John Faulkner Potts.

The Swedenborg concordance. A complete work of reference to the theological writings of Emanuel Swedenborg. Based on the original Latin writings of the author online

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and learned-docij-they are believed to be . . . but their
erudition does not ascend beyond such things as appear
before their eyes in the world . . .

354. It has been given to speak with many of the
learned after (death) . . . Those who at heart had
denied the Divine . . . had become so stupid that they
could scarcely comprehend any civil truth, still less any
spiritual truth . . .'Their interiors . . . were so closed
up that they appeared as if they were black ... so that
they could not endure any heavenly light . . .

''. From infernal ardour they torment those there

who do not worship them as deities . . . Into such
things is turned all the learning of the world, which
has not received into itself light from Heaveu by the
acknowledgment of the Divine.

411. Before their interiors have been opened. Spirits
can be . . . instructed . . .

456. Those who believe, are reputed by the learned
as simple.

• ^. They said that this faith has emanated

especially from the learned, who had thought about the
soul from the corporeal Sensuous . . .

464^ I have spoken with many . . . who had been
believed to be learned, from the fact that they were
acquainted with the ancient languages . . . and who
had not cultivated their Kational by the things written
in those languages. Some of them seemed to be as
simple as those who had known nothing of those
languages ; and some seemed to be stupid ; but still
there remained with them conceit, as if they were wiser
than others.

«. The Angels grieve very much that many of

the learned ascribe all things to nature ; and that they
have thus closed up to themselves the interiors of their
own minds, so that they can see nothing of truth from
the light of truth ... In the other life, therefore, they
are deprived of the faculty of ratiocinating, lest they
should disseminate falsities among the simple good . . .
and they are sent into desert places.

U. 38^. I may relate how the case is with the learned
in the other life, who draw intelligence from their own
proper meditation, kindled by the love of knowing
truths for the sake of truths, thus for the sake of uses
abstracted from worldly things ; and how the case is
with those who [do so] from others, without their own
proper meditation, as those are wont to do who desire
to know truths merely for the sake of the reputation of
learning, and of the consequent honour or gain in the
world . . . (Fully des. This long description is quoted
from A. 4658.)

W. 361^. Hence it is that many of the learned, who
have thought much, and especially who have written
much, have weakened and obscured their common per-
ception ; nay, have destroyed it . . .

M. 163. The things which belong to the rational
wisdom of the men ... are called ... in special,
erudition, etc.



lieaivneA-erudiius



206



Zie&rneA-erudiius



[M.] 232. (The cry, how learned ! Ex.) T.333.

415'. The two Angels and the twffsatans were stand-
ing to the right . . . and I saw around them many
Spirits who . . . had been celebrated for their learning ;
and I marvelled that those learned ones now stood near
the Angels, now near the satans, (because) they now
favoured the one side and now the other . . .

. (They said,) We have looked down into the

earth at those who were celebrated for learning, and
who, from their own judgment, have thought about
God and about nature ; and we have found six hundred
out of a thousand in favour of nature, and the rest in
favour of God ; and that these were in favour of God
because they have frequently said, not from any under-
standing, but merely from things they have heard, that
nature is from God ; for frequent speech from the
memory . . . induces a species of faith, T.77'.

502". Those who . . . have caught the allurement
from inetruction.

T. 8o^ The satan said, My function is learning : do
not you see the laurel upon my head ?

98. Most of the clergy, who seek the reputation of
learning for the sake of honours and gains . . .

335. I observed a number of Spirits, whose heads
were encircled with leaves of laurel, and who were
clothed in flowered robes, which signified that . . . they
had been renowned for their reputation for learning. . .
They were debating about connate ideas . . .

380^. The more anyone believes himself to be more
excellent than others in learning and judgment, the
more prone he is to . . . appropriate (the idea that the
Lord) is a man, and not God . . .

ees''. We turned to the company which consisted of
the learned , . ,

695. (In Heaven) the various things which belong to
rational learning are in their excellence.



