339、⑵为恶用的一切事物皆在地狱，为善用的一切事物皆在天堂。在能够明白出现在地上的一切恶用不是来自主，而是来自地狱之前，必须先说一说天堂和地狱。若不了解这一切，人有可能将恶用和善用都归于主，以为这二者共同起源于创造；或将它们归于自然界，将它们的起源归于自然界的太阳。这两个错误会使人误入歧途，除非他知道，凡存在于自然界的事物，无不从灵界获得自己的原因和起源，并且良善来自主，邪恶来自魔鬼，也就是来自地狱。我们所说的灵界是指天堂和地狱。
出现在天堂的一切事物皆为善用(对此，可参看336节)。出现在地狱的一切事物皆为恶用(对此，可参看338节，那里列举了它们)。后者包括各种野生动物，如蛇、蝎、大蛇、鳄鱼、虎、狼、狐狸、野猪、鹰鸮、仓鸮、尖叫鸮或猫头鹰、蝙蝠、大鼠小鼠、青蛙、蝗虫、蜘蛛和多种有毒昆虫；还有铁杉和乌头，各种有毒物，以及地上的植物和物质里面的致命毒物；总之，就是对人有害和致命的一切事物。这些事物活生生地出现在地狱，和那些出现在地上、地里面的事物一样真实。虽说它们出现在那里，但仍不像在地上那样存在于那里，因为它们只是从居民的恶爱涌出，并以这种形式呈现在他人面前的欲望的对应形式。
由于这些就是出现在地狱里的那类事物，所以地狱也充满恶臭，如尸体、粪便、尿液和腐烂的恶臭，但那里的恶魔们却以之为乐，如同动物以恶臭之物为乐一样。由此可见，自然界中的类似事物不是从主那里获得自己的起源，也不是从一开始就被创造出来的，亦不是由自然界通过它的太阳产生的，而是起源于地狱。它们不是由自然界通过它的太阳产生的，这一点从以下事实明显看出来：属灵事物流入属世事物，而不是反过来。它们也不是起源于主，这一点从以下事实很清楚地看出来：地狱不是起源于主，所以凡与地狱居民的邪恶相对应的事物，也不是起源于主。
339, 2. Everything that is an evil function exists in hell, and everything that is a good function exists in heaven. Before we can see that all evil functions that occur on our earth come not from the Lord but from hell, some kind of preface about heaven and hell is needed. Unless this is understood, evil functions may be credited to the Lord just like good ones and thought to be together with them from creation, or they may be credited to nature and thought to originate in its sun. People cannot be rescued from these two errors unless they know that nothing whatever happens in the physical world that does not find its cause and therefore its origin in the spiritual world and that what is good comes from the Lord and what is evil comes from the devil, that is, from hell. "The spiritual world" means both heaven and hell.
In heaven, you can see all the good functions described in the preceding section. In hell, on the other hand, you can see all the evil functions just listed in 338--wild animals of every kind like snakes, scorpions, lizards, crocodiles, tigers, wolves, foxes, boars, night birds, owls, bats, mice, rats, frogs, locusts, spiders, and many kinds of harmful insect. You can also see toxic and dangerous things of all kinds, and poisons in both plants and soils--in a word, everything that does injury and that kills people. In the hells, things like this are just as vividly visible as they are on and in the earth.
I say that they are visible there, but they do not exist there the same way they do on earth. They are pure reflections of the cravings that spew from the evils of [demonic spirits'] loves, presenting themselves to others in these forms. Because there are things like this in the hells, foul stenches pour out as well, smells of carrion, feces, urine, and decay that demonic spirits relish, the way animals relish things that contain toxins.
It stands to reason, then, that things like this in the earthly world do not find their source in the Lord, created from the beginning, and that their origin is not from nature through its sun, but that they are from hell. It is abundantly clear that their origin is not from nature, through its sun, from the fact that what is spiritual flows into what is earthly and not vice versa. It is clear that they are not from the Lord from the fact that hell is not from him, so neither is anything in hell that reflects their evils.
