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Index to the Apocalypse explained of Emanuel Swedenborg online

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Pebble, Stone (Catcuius).^-" Awhks pebble (psephos)" (Apoc. ii. 17)
' when given by the Lord, signifies that there is reception
from Him, and influx : and because there are reception
and influx from the Lord, there are also wisdom and intel-
ligence from Him (n. 147).
(See Stone.)

Peeled (ExpUatus). — By "a people pulled asunder (disira^lus) (there-
vised version has ' dragged away ') and peeled (marat) " (Isa. Xvni.

7), are signified those with whom truths h^ve been taken
away, changed, or perverted, by those who are in falsities
of dodlrine (n. 331a).

Pen, Style {stUus). — Falsity enrooted, is meant (yer. xvii. i) by
"written with a style (or 'pen') (<et) of iron, and a graver
(or 'point') of diamond" (n. 391^).

Penetrate (Pemtrare). — "Penetrare (to penetrate) "" represents

'ABHAR, Jer. xxiii. 9, which the English versions render " over-
come " (n. 376/).

Penitence. — (See Repentance.)

Penny. — (See Denarius.)

Penultimate. — (See Ultimate, next to the.)

People {Popuius). — (See Nation.)

" A people", signifies those who are in truths : "nation " those
who are in goods (n. 406* ; compare n. 175^, 204^).

By "the world {orbis)" (Ps. xcvi. 13) are meant those in the
church who are in the good of charity, and by " peoples "
those who are in truths therefrom (n. 612).

"People" (Isa. xliii. 20) is said of those who are in truths of
faith, and " chosen" of those who are in good of charity
(n. 650s).

By " peoples " in the Word are meant all who are in truths
or in falsities, whether they are of the church, or outside
of the church and of some religion; and by "tribes" in
the Word are meant all who who are in truths or falsities
of doctrine (n. 657).

"Islands" (Isa. xlix. i) denote those who are in truths, and


"peoples from afar" denote those who are in goods ; and
in the abstraft sense are thus meant truths and goods,
both in the natural man: "peoples" here signify goods,
for they are designated by a different word ('ummim) in the
original language, from that ('am) by which "the peoples"
are called that signify truths: and by this word (>ummim)
are also meant "nations," by which are signified goods
(n. 406^).

By "a people" in the opposite sense are meant those who
are in falsities (n. 405^).

" Populus (people)" represents words that have various
renderings in the English versions :

'UMMIM, Ps. ii. I (n. 684*) ;

Isa. xlix. I (n. 406*) :
L^'OM, Gen. XXV. 23 (n. 331a);

Ps. xliv. 14 (n. 331^) ; cxlviii. 11 (n. 388?; ;
Isa. xxxiv. I (n. 331a) ; xliii. 9 (n. 331a) : Iv. 4 (n. 331a) :
<AM (Chaldee), Dan. vii. 14 (n. 331a, 4SS<x) :
<AM, Gen. XXV. 8 (n. e$gd) ; xxxv. 29 (n. 659./) ; xlix. 33 (n.

6$gd) ;
Exod. XV. 13 (n. 328<r) ; xxiv. 3 (n. 7oi<r1 ;
Num. xiv. n (n. 706^) ; xxi. 16 (n. S37a) ; verse 18 (n. 5370,

727a) ;
Deut. xxvi. 15, 19 (n. 204^) ; xxxi. 12 (n. 696.:) ; xxxii. 8 (n.

33H ; xxxiii. 3 (n. 20415) ; verse 17 (n. T,\(>d) ;
Ps. iii. 8 (n. 340<!r) ; xviii. 43 (n. 331a) ; xxxiii. 10 (n. 175,},

331*); xlv. 12 (n. 236;;, 412/-); xlvii. 3 (n. 331a) ; Ivii. 9

(n. 323^, 331a) ; Ixvii. 2, 4 (n. 331a) ; Ixxiv. 18 (n. 65qg-} ;

Ixxxv. 8 (n. 365^) ; xcvi. 13 (n. 741c) ; cvi. 4 (n. 3310) ;

cxlviii. 14 (n. 316a);
Isa. ii. 3 (n. 734^) ; iii. 15 (n. 412/) ; ix. 2 (n. 331a) ; x. 6 (n.

