Faith (pt. 45)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 45)

X. WITH THE EVIL THERE IS NO FAITH.

(1) The evil have no faith, since evil belongs to hell and faith to heaven.

Evil belongs to hell, because all evil is from hell; faith belongs to heaven, because all truth that pertains to faith is from heaven. So long as man is living in the world he is kept and walks midway between heaven and hell, and there he is in spiritual equilibrium, which is his freedom of choice. Hell is under his feet and heaven above his head; and whatever comes up from hell is evil and false, while whatever comes down from heaven is good and true. Because man is midway between these two opposites, and at the same time in spiritual equilibrium, he is able to choose, adopt, and appropriate to himself from freedom either the one or the other.

If he chooses evil and falsity he connects himself with hell; if he chooses good and truth he connects himself with heaven.

From this it is clear not only that evil belongs to hell and faith to heaven, but also that the two cannot be together in the same subject, that is, the same man. For if they were together, the man would be drawn in different directions, as if two ropes were tied around him and he were drawn upward by one and downward by the other; and so he would become like a thing suspended in the air. Or he would be as one flying like a blackbird, now upward and now downward, in the former case adoring God, in the latter the devil. Anyone sees that this is profanation. That no man can serve two masters, but will rather hate the one and love the other, the Lord teaches in Matt. (6:24).

That where evil is there is no faith, may be illustrated by various comparisons, such as the following: Evil is like fire (infernal fire is nothing but love of evil), and it consumes faith like stubble, reducing it and all that pertains to it to ashes. Evil dwells in darkness and faith in light; and evil by means of falsities extinguishes faith, as darkness extinguishes light. Evil is black like ink, while faith is white like snow, and clear like water; and evil blackens faith, as ink does snow or water. Moreover, evil and the truth of faith can be joined together only as what is fetid may be mixed with what is fragrant, or urine with flavorous wine; nor can the two exist together except as a noisome corpse in the same bed with a living man; and they can no more dwell together than a wolf can dwell in a sheepfold, a hawk in a dovecote, or a fox in a henhouse.

(True Christian Religion 383)

To be continued...

Faith (pt. 44)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 44)

X. WITH THE EVIL THERE IS NO FAITH.

The evil are all who deny that the world was created by God, and thus deny God, for they are naturalistic atheists.

All such are evil because all good, which is not only naturally but also spiritually good, is from God; consequently those who deny God will not and therefore cannot receive good from any other source than what is their own; and what is man's own is the lust of his flesh; and whatever proceeds from that is spiritually evil, however good it may seem naturally. Such are evil in theory; while those who have no regard for the Divine commandments (which are exhibited in a summary in the Decalogue), and live like outlaws, are practically evil. Such are also deniers of God in heart (although many of them confess Him with their lips), for the reason that God and His commandments make one; and this is why the ten commandments are called,

Jehovah there (Num. 10:35, 36; Ps. 132:7, 8).

But to make it still clearer that the evil have no faith, let us from the two following propositions draw a conclusion:

(1) The evil have no faith, since evil belongs to hell and faith to heaven.
(2) All those in Christendom who reject the Lord and the Word have no faith, although they live morally, and even speak, teach, and write rationally about faith.

But of these points separately.

(True Christian Religion 382)

To be continued...

Faith (pt. 43)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 43)

IX. THERE IS A TRUE FAITH, A SPURIOUS FAITH AND A HYPOCRITICAL FAITH.
(3) Hypocritical faith is no faith.

Man becomes a hypocrite when he thinks much about himself and places himself before others, for thereby he directs his mind's thoughts and affections to his body, immerses them in it, and unites them with its senses. He thus becomes a natural, sensual, and corporeal man, and then his mind cannot be withdrawn from the flesh to which it adheres, and be raised to God, and cannot see anything of God in the light of heaven, that is, anything spiritual. And because he is a carnal man, the spiritual things that enter (that is, through his hearing into his understanding), seem to him only like something spectral, or like down floating in the air, or like flies about the head of a running and sweating horse; therefore in heart he ridicules them. For it is well known that the natural man looks upon what pertains to the spirit, that is, spiritual things, as hallucinations.