D. 1950''. Such is the quality of human learning or
wisdom.

2515. In the Lord's Kingdom n'o one is estimated
from his learning . . .

4628. How much the perceptions of the learned differ
from those of the unlearn ed-ineraditorum. The learned,
that is, those who have been instructed in kuow-



\ The reason the learned are such, is because

they learn knowledges for the sake of the reputation of
learning . . .

. Hence it is that most of the learned . . .

attribute all things to nature . . .

47278. (Thus) the most learned are atheists ... so
that, for them, learning is a means of being insane.

4744. Concerning the learned who have placed learn-
ing solely in such things as serve for intelligence, and
not in intelligence itself.

51418. Most of the learned within the Church become
bones.

5759. Afterwards were cast down those who had
utterly despised learning and knowledges, of whom
there were a great number.



5999*. Most there do not come to intelligence, but t
learning.

D. Min. 4739. On those who know from- others, am
are thence called learned . . ,

4752". This is the case with modern learning . , .

E. 52^. As this implanted [idea] has been almost oas
out with the learned of the world . . . the New Churcl
is being instaurated with the gentiles . . .

236^ Spirits who . . . had been believed to be leamet
were explored as to whether they know what spiritua
faith is . . .

543''. Such are many of the learned . . .

559^. The learned of this kind who know thingi
physical, anatomical, botanical, and many things whicl
belong to human learning . . . say in their, hearts thai
all these things are from nature . . .

714'. Most of those (who relate to the head of the
dragon) are learned , . .

'. See Lbadikg Man, here.

787. Acceptance by the more learned in the Church,
and reception afar by the less learned. Sig.

797^°. Such are many of the learned, who have con-
firmed faith alone ...

808'. The idea of the Divine Human . . . has beer
completely destroyed, especially with the learned
there.

885^. The latter is done by the learned who teach
from doctrine ; the former by the learned and the non-
learned who teach from the Word.

886^. The latter is done by the simple who receive
that faith ; the former by the learned who glory from
their learning.

998^ It is believed by man that as the learned know
many things from the AVord and from doctrine, thej
are more intelligent and wise than others . . .

Ath. 33. The learned mentioned. 77. 112. 198.

J. (Post.) 225. One who was learned, was ex-
amined .'.',"

273. See Left, here. ,

D. Love xiv^. Among these are many who have been
esteemed as learned , . . and who believe themselves to
be wise because they ascribe all things to nature and
prudence.

D. Wis. i^. The learned were collected, to the
number of three hundred';' and the option was given
them as to which way they would go ; and . . ' . two
hundred and sixty entered the way of folly, and onl)
forty the way of wisdom . . .

vii. I.- The sensuous learned have conceived this
[idea] from the name spirit . . ; ■

xi. 2a. Such is the genius of learning, which is con^
ceit, that it can confirm everything ; '. .

Learned. Literatus.

A. 1756^. As may be known to every scholar.
H. 56. In the learned world. 353. 354. M.313
D.2482.
T. 814*. Historia Lileraria, occurs.



Least



207



Leather



J. (Post.) 268. In the north dwell those who are hot
lettered.

D. Love xvii^ Literati who write books full of
piety, doctrine, and erudition . . .

Least. Minimus.

A. 228. The least of thought with man is more per-
ceptible to the Angels than its greatest.

452''. Heaven does not consist in desiring to be the
least in order to be the greatest. H.408.

952. He wanted to be the least, in order to become
the greatest in Heaven. 6393^. D. 1302.

1594''. These are they who are meant by 'the least,'
who become the greatest in the Lord's Kingdom. Ex.

1812^. The Lord scarcely wanted to be even the
least.

3417^. Tliey did not know that heavenly delight . , .
is the delight of humiliation, and of the affection of
serving others ; thus to want to be, not the greatest, but
the least ; as the Lord teaches in Luke ix.48.

3913'. The spiritual man seems to himself to have
his life in humiliation, and in being the least . . .

4051''. See Gkeat, here, 'W.269. 275^ 285'. D.5775.
E. 10552.

