9090. And when a man’s ox shall strike the ox of his companion. That this signifies two truths the affections of which are diverse, and the affection of one injures the affection of the other, is evident from the signification of “to strike,” as being the injuring of truth (of which above, n. 9057); from the signification of “an ox,” as being the affection of good, and in the opposite sense, the affection of evil, in the natural man (of which also above, n. 9065); and from the signification of “a man” [vir] as being truth (n. 9034); hence by “a man” and “his companion” are signified two truths. That diverse affections are signified, is because it is oxen (by which the affections are signified) which injure each other; for things which are diverse injure each other, but not things which are not diverse.

[2] He who does not know how the case is with representatives and correspondences may wonder that an ox can signify the affection of good or of evil in man, because an ox is a beast. But let him know that all beasts signify such things as belong to some affection or inclination. In the spiritual world this is very well known, for in that world there are frequently seen beasts of various kinds, as oxen, bullocks, cows, horses, mules, asses, sheep, goats, kids, lambs; also evil beasts, as tigers, panthers, bears, dogs, hogs, serpents; and also beasts which are nowhere seen on the earth; besides also birds of various kinds.

[3] That such things are seen there surpasses belief with those who believe that nothing exists which they do not see with their bodily eyes. But neither do the same believe that there are any spirits or angels, still less that they appear to themselves as men; that they see one another; speak with one another; and touch one another. The reason is that such persons are so sensuous and corporeal as to believe that only bodies live. It is from this that, as before said, such things surpass belief with them. And yet they have not only been seen by me a thousand times, but I have also been instructed concerning the animals seen; whence they are, and what they signify; thus also that when presented to view in an animal form, affections of good in the natural are seen as gentle oxen; and affections of evil as ferocious oxen; and that all other affections appear in the forms of other animals. Hence it is that beasts of various kinds signify such things in man as they correspond to. (But on this subject see what has been previously shown, n. 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 2781, 2805, 2807, 2830, 3218, 3519, 5198, 7523)

7523. And it shall be upon man and upon beast. That this signifies which are from evil interior and exterior, is evident from the signification of “man,” as being the affection of good, and in the opposite sense the cupidity of evil; in like manner “beast;” but when “man and beast” are mentioned, then by “man” is signified interior affection or cupidity, and by “beast” exterior (see n. 7424). The interior good and also the interior evil which are signified by “man” are those which are of the intention or end, for the intention or end is the inmost of man; but the exterior good and also the exterior evil which are signified by “beast” are those which are of the thought, and of the consequent action when nothing stands in the way. That what is exterior is signified by “beast” is because in respect to his external or natural man, a man is nothing else than a beast, for he takes delight in the like cupidities and pleasures, as also in the like appetites and senses. And the reason why that which is interior is signified by “man” is that man is man in respect to the internal or spiritual man, taking delight there in the affections of good and truth, such as belong to the angels in heaven, and also because through this he rules his natural or animal man, which is a beast. (That a “beast” denotes the affection of good, and in the opposite sense the yearning of evil, see n. 45-46vvv3, 142-143, 246, 714-715, 719, 776, 2179-2180, 3218, 3519, 5198)

[2] Such is the signification of “man and beast” also in the following passages, in Jeremiah:

Mine anger and My wrath have been poured out upon this place, upon man and upon beast (Jeremiah 7:20).

I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence (Jeremiah 21:6).

It shall make her land a desolation, that none shall dwell therein; from man even to beast they have scattered, they have gone away (Jeremiah 50:3).

When a land sinneth against Me by trespassing a trespass, I will cut off from it man and beast (Ezekiel 14:13, 19, 21).

I will stretch out My hand upon Edom, and will cut off from it man and beast; and I will make it a waste (Ezekiel 25:13).

I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea, and the stumbling blocks together with the wicked; and I will cut off man from the surfaces of the land (Zeph. 1:3).

[3] “Man and beast” denote interior and exterior good in the following passages, in Jeremiah:

I have made the earth, the man and the beast, by My great power (Jeremiah 27:5).

Behold the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast (Jeremiah 31:27).

The earth shall be a desolation, so that there is no man or beast (Jeremiah 32:43).

In the cities of Judah, and in the streets of Jerusalem, that are laid waste, no man and no inhabitant and no beast (Jeremiah 33:10; 51:62).

Thy righteousness is like the mountains of God; Thy judgments are a great deep; O Jehovah, Thou preservest man and beast (Psalms 36:6).

Because such things were signified by “man and beast,” therefore the firstborn of the Egyptians died, both of men and of beasts (Exodus 12:29); and therefore the firstborn were sanctified, both of man and of beast (Numbers 18:15); and therefore also from a holy rite it was commanded by the king of Nineveh, that both man and beast were to fast, and were also to be covered with sackcloth (Jonah 3:7-8).