----中文待译----
1143. And fine linen and crimson.- That these signify truths and goods from a celestial origin, profaned, is evident from the signification of fine linen, which denotes truths from a celestial origin, of which we shall speak presently; and from the signification of crimson, which denotes goods from a celestial origin (concerning which see above, n. 1042), but in this case those truths and goods profaned, because the fine linen and crimson are called the merchandise of Babylon, and Babylon as a harlot and the mother of the whoredoms and abominations of the earth, signifies profanations of truth and good. Truths and goods from a celestial origin are the truths and goods with those who are in love to the Lord, which are called celestial, and are distinguished from the truths and goods from a spiritual origin, signified by the silk and scarlet, which we shall refer to presently. They profane truths and goods from a celestial origin, especially in this, that they have arrogated to themselves the Lord's Divine Power of saving mankind, and thus also love to Him they have diverted [to the pope] as his vicar and to his ministers. But the Lord cannot be loved when the power of salvation is taken away from Him, and a man is loved instead of Him. They say, indeed, that the Lord is loved for giving that power to man, and that he is loved, and also reverently honoured by those who have received that power, and is worshipped by the rest. But love to the Lord cannot exist with such, the love of ruling over heaven and the Church being altogether contrary to it; for that love is the love of self, which is diabolical love, and from this the Lord cannot be loved. Such love, regarded in itself, is rather hatred against the Lord, into which also it is changed when they become spirits, and domination is taken away from them then they also persecute all those who are in love to the Lord. From these things it is evident how they profane truths and goods which are from a celestial origin.
[2] That fine linen signifies truths from a celestial origin, is evident from the following passages.
Thus in Ezekiel:
"I clothed thee with broidered-work, I shod thee with badger's skin (taxus), and I girded thee with fine linen, and covered thee with silks; thus wast thou adorned with gold and silver, and thy garments were fine linen, silk, and broidered-work" (16:10, 13).
This is said of Jerusalem, by which the Church is meant, in this case, at its first establishment. Broidered-work and badger's skin there signify the knowledges of truth and good from the Word. Fine linen and silk signify truths from a celestial origin and truths from a spiritual origin; these are described as garments, because garments signify truths, with which good is clothed or invested.
Again in the same:
"Fine linen in broidered-work [from Egypt] was thine expansion, and crimson from the isle of Elisha was thy covering" (27:7).
This refers to Tyre, which signifies the Church as to the knowledges of good and truth; those knowledges are signified by broidered-work from Egypt, truths by fine linen, and good by crimson, both from a celestial origin.
So in Luke:
"There was a certain rich man who was clothed in crimson and fine linen, and fared sumptuously every day" (16:19).
The rich man here means the Jewish race, which is said to be clothed in crimson and fine linen, because they possessed the Word, from which they were in possession of goods and truths; goods are there meant by crimson, and truths by fine linen, both from a celestial origin. By Lazarus, who lay at the rich man's porch, are meant the nations who had not the Word.
[3] Because fine linen (byssus), which also is xylinum, signified truths from a celestial origin, and the garments of Aaron represented Divine truths, he himself representing the Lord, therefore fine linen and xyhinum were interwoven in his mitre and belt (Exodus 28:39; 39:27); they were also interwoven in the curtains of the tabernacle and its coverings, because they represented those things of the Church which inclose, and these are truths (Exodus 26:1; 27:9, 18; 36:8; 38:9, 16).
The signification of fine linen (byssus) in the following passages of the Apocalypse is similar:
"The time of the marriage of the Lamb is come, and his wife hath made herself ready; and it was given unto her that she should be clothed in fine linen, clean and shining" (19:7, 8);
The armies of him that sat upon the white horse "followed him upon white horses, clothed in fine linen, white and clean" (19:14).
The reason why fine linen signifies truth from a celestial origin is, because that kind of linen was a species of very white flax, of which garments are made. Flax, and also whiteness, signify truth, and a garment made from it signifies according to its brightness, truth pure and clean.