5115. For man is a Heaven in the least form, 6013^.
■W.203. 231.

5688. 'The youngest' (Gen.xliii.29) = him who is
born after all. Ex.

6057. The internal man is a Heaven in the least
form ; and the external man is a world in the least
form.

63932. Heavenly bliss is ... to want to serve others,
and to be the least, as the Lord teaches in Mark x.
35-45-

6571'. Such is the eiBgy of the least things of his
will.

". That this (evil) is in the least things of his

thought and will, is manifestly evident from the
sphere . . .

6605. For everyone in an angelic Society is a Heaven
in the least form. H.51, Gen.art.

H. 57. Is a Chxiroh in the least form.

408. In Heaven ... he is called the least who has no
power and wisdom, and wants to have no power and
wisdom, from himself, but from the Lord ; such a least
one has the greatest happiness . . .

J. 12'. Then becomes a Heaven in the least form.
W. 77. That the Divine in the greatest and least
things is the same. Gen.art. 223^. 300.

222. See Degkeb, here. 223. 226.

227. The perfection of the created universe is from
the likeness of the generals and the particulars, or of
the greatest and least things, as to these degrees . . ,

304°, The reason there are degrees of both kinds also
in the leasts of all things, is that the spiritual Sun is
the one only substance from which are all things,

313, Substances and matters ... in their leasts.

P. 296. Is a Hell in the least form. ".



299^. As to his mind . . . man is either a. Heaven or
a Hell in the least form.



D. 1234. What to want to be the least means, Ex.

3120. That he is greatest in Heaven who is least.
Ex,

5632, They then wanted to call themselves the least.
But 1 replied , . ,

E. 1097^ The thought of God , , . as of nature in its,
leasts, closes Heaven.

D. Wis. i. In the least point (wisdom and love) are
one ... for that which proceeds from the Sun also is
the Sun in the leasts, and thence universally in the
whole . . . There is not meant a point and least of space ;
for this has no existence in the Divine ...

Leather. Corium.
Leathern. Coriaceus.

A. 5247^. 'A girdle of leather about his loins'
(2 Kings i. 8) = the literal sense as to goods. E.543".

76438. External truth is signified by ... 'a leathern
girdle' (Matt.iii.4). 9372^

9828^ ' Leather '= what is external ; thus 'a leathern
girdle ' = that which . . . holds together interior things
in connection. £.619^^

T. 391. The sound of a beaten drum.

Leave. Venia.

A. 13848. They perceive whether it is from will,
leave, or permission.

1755. Some things are from permission, some from
admission, some from leave, some from good pleasure,
some from will. 2447^. 9940. D.892. 2296.



D. 38458. From leave if not evU, and from permis-
sion if evil.

E. 1097. By your leave . . . '

Leave behind. Relinquere:

See under Residue.

A. 160. 'To leave father and mother' (Gen.ii.24) = to
[leave] the internal man.

182. The celestial Angels do not leave him . . .
H.4S0.

6372. If man were left to himself, he would rush . . .
868.

24748. Not the least doubt is left.

2475. Man leaves behind nothing except the bones
and flesh. H.4&1, Gen.art.

2678. That he was left in the proprium. Sig. "aM
Ex.

5008. ' He left his garment . . .' Ex. 5028.

5758'. In' proportion as I was left to my pro-
prium ...

5812. 'To leave' (Gen.xliv.22) = to be separated.

5813-
65328. 'To leave,' here, (Gen.l.8) = to be there.

6789. 'To leave the man' (Ex. ii. 20)= not to be able to

be conjoined.



Leave off



208



Lebanon



[A.]7565. 'To leave in the field' (Ex.ix.2i) = to perish
by falsities from evils, which are signified by ' the hail. '

7646. 'The residue . . . left from the hail' (Ex.x.5) =
the truth not consumed by the former falsity. 7677.

7729. 'Not to be left' (ver.26) = not to be wanting.

7778''. These truths (are then) left behind . . .

7860. 'Ye shall not leave of it until the morning'
(Ex.xii.io). Ex.

8232. 'There was not left in them even to one' (Ex.
xiv.28) = all and each.