33i«) ; xi. 10 (n. 331a) ; xiii. 4 (n. 573*) ; xiv. 6 (n. 331*) ;

verse 20 (n. 315^, 659^, 697^ ; xviii. 2 (n. 331^) ; xix. 25

(n. 340^, 654*); xiv. 3 (n. 331a); XXX. 28 (n. 923);

xxxiii. 3 (n. 331^) ; verse 19 (n. 453*, 455*); xlii. 5 (n.

294^); verse 6 (n. 331a); xliii. 20 (n. 650^); xlix. 22

(n. 33I3) ; 1. 4 (n. 328^) ;
Jer. i. 18 (n. 219) ; vi. 2i (n. 1753) ; verse .22 (n. 331^) ; xxxii.

21 (n. 7o6«) ; xxxiv. 19 (n. 279a) ; 1. 41 (n. 275^) ;
Lam. i. 18 (n. 863a) ;
Ezek. iii. 5 (n. 455^) ; xxvi. n (n. 355^) ; verse 20 (n. 538a) ;

xxxvi. 15 (n. 331*) ;
Joel\\. 16 (n. 412/) ; iii. 16 (n. 6oia) ;
Amos ix. 14 (n. 376*, 405c) ;

Micah ii. 8 (n. 395^); iv. 3 (n. 734^); vi. 2 (n. 405^-);
Zeph. II. 9 (n. 33i«) ;

Zech. viii. 20, 22 (n. 331a) ; x. 9 (n. 328<i) ; xiv. 12 fn. 455^) ;
Mai. ii. 9 (n. 412/) :
LAOS, Luke i. 68 (n. 316^, 340a) ; ii. 31 (n. 331a, 340a) ;

Apoc. V. 9 (n. 331a) ; vii. 7 (n. 455a) ; x. 11 (n. 455^); xi. 9

("• 455'*. 657); xiv. 6 (n. 455*, 612); xvii. 15 (n. 455^,

1077) ; xviii. 4 (n. 1107J.

Peor. — {See BaalPeon.')


Porception {Peneptio), Perceive {Perdpere), Perceptive {Perceptivum). —

i^See Enlightenment)

Angels of the third or inmost heaven have perception ; angels
of the second and of the ultimate heavens have enlight-
enment of the understanding. The distinflion between
them is, that perception is full confirmation from influx
from the Lord, but enlightenment of the understanding
is spiritual sight : enlightenment is with those who are in
charity towards the neighbor and in faith therefrom, but
perception is with those who are in love to the Lord (n.


It is a law of the divine providence that man should not have
other sense and perception, and from sense and percep-
tion other knowledge, than that life is in him, thus that he
thinks and wills from himself, and thence speaks and a6ls
from himself; but nevertheless that he ought to acknowl-
edge and believe that the truths which he thinks and
speaks, and the goods which he wills and does, are from
God, and thus are as from himself (n. 1136 ; see more, n.

While man, by acknowledgrnent and by faith coming from
love, as from himself, ascribes to the Lord all things of his
life, the Lord in His turn ascribes to man the good of his
life, and this with all the satisfaflion and blessedness ; and
He likewise grants that man should feel and perceive this
in himself as his own, and this from within and exquisitely ;
and the more exquisitely in proportion as man wills from
the heart what he acknowledges in faith. The perception
is then reciprocal : grateful to the Lord, that He is in man
and man in Him ; and giving satisfacStion to man, that he
is in the Lord and the Lord in him (n. 1138).

Truths from good, which are spiritual things, are seen in
heaven as manifestly as objefls before the eye, but yet very
differently : for those truths are seen intelleflually, that is,
are perceived : this sight, or perception, cannot be de-
scribed as to quality in human language ; it can only be
comprehended by knowing that there is in it from the in-
most a consent and confirmation that so it is {see more, n.

Men are enlightened with variety ; each according to the qual-
ity of his own affedion and the intelligence from it. They
who are in spiritual affeftion for truth are elevated into
the light of heaven even so as to perceive the enlighten-
ment {concerning which see the experiences of the Author
n. 1 183).

(See also articles n. 229, 3243, 506, 512, 616, 1080.)


Perdition (inuHtus). — {See Destroy.)

"To go away into perdition (apoleia)" {Apoc. xvii. 8), signi-
fies not to be acknowledged, but rejefted (n. 1055 ; com-
pare verse 11, n. 1067).

Perfect, Whole {integer). — " The perfeft (tam)," which is to be marked
{^Ps. xxxvii. 37), is said concerning good ; and the "right,"
wliich is to be seen, is said concerning truth (n. 365^).

