9331. And I will send the hornet before thee. That this signifies the dread felt by those who are in the falsities of evil, is evident from the signification of “hornets,” as being stinging and deadly falsities, and hence such as excite dread. “Terror” is predicated of those who are in evils; and “dread” of those who are in falsities (as regards the terror of the former, see above, n. 9327). That “hornets” signify the dread felt by those who are in falsities, is because they are winged, and furnished with stings, with which they inflict poisoned wounds. For both the larger and the smaller animals signify such things as are of the affections, that is, which bear relation to the will; or else they signify such things as are of the thoughts, that is, which bear relation to the understanding. For all things whatsoever in man bear relation either to his will or to his understanding; and those things which bear no relation either to the one or to the other are not in the man, thus are not of the man. Those animals which walk, and also those which creep, signify the affections in both senses; thus goods or evils, for these are of the affections. But those animals which fly, and also winged insects, signify such things as are of the thoughts in both senses; thus truths or falsities, for these are of the thoughts. That “animals” signify goods, or evils, see n. 9280; that “creeping things” signify the same in the external sensuous, n. 746, 909, 994; that “flying things” signify truths or falsities, n. 40, 745, 776, 778, 866, 988, 3219, 5149, 7441; consequently winged insects signify the like things, but in man’s extremes.

[2] But the falsities now treated of are of many kinds; there are falsities which do not injure, there are falsities which injure slightly, there are those which injure grievously, and there are also those which kill. Their kind is known from the evils they spring from; for every falsity that injures, or kills, springs from evil; because falsity from evil is evil appearing in a form. Moreover, in the other life, when such falsities are represented in a visible form, they appear as a swarm of insects and of unclean flying things, the appearance of which is terrible, according to the kind of evil from which they spring. From all this it is evident why “hornets” signify the dread felt by those who are in the falsities of evil. In like manner in Deuteronomy:

Jehovah thy God will send the hornet among them, until they that are left, and those hidden before thee, perish (Deuteronomy 7:20).

[3] In the Word throughout mention is made of insects of various kinds, and they everywhere signify falsities or evils in the extremes (that is, in man’s external sensuous), which are evils and falsities arising from the fallacies of the senses, and from various pleasures and appetites in the body, which seduce by their allurements and their appearances, and cause the rational to assent, and thus to be immersed in falsities from evil. (That falsities of this kind are signified by the “noisome flies” of Egypt, see n. 7441; likewise by the “locusts” there, n. 7643; and that by the “frogs” of Egypt are signified reasonings from falsities, n. 7351, 7352, 7384; by the “lice” there, evils of the same kind, n. 7419; and that by “worms” are signified falsities which consume and torment, n. 8481).

[4] Such evils and falsities are also signified by insects of various kinds in the following passages.

In Isaiah:

It shall come to pass in that day that Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. And they shall all come and rest in the river of desolations and in the clefts of the rocks, and in all shrubs (Isaiah 7:18-19).

The subject here treated of is the coming of the Lord, and the state of the church at that time. “The fly in the uttermost part of the rivers of Egypt” denotes falsity in the extremes, that is, in man’s external sensuous (n. 7441); “the bee in the land of Assyria” denotes the falsity which perverts the reasonings of the mind, for “Assyria” denotes reasoning (n. 1186); “the river of desolations” denotes falsity reigning everywhere; “the clefts of the rock” denote the truths of faith in obscurity, because removed from the light of heaven (see n. 8581); the “shrubs” denote nascent truths of a similar kind (n. 2682).

[5] In Amos:

I have smitten you with blasting and mildew; your many gardens, and your vineyards, and your fig-trees, and your olive-trees, hath the caterpillar devoured (Amos 4:9).

That which the caterpillar hath left shall the locust eat; and that which the locust hath left shall the cankerworm eat; and that which the cankerworm hath left shall the bruchus eat. Awake, ye drunkards; and howl, all ye drinkers of wine, because of the must which is cut off from your mouth (Joel 1:4-5).

The floors are full of clean grain, the presses overflow with must and oil. And I will compensate to you the years that the locust hath eaten, the cankerworm, and the bruchus, and the caterpillar, My great army which I have sent among you (Joel 2:24-25).

That falsities and evils in the extremes-that is, in the external sensuous of the man of the church-are signified by the kinds of insects here mentioned, is evident from these various expressions, for the subject treated of is the perversion of the truth and good of the church. (What is signified by the “locust” and the “bruchus,” see n. 7643 and that by “gardens,” “vineyards,” “fig-trees,” “olive-trees,” “wine,” and “must,” which are destroyed by such insects, are signified the goods and truths of the church in general, has often been shown in these explications.)

[6] In David:

He made frogs to creep forth in their land, in the chambers of their kings. He said that there should come filthy swarms, lice in all their border (Psalms 105:30-31);

speaking of Egypt (what is meant by the “frogs” there, see n. 7351, 7352, 7384; and what by the “lice,” n. 7419).

In Moses:

Thou shalt plant vineyards, and dress them, but thou shalt not drink the wine, nor gather, for the worm shall eat it (Deuteronomy 28:39);

“the worm” denotes all such falsity and evil in general.

