364. Verse 4. And there went forth another horse that was red, signifies the understanding of the Word destroyed in respect to good. This is evident from the signification of "horse," as being the intellect (of which above, n. 355. Here because the states of those who are of the church where the Word is are treated of, "horse" signifies the intellect of the men of the church in relation to the Word. It is also evident from the signification of "red" [ruber] or "reddish" [rufus], as being of what nature a thing is in relation to good, so here, of what quality the understanding of the Word is in relation to good. That "reddish" [rufus] here signifies this understanding destroyed in respect to good, can be seen from what immediately follows in this verse, for it is said, "to him that sat thereon it was given to take peace from the earth, that they should slay one another, and to him was given a great sword," which signifies a consequent extinction of all truth. Since the horses that John saw were distinguished by colors, for the first appeared "white," the second "red," the third "black," and the fourth "pale," and colors signify the quality of a thing, let something first be said here about colors.

In the heavens colors of every kind appear, and they draw their origin from the light there; and as that light immensely excels in brightness and splendor the light of the world, so also do the colors there; and as the light there is from the sun of heaven, which is the Lord, and is the Divine Proceeding, and as consequently that light is spiritual, so all colors signify things spiritual. And as the Divine Proceeding is Divine good united to Divine truth, and as Divine good in heaven is presented to view by a flamy light, and Divine truth by a bright white light, so there are two colors that are the fundamentals of all colors there, namely, the red color and the white color; the red color has its origin from the flamy light that goes forth from Divine good, and the white color from the bright white light that goes forth from Divine truth; consequently so far as colors are derived from red they signify good, and so far as they are derived from white they signify truth. (But these things can be seen better from what is told about colors, from experience, in the Arcana Coelestia, namely, that most beautiful colors are seen in the heavens, n. 1053, 1624; colors in the heavens are from the light there, and are modifications and variations of light, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922; thus they are the appearances of truth and good, and signify such things as are of intelligence and wisdom, n. 4530, 4677, 4922, 9466; consequently the precious stones that were of various colors in the breastplate of the ephod, or in the Urim and Thummim, signified all things of truth from good in heaven and in the church, and therefore the breastplate in general signified Divine truth shining forth from the Divine good, n. 9823, 9865, 9868, 9905; and responses were thence given by variegations and resplendences of light, and at the same time by tacit perception, or by a living voice out of heaven, n. 3862, [9905]; colors so far as they are derived from red signify good, and so far as they are from bright white signify truth, n. Arcana Coelestia 9467. Of the Light of Heaven, whence and what it is, see in the work on Heaven and Hell 126-140, 275.)

[2] It is to be known, moreover, that "red" color not only signifies what the quality of a thing is in relation to good, but also what the quality of a thing is in relation to evil; for that color not only exists from the flamy light that is from the sun of heaven, as was said above, but it also exists from something flamy in hell, which is from the fire there, which fire is like a coal fire. Therefore the red in heaven is a wholly different red from the red in hell; the red in heaven is shining and living, while the red in hell is horribly obscure and dead; moreover, the red of heaven gives life, while the red of hell brings death; the reason is that the fire from which red is derived is in its origin love; heavenly fire is from heavenly love, and infernal fire from infernal love; consequently "fire" in the Word signifies love in both senses (See Arcana Coelestia 4906, 5071, 5215, 6314, 6832, 7575, 10747; and in the work on Heaven and Hell n. 134, 566-575); therefore the "red" existing thence signifies the quality of the love in both senses. Moreover, this red, that is, the "red" of this horse is, in the original Greek, from a word that means fire. All this, together with the description of this horse in this verse, makes clear why it is that a "red horse" signifies the understanding of the Word destroyed in respect to good.

That "horse" signifies something connected with the subject can be clearly seen from this, that horses were seen when "the seals were opened," and it was said that "they went forth," for horses could not go forth out of a book, but those things could be manifested which are signified by "horses." That "horse" signifies the intellect, and "color" its quality, has been made familiar to me from experience; for spirits who were meditating from the understanding upon some subject have several times been seen by me to be riding upon horses, and when I asked them whether they were riding, they said that they were not, but that they stood meditating upon some subject; which made clear that riding upon a horse is an appearance representing the operation of their understanding.