8407. 'To die by the hand of Jehovah ' = to be left by
the Lord ; for those who are left by Him — that is, who
leave Him — rush into evils and the derivative falsities.

9020^ When they are left to themselves . . . 9192^.
9399'. 10122'. H.395. 496. 502. J.36^. Life 44*. "W.244.
T.592. 0.5843^

10114. 'What was left of the flesh and of the bread'
(Ex. xxix. 34) = that it was not appropriated. Ex.
ICI15.

10122'. He is left in freedom.

R. 750^. They are then left by the Lord ; and those
who are left by the Lord become as pagans.

M. 194^. 'The father and mother' whom the man
shall 'leave,' in the spiritual sense = his proprium of the
will and of the understanding . . .

T. 126. In temptations, man is apparently left to
himself.

". In the passion of the cross, the Lord was left

to Himself . . .

504'. He said. The things I have heard I leave.

E. 104. 'To leave the first charity' (Rev. ii. 4)= not to
make it the essential of Knowledges.
280*. Occurs. 340^'. 411^. 734^^.

Leave off. See under Absolution.

Leaven. See under Ferment.

Lebanon. Libanus.

A. 886^ 'Lebanon' stands for the cedars, which =
spiritual things, or the truths of faith.

1443. The trees of the forest of Lebanon = interior
perceptions, or those of rational things.

2162". The celestial spiritual things of theiChureh
are 'the glory of Lebanon,' or the cedars (Is.lx. 13).

2831*. 'Lebanon,' in the Word, = the Rational.

5 1 13. The memory of the Spiritual Church is com-
pared to the 'wine of Lebanon' (Hos.xiv.7).

5922^2. 'Lebanon' (Is.xxxv.2) = the Spiritual Church.
10199^

901 1^ See Caembl, here.

9277*. 'The cedars of Lebanon ' = the truths of good.

9406^. 'Theglory of Lebanon,'or 'the cedar' = spiritual
good and truth.

10261^ By 'Lebanon' is signified spiritual good; thus



by 'Lebanon' is signified the same as by 'the cedar,'
because Lebanon was a forest of cedars.

S. 18^. By 'the cedars,' and by 'Lebanon,' which He
'breaks' (Ps.xxix.5) is meant the falsities of the ra-
tional man.



E. 17s". 'Asshur'=the Rational of the man of the
Church which is illustrated ; this is called 'a cedar in
Lebanon' (Ezek.xxxi.3), because 'a cedar'=the same as
'Asshur;' in special, truth from good there; and
'Lebanon' is the mind where that is, because there were
cedars in Lebanon.

223^'. 'Lebanon withereth away' (Is.xxxiii.9) = the
Church as to truth.

281^. 'Lebanon' (Ezek.xvii.3) = the doetrine of the
Church which is from the Word.

288". 'The glory of Lebanon ' which is 'given them '
(Is.xxxv. 2) = Divine truth.

304*. By 'Lebanon' is signified the like as by 'the
cedar ; ' namely, the truth of the Church.

324^. 'The odour of Lebanon' (Hos.xiv.6) = spiritual
good, from its gratefulness.

326^1. wiiere it treats of the Lord's Advent, it is said
. . . 'Let Lebanon,' etc., 'rejoice.'

. ' Lebanon ' = spiritual truth and good.

328''. 'To bring them to . . . Lebanon' (Zeeh.x. io)=
to the . . . good and truth of faith.

372''. ' Lebanon '= the Church as to truths ; thus also
the truths of the Church ; in like manner as 'the
cedar. '

388^®. By 'the cedar in Lebanon' is signified the
Rational.

405^. 'The sides of Lebanon' (Is.xxvii.24)=where
the goods of the Church are conjoined with the truths ;
' Lebanon ' = the Spiritual Church.

410'. 'The cedars of Lebanon' (Is.ii. 13) = interior
conceit from Own intelligence. 514'.

411^. 'The snow of Lebanon' (Jer.xviii. I4)=the
truths of the Church thence. . . ' Lebanon ' = the Church
from which [they come].

