1191# “所有民族也都被你的邪术迷惑了”表示他们利用邪恶的技艺和说服强迫这个教会的所有简单善人相信并去做那些能让他们从中获得统治权和财富的事。这从“邪术”、“民族”和“迷惑”的含义清楚可知：“邪术”是指技艺和说服（对此，我们稍后会提到）；“民族”是指那些处于良善的人，因而是指简单的善人（对此，参看AE175,331a,b,625,1077节）；“迷惑”是指被这些技艺和说服欺骗或引导相信并去做那些能让他们从中获得统治权和财富的事。在圣言中，“邪术或巫术”（Sorcery）与“法术或魔法”（enchantment）几乎所表相同，“法术或魔法”表示诸如使一个人只感知到事情就是如此的那种说服。某些灵人就具有这种可以说关闭别人的理解力，扼杀感知能力的说服力。由于巴比伦民族当中的正直人，或心地善良的人被强迫并说服相信并去做修道士所说的任何事，所以经上在此说“他们都被他们的邪术迷惑了。”此处的“邪术”和论述巴比伦的以赛亚书（47:9,12），以及大卫诗篇（58:4,5）中的“法术或魔法”具有相同的含义。在与以色列人被禁止的巫术（申命记18:10–11）有关的技艺中，经上也提到了法术或魔法。
（续）
也要描述一下天堂天使的显赫和财富。天堂社群里既有高级统治者，也有低级统治者，他们都照着自己的智慧和聪明而被主安排，并具有从属关系。他们的首领或最高统治者在智慧上胜过其余的人，住在中间，在一座如此宏伟的宫殿中，以至于世上没有任何东西可与之相比。它的建筑特征如此令人惊奇，以至于我可以实实在在地说，属世的语言无法描述其百分之一，因为在那里，艺术本身就在它的真正艺术中。宫殿里面有房间和卧室，其中一切家具和装饰品都因黄金和各种宝石而闪闪发光，其形式是世上的任何艺术家都无法要么以绘画，要么以雕塑来模仿的。令人惊奇的是，每一个细节，甚至最微小的细节，都是为了功用。凡进去的人都看到了它们的功用，也通过诸功用自己的形式或形像而感觉这功用似乎从诸功用中流出来。但进去的智者，没有一个会长时间地盯在这些形式或形像上，他的心智专注于功用，因为这些会给他的智慧带来快乐。宫殿周围是柱廊、天堂般的欢乐花园和较小的宫殿，每一座具有自己美丽形式的宫殿都是一种天堂的快乐，或说天堂快乐的居所。除了这些和其它壮丽的物体外，还有侍卫，他们都穿着闪光的衣服。下级统治者或管理者照着他们的智慧程度而享有类似的奢华，也就是壮丽和辉煌，他们的智慧又取决于对功用的热爱程度。不仅掌权的人有这些事物，而且居民也有这些事物，他们都热爱功用，并通过各种职业来履行这些功用。
然而，在这些事物中，能描述出来的事物很少；而无法描述的事物数不胜数。后者在其起源上是属灵的，不会落入属世人的观念，因而不是他的语言所能表达的，除非这样说，当智慧为自己建造一个住所，并使它适合自己时，从至内在隐藏在任何知识或科学，或任何艺术中的一切都会一起流出来帮助她实现这个目的。现在写下这些东西，是为了让人们知道，天堂里的一切事物也都与显赫和财富有关，但那里的显赫是智慧的显赫，财富是知识（科学）的财富；这就是主通过祂的圣治把人所引向的事物。
1191. Because by thy sorcery (veneficium) have all the nations been seduced.- That this signifies that by wicked arts and persuasions they compelled all the simple good of that church to believe and do those things that result in domination and opulence is evident from the signification of sorcery, which denotes arts and persuasions, of which we shall speak presently; from the signification of nations, as denoting those who are in good, thus the simple good, concerning which see above (n. 47:9, 12), where Babylon also is treated of, have a similar signification. So in David (Psalm 58:4, 5). Enchantment is also mentioned among the arts approximating to magic, which were prohibited the sons of Israel (Deuteronomy 18:10, 11).
