1100. And a hold of every unclean and hateful bird.- That this signifies where there is nothing but falsities, from the falsified truths of the Word, is evident from the signification of a hold, as denoting where the falsifiers are, thus hell, as stated above; and from the signification of every unclean and hateful bird, as denoting falsities from the falsified truths of the Word. For birds signify rational and intellectual things, thoughts, ideas, and reasonings, thus truths or falsities; and unclean signifies that which proceeds from an impure love, and especially from the love of ruling, since this is the cause of uncleanness in hell. By hateful is signified that which springs from a false principle, thus from a religious principle confirmed by the sense of the letter of the Word falsified.

[2] That birds signify those things, both spiritual and infernal, that belong to man's thought - that is, both truths and falsities; for these pertain to thought - is a result of correspondence. That this is the case is evident from the birds that are seen in the spiritual world, where all those things that appear before the eyes, and before the rest of the senses, are correspondences. There animals of the earth of every kind appear, and also both beautiful and unbeautiful birds of the heaven; and the appearance of these is from the affections and thoughts of the angels or spirits - the animals from their affections, and fowls from their thoughts. All who are there know that they are correspondences, and they know to what affections and thoughts they correspond. That they are correspondences of affections and thoughts is manifestly evident, for when a spirit or angel goes away, or ceases to think of these things, they instantly vanish. Since birds are correspondences of both rational and non-rational thoughts, thus both of truths and falsities, therefore they signify these in the Word, for all things of the Word are correspondences.

That birds signify both rational and spiritual thoughts from truths is evident from the following passages.

In David:

"Let them praise the name of Jehovah, the wild beast, and every beast, creeping thing, and bird of wing" (Psalm 148:5-10).

That wild beast (fera) and beast (bestia) signify the affections of the natural man, both those for truth and those for good, and, in the opposite sense, the lusts (cupiditates) of falsity and evil, may be seen above (n. 552, 650, 781). By bird of wing, therefore, are signified thoughts. And for this reason it is said that they shall praise Jehovah, for it is man who, from his affections and thoughts, that is from goods and truths, must offer praise.

[3] In Hosea:

"I will make for them a covenant in that day with the wild beast (fera) of the field, and with the bird of the heavens, and the creeping thing of the earth; and the bow, and the sword, and war, will I break off from the earth" (2:18).

The subject here is the Lord's coming, and the state of heaven and of the Church from Him. In that day means the Lord's coming; the covenant which He will then make means conjunction with those who believe in Him. The wild beast of the field and the bird of heaven cannot therefore signify wild beasts and birds, but those things to which they correspond, which are affections for good and truth, and thoughts therefrom. The bow, the sword, and war shall be broken from off the earth signifies that then there shall be no infestation from falsities and evils from hell.

[4] In David:

"Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet, the flock and the herd, and also the beasts of the fields, the bird of heaven, and the fishes of the sea" (Psalm 8:6, 7, 8).

This treats of the Lord, of whom it is said here that He shall have dominion over all the works of the hands of Jehovah, which do not mean earthly things, such as flocks, herds, beasts, birds, and fishes. For what would these things be in regard to His dominion in the heavens, and from the heavens over men on earth, whom He will lead to eternal life? The spiritual things of the Church, therefore, are here meant. The flock signifies in general all spiritual things in man, the herd all the natural things in him, which correspond to spiritual things. The beasts of the fields signify the affections for good in the natural man, which pertain to the Church, for a field signifies the Church. The birds of heaven signify the thoughts of the rational man, and the fishes of the sea scientifics.

[5] In Ezekiel:

"I will take of the shoot of a lofty cedar, in the mountain of the height of Israel will I plant it, that it may lift up the branch and bear fruit, and spread out into a magnificent cedar, that under it may dwell every bird of every wing; in the shades of its branches shall they dwell" (17:22, 23).

These words describe the establishment of a new church by the Lord. The establishment afresh or from its first beginning is meant by the shoot of the lofty cedar, the cedar here, as in other passages of the Word, denoting the spiritual-rational church, such as the church was among the ancients after the flood. By planting the shoot in the mountain of the height of Israel is signified in spiritual good, which is the good of charity; this good is signified by the mountain of the height of Israel. By spreading out into a magnificent cedar is signified the full establishment of that church; that under it may dwell every bird of every wing, signifies that there shall be rational truths of every kind; these terminated in natural truths are signified by dwelling in the shade of its branches, for they cover and guard rational truths, which are from a spiritual origin.

[6] In the same:

"Ashur is a cedar in Lebanon," which "was of high stature; all the birds of the heavens made their nests in his branches, and under his branches every beast of the field brought forth; and in his shade dwelt all great nations" (31:5, 6).

The cedar here similarly signifies the spiritual-rational church, for Ashur signifies the Rational. Since the cedar signifies the church, it follows that the birds of the heavens which made their nests in its branches, and the beasts of the field which brought forth under them, mean rational thoughts concerning the truths of the church, and their affections. Because these things are signified, therefore, it is also said in his shadow dwelt all great nations.

[7] In Daniel:

Nebuchadnezzar in a dream saw "a tree in the midst of the earth, the height thereof was great; and it grew and became strong, and the height thereof reached unto heaven, and the sight thereof unto the end of the earth; the leaf thereof was fair, and the flower thereof much, and in it was food for all; under it the beast of the field had shadow, and in its branches dwelt the birds of heaven, and all flesh was nourished from it. But a watcher and holy one came down from heaven, crying aloud, Hew down the tree, and cut off its branches, shake off the leaf, scatter the flower, let the beast flee away from under it, and the birds from its branches" (4:10-14, 20, 21).

The tree here also signifies the church called Babylon, in its beginning and progress, and then the church in the knowledges of truth and good. Its beginning and progress is described by its becoming great and strong, the leaf thereof being fair, and the flower thereof much, and by there being food in it for all. The affections for good and the thoughts of truth are signified by the beast of the field that had shadow under it, and the birds that dwelt in its branches. That it had assumed dominion over the holy things of the church and of heaven, is meant by the watcher and holy one coming down from heaven, and crying aloud, Hew down the tree, and cut off its branches. That beast and bird there signify affections and thoughts is evident from this, that when the tree was cut down it was also said "let the beast flee away from under it, and the birds from its branches."

[8] Similar things are signified by the birds (aves) of heaven in the Evangelists: Jesus said,

"The kingdom of the heavens is like to a grain of mustard seed, which a man took and sowed in his field, and it became a tree, so that the fowls (volatilia) of heaven came and built nests in the branches thereof" (Matthew 13:31, 32; Mark 4:31, 32; Luke 13:19).

The tree from a grain of mustard seed signifies the man of the church, and also a church beginning from a little spiritual good by means of truth. For if only a very small amount of spiritual good takes root in man, it will grow like a seed in good ground. And because a tree therefore signifies the man of the church, it follows that the fowls of heaven, which make nests in its branches, signify knowledges (cognitiones) of truth, and thoughts therefrom. That this is not a bare comparison any one may see; for of what use would be so many similar passages both in the Word and in the prophets?

[9] So also in David:

Jehovah, "who sendeth out the springs into the rivers; let them go between the mountains; they give drink to every wild beast of the fields; the wild asses quench their thirst, near them the bird of the heavens dwelleth, from among the boughs they utter their voices. The trees of Jehovah are saturated, the cedars of Lebanon which he hath planted, where the birds make their nests; the stork, whose house is in the fir trees" (Psalm 104:10-12, 16, 17).

Such things as these also would never have been said in the Divine Word, unless each of them involved correspondences of spiritual and celestial, and therefore of holy things. For what other purpose could there be in saying of rivers from springs, that they go between the mountains, and give drink to every wild beast of the field, that the wild asses quench their thirst, that the bird of the heavens dwelleth near them, and uttereth its voice among the boughs; and the stork [whose house is] in the fir trees? But when by springs are understood the truths of the Word, by rivers intelligence therefrom, by mountains the goods of love, by the wild beast of the fields the affections for truth, by wild asses the Rational, and by the birds of the heavens thoughts from Divine truths, then is the holy Word Divine, otherwise it would be merely human.

[10] In Job:

"Ask, I pray, the beasts, and they shall teach thee, or the birds of heaven, and they shall tell thee, and the fishes of the sea shall declare unto thee; who doth not know from all these, that the hand of Jehovah doeth it" (12:7, 8, 9).

That beasts, the birds of heaven, and the fishes of the sea, do not mean beasts, birds, and fishes, is evident, for these cannot be asked questions, nor teach, tell, and relate, that the hand of Jehovah doeth it. But they signify man as to those things which belong to his intelligence. Beasts mean his affections, the birds of heaven his thoughts, the fishes of the sea knowledges (cognitiones) and scientifics (scientifica). A man from these many teach that the hand of Jehovah doeth it. If he, as to those things that belong to his intelligence, were not signified by beasts, birds, and fishes, it could not be said "who doth not know from all these."

[11] In Ezekiel:

"Son of man, say to the bird of every wing, and to every wild beast of the field, Gather yourselves together and come, gather yourselves from round about to the great sacrifice upon the mountains of Israel; and I will give my glory among the nations" (39:17, 21).

The establishment of the church among the nations is here described, and the invitation and gathering together to it, for it is said, "So I will give my glory among the nations." Therefore the bird of every wing and every wild beast of the field, signify all those who are in the affection for good, and in the understanding of truth.

[12] Similarly in the Apocalypse:

An angel standing in the sun "cried out with a great voice, saying to all the birds flying in the midst of heaven, Come, and gather yourselves together to the supper of the great God" (19:17);

here birds flying in the midst of heaven cannot mean birds, but men who are rational and spiritual; for they are invited to the supper of the great God.

[13] In Jeremiah:

"I saw the mountains, and behold they are moved, and all the hills are overturned; I saw when behold there was not a man, and all the birds of the heaven were fled; I saw when Carmel was a wilderness, and all the cities thereof were desolated" (4:24, 25, 26).

These things are said concerning the devastation of the church in regard to all its good and truth. Mountains and valleys signify celestial and spiritual loves; and by being moved and overturned is signified to perish. For in the spiritual world, when celestial or spiritual love no longer exists with spirits there, the mountains and hills upon which they dwelt are actually moved and overturned. All the birds have fled signifies that there was no longer any knowledge (scientia), and consequent thought of truth. That there was no man, signifies no understanding of truth. Carmel a wilderness signifies the church without good and truth; and by the cities being desolate is signified that there were no longer any doctrinals of truth.

[14] In the same:

The habitations "are vastated, that there is not a man passing through, neither do they hear the voice of cattle; from the bird of the heavens even to the beast they are fled, they are gone, because I will make Jerusalem heaps, a habitation of dragons" (9:10, 11; 12:9).

Here also the devastation of the church is treated of. The habitations which are vastated so that there is not a man passing through, signify the doctrinals of the church from the Word, where there is now nothing good and true. The voice of cattle, which they do not hear, signifies that there was not any good of charity or truth of faith. That the birds of the heavens even to the beasts are fled, they are gone, signifies that there is no longer any thought of truth from the cognition of it, nor any affection for good. That the flying away of the birds of the heaven and the departure of the beasts of the earth are not here meant, but the vastation of the church as to doctrine, is evident, for it is added, "I will make Jerusalem into heaps, a habitation of dragons." Jerusalem signifies the church as to doctrine, and by making it into heaps, and into a habitation of dragons, is signified its devastation.

[15] In Hosea:

"No truth, and no mercy, and no knowledge of God in the earth; therefore the earth shall mourn; as to the wild beast of the field, and as to the bird of the heavens, and also the fishes of the sea, they shall be gathered together" (Hosea 4:1-3).

That the wild beasts of the field, the bird of the heavens, and the fishes of the sea, signify similar things as above, is evident, the subject treated of here being the devastation of the church, for it is said, no truth, no mercy, and no knowledge of God in the earth (terra); and by the earth is signified the church.

[16] In Zephaniah:

"I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea; I will cut off man from the faces of the earth" (1:3).

To consume man and beast, signifies to destroy spiritual and natural affection. To consume the birds of the heavens and the fishes of the sea, signifies to destroy the perceptions and the cognitions of truth. Because such things as belong to the church are signified by these, it is therefore said, I will cut off man from the faces of the earth, for by man is signified the all of the Church.

[17] In David:

God said, "I know every bird of the mountains, and the wild beast of my fields with me" (50:11).

In Ezekiel:

"There shall be a great earthquake over the land of Israel, and the fish of the sea shall tremble before me, and the bird of the heavens, and the wild beast of the field, and every creeping thing creeping upon the earth, and every man who is upon the faces of the earth" (38:19, 20).

Things similar to those above are signified by the bird of the heavens and the wild beast of the field; an earthquake signifies a change of the state of the church.

[18] In Isaiah:

"Wo to the land shadowed with wings, which is beyond the rivers of Cush; the bird of the mountains and the beasts of the earth shall be left, but the bird shall loathe it, and every beast of the earth shall despise it" (18:1, 6).

The subject here is the establishment of the church among the gentiles, and the devastation of the Jewish church; therefore the bird and the beast of the earth signify knowledges (cognitiones) of truth and affections for good.

[19] In the same:

"I am God, and there is no God else, and none as I, calling the bird from the east (ortu), the man of counsel from a land of far distance" (46:9, 11).

The bird which shall be called from the east, signifies the truth of the Word, which being from the good of love, is said to be from the east, the east (ortu) denoting the good of love. What else can be meant by the statement that God will call a bird from the east, and a man of counsel from a land of far distance? The man of counsel denotes a man who is intelligent from those truths, that are from the good of love.

[20] In Hosea:

"Ephraim, as a bird shall his glory fly away, from the birth, and from the belly, and from conception" (Hosea 9:11).

In the same:

"I will not return to destroy Ephraim; they shall go after Jehovah, with honour shall they come as a bird from Egypt, and as a dove from the land of Assyria" (11:9, 10).

Ephraim signifies the understanding of the truths of the church; a comparison is thereof made with a bird, and it is said, as a bird shall his glory fly away. A comparison is made with a bird also in Hosea (7:12); for everything pertaining to the understanding, whether scientific (scientificum), cogitative (cogitativum), or rational, is signified by bird, and everything delightful or pleasurable, that is, that which belongs to the will and affection, is signified by beast and wild beast. The bird from Egypt signifies the Scientific, which belongs to the natural man, and the dove from Assyria the Rational; for Egypt signifies the Scientific, and Assyria the Rational. The subject treated of in this place is the church to be established by the Lord.

[21] As most things of the Word have also an opposite sense, so also have birds, and in that sense they signify both fallacies from the sensual man, and reasonings from falsities against truths, and also falsities themselves, worse and more deadly according to the genera and species of unclean birds. Falsities destructive of truths are specially signified by rapacious birds. In many passages in the Word it is said that "they shall be given for food to the birds and wild beasts," and by this is signified to perish utterly by fallacies, falsities, and reasonings therefrom, also by lusts of evil, and in general by evils and falsities from hell. This is signified by being given for food to the birds of heaven and the beasts of the earth in the following passages.

In Jeremiah:

"The carcase of this people shall be for food to the bird of the heavens, none shall frighten them away" (7:33).

In the same:

"I will visit upon you in four kinds, with the sword to kill, with dogs to drag about, with the birds of the heavens and the beasts of the earth to devour and destroy" (15:3).

Again:

"By sword and famine shall they be consumed, that their carcase may become food for the birds of the heavens and the beast of the earth" (16:4; 19:7; 34:20).

In Ezekiel:

"Upon the faces of the field shalt thou fall, thou shalt not be brought together nor gathered; to the wild beast of the earth, and to the bird of heaven have I given thee for food" (29:5).

Again:

"Upon the mountains of Israel thou shalt fall, to the bird of the heavens of every wing, and to the wild beast of the field, have I given thee for food" (39:4).

These things are said of Gog.

In David:

"The nations have come into thine heritage, they have polluted the temple of thy holiness, they have laid Jerusalem in heaps, the dead body of thy servants have they given for food to the bird of the heavens, the flesh of thy saints to the wild beast of the earth" (Psalm 79:1, 2).

[22] Because such things were signified by the birds of the heavens and the wild beasts of the earth, and because the nations of the land of Canaan signified the evils and the falsities of the church, therefore it was customary for the Jewish nation to expose the dead bodies of their enemies whom they had slain in battle to the wild beasts and birds, by which they were devoured. Consequently it was formerly, and is at this day, regarded as a horrible and profane thing to leave dead men unburied upon the face of the earth even after battle. This also is signified in the Word by such words as "they should not be buried," and "their bones should be drawn out of the sepulchres and cast forth." Infernal falsities are also signified by the birds which came down upon the carcases, which Abram drove away (Genesis 15:11), also by the birds in the Apocalypse (19:21); and also by the birds which devoured the seed that was sown upon the hard way (Matthew 13:3, 4; Mark 4:4; Luke 8:5).

In Daniel:

"In the midst of the week he shall cause the sacrifice and the oblation to cease. At length upon the bird of abominations desolation, and even unto the consummation and decision, it shall drop upon the devastation" (9:27).

This treats of the total devastation of the Jewish church that was in existence when the Lord was born. Its devastation by dreadful falsities is signified by the bird of abominations; that falsity is here meant by bird is clear. It must be understood that there are many kinds of falsities, and that these were individually signified by each class of birds enumerated in Moses (Leviticus 11:13 and following verses; and Deuteronomy 14:11-20), and mentioned in various parts of the Word, as the eagle, the kite, the woodpecker, the raven, the screech owl, the cormorant, the heron, the owl, the long-horned owl and the dragon, and others.

[23] Continuation concerning the Athanasian Creed.- There is thought of light concerning God and Divine things, which, in heaven, are called celestial and spiritual, in the world, ecclesiastical and theological; and there is thought not of light concerning them. Thought not of light is that which those possess who know those things but do not understand them. Such are all those who, at the present day, are willing to have the understanding kept in obedience to faith, and hold that what cannot be understood ought to be believed, declaring that intellectual faith is not true faith; but these have no genuine affection for truth from what is interior, and they are, therefore, in no illustration, while many of them are proud of their own intelligence, and are in the love of domineering over the souls of men by means of the holy things of the church. They do not understand that truth desires to be in the light, since the light of heaven is Divine Truth, and that the truly human understanding is affected by that light, and sees from it. If it did not see, it would be the memory and not the man that would have faith, and such faith, not having any idea from the light of truth, is blind, for the understanding is the man, and the memory is introductory.