[3] There is also a place called the assembly of the intelligent and wise, to which very many resort for meditation, and when anyone is coming to it horses of various colors and variously caparisoned, and also chariots, with some riding and others sitting in the chariots, appear to him; and then also when they are asked whether they are riding upon horses, or are carried in chariots, they say that they are not, but that they are going along meditating; from this also it was clear what is signified by "horses" and by "chariots." (But about this see more in the small work on The White Horse.) From this it can now be seen why John saw horses when the seals of the book were opened, and also what they signify. These horses were seen, because all the spiritual things of the Word are presented in the sense of its letter by means of such things as correspond, that is, as represent and thence signify; and this in order that the Divine may be there in ultimates and consequently in fullness, as has been several times said above.

[4] That "reddish" [rufus] or "red" [ruber] signifies the quality of a thing in relation to good, can be seen also from the following passages in the Word. In Moses:

Who washeth his vesture in wine, and his covering in the blood of the grapes. His eyes are redder than wine, and his teeth whiter than milk (Genesis 49:11-12).

These words are in the prophecy of Israel the father respecting Judah, and "Judah" here means the Lord in relation to the good of love, and in a relative sense the Lord's celestial kingdom. What the particulars here signify in the spiritual sense may be seen in the Arcana Coelestia, where they are explained. Divine wisdom which is from Divine good is signified by "his eyes are redder than wine;" and Divine intelligence which is from Divine truth by "his teeth are whiter than milk."

[5] In Lamentations:

The Nazarites were whiter than snow, they were brighter than milk, their bones were more ruddy than pearls (Lamentations 4:7).

The Nazarites represented the Lord in respect to the Divine Human (See above, n. 66, 196, at the end), therefore they signified also, in a relative sense, the good of celestial love, because this good immediately proceeds from the Lord's Divine Human. The representative of this in the church is thus described, the truth of that good is signified by "they were whiter than snow, and brighter than milk," and the good of truth by "their bones were more ruddy than pearls;" for "bones" signify truths in their ultimate, thus truths in the whole complex, for in ultimates all things are together and in fullness; that these truths are from good, and also are goods, is signified by their being "ruddy."

[6] In Zechariah:

I saw four chariots coming out from between mountains of copper. In the first chariot were red horses; in the second chariot black horses; in the third chariot white horses; and in the fourth chariot grisled horses, stout (Zechariah 6:1-3).

That here, too, "red horses" signify the quality of the understanding in the beginning in relation to good, "black horses" the quality of the understanding in the beginning in relation to truth, "white horses" the quality of the understanding afterwards in relation to truth, "grisled horses" what is the quality of the understanding afterwards in relation to truth and good, and "stout" what it is consequently in respect to the power to resist falsities and evils, may be seen above (n. 355b), where the signification of "horse" is treated of. Nearly the like is meant in the same prophet by:

The red horse, upon which a man rode, standing among the myrtle-trees (Zechariah 1:8).

Because "red" [ruber] or "reddish" [rufus] signifies the quality of a thing in relation to good:

Red rams' skins were used for a covering over the tent (Exodus 25:5; 26:14; 35:7).

And therefore also:

The water of separation, used in cleansing, was made from a red heifer burned (Numbers 19:1-10);

"red heifer" signifying the good of the natural man, and the "water of separation" made from it when burned signifying the truth of the natural man; and this was commanded because all cleansing is effected by means of truths; moreover, the particulars of the process of slaying the heifer, and of preparing the water for cleansing by it, involve spiritual things.

[7] Because "red" signifies the quality of a thing in relation to good, those names also and the things that derive their names from this same word in the original tongue signify the good from which they are. The word red in the original is adam, from which is the name Adam, and also the name Edom; from this also man is called adam, the ground adama, and the ruby odam; thus these names and things are from red. "Adam" signifies the Most Ancient Church, a church that was in the good of love; "Man" has a like signification, also "ground" in the spiritual sense when celestial good is treated of. That "Edom" was named from red, see Genesis 25:30; and for this reason it signifies the truth of the good of the natural man. That the ruby is also named from red may be seen in Exodus 28:17; 39:10; Ezekiel 28:13; for this reason "ruby" signifies the truth of celestial good. (That "Adam" signifies the Most Ancient Church, which was a celestial church, or a church in the good of love to the Lord, see Arcana Coelestia 478, 479; that "Man" signifies the church in respect to good, n. 4287, 7424, 7523; that "ground" also has a like signification, n. 566, 10570; that "Edom," because he was named from red, signifies the truth of good of the natural man, n. 3300, 3322; and that "ruby" signifies the truth of celestial good, n. 9865) As "red" signifies the quality of a thing in relation to good, so in a contrary sense it signifies the quality of a thing in relation to evil, which is the opposite to good, consequently good destroyed. In this sense "red" is mentioned in the following passages. In Isaiah:

Although your sins have been as scarlet, they shall become white like snow; although they have been red as purple, they shall be as wool (Isaiah 1:18).

And in Nahum:

The shield of his mighty ones is made red, the men of valor are in crimson; in a fire of torches are his chariots. The chariots raged in the streets, they ran to and fro in the broad ways; the appearance of them ¹ is like torches (Nahum 2:3-4).

In this sense also the dragon is called red (Revelation 12:3, of which in what follows).

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5044. 'And the governor of the prison-house gave' means the truth governing in a state of temptations. This is clear from the meaning of 'the governor (or the prince)' as the primary and so governing truth, dealt with below; and from the meaning of 'the prison-house' as the laying waste of falsity, and therefore temptation, dealt with above in 5038, 5039, 5043. What the truth governing in a state of temptations is must first be discussed. With all who are undergoing temptations truth from the Lord is flowing in, and this truth rules and governs their thoughts, uplifting them every time they are given to doubt and also to feelings of despair. This truth is what that governing truth is, and it is the kind of truth which they have learned from the Word and from doctrine and which they themselves have confirmed. Other kinds of truth may also be called on at such times, but these do not govern those persons interiorly. Sometimes the truth governing them does not make itself clearly visible in their understanding but lies obscured, yet continues to govern. For the Lord's Divine flows into that governing truth and in so doing keeps the interior parts of the mind within its domain, so that when it comes out into the light the person undergoing temptation receives comfort from it and is uplifted by it.

[2] Not the actual truth but an affection for it is what the Lord uses to govern those undergoing temptations; for the Divine does not flow into anything except that which is regarded with affection. Truth that has been implanted and become rooted in a person interiorly has been implanted and become rooted there through affection. Absolutely nothing grows there without affection. Truth that has been implanted and become rooted through affection sticks in the mind, and it is recollected through an affection for it. Furthermore when that truth is recollected it also manifests the affection attached to it, an affection which in that person is a reciprocal one. This being what goes on in a person who undergoes temptations, no one is therefore allowed to experience any spiritual temptation until he reaches adult years and so has acquired some truth by means of which he may be governed. Without that truth he goes under, in which case his latter state is worse than his former one. From all this one may see what is implied by the truth governing in a state of temptations, meant by 'the governor of the prison-house'.

[3] The reason 'a prince (or a governor)' means a primary truth is that 'a king' in the internal sense means the truth itself, 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, and consequently because 'princes' are the king's chief subjects the primary features of that truth are meant by them. For this meaning of 'princes', see 1482, 2089; yet because those two paragraphs have not shown that meaning from other places in the Word, let some be introduced here: In Isaiah,

To us a boy is born, to us a son is given, on whose shoulder will be the government ¹ - the prince of peace, increasing government ² and peace [to which] there will be no end. Isaiah 9:6-7.

This refers to the Lord. 'The government upon his shoulder' means all Divine Truth in the heavens originating in Him, for the heavens are distinguished into separate principalities in keeping with the varieties of truth derived from good, which also explains why angels are called principalities. 'Peace' means the state of bliss in the heavens which inmostly affects what is good and true, 3780. This is why the Lord is called 'the prince of peace' and why it speaks of Him 'increasing government and peace to which there will be no end'.

[4] In the same prophet,

The princes of Zoan are foolish, the wise counsellors of Pharaoh. How do you say to Pharaoh, I am a son of the wise, a son of the kings of old? The princes of Zoan have become fools, the princes of Noph deluded, and they have led Egypt astray, the corner-stone of the tribes. Isaiah 19:11, 13.