458". ' Lebanon '= the Spiritual Church.

569^^. One end of the Church, which is the Cognitive
and Scientific, is signified by 'Lebanon,' and 'the sea'
(Jos.i.4).

638^^. The sixth state of regeneration, which is a state
of intelligence and wisdom, is signified by 'its odour as
that of Lebanon' . . . ' Lebanon '= rationality, from
which are intelligence and wisdom,

650"^. 'The violence of Lebanon' (Hab.ii. i7)=force
inflicted by the rational man on truths perceived from
the Word ; for ' Lebanon ' = the Church as to the per-
ception of truth from the rational man.

554^. By 'the land of Gilead,' and by 'Lebanon'
(Zeeh.x. 10) are signified the goods and truths of the
Church in the natural man.

33_ 'Xhe cedar,' and thence 'Lebanon' = the

Rational.

3^. That they have no Rational, is signified by,

'I will blacken Lebanon upon him' (Ezek.xxxi. 15).



Leech



209



Left



730'^. By 'Lebanon' is signified the Church as to the
rational understanding of good and truth.

Leech. Sanguisuga. D.2974.

Leek. Forrum.

D. 5921. (Melanethon) came to me in his persuasion
(that is, in his persuasive way of speaking), and there
exhaled from him as it were the odour of leek {hvitlok,
garlick) ; and its pungency strongly atfeoted my left eye ;
whence it was evident to what the stench of a leek
corresponds.

E. 513^ 'Leeks, onions, and garlick' (!N'um.xi.5)=
such things as are of the lowest Natural ; that is, of the
corporeal Sensuous of man,

Leekgreen. Prasinus. M.294.

Lees. Faex.
Feculent. Faecukntus.

A. 2468^'. The falsities wherewith the good, which is
'Moab,' is defiled, are here called 'lees' (Jer.xlviii.ii),
in which the taste and odour remain, if he is not re-
formed.

5392^. Those who are defiled with earthly dregs are
in the region of the intestines . . .

6666*. All evil is contagious, and pollutes-jji/cteca*,
as lees do dough . . .

7906^. Then what is false falls down, like lees ; and
the truth comes forth purified ; like wine, which is
clarified after fermentation, when the lees are falling to
the bottom. P.284'^.

M. 148. The conjugial external ... is (then) purified
from its lees by the internal . . .

272. Cupidities are like lees, which precipitate them-
selves to the bottom, when the must of the wine is being
clarified.

. The body absorbs (the internal affections), and

involves them in its lees.

441. The feculent delights of scortatory love . . .

T. 798*. He had been saturated with the same dregs.



D. 1054^. What is feculent always adheres.
1738. (The skin and its coats) exhale more subtle

faeces . . .

E. 252'. 'A feast of lees,' or of the best wine (Is.xxv.
6)=the appropriation of truths.

724I'. 'The dregs of the cup' (Is.li.i7) = mere falsities
from which are evils.

960'. 'Its dregs they shall suck out' (Ps.lxxv.8). Ex.
( =the penalty of profanation. 1 1 16. )

1 143'. Like the effervescence from lees, which is con-
cupiscence.

1159'. By 'lees,' 'defecated lees' (Is.xxv.6) are sig-
nified the truths from that good, with the happiness
from them.

D. Wis.x'. The feculent blood of the heart is purified
in the lungs.

Leeuwenhoek. Leeuwenhoek.
D. 5785. In the other life Leeuwenhoek said that he



leads a miserable life, because he had merely made ex-
periments . . . and had not cultivated the Rational by
them at all. He said that in the beginning he had be-
lieved that he should be accepted before all others, but
that nevertheless he is stupid. Ex.

Left. Sinister.
Left hand. Sinistra.
Left, To the. Sinistrorsum.
Wrongly. Sinistre.

See RiSHT.

A. 641^. The intellectual things of Spirits and Angels
inflow into the left side of the head or brain ... In like
manner as to the face. 644,
1270. See Influx, here.
1276. Evil Spirits are at the Lord's left.
1763^. They apply themselves to the left side beneath
the elbow ; and also to the left earlap.