[2] Continuation.- The eminence and opulence of the angels of heaven shall also be described. There are in the societies of heaven higher and lower rulers [praefecti], all ordered and subordinated by the Lord, according to their wisdom and intelligence. The highest of these, who excels the rest in wisdom, dwells in the midst, in a palace so magnificent that nothing in all the world can be compared to it. Its architectural features are so amazing that I can say, of a truth, that they cannot be described in natural language, even as to a hundredth part, for Art itself is there in its very art.
In the interior of the palace are apartments and chambers, all the furniture and ornaments of which are brilliant with gold and various precious stones, and in such forms as cannot be imitated, either in painting or sculpture, by any artist in the world. What again is marvellous is that every individual thing, even to objects the most minute, is adapted for use. Every one who enters sees the use for which they are designed, and also perceives it as if from the out-flowing of the uses through their own forms. But no wise person on entering keeps his eye long fixed upon the forms, but in his mind he contemplates the uses, because these impart delight to his wisdom. Surrounding the palace are porticos, paradisiacal gardens, and smaller palaces, each being in itself the abode of heavenly delightfulness in the forms of its own beauty. In addition to these and other magnificent objects, there are attendant guards, each of them clad in shining garments. The subordinate rulers enjoy similar magnificence and splendour, according to the degrees of their wisdom, and their wisdom again is according to the degrees of the love of uses. Not only is this the case with those in authority, but also with the inhabitants, all of whom love uses, and perform them by means of various occupations.
[3] There are, however, but few things that it is possible to describe, while those which surpass description are innumerable. The latter being spiritual in their origin, do not fall within the ideas of the natural man, and therefore are not capable of being expressed in words, except so far as this, that wisdom builds herself a habitation, making it suitable for herself, and that then everything which lies inmostly concealed in any knowledge (scientia) or in any art comes to her assistance and does her bidding. These things are now stated in order that it may be known that all things in the heavens also refer to eminence and opulence, but that eminence there is the eminence of wisdom, and opulence the opulence of knowledge (scientia); and that such are the things to which man is led of the Lord by means of His Divine Providence.
1191. Because by thy sorcery have all nations been seduced signifies that by their wicked arts and persuasions they have compelled all the well disposed of that church to believe and to do those things from which they have gained dominion and wealth. This is evident from the signification of "sorcery," as being arts and persuasions, (of which presently); also from the signification of "nations" as being those who are in good, thus the well disposed (See n. Isaiah 47:9, 12), where Babylon is treated of; also in David (Psalms 58:4, 5). Enchantment is also mentioned among the arts associated with magic, that were forbidden to the sons of Israel (Deuteronomy 18:10-11).
(Continuation)
[2] The eminence and wealth of the angels of heaven shall also be described. In the societies of heaven there are higher and lower governors, all arranged by the Lord and subordinated according to their wisdom and intelligence. Their chief, who excels the rest in wisdom, dwells in the midst in a palace so magnificent that nothing in the whole world can be compared with it. Its architecture is so wonderful that I can truthfully assert that not a hundredth part of it can be described by natural language, for art itself is there in its art. Within the palace are rooms and bed-chambers, in which all the furniture and decorations are resplendent with gold and various precious stones in such forms as no artist in the world can imitate either in painting or sculpture. And what is wonderful, the particulars, even to the minutest particulars, are for use; and everyone who enters sees their use, perceiving it by a breathing forth, as it were, of the uses through their images. But no wise person who enters keeps his eyes fixed very long on the images, but his mind attends to the uses, since these delight his wisdom. Round about the palace are colonnades, pleasure gardens, and smaller palaces, each in the form of its own beauty a heavenly delight. Besides these magnificent objects there are attendant guards, all clad in shining garments, and many other things. The subordinate governors enjoy similar luxuries, which are magnificent and splendid according to the degrees of their wisdom, and their wisdom is according to the degrees of their love of uses. And not only do the rulers have such things, but also the inhabitants, all of whom love uses and perform them by various employments.