[4] Continuation of the Athanasian Creed.- The hell where those are who are called devils is the love of self; and the hell where those who are called satans is the love of the world. The reason why the diabolical hell is the love of self, is, that that love is the opposite of celestial love, which is love to the Lord; and the reason why the satanical hell is the love of the world, is, that this love is the opposite of spiritual love, which is love towards the neighbour.
Now, since the two loves of hell are the opposite of the two loves of heaven, therefore hell and the heavens are in opposition to each other. For all who are in the heavens have regard to the Lord and to the neighbour, but all who are in the hells have regard to themselves and the world. All who are in the heavens love the Lord and the neighbour, but all who are in the hells love themselves and the world, and hence bear hatred to the Lord and to the neighbour. All who are in the heavens think what is true and will what is good, because they think and will from the Lord; but all who are in the hells think what is false and will what is evil, because they think and will from themselves. It is for this reason that all who are in the hells appear averted, their faces being turned away from the Lord, they also appear inverted, their feet being upwards and their heads downwards; this appearance arises from their loves being the opposite of the loves of heaven.
[5] Since hell is the love of self, it is also fire; for all love corresponds to fire, and in the spiritual world is so presented as to seem at a distance like fire, yet still it is not fire but love. For this reason the hells appear within as if they were on fire, and without like ejections of fire in the midst of smoke rising from furnaces or conflagrations; sometimes the devils themselves also appear like fires of charcoal. The heat which they have from that fire is like an effervescence from impurities, which is lust, and the light which they receive from that fire is merely an appearance of light from phantasies, and from confirmations of evils by falsities; but yet, it is not light, for whenever the light of heaven enters by influx it becomes thick darkness to them, and when the heat of heaven enters it becomes cold to them. They see, however, from their own light, and live from their own heat; but their sight is like that of owls, birds of night, and bats, whose eyes are dim to the light of heaven, and they live in a semi-torpid state. The living principle pertaining to them consists merely in their ability to think and will, to speak and act, and hence to see, hear, taste, smell, and feel. It is merely a faculty derived from that life which is God acting upon them from without, according to order, and continually impelling them to order. It is from this faculty that they live for ever. The dead principle pertaining to them is from the evils and falsities derived from their loves; hence it is, that their life, viewed from their loves, is not life, but death; and therefore hell, in the Word is called "death," and its inhabitants are called "dead."
1143. And of fine linen and of purple signifies truths and goods from a celestial origin that have been profaned. This is evident from the signification of "fine linen," as being truths from a celestial origin (of which presently); also from the signification of "purple," as being goods from a celestial origin (of which above, n. 1042. But here such truths and goods profaned are meant, because the fine linen and purple are called "merchandise of Babylon," and "Babylon," as "a harlot and the mother of whoredoms and of the abominations of the earth," signifies profanations of truth and good. Truths and goods from a celestial origin are truths and goods with those who are in love to the Lord; these are called celestial, and are distinguished from the truths and goods from a spiritual origin, which are signified by "silk and scarlet," which will be spoken of presently. Truths and goods from a celestial origin are profaned by their transferring to themselves the Lord's Divine power of saving the human race, thus transferring their love to the Lord to the Pope as a vicar and to his ministers. And yet the Lord cannot be loved when He has no power to save; but the man is loved who is put in the Lord's place. They say that the Lord is loved because He has given that power to a man, and that He is loved and is held in holy respect by those who have received that power, and is worshipped by the rest. But love to the Lord cannot exist with them, because the love of having dominion over heaven and over the church is wholly contrary to it; for such love is love of self, which is a diabolical love, from which the Lord cannot be loved. Such love regarded in itself is rather hatred against the Lord, and it is turned into hatred when they become spirits and dominion is taken away from them. Then they persecute all who are in love to the Lord. All this makes clear how they profane truths and goods which are from a celestial origin.
[2] That "fine linen" signifies truths from a celestial origin can be seen from the following passages. In Ezekiel:
I clothed thee with embroidered work, I shod thee with the skin of the badger, and I girded thee with fine linen, and covered thee with silk. Thus wast thou adorned with gold and silver, and thy garments were fine linen, and silk, and embroidered work (Ezekiel 16:10, 13).
This is said of Jerusalem, which means the church, here in its first establishment. "Embroidered work and the skin of the badger" here signify the knowledges of truth and good from the Word; "fine linen and silk" signify truths from a celestial origin and truths from a spiritual origin. These are said to be "garments," because "garments" signify the truths with which good is clothed. In the same:
Fine linen in embroidered work was thy spreading forth, and purple from the isles of Elishah was thy covering (Ezekiel 27:7).
This is said of Tyre, which signifies the church as to the knowledges of good and truth. These knowledges are signified by "embroidered work from Egypt," truths by "fine linen," and good by "purple," both from a celestial origin. In Luke:
There was a certain rich man who was clothed in purple and fine linen, and indulged in luxuries every day splendidly (Luke 16:19).
The "rich man" means the Jewish nation, which is said to be "clothed in purple and fine linen," because they have the Word from which they might have goods and truths; goods are here meant by "purple," and truths by "fine linen," both from a celestial origin. "Lazarus lying at the rich man's porch" means the Gentiles that did not have the Word.
[3] Since "fine linen" [byssus] which is also called cotton [xylinum] signified truths from a celestial origin, and the garments of Aaron represented Divine truths, because he represented the Lord, therefore:
His miter and belt were woven of fine linen and cotton (Exodus 28:39; 39:27).
And because the curtains and hangings of the tabernacle represented those things of the church that cover, and these are truths, therefore:
These were woven of cotton or fine linen (Exodus 26:1; 27:9, 18; 36:8; 38:9, 16).
"Fine linen" has the same signification in the following passages of Revelation:
The time of the marriage of the Lamb is come, and his wife hath made herself ready; and it was given to her that she should be clothed in fine linen, clean and bright (Revelation 19:7-8).
The armies of Him that sat upon the white horse followed him upon white horses, clothed in fine linen, white and clean (Revelation 19:14).
"Fine linen" signifies truth from a celestial origin because fine linen was a kind of very shining flax of which garments were made; "flax," and also "whiteness," signify truth, and "a garment" made of it signifies truth that is clean and pure according to the shining.
(Continuation respecting the Athanasian Faith)
[4] The hell where those are who are called devils is the love of self; and the hell where those are who are called satans is the love of the world. The diabolical hell is the love of self because that love is the opposite of celestial love which is love to the Lord; and the satanic hell is the love of the world because that love is the opposite of spiritual love, which is love towards the neighbor. Now as the two loves of hell are opposites of the two loves of heaven, hell and the heavens are in opposition to each other; for all who are in the heavens look to the Lord and to the neighbor, but all who are in the hells look to self and the world. All who are in the heavens love the Lord and the neighbor, and all who are in the hells love self and the world, and consequently hate the Lord and the neighbor. All who are in the heavens think what is true and will what is good, because they think and will from the Lord; but all who are in the hells think what is false and will what is evil, because they think and will from self. From this it is that all who are in the hells appear turned backward, with the face turned away from the Lord; they also appear turned upside down, with the feet upwards and the head downwards. They so appear in accordance with their loves, which are opposite to the loves of heaven.
[5] As hell is the love of self it is also fire, for all love corresponds to fire, and in the spiritual world is so presented as to appear like a fire at a distance, although it is not fire but love; and thus the hells appear within to be on fire, and without like outbursts of fire in smoke from furnaces or from conflagrations; and sometimes the devils themselves appear like fires of coals. Their heat from that fire is like a boiling up from impurities, which is lust, and their light from that fire is only an appearance of light from fantasies and from confirmations of evil by falsities, but still it is not light, for when the light of heaven flows in it becomes to them thick darkness, and when the heat of heaven flows in it becomes to them cold; nevertheless, they see from their light, and live from their heat; but they see like owls, birds of night, and bats, whose eyes are blinded in the light of heaven, and they live half dead. The living principle in them is from the ability to think, to will, to speak, to do, and in consequence to see, to hear, to taste, to smell, and to feel; and this living principle is merely the ability arising from action upon them from without of the life which is God, according to order, and continually impelling them towards order. It is from that power that they live to eternity. Their dead principle is from the evils and falsities that spring from their loves. Consequently their life viewed from their loves is not life but death; and this is why in the Word hell is called "death," and those who are there are called "the dead."