If that which cannot be understood is to be believed, a man might be taught like a parrot to say and remember even that there is sanctity in the bones of the dead and in sepulchres, that dead bodies work miracles, that a man will be tormented in purgatory if he does not consecrate his wealth to idols or monasteries, that men are gods, because heaven and hell are in their power, not to mention other similar points of faith, which a man must believe from a blind faith and from a closed understanding, and thus from the extinguished light of both. But be it known, that all the truths of the Word, which are the truths of heaven and of the church, may be seen by the understanding, in heaven spiritually, in the world rationally. For the truly human understanding is the very sight itself of those things, it being separated from what is material, and when separated, it sees truths as clearly as the eye sees objects; it sees truths according to its love for them, for according to its love for them it is illustrated. The angels have wisdom because they see truths; therefore, when any angel is told that this or that is to be believed although it is not understood, the angel replies, "Do you suppose me to be insane, or that you yourself are a god whom I am bound to believe if I do not see? It may be some falsity from hell."

781. And his feet were as those of a bear. This signifies reasonings from natural things which are fallacies, is evident from the signification of feet, as denoting things natural (concerning which see above; (n. 69, 600, 632, 666). Also from the signification of a bear, as denoting those who are in power from the natural sense of the Word, both the good and the evil, concerning which we shall speak presently. The reason why by the feet of the beast which, as to the body, was like a leopard, and as to the feet like a bear, are signified fallacies is, because by the leopard are signified reasonings which are discordant, and yet appear to be coherent (concerning which see just above, n. 780). And those reasonings, so far as they are from the ultimate Natural, which is the Sensual, are fallacies, these being signified by the feet of the bear.

[2] Beasts, both clean and unclean, are frequently mentioned in the Word, and signify various things pertaining either to heaven or hell, the clean and useful beasts signifying such things as pertain to heaven, and the unclean and useless, such as pertain to hell. But what those signify that pertain to heaven and hell cannot be better known than from representatives in the spiritual world, where also beasts appear; all of which are appearances representing the thoughts of angels and spirits arising from their affections, inclinations, appetites, pleasures, and desires. For in the spiritual world these things are set forth before the eyes in various forms, in the form of gardens, forests, fields, plains, and also fountains; also palaces and houses, and chambers therein, in which are various decorations and articles. Tables upon which are various kinds of food there are seen also. Moreover, these things are shown in the forms of animals of the earth, fowls of the heaven, and reptiles, in an infinite variety; and not only forms like those on our earth, but in various composite forms, such as exist nowhere on earth, several of which it has been granted me to see. And when such things appear, it is known immediately from what spiritual origin they are, and thus what they signify. But those animals and fowls immediately disappear, as soon as the spirit or angel ceases from his thought and meditation.

[3] That such things do appear in the spiritual world, is evident from similar things seen by the prophets; as, for example, the Lord appeared like a lamb; cherubs were seen with faces like a lion, an ox, and an eagle, in Ezekiel; horses were seen going forth out of the book of life, when the Lamb opened its seals; also a white horse, and several white horses, upon which they rode in heaven, in the Apocalypse; and also white, bay, red, black, and grisled horses, in Zechariah; also a red dragon which had several heads and horns was seen; and now here was seen a beast like a leopard, with the feet of a bear, the mouth of a lion, as also another beast which had two horns like a lamb; and afterwards a scarlet beast upon which sat a woman. There also appeared to Daniel four beasts coming up out of the sea, the first of which was like a lion and had the wings of an eagle, the other like a bear, the third like a leopard, which had four wings, and the fourth terrible. It is evident, therefore, not only that such beasts appear in the spiritual world, but also that they are significative. It can therefore be seen that all the beasts, and also all the birds, mentioned in the Word, are significative of such things as are represented by beasts in the spiritual world. The signification of the bear will be shown in what follows.

[4] But before demonstrating from the Word, we will illustrate by some examples what is meant by the fallacies that are here signified by the feet as those of a bear. Several things are called fallacies which man reasons and forms conclusions about from the natural man without spiritual light, that is, without the light of the understanding enlightened by the Lord. For the natural man takes the ideas of his thought from earthly, corporeal, and worldly objects, which in themselves are material; and when the thought of a man is not raised above these, he thinks materially about things spiritual. And material thought without spiritual light derives all its quality from the loves of the natural man and from their delights, these being contrary to heavenly loves and to their delights. For this reason, conclusions and reasonings from the natural man alone, and his foolish light (lumen), are fallacies. But this shall be illustrated by examples. It is a fallacy that faith which is merely a matter of the thought saves, when, notwithstanding, a man is such as the quality of his life.