[3] But few of these things can be described; those that cannot be described are innumerable, for as they are in their origin spiritual they do not fall into the ideas of the natural man, and consequently not into the expressions of His language, except into these, that when wisdom builds for itself a habitation, and makes it comformable to itself, everything that lies inmostly concealed in any science or in any art flows together and accomplishes the purpose. These things have been written to make known that all things in the heavens also have reference to eminence and wealth, but that eminence there pertains to wisdom and wealth to knowledge, and that such are the things to which man is led by the Lord through His Divine providence.
1191. "Quia veneficio tuo seductae sunt omnes gentes." - Quod significet quod illi per nefandas artes et persuasiones adegerint omnes probos ibi ad credendum et ad faciendum illa, ex quibus illis dominatio et opulentia, constat ex significatione "veneficii", quod sint artes et persuasiones (de qua sequitur); ex significatione "gentium", quod sint qui in bono sunt, ita probi (de qua [supra] , n. 175, 331 [a, b] , 625, 1077); et ex significatione "seduci", quod sit falli per illas, nempe, per artes et persuasiones ad credendum et ad faciendum ea, ex quibus illis dominatio et opulentia. Per "veneficium" paene simile significatur quod in Verbo per "incantationem"; et "incantatio" significat persuasionem talem ut homo prorsus non percipiat aliter quam quod ita sit: tale persuasionis genus apud quosdam spiritus datur ut quasi obturet alterius intellectum, et suffocet facultatem percipiendi; et quia homines probi apud gentem Babylonicam adiguuntur et persuadentur ad credendum et ad faciendum quae monachi dicunt, ideo hic dicitur, quod "veneficio seducti sint." Simile per "incantationem" quod hic per "veneficium" significatur apud Esaiam (cap. 47:9, 12), ubi etiam de Babele agitur: tum apud Davidem (Psalms 58:5, 6 [B.A. 4, 5]). Incantatio etiam recensetur inter artes quae accedunt ad magicas, filiis Israelis prohibitas (Deuteronomius 18:10, 11).
[2] (Continuatio.)
Eminentia et opulentia angelorum caeli etiam describetur. Sunt in societatibus caeli praefecti superiores et inferiores, omnes a Domino ordinati et subordinati secundum sapientiam et intelligentiam illorum. Summus illorum, qui prae reliquis sapiens est, habitat in medio, in palatio ita magnifico ut non aliquod in universo mundo cum illo comparari possit; architectonica ejus sunt ita stupenda ut ex veritate possim dicere quod non possint naturali lingua quoad centesimam partem describi, est enim ipsa ars ibi in sua arte. Intus in palatio sunt conclavia et cubicula, in quibus omnes apparatus et ornatus splendent ex auro et ex lapidibus variis pretiosis, in talibus formis quae a nullo artifice in mundo possunt pictura aut sculptura effigiari: et quod mirabile est, singula usque ad singularissima eorum sunt ad usum; quisque intrans videt cui usui sunt; percipit etiam id sicut ex transpiratione usuum per suas imagines: sed quisque sapiens intrans non diu haeret oculo in imaginibus, sed mente in usibus, quoniam hi sapientiam ejus oblectant. Circum circa palatium sunt porticus, sunt horti paradisiaci, sunt palatiola, et singula ipsae amoenitates caelestes in suae pulchritudinis formis. Praeter illa magifica sunt satellitia, singuli ex illis in vestibus splendentibus; praeter alia. Similia sunt praefectis subordinatis, quibus magnifica et splendida sunt secundum gradus sapientiae illorum, et sapientia illis est secundum gradus amoris usuum. Talia non solum apud illos sunt, sed etiam apud habitatores, quorum omnes amant usus, et illos per varias operas praestant.
[3] Sed pauca sunt quae describi possunt; quae non possunt describi sunt innumera, quae quia sunt ex origine spiritualia, non cadunt in ideas naturalis hominis, et ideo nec in voces linguae ejus; solum iii has, quod sapientia aedificet sibi habitaculum, et conformet sibi illud, et quod tunc omne quod in aliqua scientia et in aliqua arte intime latet, confluat et faciat. Haec nunc scripta sunt ut sciatur quod omnia in caelis etiam se referant ad eminentiam et ad opulentiam, sed quod eminentia ibi sit sapientiae, et quod opulentia ibi sit scientiae, et quod talia sint ad quae homo a Domino per Divinam Ipsius providentiam ducitur.