"The days of the perfeft (TAMriw)" (/If. xxxvii. 18) signify the
states of those who are in good and in truths therefrom, or
who are in charity and in faith therefrom (n. 386<^).
See also Ps. xv. 2 (n. 799^).

By "the stones," of which the altar and afterwards the temple
were built, were signified the truths of doftrine, of religion,
and of worship. That nothing from man's own intelligence
should add itself to the truths of do<5lrine and to the wor-
ship therefrom, and consequently should be in worship,
was therefore represented by the stones' being "whole
(shalem)," and not cut, of which they were built (n. 58515).

{Perfedus). — "Perfe5lus (perfed) " is the rendering of

TAMiM, JEzek. xxviii. 15 (n. 294^).

Perfume. — (^See Incense, Odor.)

Perfumer. — (See Ointment-maker.)

Pergamos, Pergamum. — By " the church in Pergamos {or Perga-
mum)" {Apoc. ii. 12) are meant those within the church
who are in temptations (n. 1302).

Peril (Pericuium). — " To get bread with the peril of our souls"
{Lam.Y. 9), signifies the difficulty and danger of pro-
curing for themselves truths of life from the Word (n.


"Peril" has here no corresponding Hebrew word; it is implied, not ex-

Perish {PeHre). — " Lest He be angry, and ye perish ('abhadh) in the
way" {Ps. ii. 12), signifies lest evils invade you, and ye be
condemned (n. 684^).
"They that perish in the land of Asshur" {Isa. xxvii. 13) are
those who have been deceived by false reasonings (n.

Permit, Suffer (Permittere). — "Permittere (to suffer) " represents

APHiEMi, or, according to the textu' receptus, eao, Apoc. ii. 20 (n.

Perpetuul. — {See Age.)


PersBCufa (Persejut).—" To persecute (dioko)," when said of those
meant by "the dragon" (A/>oc. xii. 13), signifies to rejeft
and to calumniate, from hatred and enmity (n. 758).
(See Follow.)

Persecutors (Persecntores). — " Foes," "enemies," "those who

fight against" and "those who rise against" one, "per-
secutors," and also " weapons of war," signify in the Word
such things as belong to spiritual combat and to protec-
tion from things infernal (n. 734c).

Person {Persona). — {See Lord.)

The Divine itself called "the Father," the Divine Human
called "the Son," and the proceeding Divine called "the
Holy Spirit," belong to one Person (n. 343).

The dodlrine called the Athanasian Faith, by the Divine provi-
dence of the Lord was so written, that all things contained
in it are truths, provided that, instead of three Persons, one
Person be taken, in whom is a trine, and if it be believed
that the Lord is that Person. It is also of providence that
they are called Persons ; for a person is a man, and a di-
vine Person is God, who is the Man (n. nog).

To love the Lord does not mean loving Him as to person, but
it means living according to His precepts (n. 433a).

The angels think abstraftedly from person and from place ;
and thence they have wisdom (n. 472 ; compare n. 99, 100,

270. ass-^)-

The idea of person limits thought, and its extension into
heaven in every diredlion {see more, n. 724^).

Persuade, — {See Counsel.)

Persuasion (Persuasio), Persuasive {Persuasivum), — {See Nephilim,

The persuasive [principle] has its seat in the sensual, which is
the ultimate of the natural life ; for this sensual, or the
sensual man, is in the confidence of self, and in the faith
that he is wiser than all others ; and when he has per-
suaded himself of this, then in all things which he speaks
there are this confidence and this faith. Hence the speech
of the sensual man, because it has its tone from this con-
fidence and this faith, fescinates and infatuates the minds
of others (n. 556a).

The infatuating and suffocating persuasive [principle] signi-
fied by "scorpion" {Apoc. ix. 3), is such with the spirits in
whom it is present, that it infuses itself into the outer and
the inner minds {animus et mens) of another, and lays asleep


and almost extinguishes his rational and his intelledual
[parts] (see more, n. 544).

The Nephilim, the Anakim, and the Rephaim, mentioned in
the Word, were in dire persuasions of falsity more than
others. Before the Lord's advent, by their dire persua-
sions they infested all in the other life, and almost extin-
guished their spiritual life (n. 544).