Among natural men the hypocrite is the lowest natural for he is sensual, since his mind is closely bound to his bodily senses, and therefore he has no love for seeing anything but what his senses suggest; and as the senses are in nature, they compel the mind to think from nature about everything, and so in that way about everything pertaining to faith.

If this hypocrite becomes a preacher, he retains in his memory such things as he had heard about faith during his childhood and youth; but as there is nothing spiritual inwardly in these things but only what is natural, when he presents them to a congregation they are nothing but lifeless words. They sound as if they had life because of the delight of the love of self and the world which makes them ring according to the eloquence of the speaker, and soothe the ear almost like the harmony of a song.

When a hypocritical preacher returns home after his sermon, he laughs at everything that he has set forth before his congregation about faith or from the Word, and perhaps says to himself, "I have cast my net into the lake and have caught flat-fish and shell-fish," for such do all who are in true faith appear to his fancy.

A hypocrite is like a sculptured image with a double head, one head within the other, the internal head connected with the trunk or body, while the external, which rotates about the internal, is painted on its front side in proper colors like a human face, much like the wooden heads displayed at the shops of hairdressers. He is also like a boat, which the sailor, by proper management of the sail, can direct as he pleases, either with the wind or against it; his trimming his sail is his favoring everyone who contributes to his indulgence in the delights of the flesh and its senses.

Hypocritical ministers are finished comedians, mimics, and players, who can personate kings, leaders, primates, and bishops, and as soon as they have doffed their theatrical robes, visit brothels and consort with harlots. They are also like a door hung upon a round hinge that can open either way; their mind is such because it can be opened either hellward or heavenward, and when opened to one it is closed to the other; for, what is wonderful, when they are ministering in holy things and teaching truths from the Word, they do not know otherwise than that they believe in them, for the door is then closed toward hell; but the moment they return home they believe nothing, for the door is then closed toward heaven.

Among consummate hypocrites there is an interior enmity against truly spiritual men, for it is like that of satans against the angels of heaven. They are unconscious of this while they are living in the world, but it manifests itself after death, when their external, by means of which they assumed the appearance of spiritual men, is taken away, for it is their internal man that is thus satanic.

But I will tell how spiritual hypocrites, who are such as walk In sheep's clothing, but inwardly they are ravening wolves (Matt. 7:15), appear to the angels of heaven. They appear like soothsayers walking on the palms of their hands and praying, while from the heart they are crying with their lips to demons and kissing them, but by clapping their shoes together in the air they make a noise to God. But when they stand on their feet their eyes look like leopards' eyes, they step like wolves, their mouths are fox-like, their teeth like those of a crocodile, and as to faith they are like vultures.

(True Christian Religion 381)

To be continued...

Faith ( pt. 42)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 42)

IX. THERE IS A TRUE FAITH, A SPURIOUS FAITH AND A HYPOCRITICAL FAITH.
(2) Spurious faith is all faith that departs from the true faith, which is the one only faith,
and this is the faith that is held by those who climb up some other way,
and regard the Lord not as God but as a mere man.

That spurious faith is all faith that departs from the true faith, which is the one only faith, is self evident; for if the one only faith is the truth, it follows that what departs from it is not truth.

Every good and truth of the church is propagated by the marriage of the Lord and the church; thus everything that is essentially charity and that is essentially faith is from that marriage; and on the other hand, whatever of charity and faith is not from that marriage, is not from a legitimate but an illegitimate bed, thus from a polygamic bed or marriage, or from adultery.

All faith that acknowledges the Lord but adopts the falsities of heresy is from a polygamic bed, and the faith that acknowledges three Lords of one church is from adultery. For this may be likened to a harlot or a woman married to one man and spending her nights with two others, calling each one her husband while sleeping with him. Therefore such faith is called spurious; and in many places the Lord calls those holding such a faith "adulterers," and they are also meant by "thieves and robbers" in John:

Verily I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber; I am the door; by Me if any man enter in, he shall be saved (10:1, 9).

Entering into the sheepfold is entering into the church, and also into heaven. It is entering also into heaven because heaven and the church make one, and nothing makes heaven except the church that is in it; consequently as the Lord is the bridegroom and husband of the church, so is He also the bridegroom and husband of heaven.