[5] It is a fallacy that faith which is merely a matter of the thought is spiritual, when, notwithstanding, to love the Lord above all things, and the neighbour as oneself, is what is really spiritual; and to love is to will and do. It is a fallacy that faith is also given instantaneously, when, notwithstanding, a man must be purified from evils and from the falsities therefrom, and be regenerated by the Lord, which is a process of long continuance; and in proportion only as he is purified and regenerated does he receive spiritual faith. It is a fallacy that man can receive faith and be saved at the hour of death, whatever his life has been, when, notwithstanding, the life of a man remains, and he is judged according to his deeds and works. It is a fallacy that faith is communicated to children by baptism, when, notwithstanding, faith must be procured by the knowledges of truth and good, and by a life according to them. It is a fallacy that by faith alone the church exists in man, when, notwithstanding, it is by the faith of charity that the church exists in him; and charity pertains to the life, and not to faith separate from the life.

[6] It is a fallacy that man is justified by faith alone, and that, when he is justified, the Lord's merit is thereby imputed to him, and that afterwards nothing can condemn him, when, notwithstanding, faith without the life of faith, which is charity, is sometimes said to be living without a soul, but which, in itself, is dead; for charity is the soul of faith, because it is the life thereof. Therefore a man is not justified by a dead faith, much less is the Lord's merit thereby imputed and salvation effected; and where there is no salvation, there is condemnation. It is a fallacy that love and charity are implanted in faith alone, when, notwithstanding, love and charity are to will and do; for what a man loves, this he not only thinks, but also wills and does. It is a fallacy that where doing is spoken of in the Word, and where deeds and works are mentioned, is meant thereby to have faith, because these are implanted in faith, when, notwithstanding, they are distinct like thought and will; for a man can think many things which he does not will, whereas what he wills this he thinks when left to himself; and to will is to do. The will also and thought therefrom is the real man, and not the thought separate from the will; and deeds and works belong to the will and thence to the thought but faith alone belongs to the thought, separate from deeds and works, which belong to the will.

[7] It is a fallacy that faith must be separated from good works because a man cannot do good of himself, and if he does good that he places merit therein, when, notwithstanding, man does not do good from himself, but from the Lord, when he does it from the Word, because the Lord is in the Word, and also is the Word; and a man does not do good of himself when he does it as of himself, and yet believes that it is from the Lord because from the Word. Also because he believes that the good which he does is from the Lord, he cannot place merit in acts.

[8] It is a fallacy that the understanding must be held captive under obedience to faith, and that faith seen in the understanding is not spiritual faith, when, nevertheless, it is the understanding which is enlightened in the things of faith when the Word is read; and the understanding shut out from enlightenment does not know whether a thing be true or false; consequently faith in such a case does not become a man's own, but the faith of another in him; and this is a mere historical faith, which can see falsities as truths and truths as falsities. Hence comes the faith characterising heresies of all kinds.

[9] It is a fallacy that the confidence which is called saving faith, conceived without understanding, is spiritual confidence, when, nevertheless, confidence without understanding is the result of persuasion by another, or of confirmation by passages scattered here and there in the Word, which are collected together, and by reasonings from the natural man applied to a false principle. Such confidence is a blind faith, which, because it does not consider whether what it conceives be true or false, is merely natural. Moreover, all truth desires to be seen, because it is of the light of heaven; but the truth which is not seen may be falsified by various means; and truth falsified is falsity.

[10] Such are the fallacies connected merely with faith separate from good works. There are still various others, which have reference not only to faith, but also to good works, to charity, and to the neighbour; and especially to their conjunctions with faith, which are artfully devised by the learned.

The reason why such fallacies are signified by the feet of a bear is, that by a bear are signified those who are in power from the natural sense of the Word, as well the upright as the wicked. And because by feet are signified natural things, therefore by the feet of the bear are signified the fallacies from which, by reasonings, they falsify the sense of the letter of the Word, and into which they turn the appearance of truth pertaining to that sense.

[11] That a bear signifies power from the natural sense of the Word, both with the upright and the wicked, is evident from the following passages. In 2 Kings:

"When Elisha went up to Bethel, as he was going in the way, there came boys out of the city and mocked him, and said to him, Go up thou bald head, go up thou bald head; and he looked back behind him, and saw them, and cursed them in the name of Jehovah; and there came two bears out of the forest, and tore in pieces forty-two children of them" (2:23, 24).

Why the boys were cursed by Elisha and therefore torn in pieces by two bears, because they called him bald head, cannot be known, unless it be known what Elisha represented, and what a bald head signifies, and also what is signified by the bears. That this was not done by Elisha from immoderate anger and an unjust reason, is evident from this, that he could not be so cruel because the little boys merely said, "Go up thou bald head." It was indeed an insult to the prophet, but not a sufficient reason for them to be torn in pieces by bears. But this occurred because Elisha represented the Lord as to the Word, thus the Word, which is from the Lord. By bald head was signified the Word deprived of the natural sense, which is the sense of the letter; and by the bears out of the wood is signified the power from the natural or literal sense of the Word, as was said above; and by the boys were signified those who blaspheme the Word because its natural sense is such as it is. By forty-two is signified blasphemy. It is now evident, therefore, that by those things was represented, and thence signified, punishment for blaspheming the Word.