339. (2) All forms that are evil forms of use are found in hell, and those that are good forms of use are found in heaven. Before it can be seen that all evil forms of use that exist on the earth come not from the Lord but from hell, we must preface something about heaven and hell. Unless this is known, a person may attribute to the Lord evil forms of use as well as good ones, and suppose that the two originated together from creation; or he may attribute them to nature, and their origin to its sun. A person cannot be led away from these two errors unless he knows that nothing whatever exists in the natural world that does not take its cause and so its origin from the spiritual world, and unless he knows that good comes from the Lord, and evil from the devil, that is to say, from hell. By the spiritual world we mean both heaven and hell.
[2] Appearing in heaven are all those forms which are good forms of use, as described in the preceding discussion. 1 Appearing in hell, on the other hand, are all those forms which are evil forms of use, as described just above in no. 338, where we listed them. The latter include wild animals of every kind, such as snakes, scorpions, dragons, 2 crocodiles, tigers, wolves, foxes, wild boar, eagle owls, barn owls, screech owls, bats, mice and rats, frogs, locusts, spiders, and noxious insects of many kinds. Appearing there also are toxicants and hemlocks of every kind, and deadly poisons in both plants and substances of the earth. In a word, they are all those forms which do harm and kill people. These forms appear just as real in the hells as they do in and on the earth.
We say that these forms appear in the hells, but still they do not exist there in the same way that they do on earth, for they are merely correspondent forms of the lusts which pour from the inhabitants' evil loves and which become visible in such forms to others.
[3] Because these are the kinds of things found in the hells, therefore the hells are also filled with foul stenches, such as those of dead bodies, excrement, urine, and putrefaction, which diabolical spirits there find delightful, as animals do things which have an offensive odor.
It can be seen from this that forms of a like character in the natural world do not take their origin from the Lord, and were not created from the beginning, and that neither did they arise from nature by means of its sun, but that they originated from hell. That these forms did not arise from nature by means of its sun is clearly apparent from the fact that a spiritual phenomenon flows into the natural one, and not the reverse. And that they do not originate from the Lord is clearly apparent from the fact that hell does not originate from Him, and so neither anything in hell which corresponds to the inhabitants' evils.
Footnotes:
1. Nos. 327-335.
2. A reference perhaps to great nonvenomous constrictor snakes, such as the python. Cf. John Milton, Paradise Lost (1667), : "Hee..Now Dragon grown, larger than whom the Sun Ingenderd in the Pythian Vale on slime, Huge Python."
339. (ii) All things that are evil uses are in hell, and all things that are good uses are in heaven. Before it can be seen that all evil uses which have existence on earth are not from the Lord but from hell, something must first be premised concerning heaven and hell, without a knowledge of which evil as well as good uses may be attributed to the Lord, and considered to be at the same time from creation; or they may be attributed to nature, and their origin to the natural sun. From these two errors man cannot be led away unless he knows that nothing whatever has existence in the natural world which does not derive its cause and therefore its origin from the spiritual world, and that good is from the Lord, and evil from the devil, that is, from hell. By the spiritual world is meant both heaven and hell. In heaven are to be seen all these things which are good uses, concerning which see a preceding section (336). While in hell are to be seen all these things which are evil uses, concerning which see just above (338) where they are enumerated. These are wild creatures of every kind, as serpents, scorpions, dragons, crocodiles, tigers, wolves, foxes, swine, owls of different kinds, bats, rats, mice, frogs, locusts, spiders and noxious insects of many kinds. There also appear poisonous things, also hemlocks of all kinds and aconites, both of herbs and of earths, in a word, everything harmful and deadly to man. Such things appear in the hells so to the life as to resemble exactly those upon and in the earth. It is said they appear there, but yet they are not there as on earth, for they are mere correspondences of the cupidities that swarm out of their evil loves, presenting themselves in such forms before others. Because there are such things in the hells, therefore they also abound in foul smells, cadaverous, stercoraceous, urinous, putrid, with which the diabolical spirits there are delighted, as animals in rank stenches. From these things it can be established that similar things in the natural world did not derive their origin from the Lord and were not created from the beginning, neither did they spring from nature through her sun, but they are from hell. That they are not from nature through her sun is clearly manifest from the fact that the spiritual inflows into the natural and not the reverse. And that they are not from the Lord is plain because hell is not from Him, therefore nothing in hell, corresponding to the evils of those there, is from Him.