It may be inquired into and may be known whether faith is a legitimate or a spurious offspring by the three indications mentioned [in the previous article], namely, acknowledgment of the Lord as the Son of God, acknowledgment of Him as the God of heaven and earth, and acknowledgment that He is one with the Father. Therefore, so far as any faith departs from these its essentials, it is spurious.

Faith is both spurious and adulterous with those who regard the Lord not as God but merely as a man.

The truth of this is very evident from the two abominable heresies, Arianism and Socinianism, which have been anathematized in and excommunicated from the Christian church, and this because they deny the Lord's Divinity, and climb up some other way. But I fear that those abominations lie concealed at this day in the general spirit of the men of the church. It is remarkable that the more anyone deems himself to be superior to others in learning and judgment, the more prone he is to seize upon and appropriate to himself the idea that the Lord is a man and not God, and that because He is a man He cannot be God; and whoever appropriates to himself these ideas, introduces himself into companionship with Arians and Socinians, who in the spiritual world are in hell.

Such is the general spirit of the men of the church at the present day, because with every man there is an associate spirit; for without this man would be unable to think analytically, rationally, and spiritually, and thus would not be a man but a brute. Moreover, every man attaches to himself a spirit in harmony with the affection of his own will and consequent perception of his understanding.

• To the man who introduces himself into good affections by means of truths from the Word and a life according to them, an angel from heaven is adjoined;

• While he who introduces himself into evil affections by the confirmation of falsities and a wicked life adjoins himself to a spirit from hell, and when this is done the man enters more and more, as it were, into fraternity with satans, and confirms himself more and more in falsities contrary to the truths in the Word, and in Arian and Socinian abominations against the Lord.

This is because no satan can bear to hear any truth from the Word or to hear Jesus named; and if they hear these they become like furies, and run about and blaspheme; and then if light from heaven flows in they throw themselves headlong into caverns and into their own thick darkness, in which there is light to them, as there is to owls in the dark, or to cats in cellars watching for mice.

Such do all those become after death, who in heart and faith deny the Divinity of the Lord and the holiness of the Word. Their internal man is of this nature, however much the external may play the mimic and feign to be Christian. That this is true I know, because I have seen and heard it.

Of all who honor the Lord as the Redeemer and Savior with the mouth and lips only, while in heart and spirit they regard Him as a mere man, it may be said, when they are speaking of these things and teaching them, that their cheeks are like a bag of honey, and their heart like a bag of gall; their words are like cakes of sugar, while their thoughts are like emulsions of aconite; they are also like rolls of pastry containing snakes. If such persons are priests, they are like pirates on the sea who hoist the flag of a peaceful nation, but when a ship sailing near hails them as friends, they raise a piratical flag in place of the other, seize the ship, and carry away those on board into captivity. They are also like serpents of the tree of the knowledge of good and evil, that approach like angels of light, carrying in their hands apples from that tree painted with golden colors, as if plucked from the tree of life; and they offer them, saying:

God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil (Gen. 3:5).

And when these have eaten, they follow the serpent into the lower world, and there they dwell together. Round about that world are the satans who have eaten of the apples of Arius and Socinus. Such as these are meant also by the man,

Who came to the marriage without a wedding garment, and was cast into outer darkness (Matt. 22:11-13);

"the wedding garment" meaning faith in the Lord as the Son of God, the God of heaven and earth, and one with the Father. Those who honor the Lord with the mouth and lips only, but in heart and spirit regard Him as a mere man, if they declare their thoughts and persuade others, are spiritual murderers, and the worst of them are spiritual cannibals-

for a man's life is from love to the Lord and faith in Him; and if this essential element of faith and love, that the Lord is God-Man and Man-God

-is taken away, man's life becomes death; thus in this way man is killed and devoured as a kid by a wolf.

(True Christian Religion 380)

To be continued...

Faith (pt. 41)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 41)

IX. THERE IS A TRUE FAITH, A SPURIOUS FAITH AND A HYPOCRITICAL FAITH.
(1) True faith is the one only faith, which is a faith in the Lord God the Savior Jesus Christ
and this is held by those who believe Him to be the Son of God,
the God of heaven and earth, and one with the Father.