*. One (of the Spirits of the moon) came to me to

the left side beneath the arm.

17732. The heat (of those who had been still more de-
lighted with the Word) went from the loins towards the
breast ; and thence through the left arm to the hand.

1977. The Angelic Spirits . . . introduced . . . black-
ish and shining rays, which darted into the left
eye . . .

1983. (Punishment) beneath the heel of the left foot.
1992'. The Spirits who chided, were perceived at the
left side beneath the arm.

2129*. The other (sound) inflowed towards the left
temple . . .

2605. (These idolaters of the Ancient Church) were in
front towards the left . . .

2701=^. 'The left eye'=the Intellectual.
2751. (Adulterers seen) before the left eye.
3884. The left side of the brain corresponds to
rational or intellectual things.

4046. (These Spirits) presented a flaming lumen . . .
which first appeared beneath the left side of the chin ;
afterwards beneath the left eye . . . Afterwards, when
I applied my hand to the left side of my . . . head, I
felt a pulsation . . .

4050. A little star seemed near the region of the left
eye . . . Afterwards, there appeared walls . . . but only
at the left side. . . It was a representation of the in-
fundibulum . . .

4326. The involuntary sense . . . afterwards drew
itself towards the left side of the face . . . D.3861.
3863,Ex.

__2. The left (side of the face, with the left eye,
corresponds to) the affection of truth.

4410. The sight of the left eye corresponds to truths,
which are of the understanding . . . consequently, the
left eye corresponds to the truths of faith . . .

e, For those who are in truth are at the Lord's

left.

4656. A Spirit who spoke to me at my left earlap

... 4657.



Left



210



Left



[A.4656]'. They see and interpret all things Binisterly.
4658. Something sonorous was apperoeived penetrat-
ing from beneath, near the left side, even to the left ear
. . . They were logicians and metaphysicians . . .

4809". ' The he-goats on the left ' = separation according
to . . . falsities from eyil. . . In the other life . . . those
who are in falsities from evil (actually appear) at the
left. 48823.

4946. Some who had imbued [the idea] that man
ought not to care for . . . spiritual things, but only for
. . . natural things . . , acted into the left knee . . . and
also into the sole of the right foot.

4950. Beneath the left foot, a little to the left, are
such as have attributed all things to nature ; but still
have confessed [a Divine] Being.

5071. The reason those 'on the left' are called
'cursed' ... is that they had averted themselves from
good and truth, and had turned to evil and falsity.

5180. The chief place of (this painful suction) was on
the top of the head, and it thence propagated itself to-
wards the region of the left ear, and also towards the
region of the left eye ; that which was from the eye was
from Spirits ; that which was towards the ear was from
Genii ; (both of whom) pertain to the province of the
cistern and ducts of the chyle . . .

5380. Those who relate to the kidneys, are at the left
side, very closely at the body beneath the elbow. Those
who relate to the ureters are towards the left, further
away from the body. Those who relate to the bladder
are still further away . . . This is one general way to-
wards the Hells.

5390. Those who have been tenacious of revenge, ap-
peared in front towards the left.

5391. The chaste virgins (of the subsidiary kidneys)
... lie q^uiet at the left part of the side lower down.

5393. Those who are in the province of the colon ex-
tend themselves in front, towards the left, in a curved
line, advancing towards Hell.

<=. There appeared to me a wall as of plaster with

moulded figures, near the left elbow (which represented
the better Spirits of the colon and rectum).

5567. A certain one applied himself to my left side.
(His character fully des. ) D.3485.

5714^. (One who had been a great adulterer) inflicted
pain on the periostea, as on the toes of the sole of the
left foot . . .

5720^. When (that hypocrite) was lifted upwards at
the left, a pain invaded the left jaw, and the bone of
the left temple, down to the bones of the cheek.



Online LibraryJohn Faulkner PottsThe Swedenborg concordance. A complete work of reference to the theological writings of Emanuel Swedenborg. Based on the original Latin writings of the author → online text (page 51 of 231)