is the principal thing in this power, since for the sake
of that the heavens and the worlds were created; and
salvation is reception of the proceeding Divine (n. 293).

Without the Lord's divine power (jiotentia) no man can be

saved (n. 689)
No one can be saved by immediate mercy, but by that which

is mediate ; but still they are saved from pure mercy who

receive divine truth from the Lord with soul and heart.

Thosfe cannot be saved who do not wish to be reformed

and regenerated by the Lord (n. 745).
It is to be noted that all are being saved who are let into

temptations (n. 474).

(See articles n. 86, 433<r, 8o5^{vi.).)
"Saivator (Saviour) " represents

YASHA', Isa. xliii. 3 (n. 654^) :
soTER, Luke ii. 11 (n. 706*).

"Salvari (to be saved) " represents

YASHA', yer. xxiii. 6 (n. 433c); xxxiii. 16 (11.4331:).

Salvation, Safetjr, Health (Saius, Salutare). — Whereas divine

truth and divine power, belonged to the Human of the
Lord, it is called {Ps. Ixxxix. 26) "God," and "the Rock
of salvation {or safety) " (n. 684c ; compare n, 205, 411c).

" The horn of salvation in the house of David " {Luke i. 69)
signifies omnipotence in saving, through divine truth from
divine good (n. 316*).

Liberation from evils by the Lord, and salvation {or saving)
{saivaiio), are meant {Ps. xiv. 7) by, "Who will give the
salvation {or safety) {saius) of Israel out of Zion ?" (n. 81 ic)

Safety {saius) is eternal life (n. 1198) ; safety (saius) is salvation

(salvatio) (n. 745)-


" Salus (salvation, safety,) " represents

yssHu'AH, Ps. xiv. 7 (n. 460, iuc); xlii. 11 (n. 412/); xliii. 5 (n.
412/); liii. 6 (n. 460, 8ii<r) ; Ixxxix. 26 (n. 205, 4111:,
684c); xcvi. 2 (n. 340a); cxix. 166 (n. 365^);
Isa. xii. 3 (n. 32615, 483/S) ; xxv. 9 (n. 460) ; xlix. 6 (n. 460) :
YESHA', 2 Sam. xxii. 3 (n. 310*);
Ps. xviii. 2 (n. 316*) ;

Isa. xlv. 8 (n. 304/) ; li. 5 (n. 406*) ; Ixii. 11 (n. 328;:, 460,
695^) :
T=sHu'AH, Ps. cxlvi. 3 (n. 63);

Isa. xlvi. 13 (n. 460) :
soTERiA, Luke i. 69 (n. 316^) ;

Apoc. vii. 10 (n. 460); xii. 10 (n. 745); xix. 1 (n. 1198) :
soTERipN, Luke ii. 30 (n. 340a).

" Saluiare (salvation) " is the rendering of
soTERioN, Luke ii. 30 (n. 331a).

Savor, Relish {Sapor); To savor. To relish [Sapere); Savory {Sapi-
dus). — {See Wisdom.)

Since "to eat" signifies to perceive the quality of a thing,
and this is perceived by the savor, it is therefore from
correspondence that in human languages the terms "sa-
vor" and "to savor" are used concerning the percep-
tion of a thing ; and in the Latin language the word that
means wisdom (sapientia) is derived from the word mean-
ing to savor {sapere) (n. 617?).

Man cannot understand truth and relish good from himself,
but from the Lord. Two terms, wisdom and intelligence,
are used; for the reason that wisdom ("sapientia," akin to

sapere, meaning to savor, to relish,) belongs tO truth that is from

good, for when in this man has a relish for the good in
the truth ; but intelligence belongs to the truth through
which there is what is good, for when man is in this he
has not yet a relish for the good that is in truth, but is
affected towards the truth because it is truth (n. 318).

"Relish" and "taste" signify affeflion for knowing and for
being wise (n. 519a). {See Taste.)

"Savory" signifies what is enjoyable and pleasant in wisdom
(n. 519a).

" Sapor (savor) " represents

TA'AM, Exod. xvi. 31 (n. 146);
Num. X. 8 (n. 146).

Saviour. — (See Preserver, Salvation, Save.)

Say (Discere). — "To say" in the Word, when it is said of the Lord
signifies to instruft, to enlighten, and to provide (n. 200).

" To say " involves that which is believed (n. 236a).


" To say " in the spiritual sense signifies to think, for what is
said goes forth from the thought ; and thought is spiritual
because it is of man's spirit, and the saying and the dis-
course thence are natural because of the body. Hence " to
say " in the Word is significative of many things (n. 236a).

"Dicere (to say) " is the rendering of

>AMAR, Ps. xcvi. 10 (n. T^lc);
Isa. liii. 7 (n. 365^) ;

and in very many other passages of the Old Testament :
Epo, Apoc. xvii. 7 (n. 1053) :
LEGO, John xiv. 8, 9 (n. 200) ;
Apoc. ii. I (n. 100) ;

and in very many other passages of the New Testament.

Scales {Libra). — Justicc, in its meaning of the estimation and ex-
ploration of men according to the quality of the good
and truth in them, is expressed throughout the Word by
" balances," "scales," and other instruments of weighing;
and injustice by "scales and balances of fraud and deceit"
(n. 373 ; compare n. 629*).

"Libra (scales, etc.,)" represents

M'ozNAYiM, Lev. xix. 36 (n. 373, 62gc);
PELEs, Isa. xl. 12 (n. 373).

Sca/es (Squamae) — " Then shall the fish cling to the scales (qasqeseth)"
(£zek. xxix. 4), signifies that there will be knowledge in
the sensual man without life (n. 513a).

Seal/ (Porrigo). — The effefts of the profanation of truth are various ;
these are signified {Lev. xiii. i to the end,) by the appear-
ances in leprosy, among which (verses 30-37) are men-
tioned "scalls (netheq)" (n. 962).

Scar, Bruise {Cicatrix). — "The wound and the scar (chabburah) and
the fresh sore" {Isa. i. 6), are evils of the will, and falsities
of the understanding from them (n. 962).

Here Swedenborg has, with Schmidius, " cicatrix (which means scar) ;"
but in A.C., n. 7524, is found the reading of his choice, " li%ior (bruise)," which
agrees with the English versions.

Scarlet {Cocdnum, Coccineus), Doublo-dyed {Dibaphum). — Whereas red
in heaven has its origin from a fiery or flamy [element],
and this is there from the love of good, the "purple"
therefrom signifies good from celestial origin. But scar-
let draws its color from the flamy and from shining-white
together ; and " the shining- white," from light, signifies
truth: hence "scarlet" signifies the truth of celestial
good (n. 1042) : or truth from celestial origin, such as is
the truth of the Word in the sense of the letter, or in the


natural sense (n. 1038) ; or good from spiritual origin (n.
1 144, 1 166).

Things "double-dyed" signify truth from good (n. 67 ; com-
pare n. 700a).

"Scarlet double-dyed" signifies the truth of celestial good
(n. 1042).

"To be brought up in scarlet" {Lam. iv. 5) signifies to be
instrudled from infancy in truths firom celestial good (n.

By "the scarlet beast" {Apoc. xvii. 3) is signified the Word,
as to its holy things, which have been profaned by Baby-
lon (n. 1038, 1054).

By "scarlet" in the opposite sense is signified the false oppo-
site to truth from celestial origin (n. 1042).

"Coccinum (scarlet)" represents

SH«NI THOL*'*TH, £<w. xiv. 4 (n. I042)j

Num. xix. 6 (n. 1042) :
TOLA', Lam. iv. 5 (n. 1042) :

KoKKiNON, Apoc. xvU. 4 (n. 1042) ; xviii. 12 (n. 1144) ; verse 16
(n. 1166).

"Coccineus (the adjeaive scarlet) " represents

T'KHELETH, NuM. XV. 38, in article n. 1042; but in article n. 576
the same word is rendered " hyacinthinum" blue :

TOLA'ATH SHANI, yoS. \\. l8 (n. IO42) :

sHANi, Isa. i. 18 (n. 1042J :

KOKKiNos, Apoc. xvii. 3 (n. 1038, 1054).

"Coccineuvi dibapkum (scarlet double-dyed)" represents

TOLA'ATH SHANI, Exod. \. i8 (n. 1042) ;
Num. iv. 8 (n. 1042).

Scatter, Disperse {Bis/icere). — (See Cast out. Dissipate.)

The dissipation of all things of the church is signified (Ezek.
XXX. 23) where it is said, "I will scatter (zarah) them
through the lands" (n. 654^).

Sprink/e {spargere). — "To sprinkle clean waters upon them"

{Ezek. xxxvi. 25), signifies to purify from falsities (n. 587c).

" Spargere (to sprinkle, to scatter,) " represents
ZARAQ, Exod. xxix. 16 (n. 329c-);
Lev. viii. 24 (n. 329^) ;
Esek. xxxvi. 25 (n. sSyc) :
NAZAH, Lev. iv. 6, 17 (n. 329c) ;
Isa. Ixiii. 3 (n. 195c).

Scattered, Disconnected (Sfiarsus).-^Thmgs that appear dis-


conneded in the sense of the letter are connecfled in the
internal sense (n. 89 ; compare n. 17).

Scepfrd {Scep/rum).^-(See Rod, Staff.)

The sceptres of kings were short staves, from sorhe significa-
tive tree. By "sceptres" (^Esek. xix. 14) is signified di-
vine truth as to dominion (n. 727a; compare n. 431a).

" The sceptre of uprightness " {^Ps. xlv. 6) is divine truth, hav-]
ing power and kingdom (n. 684.;).

