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976 [Doc. 313.
SWEDEBNORG’S WRITINGS.
from Genesis, chapter xxvii to chapter xliv; and again of his disser
tation on "Influx and the Intercourse between the Soul and the
Body," which extends from Genesis, chapter xlvi to the end of
that work.
The spiritual experiences which are appended to his explanation
of the various chapters of Exodus, on the other hand, he elaborated
into the treatise entitled "The Earths in the Universe."
A third treatise which he extracted from the Arcana Cœlestia
is the "New Jerusalem and its Heavenly Doctrine." This he had
inserted by installments before the chapters of Exodus, first under
the title of the "Doctrine of Charity" (
from chapter i to chapter xxii ,)
and afterwards under that of the "Doctrine of Charity and Faith"
(from chapter xxiii to the end). His object in publishing this doctrine
before the chapters of Exodus he explains thus (A. C. 6627), “The
articles belonging to the doctrine of charity, and afterwards to that
of faith must be inserted before the chapters of the book of Exodus,
in order that what is scattered through the explanations, may be
treated in a connected form."
In Vol. I the memorable relations are placed both at the begin
ning and at the end of each chapter. From Vol. II to Vol. V they
are put only at the end. In Volume II the explanation of each
chapter is introduced by a general disquisition on the nature of the
internal sense, with a special reference to the spiritual contents of
the chapter about to be explained. These disquisitions on the spiri
tual sense of the Word in general are continued up to chapter xxvi ;
from this chapter to chapter xl the author gives a spiritual explanation
of Matthew xxiv and xxv. After chapter xl, throughout the whole
of Vol. V., these introductory chapters cease.
One of these introductory disquisitions, viz. that before Chapter xxii
(A. C. 2760-2763), the author subsequently expanded into the
little treatise on the "White Horse," which he published in 1758 at
the same time with "Heaven and Hell," "The New Jerusalem and
its Heavenly Doctrine," and "The Earths in the Universe." As all
these treatises are drawn from the Arcana Cœlestia, and as constant
and very copious references are made in each of these works to the
Arcana Cœlestia, the author regarded them in a certain sense as
parts of that work, and therefore stated that the publication of that
work extended from 1747 to 1758. Besides, he no doubt intended
to indicate thereby that the full state of his inspiration began
in 1747.
The Arcana Calestia, together with "The New Jerusalem and
its Heavenly Doctrine," were reviewed inthe "Neue theologische
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