For all the power and sanctity of the Word is contained in the sense of the letter; for if this sense did not exist, there would be no Word; since without it the Word would be like a house without a foundation, which would tremble, fall to pieces, and be destroyed. It would be also like a man without a skin, which covers and keeps the enclosed viscera in their place and order. And because baldness has this signification, and Elisha represented the Word, therefore the children were torn in pieces by bears, by which was signified the power from the natural sense of the Word, which is the sense of the letter, both with the upright and the wicked. From these things also it is evident, that the historical parts of the Word, equally with its prophetical parts, contain a spiritual sense.

[12] The signification of the bear which David smote is similar, concerning which it is written as follows in 1 Samuel:

"David said unto Saul, Thy servant was feeding his father's flock, and there came a lion and a bear, and took away a sheep of the flock; I went out after him, and smote him, and when he arose against me, I took hold of his beard and smote him, and slew him; thy servant smote both the lion and the bear; therefore this uncircumcised Philistine shall be as one of them, because he hath opprobriously defied the forces of the living God" (17:34-37).

The reason why power was given to David to smite the lion and the bear which took away the sheep from the flock, was, that David represented the Lord as to Divine truth, by which those who belong to His church are instructed; and by the lion is signified the power of spiritual Divine truth, and in the opposite sense, as in this case, the power of infernal falsity against Divine truth; and by the bear is signified the power of natural Divine truth, and in the opposite sense, the power of falsity against that truth; but by the sheep from the flock are signified those who belong to the Lord's church. And because these things are represented, therefore power was given to David to smite the bear and the lion, in order that by this might be represented and signified the Lord's power of defending His own in the church by means of His Divine truth, from the falsities of evil which are from hell. That David took hold of the beard of the bear, involves a mystery, which may indeed be opened up, but can scarcely be comprehended. The beard signifies Divine truth in the ultimates, in which its very power consists. This truth even the evil, who are in falsities, do indeed confess with their mouth, but they misuse it in order to destroy it; when, however, it is taken away they have no longer any power; hence he slew the bear, and smote the lion. But this will be further explained elsewhere.

By Goliath, who was a Philistine, and thence uncircumcised, are signified those who are in truths without good; and truths without good are truths falsified, which in themselves are falsities. "Uncircumcised" signifies those who are in unclean corporeal loves; for the foreskin corresponds to those loves. It is evident, therefore, what the victory of David over Goliath represented.

[13] From these considerations it is evident why David is compared by Hushai to a bear bereaved in the field (2 Sam. 17:8).

In Daniel:

"Another beast ascending out of the sea, like to a bear, and it raised up itself upon its side, and it had three ribs in its mouth between its teeth; and they said unto it, Arise, devour much flesh" (7:5).

By the four beasts ascending out of the sea, is described the successive states of the church, even to the devastation which is its end; and by this other beast, which was like a bear, is signified the falsification of the truth of the Word, the power thereof still remaining in the sense of the letter. The desire to falsify its goods is signified by its raising itself up on one side. By the three ribs in the mouth between the teeth, are signified the knowledges of truth from the Word in abundance, which are perverted by reasonings from fallacies; and by eating much flesh, is signified the destruction of good by falsities; also the appropriation of evil.

[14] In Hosea:

"I am become to them as a lion, as a leopard will I watch by the way: I will meet them as a bear that is bereaved, and there will I devour as a fierce lion; the wild beast of the field shall rend them" (13:7, 8).

The signification of "I am become to them as a lion, as a leopard will I watch by the way," was explained in the preceding article. By meeting them as a bear that is bereaved, is signified the falsification of the sense of the letter of the Word. By devouring as a fierce lion, is signified the destruction and devastation of every truth of the Word, and consequently of the church. The wild beast of the field shall rend them, signifies that they will perish by falsities from evil.

[15] In Lamentations:

"Although I cry and shout, he obstructeth my prayers, he hath fenced the ways with hewn stone, he hath overturned my paths; a bear lying in wait for me, a lion in secret places, he hath turned aside my ways, he hath made me desolate" (3:8-11).

This is a lamentation from God concerning the desolation of truth in the church. And that they cannot be heard because of falsities is signified by, although I cry and shout, he obstructeth my prayers. That falsities from man's own intelligence turn aside and reject the influx of truth is signified by, he hath fenced about the ways with hewn stone, he hath overturned my paths. By the ways and paths of God are signified truths leading to good, and by hewn stone are signified those things that are from man's own intelligence. Because these things are signified by hewn stone it was forbidden to construct an altar of hewn stones, and similarly with regard to the temple of Jerusalem. A bear lying in wait for me, signifies the natural man perverting the sense of the letter of the Word. A lion in secret places, signifies that the interior natural man, from the evils in him, perverts the entire meaning of the truth of the Word, and consequently of the church; whence come falsities. He hath turned aside my ways, he has made me desolate, signifies the devastation of the truth of the church.