[7] In Isaiah:

Fear ye not the reproach of men, neither be ye dismayed at their revilings; for the moth shall eat them up like a garment, and the blatta shall eat them like wool (Isaiah 51:7-8);

“the moth” denotes the falsities in man’s extremes; and “the blatta,” the evils therein; for “the garment which the moth shall eat” signifies the lower or more external truths which belong to the sensuous of man (see n. 2576, 5248, 6377, 6918, 9158, 9212), and “the wool which the blatta shall eat” signifies the lower or more external goods which belong to the sensuous of man, as is evident from many passages, and also from the signification of “a sheep,” from which wool comes, as being the good of charity (see n. 4169). (What, and of what quality, are the extremes of the natural man, which are called his sensuous things, see n. 4009, 5077, 5081, 5089, 5094, 5125, 5128, 5580, 5767, 5774, 6183, 6201, 6310-6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949, 7442, 7645, 7693, 9212, 9216)

7643. Behold tomorrow I bring the locust into thy border. That this signifies that falsity will take possession of their extremes, ¹ is evident from the signification of “the locust,” as being falsities in the extremes (of which below); from the signification of “border,” as being the extremes; and from the signification of “bringing,” because predicated of falsity, as being to take possession of. It is said that “Jehovah will bring,” but thereby is meant that it will be brought, that is, by evil. The case is the same here as when it is attributed to Jehovah (that is, to the Lord) that He made heavy Pharaoh’s heart, when yet this is from man, from his evil in him, as shown above (n. 7632). That evil is not from the Lord, but that it arises from man, is because man turns to himself that good which flows in from the Lord, and instead of regarding the Lord and what is of the Lord in all things, he regards himself. Hence comes the concupiscence of reigning over all, and of possessing all that belongs to others; and hence come contempt for others, and hatred, revenge, and cruelty toward those who do not favor and be friendly to one’s self; hence also comes contempt for all things that are of faith and charity, because when these flow in from the Lord they are turned to self, thus away from the Lord.

[2] From all this it can be seen that man turns into evil the very good which flows in from the Lord. From this also it is that the evil in the other life remove as far as possible from heaven; for when heaven comes near them, that is, when good and truth flow in more strongly, they then rush the more strongly into the opposite, that is, into evil and falsity; and in the degree that evil and falsity increase, they expel truth from themselves, and devastate themselves; and then also in the same degree they rush into the evils of penalty, for in the other life evils and their penalties are joined together.

[3] The Lord is continually bringing the heavens into order, and is constantly receiving new residents of heaven, to whom He gives dwelling places and inheritances; and when He does this, heaven approaches, that is, flows in more strongly, causing the infernal spirits to rush more strongly into evils and falsities, and into the penalties of these; and in consequence of this rushing into evils and falsities, they as before said vastate themselves; and this does not cease with them until they have completely devastated themselves, and cast themselves deeply into the hells. From all this it can be seen that nothing else than good proceeds from the Lord, and that the evil is from those themselves who are in evil. All this shows how is to be understood what is said of Jehovah (that is, of the Lord), that “He made heavy Pharaoh’s heart,” and here that “He brings the locust,” by which is signified falsity from evil in the extremes.

[4] In the Word, where the vastation of the evil is treated of, mention is sometimes made of the “locust” and of the “caterpillar,” and by the “locust” in the internal sense is there meant the falsity which vastates the extremes. For as before shown, the natural with man is interior and exterior; the falsity which is in the extremes of the natural, being meant by the “locust,” and the evil therein by the “caterpillar.” As by the “locust” is meant the falsity which is in the extremes of the natural, therefore it is said that the locust would be brought “into the border,” and would “cover the surface of the earth;” and afterward (verse 14), “the locust went up upon the land of Egypt, and rested in all the border of Egypt, and it covered the surface of the whole land.” By the “border” and by the “surface” are signified the extremes and ultimates in which the interiors rest, that is, terminate.

[5] The same is meant by the “locust” and the “caterpillar” in David:

He sent among them swarms, which consumed them; and the frog, which destroyed them; and He gave their produce to the caterpillar, and their labor to the locust (Psalms 78:45-46).

He said that the locust should come, and the caterpillar, so that there was no number (Psalms 105:34).

These things are said of Egypt, and the “caterpillar” is mentioned, although there is no mention made of it in Moses, but only of the “locust.” The reason why the “caterpillar” also is mentioned, is that by it is signified evil; and by the “locust” falsity; each in the extremes of the natural. But when the “locust” alone is mentioned, it signifies both falsity and evil together, for the “locust” denotes falsity from evil.

[6] In Nahum:

There shall the fire devour thee, the sword shall cut thee off, it shall devour thee like the caterpillar; multiply thyself like the caterpillar, multiply thyself like the locust. Thou hast multiplied thy merchants above the stars of the heavens; the caterpillar hath spread himself, and hath flown away. Thy crowned ones are as the locust, thy commanders are as the locust of the locusts (Nah. 3:15-17).