1143. "Et byssi et purpurae." - Quod significet vera et bona ex origine caelesti profanata, constat ex significatione "byssi", quod sint vera ex origine caelesti (de qua sequitur); et ex significatione "purpurae", quod sint bona ex origine caelesti (de qua [supra] . n. 1042); hic autem vera et bona illa profanata, quia byssus et purpura dicuntur" merces Babylonis", et per "Babylonem", ut meretricem ac matrem scortationum et abominationum terrae, significantur profanationes veri et boni. Vera et bona ex origine caelesti, sunt vera et bona apud illos qui in amore in Dominum sunt, quae caelestia vocantur, ac distinguuntur a veris et bonis ex origine spirituali, quae significantur per "sericum et coccinum", quae mox dicuntur. Vera et bona ex origine caelesti ab illis profanata sunt per id, quod Divinam Domini potestatem salvandi genus humanum in se transtulerint, ita quoque amorem in Ipsum [in papam] ut vicarium ac in ministros ejus; sed usque non potest Dominus amari cum Ipsi nihil potestatis salvandi est, sed amatur homo qui vicem Ejus obit: dicentes quod ametur Dominus quia dedit potestatem illam homini, et quod ametur ab illis qui potestatem adepti sunt, et quoque sancte honoretur, et a reliquis colatur; sed amor in Dominum, apud illos dari nequit, amor enim dominandi super caelum et super ecclesiam est prorsus contrarius, est enim amor sui, qui est amor diabolicus, ex quo Dominus non potest amari; est ille amor in se spectatus potius odium contra Dominum, in quod etiam vertitur dum fiunt spiritus, et dominatio illis aufertur; tunc etiam persequuntur omnes qui in amore in Dominum sunt. Ex his patet quomodo profanant vera et bona quae ex origine caelesti sunt.
[2] Quod "byssus" significet vera ex origine caelesti, constare potest ex sequentibus locis:
– Apud Ezechielem,
"Vestivi..te acupicto, ..calceavi te taxo, et accinxi te bysso, et obtexi te serico;.... sic ornata es auro et argento, et vestes tuae byssus et sericum et acupictum" (16:10, 13);
haec de Hierosolyma, per quam intelligitur ecclesia, hic in sua prima instauratione; "acupictum et taxus" ibi significant cognitiones veri et boni ex Verbo; "byssus et sericum" significant vera ex origine caelesti et vera ex origine spirituali; haec dicuntur fuisse "vestes", quia per "vestes" significantur vera quibus bonum investitum est.
Apud eundem,
"Byssus in acupictura [ex Aegypto] fuit expansio tua, .... et purpura ex insulis Elischa fuit tegumentum tuum (27:7);
haec de Tyro, per quam significatur ecclesia quoad cognitiones boni et veri; cognitiones illae significantur per "acupicturam ex Aegypto", vera per "byssum" et bonum per "purpuram", utrumque ex origine caelesti.
Apud Lucam,
"Homo quidam dives erat, qui induebatur purpura et bysso, ac deliciis indulgebat cottidie splendide" (16:19):
per "hominem divitem" ibi intelligitur gens Judaica, quae "induta purpura et bysso" dicitur ex eo, quod apud illam esset Verbum, ex quo illis bona et vera; bona ibi intelliguntur per "purpuram", ac vera per "byssum", utraque ex origine caelesti; per "Lazarum" jacentem ad vestibulum ejus, intelliguntur gentes, quibus Verbum non fuit.