"Scepirum (sceptre)" represents

sHEBHET, Judges V. 14, whcrc the authorized version has "pen,"
' and the revised has "staff" (n. 447);
Ps. ii. 9, where the English versions have "irod" (n. 177);

xlv. 6 (n. 684*) ;
Ezek. xix. 14 (n. 727a).

Scientific, Scientifics, Matters of and for knowledge. Known facts

{Scientificum). — (^See Knowledge, Cognition.)

Man must first be instrufled in scientifics ; for without the in-
strudlion of the natural man by scientifics, which are also
the various experiences from worldly things and associa-
tions, man cannot become rational; and if he does not
become rational, he cannot be made spiritual (n. 654c).

By scientific truth is meant every matter of knowledge by
which spiritual truth is confirmed ; and it has life from
spiritual good (see much more, n. 507).

When truth and good, which come from heaven, do not have
a receptacle in the cognitions and the scientifics with man,
but when falsities and evils, which are from hell, have their
receptacle in them, then scientifics are not alive, but dead
(n. 507).

The truths of the natural man are scientific truths, that are
under the inspeftion of the rational man ; and also cogni-
tions of truth, that are under the inspeftion of the spiritual
man. Cognitions of truth are what the natural man knows
from the Word ; scientific truths are what the natural man
sees from the rational, and by which he is accustomed to
confirm the truths of the church (n. 406a).

All truth in the natural man is called scientific. What is
scientific, belonging to the natural man, is the container
of rational and of spiritual verities ; for these, when they
have been thought-of and perceived, are laid up in the
memory, and are called scientifics. Because of this, by
" vessels " in the Word are signified cognitions ; and these,
so far as they are of the natural man, and laid up in the
memory, are scientifics (n. 1146).

The truths that are in the natural man, and are called cogni-
tions and scientifics, are the common \or general forms]
of truth (n. 275^).


By means of truths scientifically and naturally understood,
every one prepares a rational, into which what is spiritual
can flow-in and operate ; for through the rational, man
takes-in the light of heaven, which is spiritual light, and by
means of the rational enlightened by the spiritual he looks
into cognitions and scientifics ; and from these he chooses
out what are concordant with the genuine truths and goods
of heaven and the church, which are spiritual, and rejedts
those which are discordant : thus it is that man lays the
foundation of the church in himself (n. 654c).

The natural man, when brought into subjedlion, is serviceable
in supplying scientifics that are concordant (n. 439).

Natural scientifics are serviceable to the spiritual as means of
intelligence (n. 559).

By scientifics from the Word are meant all those things be-
longing to the sense of the letter in which what is doc-
trinal is not apparent ; but by cognitions of truth and good
are meant all those things belonging to the sense of the
letter of the Word in which and from which is what be-
longs to dodtrine (n. 545).

The sensual {or sensuous) scientific is ultimate truth. When
this is not conjoined with spiritual intelligence, it becomes
the false scientific, or the scientific applied to the confirma-
tion of falsities ; this is the sensual scientific such as the
sensual man has who sees nothing from the understanding

(n- 559)-

Sensual scientifics become fallacies when man reasons from
them about spiritual things (n. 581a).

Spiritual things ought not to be investigated by means of the
scientifics of the natural man, nor by reasonings from them ;
but by the Word, and thus out of heaven from the Lord :
for they who are in spiritual affeiSlion, and thought from
it, see the scientifics of the natural man and the reasonings
therefrom as below themselves ; but no one can possibly
see spiritual things from these (n. 569c).

One who is in principles of the false applies to them the
scientifics which he has imbibed from childhood, since his
understanding sees nothing else : for the understanding is
formed either from truths or from falsities ; if formed from
truths, it sees truths ; if formed from falsities, it sees falsi-
ties ; it sees them in the natural man, in the memory of
which scientifioe have their seat, from which it seledls what
favors it ; arid the things that do not favor it, it either per-
verts or rejedls (n. 419^).

Since by " Egypt" in the broad sense is signified the natural
man, it therefore signifies also the true and the false scien-
tific (n. 654a). {See Egypt.)


Scoffing {Suisannatia). — There are various kinds of blasphemy, and
therefore there are various names for it ; among these is
scoffing (n. ^^?>c).

Scorch. — (^See Heat.)

Scorpion {Scorpio, Scorpius). — "Scorpions" (^Deut. viii. 15) are per-
suasions (n. TiPd).

What and of what quality is the persuasive element that is
signified by the "scorpion," scarcely any one has hereto-
fore known in the world, because it belongs to the spirit
of the sensual man, in which he is when he becomes a
spirit ; not, however, while he lives as a man in the world.
This power of persuasion, nevertheless, is such with spirits
who possess it, that it infuses itself into the animus and
the mind of another, and puts asleep and almost extin-
guishes his rational and intelleftual ; so that he cannot
know otherwise than that that which he speaks is true,
even if it be most false. Those especially are in this per-
suasive power who have imbued themselves with falsities

Online LibraryEmanuel SwedenborgIndex to the Apocalypse explained of Emanuel Swedenborg → online text (page 12 of 53)