This refers to Egypt, by which the Church's factual knowledge is meant, 4749, and so natural truth, which is the last and lowest degree of order. For the same reason Egypt is here called 'the corner-stone of the tribes', for by 'the tribes' are meant all aspects of truth in their entirety, 3858, 3862, 3926, 3939, 4060. Here however 'Egypt' is factual knowledge that perverts the truths known to the Church, and so is truths in the lowest degree of order that have been falsified, meant by 'the princes of Zoan and the princes of Noph'. The reason Egypt calls itself 'a son of the kings of old' is that the factual knowledge which existed in that land had its origin in the truths known to the Ancient Church. Actual truths are meant by 'kings', as shown above, and the truths known to the Ancient Church by 'the kings of old'.

[5] In the same prophet,

Asshur does not think what is right and his heart does not consider what is right, for his heart is to destroy, and to cut off nations not a few, for he says, Are not my princes kings? Isaiah 10:7-8.

'Asshur' stands for reasoning about Divine truths which gives rise to falsities, and so stands for perverted reason, 1186. Truths falsified in this way, that is, falsities, which are the product of reasoning and look altogether like truths, are meant when Asshur says 'Are not my princes kings?' As long as a person's mind is fixed on the historical sense of the letter he cannot see or consequently believe that 'Asshur' means reasoning, and that 'princes who are kings' means major falsities which are regarded as supreme truths. Still less can he believe this if he refuses to entertain the idea that there is something holier and more universal within the Divine Word than that which is seen in the literal sense. Yet in the internal sense 'Asshur' is used to mean in the Word nothing else than reason and reasoning, and 'kings' to mean actual truths, 'princes' the primary features of truth. Also, those in heaven have no knowledge as to what or who 'Asshur' may be, besides which angels put away from themselves the idea of a king or a prince; and when they detect this idea residing with man they transfer it to the Lord and then perceive that which goes forth from the Lord and which is the Lord's in heaven, namely His Divine Truth going forth from His Divine Good.

[6] In the same prophet,

Asshur will fall by the sword, not of man (vir), and a sword, not of man (homo), will devour him. Also his rock will pass away by reason of terror, and his princes will be dismayed by the ensign. Isaiah 31:8-9.

This too refers to Egypt, by which the Church's factual knowledge once it has been perverted is meant. Reasoning based on known facts regarding Divine truths which leads to perversion and falsification is meant by 'Asshur', those perverted and falsified truths being 'his princes'. 'The sword by which Asshur will fall' is falsity engaged in conflict with truth and bringing about the devastation of it, 2799, 4499.

In the same prophet,

The strength of Pharaoh will become shame for you, and trust in the shadow of Egypt ignominy, when his princes will be in Zoan. Isaiah 30:3-4.

'Princes in Zoan' stands for truths that have been falsified, and so stands for falsities, as above.

[7] In the same prophet,

The spoon-bill and the duck will possess it, and the owl and the raven will dwell in it; and he will stretch over it the line of emptiness, and the plumb-line of a waste place. Let them call its nobles who are not there a kingdom, and all its princes will be nothing. Isaiah 34:11-12.

'The spoon-bill', 'the duck', 'the owl', 'the raven' stand for varieties of falsity which arise when Divine truths in the Word are rendered valueless. The desolation and laying waste of truth is meant by 'the line of emptiness and the plumb-line of a waste', while the falsities, which are primary truths so far as the people described here are concerned, are meant by 'its princes'. In the same prophet,

I will render the princes of holiness profane, and I will give Jacob to utter destruction and Israel to reproaches. Isaiah 43:28.

'Rendering the princes of holiness profane' refers to holy truths. The annihilation of the truth known to the Church - the internal Church and the external - is meant by 'giving Jacob to utter destruction and Israel to reproaches', 'Jacob' being the external Church and 'Israel' the internal, see 4286.

[8] In Jeremiah,

There will enter through the gates of this city kings and princes seated on the throne of David, riding in chariots and on horses, they and their princes. Jeremiah 17:25.

Anyone who understands the Word at this point according to its historical sense cannot know that anything deeper and holier lies hidden within these words than the idea that kings and princes will enter through the gates of the city in chariots and on horses, from which he gathers that the duration of the kingdom is meant. But one who is aware of what is meant by 'city' in the internal sense, and what is meant by 'kings', 'princes', 'the throne of David', and 'riding in chariots and on horses' sees deeper and holier matters in this description. For 'the city', which is Jerusalem, means the Lord's spiritual kingdom, 2117, 3654; 'kings' Divine Truths, as shown above; 'princes' the primary features of truth; 'the throne of David' the Lord's heaven, 1888; and 'riding in chariots and on horses' the existence in the Church of a spiritual understanding, 2760, 2761, 3217.