In the spiritual world there is a communication of minds
(animorum), that is, of thoughts and affedWons ; and from
those who are in this persuasive [principle], there is an
infusion of them (n. 544).

In the spiritual world such persuasion is severely prohibited
(see more, n. 557).

(See also n. 544, 548, 549, 556*, SS70

Perversity, Perverseness {Perversitas). — " Perverseness ('avlah)" (Isa.
lix. 3) is the evil of the false (n. 329/).

See Ezek. xxviii. 15 (n. 294*).

" Perversitas (perversity) " is the rendering of

•OLAH, Ps. Ixiv. 6 (n. 313*).

Pestilence (PesOs). — "Pestilence" signifies consumption from de-
stru6lion of truth (n. 131^ ; compare n. 175^).

"Pestilences" are infedlions from falsities (n. 734^).

By "pestilence" (Ezek. xiv. 21) is signified extinflion of spir-
itual life (n. 386^).

"Pestilence" (yer. xlii. 17) signifies devastation of all good
and truth (n. 654^).

" Pestis (pestilence) " represents

DEBHER, Jer. xlii. 17 (n. 654^);

Ezek. vii. 15 (n. 1313) ; xiv. 21 (n. 386*) :
LoiMos, Matt. xxiv. 7 (11.1753, 734e);

Luke xxi. II (n. 1753, 734^).

Peter {Petrus). — (See John.')

In a general way, Peter, James, and John, represented faith,
charity, and the works of charity ; these three, more than
all others, followed the Lord (n. 820a).

By the. apostle "Peter," in the Word of the Evangelists, is
meant truth from good which is from the Lord, and also
in the opposite sense truth separate from good; and
whereas truth is of faith and good is of charity, by " Pe-
ter" is also meant faith from charity, and also faith sepa-
rate from charity (n. 820a).

Whereas truth from good which is from the Lord is the first
[element] of the church, therefore Peter was called first,
through Andrew his brother, and James and John were


called afterward : Peter was the first of the apostles, because
truth from good is the first of the church (n. 820a).

Peter, by whom was represented the faith of the church, has
been called the first of the apostles ; when, notwithstand-
ing, John was the first, since by John was represented the
good of charity (n. 229).

From the confession, " Thou art the Christ, the Son of the
living God" {Matt. xvi. 16), Peter represented divine
truth from the Lord, in the church ; he was therefore
called "Cephas," or "a rock," but in the Latin language
" Petrus (Peter)," because it was given as a personal ap-
pellation (n. i^iid; compare n. 820a). {See Hock.)

The signification of "the apostle Peter" is similar to that of
" Reuben " and his tribe (n. 434a ; compare n. 444^).

The faith which is obedience is signified by "Peter" when he
is called "Simon ;" and the faith which is the affedtion for
truth, is signified by "Peter" when he is called "Simon
son of Jonas" (n. 443a; compare n. 4111?, 820*).

By "the keys" gjiven to Peter {Matt. xvi. 19) is signified
power over evils and falsities (n. 209 ; compctre n. 9).

By " Peter" when "turned {or converted)" {Luke xxii. 32)
is signified truth from good which is from the Lord (n.
746/; compare n. 9).

Of what quality faith would be during the earliest period of
the church, and what its quality would be in the last, is
described by the Lord. Its earliest time is meant where
the Lord says concerning Peter {John xxi. 18), that when
he was younger he girded himself, and walked whither he
would ; this signifies that in the earliest time of the church
men would drink-in truths from the good of charity and
that they would a(5l from freedom, for to aft from freedom
is to aft from affeftion for truth from good. "When thou
shalt be old, thou shalt stretch forth thy hands, and an-
other shall gird thee, and lead thee whither thou wouldst
not," signifies that in the last time of the church men
would no longer drink-in truths from the good of charity,
and thus would know them only from their being declared
by another (n. 9).

(Many things concerning Peter will be found in articles n. 8, 9,
19, 64, 195*, 205, 206, 209, 2S0C, 314^, 333, 4114 434«, 443".
444*, 706*, 740*, 746/, 781;*, 8i7ir, 820, %2ib, 822, I029«,

Phantasy. — {See Fantasy.)

Phantom (Larva). — It is among the paradoxes which exceed all
faith, that man after death is something shadowy, breath-
like, an unformed phantom of ether ; which neither sees,
hears, nor speaks ; and thus he is perpetually flying in


the air, or is in where-is-it, and awaiting judgment (n.