The subject here treated of is the “city of bloods,” by which is signified the doctrine of falsity; and because falsity and evil are especially multiplied in the extremes of the natural, for therein are the fallacies of the senses that originate from the objects of the world, and of the earth, and also pleasures from various kinds of appetites, therefore the multiplication of evil and falsity is also described by “the caterpillar and the locust,” as also in the book of Judges (6:5; 7:12), and in Jeremiah (46:23). (That the sensuous, which is the lowest of the natural, is very full of fallacies and the derivative falsities, see n. 5084, 5089, 5094, 6310, 6311, 6313, 6318, 6598, 6612, 6614, 6622, 6624, 6948, 6949.)

[7] In Joel:

That which the palmerworm hath left hath the locust devoured; and that which the locust hath left hath the cankerworm devoured; and that which the cankerworm hath left hath the caterpillar devoured. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, in that it is cut off. For a nation will come up upon My land, strong, and without number, and will reduce My vine into a waste, and My fig-tree into froth (Joel 1:4-7).

The threshing floors are full of pure grain, and the vats overflow with new wine and oil; and I will compensate to you the years that the locust hath consumed, the cankerworm, the caterpillar, and the palmerworm (Joel 2:24-25); where the “locust” denotes falsity in the extremes vastating truths and goods.

In Moses:

Thou shalt bring out much seed into the field, but shalt gather little, because the locust shall consume it. Thou shalt plant vineyards, but thou shalt neither drink the wine, nor gather; for the worm shall devour it (Deuteronomy 28:38-39); where the “locust” denotes falsity from evil.

[8] In John:

Out of the smoke of the opened abyss there went forth locusts on the earth; and power was given them, as the scorpions of the earth have power; and it was said unto them that they should not hurt the grass of the earth, nor any tree, but only such men as had not the seal of God upon their foreheads; and it was given them that they should not kill them, but should torment them five months; and the shapes of the locusts were like unto horses prepared for war; and upon their heads were as it were crowns like gold, and their faces were as it were the faces of men; and they had hair as the hair of women; and their teeth were as the teeth of lions; and they had breastplates, as it were of iron; and the voice of their wings was as the voice of the chariots of many horses running to war; and they had tails like scorpions; and stings were in their tails, that they might hurt men five months. They have over them a king, the angel of the abyss, whose name in Hebrew is Abaddon, but in the Greek he hath the name Apollyon (Revelation 9:3-11);

what is signified by all these things no one can see except from the internal sense. From the details clearly seen therein according to the internal sense, it is evident that by “locusts” are there signified reasonings from fallacies and the falsities thence derived, also confirmed by philosophical things. Thus also by the “locusts” are signified the falsities which are in the extremes with man, and which are more earthly and corporeal than all other falsities; and by which man may be easily deceived and seduced, for he apprehends what is obvious to the senses, and with difficulty what is opposed to the senses.

[9] That it may be known that such is the signification of “locusts,” the contents of this passage may be set forth in detail. The “abyss out of which the locusts came up” denotes hell; the “grass of the earth which they were not to hurt” denotes memory-knowledge; the “tree” denotes the knowledges of good and truth; the “men” denote the affections of good; their “hurting these, and not the grass of the earth and the tree,” denotes that truth and good can be understood although the life is not in accordance therewith; “they who have the seal upon their foreheads” denotes those who have been regenerated; their “tormenting five months those who had not the seal of God upon their foreheads” denotes that they should vastate them; that “the locusts were like horses prepared for war,” denotes reasonings from falsities, whereby there is combat against the truths of the church; “crowns upon their heads like gold, and their faces as men’s faces,” denotes that the reasonings appear like truth, and as it were from good; “hair as of women, and teeth as the teeth of lions,” denotes the external things of the natural, that is, sensuous things, or the fallacies therein, which make an appearance of good; “breastplates of iron” denote external things which make an appearance of truth; “the voice of the wings like that of the chariots of many horses running to war,” denotes the falsities of doctrine from which and for which they fight; “tails like scorpions and stings in their tails” denote the harm which such things bring; the “king of the abyss” denotes infernal falsity; “Abaddon” denotes perdition; “Apollyon” denotes reasoning from falsities appearing as from truth, especially if by those who are believed wise it is confirmed by philosophical things wrongly applied, for the blind admiration of their wisdom leads to faith in them.

[10] By the “locust” in a good sense is signified ultimate and most general truth, and also its pleasantness; hence John’s food was “locusts and wild honey” (Matthew 3:4; Mark 1:6). These were his food for the reason that John represented the Word, and by his food, as also by his clothing which was of camel’s hair with a leathern girdle, he represented the Word in the external sense, for external pleasantness is signified by the “locust and wild honey” (see n. 5620); and external truth by the “garment of camel’s hair” and by the “leathern girdle” (n. 3301). Hence it is that by John is meant Elias, who was to come and announce the advent of the Lord. (That “Elias” denotes the Word, see the preface to the eighteenth chapter of Genesis, and n. 2762, 5247) That locusts are among the small animals to be eaten, see Leviticus 11:22.

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