[9] In the same prophet,

O sword against the Chaldeans and against the inhabitants of Babel, and against its princes and against its wise men! O sword against the liars! O sword against its horses and against its chariots! Jeremiah 50:35-37.

'Sword' stands for truth engaged in conflict with falsity, and for falsity in conflict with truth and laying it waste, 2799, 4499. 'The Chaldeans' stands for those who profane truths, and 'the inhabitants of Babel' for those who profane good, 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326, 1327 (end). 'Princes' stands for falsities, which to such people are primary truths. 'Horses' stands for the Church's possession of understanding, and 'chariots' for its doctrinal teaching, the laying waste of these being meant by 'a sword against its horses and against its chariots'.

[10] In the same prophet,

How in His anger the Lord covers the daughter of Zion with a cloud! The Lord has swallowed up - He has not spared - all the dwelling-places of Jacob. He has destroyed in His wrath the strongholds of the daughter of Judah; He has cast them down to the ground; He has profaned the kingdom and her princes. The gates have sunk into the ground; He has broken in pieces her bars; her king and princes are among the nations. Lamentations 1:1, 2, 9.

'The daughter of Zion and Judah' stands for the celestial Church, in this case for that Church when it has been destroyed. 'The kingdom' stands for the truths of doctrine there, 2547, 4691, 'king' for truth itself, and 'princes' for the primary features of this truth.

[11] In the same prophet,

Our skins have been blackened like an oven because of the storms of famine; they have ravished women in Zion, virgins in the cities of Judah. Princes have been hung up by their hands. Lamentations 5:10-12.

'Princes hung up by their hands' stands for the fact that truths have been made profane, for being hung up represented the damnation brought about by profanation. And because being hung up represented that profanation the command was also given that when the people went whoring after Baalpeor and worshipped their gods, the princes were to be hung up before the sun, Numbers 25:1-4, since 'to go whoring after Baalpeor and to worship their gods' was to make worship profane.

In Ezekiel,

The king will mourn, and the prince will be wrapped in stupidity, and the hands of the people of the land will be all atremble; I will deal with them in their way. Ezekiel 7:27.

Here likewise 'the king' stands for truth in general, and 'the prince' for the primary features of it.

[12] In the same prophet,

The prince who is in the midst of them will be carried on the shoulder under darkness and will go forth; they will dig through the wall to lead out through it; he will cover his face, so that with the eye he does not see the earth. Ezekiel 12:12.

Here it is quite evident that 'the prince' does not mean a prince but truth known to the Church. When the words 'will be carried on the shoulder under darkness' are used in reference to it, the meaning is that total power is used to bear away among falsities, 'darkness' meaning falsities. 'Covering the face' means that truth is completely out of sight; 'so that with the eye he does not see the earth' means that nothing of the Church is visible, 'earth' or 'land' meaning the Church, see 661, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 4535. In Hosea,

The children of Israel will sit many days with no king and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim. Hosea 3:4.

[13] And in David,

All glorious is the king's daughter within, in her clothing with gold interweavings; in embroidered robes she will be led to the king. Instead of your fathers will be your sons; you will set them as princes in the whole earth. Psalms 45:13-14, 16.

'The king's daughter' means the Lord's spiritual kingdom. It is called His spiritual kingdom by virtue of the Lord's Divine truth, which in this instance is described by means of 'clothing consisting of gold interweavings and of embroidered robes'. 'Sons' are the truths of that kingdom which are derived from the Lord's Divine, which are going to be 'the princes', that is, the primary features of it.

'The prince' who is described - he and his possession in the New Jerusalem and in the new land - in Ezekiel 44:3; 45:7-8, 17; 46:8, 10, 12, 16, 18; 48:21, means, in general, truth that is derived from the Lord's Divine. For 'the New Jerusalem' in these places, 'the New Temple', and 'the new land' are used to mean the Lord's kingdom in heaven and on earth, which kingdom is described here in Ezekiel by means of representatives such as figure elsewhere in the Word.

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