Pharaoh. — {See Egypi^

The signification of " Pharaoh " is similar to that of " Egypt ;"
for the signification of a king is like that of a people ;
namely, the natural man, and the scientific therein (n. 513a ;
compare n. 714c).

By "Pharaoh's house" i_yer. xliii. 9) is signified the natural
man as to scientifics therein (n. 540^).

Whereas all the intelligence of the spiritual man is terminated
in and is founded upon the natural man and its knowl-
edges and scientifics, therefore in ancient times, when the
representative church was also in Egypt, the king of
Egypt, or Pharaoh, was called (^Isa. xix. 11, 13) "the son
of the wise," and "the son of the kings of old;" and
Egypt was called " the corner-stone of the tribes " (n. 654/).

" Pharaoh king of Egypt," in the opposite sense, signifies the
natural man separate from the spiritual (n. 401c ; compare
ni 557) : also the scientific applied to falsities (n. 372a ; com-
pare n. 538a).

(Passages of the Sacred Scripture may be seen, n. 355^-, 372a,
388^,/, 401C, 513a, 5383, S4C«, 557, 6273, (>t,A,b,f,h,i,m, 714c,
962, 969, 1000.)

Pharisees (Pharisaei). — {See Scribes.')

The Scribes and Pharisees were in representative externals

only, and not in internals (n. 746/).
The works which the Pharisee recounted {Luke xviii. 10-14)

were works from himself, and consequently also claimed

merit (n. 794 ; compare n. 395^0.
Reason why the Scribes and Pharisees were called by the

Lord, -"blind leaders of the blind" {Matt. xv. 14) (n.

Reason why the Pharisees were called by the Lord "ser-
pents, offspring of vipers " {Matt, xxiii. 33 ; see revised ver-
sion) (n. 581a).

(See also articles n. 706^, 960*.)

Pharmacy (PharmaUca ars). — They who are skilled in the arts of
botany, chemistry, medicine, and pharmacy, come after
death into the knowledge of spiritual uses from the vege-
table produdiions in the heavens ; and they also bring that
knowledge into pradlice, and have the greatest possible
delight in it (n. 12 14).

Philadelphia. — "The church in Philadelphia" {Apoc. iii. 7) signi-
fies those of the church who are in the faith of charity (n.


Whereas in what is written to the angel of this church they
are treated of who are in love toward the neighbor, or in
charity and in faith therefrom, which love is spiritual love,
it is therefore said (verse 8 ; see revised version), "Thou hast
a little power" (n. 209).

Philistia {PhiUsthaea), PhiUstines {PUiisthaei). — The Philistines repre-
sented and thence signified, those who make no account
of the good of love and of charity, and thus of the good
of life, by placing the all of religion in knowledge, lower
and higher ; thus they were like those of the present day
who make faith alone, that is, faith separate from charity,
to be the essential of the church and the essential of sal-
vation. They were therefore called uncircumcised ; for
by "uncircumcised" is meant void of spiritual love, and
thus of good (n. 7oo<r).

All the wars which the sons of Israel carried on with the Phil-
istines represented the combats of the spiritual man with
the natural man ; and thence also the combats of truth con-
joined to good against truth separated from good, which
in itself is not the true but the false. Whereas faith sep-
arate from charity is with all, in the churches, who love
to live natural life, therefore in the Land of Canaan the
Philistines were not subjugated like the other nations of
that land ; and therefore there were many combats with
them (n. 81 70!).

Their religious [system] was represented by their idol (n.
%\']d). {See Dagon.)

" Daughters of the Philistines " are affecJlions for the false (n.

By " the sea of the Philistines," on which were Tyre and Si-
don, are signified knowledges of truth and good from the
sense of the letter of the Word (n. 518^).

(See articles n. 275^, 315^, 386*, 433^,^, 5i8i^, 539^, 581^,
654^, yoof, 727*, 734r, 817^,4 i029«.)

PhineaS {Pinchasus).

See Num. xxxi. 1-8 (n. 502*).

Phylacteries {Phy.iadieria). — By "the phyla<5leries (phulakterion),"
which they make broad {Matt, xxiii. 5), are signified
goods in external form ; for they were upon the hands,
and by "hands" are signified deeds (n. 395</).

Picture. — (See Painting.)