[16] Again, in Amos:

"Woe to them that desire the day of Jehovah! What is the day of Jehovah to you? A day of darkness and not of light; as he who fleeth from a lion meeteth a bear, or who cometh to a house and leaneth his hand upon the wall, and a serpent biteth him" (5:18, 19).

By the day of Jehovah is meant the Coming of the Lord, who is the Messiah whom they expected. And because they believed that He would deliver them from earthly enemies, and exalt them in glory above all nations, therefore they desired Him. But as the Lord did not come for the sake of any kingdom on earth, but for the sake of a kingdom in heaven; and because the Jewish nation was in the falsities of evil, which were then made manifest, therefore it is said, "Woe to them that desire the day of Jehovah; What is the day of Jehovah to you? A day of darkness, not of light." Darkness and not light denotes the falsities in which they were. As he who fleeth from a lion meeteth a bear, signifies fear on account of the dominion of falsity, in seeking truths from the sense of the letter of the Word, which they cannot but falsify. For he is said to flee from a lion and to meet with a bear, who is interiorly in falsity from evil, and is led to the knowledge of truths from the sense of the letter of the Word, which, because of the interior dominion of falsity from evil, he, in that case, cannot but pervert. He who cometh to a house, and leaneth his hand upon a wall, and a serpent biteth him, signifies that while, being of such a nature, he consults the Word in the sense of the letter, seeking what is good, he does not see that evils pervert it; the bite of the serpent here signifying the falsification which arises from the interior dominion of falsity from evil.

[17] Again, in Isaiah:

"The wolf shall dwell with the lamb, and the leopard with the kid; the calf shall lie down, and the young lion and fatling together, and a little boy shall lead them; and the heifer and the bear shall feed, and their young shall lie down together; the lion shall eat straw like the ox" (11:6, 7).

What is signified by the wolf dwelling with the kid, and the calf and the young lion and the fatling lying down together, and a little boy leading them, was explained in the preceding article. By the heifer and the bear feeding, and their young lying down together, is signified that the power and desire of the natural man to falsify the truths of the Word, shall not hurt the good of the natural man and the affection thereof; the heifer denoting the affection of good and truth pertaining to the natural man; and the bear, the power and desire of the natural man to falsify the truths of the sense of the letter of the Word. The lion shall eat straw like an ox, signifies that infernal falsity, which burns to destroy the truths of the church, shall not hurt the affection of good pertaining to the natural man, either in the case of man in himself or of men among each other; and that neither shall it hurt the Word. Straw signifies the Word in the letter, which is perverted by infernal falsity, but cannot be perverted by those who are in truths from good.

[18] Again in the same prophet:

"We feel for the wall as the blind, we grope as they that have no eyes; we stumble at noon-day as in the twilight; among the living as dead. We roar as bears, and moaning we moan as doves; we look for judgment but there is none, salvation is far from us; for our prevarications are multiplied before thee, and our sins answer against us" (59:10, 11, 12).

We feel for the wall as the blind, and we grope as they that have no eyes, signifies that there is not any understanding of truth. We stumble at noon-day as in the twilight, signifies a falling into errors, although they are in the church where is the Word, by means of which they might come into the light of truth. Among the living as dead, signifies that they might be in spiritual life by the Word, and yet are not, because they are in falsities. We roar as bears, and moaning we moan as doves, signifies the grief of the natural man, and thence of the spiritual man. We look for judgment but there is none, salvation is far from us, signifies the hope of the enlightenment of the understanding, and thence of salvation, but in vain. Our prevarications before thee, are multiplied, and our sins answer against us, signifies, by reason of falsities from evil.

[19] From these considerations it is now evident, that by a bear is signified the natural man as to power from the sense of the letter of the Word, in both senses; also as to the desire of falsifying that sense. That such things are signified by a bear, has been made evident to me from bears seen in the spiritual world, in whose forms were represented the thoughts of those who were natural, and who studied the Word, while by knowledge therefrom they desired to prevail. There were also seen bears which had ribs between their teeth, like that described in Daniel; and it was permitted to be understood that by the ribs were represented the knowledges which, while in the world, they drew from the Word. White bears were seen also, which represented the power of the spiritual-natural man through the Word. Moreover, in that world there are seen animals compounded from bears, panthers, wolves, oxen, and also the same furnished with wings, which all are significative of such persons, whilst they pass along in meditation.