True faith is the one only faith, because faith is truth, and truth cannot be broken or cut into fragments, with one part tending to the left and another to the right, and the truth of it still remain.

In a general sense faith consists of innumerable truths, for it is the complex of them; but these innumerable truths constitute, as it were, a single body, and in that body there are truths that form its members, some forming the members that depend on the chest, as the arms and hands, and others those that depend on the loins, as the legs and feet; while interior truths form the head, and the truths first proceeding from them form the sensories located in the face. Interior truths form the head because interior means the same as higher; for in the spiritual world whatever is interior is also higher. This is true of the three heavens there. Of that body and of all its members, the Lord God the Savior is the soul and life; and this is why the church was called by Paul "the body of Christ," the men of the church, according to their states of charity and faith, constituting its members. That the true faith is the one only faith, Paul also teaches thus:

There is one body and one spirit, one Lord, one faith, one baptism, one God; and He gave some for the work of the ministry, for the edifying of the body of Christ; till we all come into the unity of the faith, and of the knowledge of the Son of God, and into the perfect man, into the measure of the stature of the fullness of Christ (Eph. 4:4-13).

That the true faith, which is the one only faith, is a faith in the Lord God the Savior Jesus Christ, has been fully shown above (n. 337-339). But those who believe the Lord to be the Son of God also have the true faith, because such believe Him to be God, and unless faith is faith in God it is no faith. That of all the truths that enter into faith and form it, this is the first, is evident from the Lord's words to Peter:

Peter said, Thou art the Christ, the Son of the living God, and Jesus answered, Blessed art thou, Simon Barjona, and I say also unto thee, upon this rock I will build My church, and the gates of hell shall not prevail against it (Matt. 16:16-18).

By "rock" here and elsewhere in the Word, the Lord in respect to Divine truth is meant, and also Divine truth from the Lord. That this truth is the first truth and is like a diadem on the head and a scepter in the hand of the body of Christ, is evident from the Lord's saying, that upon that rock He would build His church, and the gates of hell should not prevail against it. That this is the first thing in faith, is also evident from these words in John:

Whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God (1 Epistle 4:15).

Besides this characteristic of being in the true faith, which is the one only faith, there is another, which is to believe that the Lord is the God of heaven and earth. This follows from the former, that He is the Son of God; also from the following:

That in Him dwelleth all the fullness of Divinity (Col. 2:9)
That He is the God of heaven and earth (Matt. 28:18)
That all that the Father hath is His (John 3:35; 16:15).

A third proof that those who believe in the Lord are interiorly in faith in Him, thus in the true faith, which is the one only faith, is their believing the Lord to be one with God the Father. That He is one with God the Father, and that He is the Father Himself in the Human, has been fully shown in the chapter on the Lord and Redemption, and is plainly evident from the words of the Lord Himself:

That the Father and He are one (John 10:30)
That the Father is in Him and He in the Father (John 10:38; 14:10, 11);
That He said to His disciples, that henceforth they had seen and known the Father; and He looked at Philip and said, that he then saw and knew the Father (John 14:7-10).

These three are distinguishing evidences that men have faith in the Lord, and thus the true faith, which is the one only faith; for not all who approach the Lord have faith in Him; for true faith is both internal and external; and those who possess these three precious things of faith are in both its internals and its externals so that it is not only a treasure in their hearts, but also a jewel in their mouths. It is otherwise with those who do not acknowledge the Lord as the God of heaven and earth, and as one with the Father. Such look interiorly to other gods also who possess like power, although this power is to be exercised by the Son, either vicariously or as one who on account of redemption is worthy to reign over those whom He has redeemed. But these break the true faith in pieces by dividing the unity of God, and when this is done, there is no longer any faith, but only the ghost of it, which when seen naturally looks like some image of it, but seen spiritually, becomes a chimera. Who can deny that the true faith is faith in one God, who is the God of heaven and earth, consequently, a faith in God the Father in a human form, that is, the Lord?