Piece {Particuia). — " The legs and a piece (oadhal) of an ear " {Amos
iii. 12), are the good things which are in the natural man,
and the measure of apperception of truth that is from
them (n. 163).


(Segmenta). — " The torch of fire " {Gen. xv. 17) signifies the heat

of cupidities ; "passed between the pieces (oezer)," signi-
fies which cupidities made separation firom the Lord (n.
539a ; compare n. 540^, "joid).

Piece of c/otfi {Pannicuius). — Whereas by "a garment" is sig-
nified truth, the Lord compares truths of the former
church, which was a church representative of spiritual
things, to a piece of an old garment {Luke v. 36) ; and
truths of the new church, which were spiritual truths them-
selves, to a piece (epiblema) of a new garment (n. 195^).

Piece of money. — {See Honey, Stater.)

Piece of silver. — {See Drachma.)

Pierce, Bore tlirough {Perforare) ; Piercing (Perfossio). — {See Tlirust

"Perforare" represents

NAQ»BH, Hab. iii. 14, where the revised version has "pierce" (n.

"Perfossio " represents

MACHTERETH, ^er. u. 34, vi^hcre the revised version has "breaking
in" (n. 329/).

{Transfigere). — They who wholly deny the Lord kill Him and

pierce Him in themselves {Apoc. i. 7) ; they are also those
who are meant {John xix. 34-37) by "the soldier who
pierced His side " (n. 38).

" Transfigere (to pierce) " represents

EKKENTEo, yohn xix. 34 (n. 38);
Apoc. i. 7 (n. 38).

Piety (PzWaj).-— A6tual piety is to a6l in every work and in every
funftion frorn what is sincere and right, and from what is
just and equitable, and to do this because it is so com-
manded by the Lord in the Word (n. 325a).

Piety consists in thinking and speaking piously, in devoting
much time to prayer, in behaving with humility during
that time, in frequenting temples and listening devoutly
to the preaching there, in observing the Sacrament of the
Supper frequently every year, and in observing likewise
the other things belonging to worship according to the
appointments of the church (n. 325a).

They who place all divine worship in oral piety and not in
aftual piety, very greatly err (n. 325a).

Heaven is insinuated by the Lord into a man's aftual piety,
and not into oral or external piety separate from aftual
(n. 325*).


Pilate {PiicLt-us).

See John xviii. 37 (n. 635).

Pih {RogTis). — "The pile (msdhubah), the fire, and the wood" (^Isa.
XXX. 33), signify evils of every kind that belong to the
dreadful and cruel love of destroying all the true and good
things of the church (n. 578).

Pillar, Column {Coiumna). — {See Statue.)

"To make firm the pillars ('ammudh) of the earth" (Ps. Ixxv.
3), signifies to give support to those truths on which the
church is founded (n. 219).
Similar also is the signification of the "two pillars" which
Solomon erefted in the porch of the temple (i Kings vii.
2, 6, 15-22) (n. 219).

" Cplumna" is likewise the rendering of

•AMMUDH, Exod. xxvii. 10-12, J4-17 (n. 219) ;

Job ix. 6 (n. 219) ; /

Jer. i. 18 (n. 219). (

" Blood " ( Joel ii. 30) is the truth of the Word falsified) " fire "
is its good adulterated, and "columns (timroth) of smoke"
are mere and dense falsities from these (n. 5391^).

"To set up signs and place columns (tamhurim)" {yer. xxxi.

21 J the authorized version has "high heaps," the revised version has

"guide-posts"), signifies instrudiion in such things as are the
fundamentals of the church (n. 219).

By "pillar (stulos)" {Apoc. iii. 12) is signified divine truth
upholding. Divine truths upholding or sustaining are in
general lower truths, for these support the higher (n. 219 ;
compare n. 597).

See also Apoc. x. 1 (n. S97).

Pillows, Little cushions {PuIvUH). — " Pulvilli (pillows, little cush-
ions, pads,) " is the rendering of
K^sATHOTH, Ezck. xiil. i8 (ii. 7Sorf).

Pillow {Puivinar). — Idleness is, as it is also called, the Devil's

pillow (n. 831).

(^Capiialia, Subcapiialid),

"Capiialia or Subcapitalia (pillows, head-rests,)" represents

M'RAOSHOTH, Gen. xxviii. 11 (n. 37S'('))-

Pilot (Naucierus). — By "pilots (chobhel) " {Esek. xxvii. 27) are sig-

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