[3] Quia "byssus", quae etiam est "xylinum", significabat vera ex origine caelesti, et vestes Aharonis repraesentabant Divina vera, quia ille Dominum,
Ideo byssinum et xylinum fuit intertextum cidari, et baltheo ejus ( 1
Exod. 28:39; 39:27):
et quia per aulaea et cortinas Tabernaculi repraesentabantur illa ecclesiae quae integunt, et haec sunt vera,
Ideo etiam illis fuit xylinum seu byssinum intertextum (Exodus 26:1; 27:9, 18; cap. 2
).
Simile per "byssum" significatur in sequentibus in Apocalypsi,
"Venit tempus nuptiarum Agni, et uxor Ipsius paravit se ipsam; et datum est illi ut indueretur byssino mundo et splendido" (19:7, 8);
Exercitus sedentis super Equo albo "sequebantur Ipsum super equis albis, induti byssino albo et mundo" (19:14).
Quod "byssus" significet verum ex origine caelesti, est quia byssinum fuit species lini candidissimi, ex quo vestes fiebant, et per "linum" et quoque per "candorem" significatur verum, et per "vestem ex illo" verum mundum et purum secundum candorem.
[4] (Continuatio de Fide Athanasiana, et de Domino.)
Infernum ubi sunt illi qui vocantur diaboli, est amor sui; ac infernum ubi sunt illi qui vocantur satanae, est amor mundi. Quod infernum diabolicum sit amor sui, est quia ille amor oppositus est amori caelesti, qui est amor in Dominum; et quod infernum satanicum sit amor mundi, est quia hic amor est oppositus amori spirituali, qui est amor erga proximum. Nunc quia bini amores inferni sunt oppositi binis amoribus caeli, ideo infernum et caeli sibi in opposito sunt; omnes enim qui in caelis sunt spectant ad Dominum et ad proximum, at omnes qui in infernis sunt spectant ad se et ad mundum: omnes qui in caelis sunt amant Dominum et amant proximum; omnes autem qui in infernis sunt amant semet et mundum, et inde odio habent Dominum et proximum: omnes qui in caelis sunt cogitant verum ac volunt bonum, quia ex Domino; omnes autem qui in infernis sunt cogitant falsum et volunt malum, quia a semet. Ex eo est quod omnes qui in infernis sunt appareant aversi, facie retrorsum a Domino, et quoque inversi, pedibus sursum et capite deorsum; haec apparentia est ex amoribus illorum, quod oppositi sint amoribus caeli.
[5] Quoniam infernum est amor sui, est quoque ignis; omnis enim amor correspondet igni, ac in mundo spirituali sistitur videndus ut ignis e longinquo, tametsi non est ignis sed amor; inde inferna intus apparent sicut ignita, et extra sicut ejectiones ignis in fumo ex fornacibus aut ex incendiis; quandoque etiam ipsi diaboli apparent sicut ignes ex carbonibus: calor illis ex illo igne est sicut effervescentia ex faecibus, quae est concupiscentia, et lux illis ex illo igne est modo apparentia lucis ex phantasiis et ex confirmationibus mali per falsa; sed usque non est lux, siquidem dum lux caeli influit fit illis caligo, et cum calor caeli influit fit illis frigus; sed tamen vident ex sua luce, et vivunt ex suo calore; at vident sicut bubones, noctuae et vespertiliones, quorum oculi caligant ad lucem caeli, ac vivunt semimortui; vivum apud illos est ex eo quod possint cogitare, velle, loqui, facere, et inde videre, audire, gustare, odorare et sentire, quod vivum est modo facultas oriunda ex vita quae Deus, ab extra agente in illos secundum ordinem, et continue urgente ad ordinem; ex illa facultate est quod vivant in aeternum; et mortuum est illis ex malis et falsis oriundis ex amoribus illorum: inde est quod vita illorum ex amoribus illorum spectata non vita sit, sed mors; quare infernum in Verbo vocatur "mors", ac illi qui ibi vocantur "mortui."
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.