These three marks, testimonies, and indications, that faith in the Lord is faith itself, are like the touch-stones whereby gold and silver are known; or they are like stones or fingerposts by the wayside, pointing the way to the temple where the one and true God is worshiped; or they are like lights on rocks in the sea, whereby those who are sailing at night may know where they are, and to what quarter to direct their ships. The first characteristic of faith, which is that the Lord is the Son of the living God, is like the morning star to all who enter His church.

(True Christian Religion 379)

To be continued...

Faith (pt. 40)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 40)

IX. THERE IS A TRUE FAITH, A SPURIOUS FAITH AND A HYPOCRITICAL FAITH.

From its cradle the Christian church began to be infested and divided by schisms and heresies, and in the course of time to be torn and mutilated almost like what is said,

Of the man who went down from Jerusalem to Jericho, and was surrounded by thieves, who stripped him and beat him and then left him half dead (Luke 10:30).

From this it has come to pass as it is written of that church in Daniel:

At last upon the bird of abominations shall be desolation; and even to the consummation and decision shall it drop upon the devastation (9:27).

Also according to these words of the Lord:

Then shall the end come, when ye shall see the abomination of desolation spoken of by Daniel the prophet (Matt. 24:14, 15).

The lot of that church may be compared to that of a vessel laden with precious merchandise, which immediately on leaving port is driven about by storms, and a little after is wrecked and sunk in the sea, with its precious cargo partly destroyed by the waters, and partly torn by fishes.

That the Christian church from its infancy has been so vexed and torn is evident from ecclesiastical history, as for example, even in the time of the apostles, by Simon, who was by birth a Samaritan and by profession a magician (see Acts 8:9-20); also by Hymeneus and Philetus (mentioned by Paul in his Second Epistle to Timothy); again by Nicholas, from whom the so-called Nicolaitans took their name (mentioned in Apoc. 2:6, and Acts 6:5); and also by Cerinthus. After the time of the apostles several other sects arose, as the Marcionites, the Noetians, the Valentinians, the Encratites, the Cataphrygians, the Quarto-Decimans, the Alogians, the Catharians, the Origenists or Adamites, the Sabellians, the Samosatenes, the Manichseans, the Meletians, and finally the Arians. After them, whole battalions of heresiarchs invaded the church, as the Donatists, the Photinians, the Acaians or Semiarians, the Eunomians, the Macedonians, the Nestorians, the Predestinarians, the Papists, the Zwinglians, the Anabaptists, the Schwenckfeldians, the Synergists, the Soeinians, the Anti-Trinitarians, the Quakers, the Moravians, and many more. Finally Luther, Melancthon, and Calvin prevailed over all these, and their dogmas have predominated to this day.

The causes of so many divisions and separations in the church are chiefly three:

• First, The Divine trinity has not been understood
• Second, There has been no right knowledge of the Lord
• Third, The passion of the cross has been taken for redemption itself.

So long as these three things, which are the very essentials of faith, and from which the church exists and is called the church, are not understood, it must needs be that all things pertaining to the church will be turned aside out of their true course, and finally into the opposite course, and the church will still believe that it holds to a true faith in God and faith in all the truths relating to God; and in this state they are like persons who cover their eyes with their skirts, and fancy themselves to be walking in a straight line, and yet are departing from it step by step, and at length go in the opposite direction where there is a cavern into which they fall. But the man of the church can be brought back from his wandering into the way of truth, only by learning what true faith is, what spurious faith is, and what hypocritical faith is. Therefore it shall be shown:

(1) That true faith is the one only faith, which is a faith in the Lord God the Savior Jesus Christ, and this is held by those who believe Him to be the Son of God, the God of heaven and earth, and one with the Father.
(2) Spurious faith is all faith that departs from the true faith, which is the one only faith, and this is the faith that is held by those who climb up some other way, and regard the Lord not as God, but as a mere man.
(3) Hypocritical faith is no faith.

(True Christian Religion 378)

To be continued...

Why the Word Exists and Is Divinely Inspired

Selection from Arcana Coelestia ~ Emanuel Swedenborg

[T]he world, even the learned world, has hitherto supposed the histories of the Word to be nothing but histories and to involve nothing deeper. And although they have said that every iota is Divinely inspired, they have meant nothing further than that the historical facts have been disclosed, and that something of a doctrinal nature that could be applied to the doctrine of faith may be deduced from them and be of use to both teachers and learners; and that because these have been Divinely inspired they have Divine power in the mind, and work for good above all other history. Regarded in themselves, however, historical matters effect but little toward man's amendment, and nothing at all for his eternal life, since in the other life they are forgotten. For what would it amount to there to know respecting the maid Hagar that she was given by Sarai to Abram? Or to know about Ishmael, or even about Abram? Nothing but what belongs to the Lord and is from the Lord is necessary to souls in order that they may enter into heaven and enjoy its happiness, that is, eternal life. It is for the sake of these things that the Word exists, and these are the things that are contained in its interiors.

Inspiration implies that in every particular of the Word (as well in the historicals as in the other parts) there are celestial things which are of love or good, and spiritual things which are of faith or truth, thus Divine things. For that which is inspired by the Lord descends from Him, and does so through the angelic heaven, and so through the world of spirits down to man, with whom it is presented such as it is in the letter; but in its first origin it is altogether different. In heaven there is never any worldly history, but all is representative of Divine things, and there is no perception there of anything else, as may also be known from the fact that the things which are there are unutterable. Unless therefore the historicals were representative of Divine things, and in this way were heavenly, they could not possibly be Divinely inspired. The Word as it exists in the heavens can be known solely from the internal sense, for the internal sense is the Word of the Lord in the heavens.

That the sense of the letter of the Word is representative of Divine arcana, and that it is the receptacle and thus the repository of the Lord's celestial and spiritual things, may be illustrated by two examples: first, that by "David" is not meant David, but the Lord; second, that the names signify nothing but actual things, and therefore it must be the same with all the rest of the Word. Concerning David it is said in Ezekiel:

My servant David shall be king over them, and they shall all have one shepherd; they shall dwell upon the land, they and their sons and their sons' sons, even to eternity; and David my servant shall be their prince to eternity (Ezek. 37:24-25).

And in Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king (Hos. 3:5).

These things were written by the prophets after the time of David, and yet it is plainly said that he shall be their king and prince, from which all may see that in the internal sense it is the Lord who is meant by "David." And the case is the same in all other passages, even those which are historical, where David is named.

That the names of kingdoms, regions, cities, and men, signify actual things, may be clearly seen in the Prophets. Take merely this example in Isaiah:

Thus said the Lord, Jehovih Zebaoth, O My people, thou inhabitant of Zion, be not afraid of Asshur; he shall smite thee with a rod, and shall lift up his staff upon thee in the way of Egypt. Jehovah of Armies shall stir up a scourge for him according to the plague of Midian at the rock of Horeb; and as His rod was upon the sea, so shall He lift it up in the way of Egypt. He shall come against Aiath, He shall pass over to Migron, at Michmash shall He command His arms; they shall pass over Mabarah; Geba is a lodging-place for us; Ramah shall tremble; Gibeah of Saul shall flee; cry aloud with thy voice, O daughter of Gallim; hearken, O Laish; O thou poor Anathoth; Madmenah shall wander; the inhabitants of Gebim shall gather themselves together; as yet there is a day for a stand at Nob; the mountain of the daughter of Zion, the hill of Jerusalem, shall shake her hand; He shall cut down the thickets of the forest with iron, and Lebanon shall fall by a magnificent one (Isa. 10:24, 26-34).

Here there is almost nothing but names, from which no sense would appear unless all the names signified actual things; and if the mind were to abide in the names, this would never be acknowledged to be the Word of the Lord. But who will believe that in the internal sense they all contain arcana of heaven? and that by them is described the state of those who are endeavoring to enter into the mysteries of faith by reasonings from memory-knowledges? Some special thing belonging to that state are described by each name; and that the meaning is that these reasonings are dispersed by the Lord by means of the celestial things of love and the spiritual things of faith. That the reasoning here treated of is signified by "Asshur," may be clearly seen from what has been already shown concerning Asshur (Arcana Coelestia n. 119, 1186); also that memory-knowledges are signified by "Egypt" (Arcana Coelestia n. 1164, 1165, 1462); which see and examine. The case is the same with all other names, and also with all the several words.

(Arcana Coelestia 1886 - 1886)