339. (2) All things that are evil uses are in hell, and all things that are good uses are in heaven. Before it can be seen that all evil uses that take form on earth are not from the Lord but from hell, something must be premised concerning heaven and hell, without a knowledge of which evil uses as well as good may be attributed to the Lord, and it may be believed that they are together from creation; or they may be attributed to nature, and their origin to the sun of nature. From these two errors man cannot be delivered, unless he knows that nothing whatever takes form in the natural world that does not derive its cause and therefore its origin from the spiritual world, and that good is from the Lord, and evil from the devil, that is, from hell. By the spiritual world is meant both heaven and hell. In heaven are to be seen all those things that are good uses (of which in a preceding article, n. 336). In hell are to be seen all those that are evil uses (see just above, n. 338, where they are enumerated). These are wild creatures of every kind, as serpents, scorpions, great snakes, crocodiles, tigers, wolves, foxes, swine, owls of different kinds, bats, rats, and mice, frogs, locusts, spiders, and noxious insects of many kinds; also hemlocks and aconites, and all kinds of poisons, both of herbs and of earths; in a word, everything hurtful and deadly to man. Such things appear in the hells to the life precisely like those on and in the earth. They are said to appear there; yet they are not there as on earth, for they are mere correspondences of lusts that swarm out of their evil loves, and present themselves in such forms before others. Because there are such things in the hells, these abound in foul smells, cadaverous, stercoraceous, urinous, and putrid, wherein the diabolical spirits there take delight, as animals do in rank stenches. From this it can be seen that like things in the natural world did not derive their origin from the Lord, and were not created from the beginning, neither did they spring from nature through her sun, but are from hell. That they are not from nature through her sun is plain, for the spiritual inflows into the natural, and not the reverse. And that they are not from the Lord is plain, because hell is not from Him, therefore nothing in hell corresponding to the evils of its inhabitants is from Him.
339. II. Quod omnia quae usus mali sunt, sint in Inferno, et quae usus boni, sint in Coelo. Antequam videri potest, quod omnes mali usus qui super tellure existunt, non sint a Domino, sed ab Inferno, praemittendum 1 est aliquid de Coelo et Inferno; quod nisi scitur, possunt usus mali aeque ac boni attribui Domino, et quod a creatione simul sint, vel attribui naturae, ac ortus illorum Soli ejus; ab his binis erroribus homo non potest abduci, nisi sciat, quod nihil quicquam existat in Mundo naturali, quod non causam et inde ortum ducit ex Mundo spirituali, et quod bonum sit a Domino, et quod malum a diabolo, hoc est, ab inferno. Per Mundum spiritualem intelligitur et Coelum et Infernum.
[2] In Coelo apparent omnia illa quae usus boni sunt, de quibus in praecedente Articulo; in Inferno autem apparent omnia illa quae usus mali sunt, de quibus mox supra 338, ubi enumerata sunt; quae sunt ferae omnis generis, ut serpentes, scorpii, dracones, crocodili, tigrides, lupi, vulpes, porci, bubones, noctuae, ululae, vespertiliones, mures parvi et magni, ranae, locustae, araneae, et insecta noxia multi generis: apparent etiam toxica et cicutae omnis generis, et aconita tam in herbis quam in terris: verbo omnia illa quae noxam faciunt, et homines necant: talia in infernis apparent ita ad vivum, prorsus sicut illa super terris et in illis. Dicitur quod appareant ibi, sed usque non sunt ibi sicut in terris, sunt enim merae correspondentiae cupiditatum, quae ex malis eorum amoribus scaturiunt, [et] se in talibus formis coram aliis sistunt.
[3] Quoniam talia in Infernis sunt, ideo etiam scatent illa nidoribus tetris, ut cadaverosis, stercoreis, urinosis, putribus, quibus spiritus diabolici ibi delectantur, sicut illis animalia quibus virus inest. Ex his constare potest, quod similia in Mundo naturali non duxerint originem a Domino, et quod [non] creata sint a principio, nec quod orta sint a natura per solem ejus, sed quod sint ex Inferno: quod non sint a natura per solem ejus, patet manifeste ex eo, quod spirituale influat in naturale, et non vicissim: et quod non sint a Domino, ex eo, quod infernum non sit ab Ipso, ita nec aliquid in inferno, quod eorum malis correspondet. 2
Footnotes:
1. Prima editio: prae mittendum
2. Prima editio: correspondet: