1191. Because by thy sorcery (veneficium) have all the nations been seduced.- That this signifies that by wicked arts and persuasions they compelled all the simple good of that church to believe and do those things that result in domination and opulence is evident from the signification of sorcery, which denotes arts and persuasions, of which we shall speak presently; from the signification of nations, as denoting those who are in good, thus the simple good, concerning which see above (n. 175, 331, 625, 1077; and from the signification of being seduced, as denoting to be led by means of those arts and persuasions into believing and doing those things which would bring them domination and opulence. Sorcery [veneficium] signifies, in the Word, nearly the same as enchantment, and enchantment signifies persuasion of such a kind that a man does not at all perceive but that the thing is so. Such a kind of persuasion exists with certain spirits so that they, as it were, close up the understanding of another, and suffocate the faculty of perceiving. And because upright men in the Babylonish nation are compelled and persuaded to believe and to do what the monks say, therefore it is here said that they were seduced by their sorcery. The enchantments mentioned in Isaiah (chap. 47:9, 12), where Babylon also is treated of, have a similar signification. So in David (Psalm 58:4, 5). Enchantment is also mentioned among the arts approximating to magic, which were prohibited the sons of Israel (Deuteronomy 18:10, 11).

[2] Continuation.- The eminence and opulence of the angels of heaven shall also be described. There are in the societies of heaven higher and lower rulers [praefecti], all ordered and subordinated by the Lord, according to their wisdom and intelligence. The highest of these, who excels the rest in wisdom, dwells in the midst, in a palace so magnificent that nothing in all the world can be compared to it. Its architectural features are so amazing that I can say, of a truth, that they cannot be described in natural language, even as to a hundredth part, for Art itself is there in its very art.

In the interior of the palace are apartments and chambers, all the furniture and ornaments of which are brilliant with gold and various precious stones, and in such forms as cannot be imitated, either in painting or sculpture, by any artist in the world. What again is marvellous is that every individual thing, even to objects the most minute, is adapted for use. Every one who enters sees the use for which they are designed, and also perceives it as if from the out-flowing of the uses through their own forms. But no wise person on entering keeps his eye long fixed upon the forms, but in his mind he contemplates the uses, because these impart delight to his wisdom. Surrounding the palace are porticos, paradisiacal gardens, and smaller palaces, each being in itself the abode of heavenly delightfulness in the forms of its own beauty. In addition to these and other magnificent objects, there are attendant guards, each of them clad in shining garments. The subordinate rulers enjoy similar magnificence and splendour, according to the degrees of their wisdom, and their wisdom again is according to the degrees of the love of uses. Not only is this the case with those in authority, but also with the inhabitants, all of whom love uses, and perform them by means of various occupations.

[3] There are, however, but few things that it is possible to describe, while those which surpass description are innumerable. The latter being spiritual in their origin, do not fall within the ideas of the natural man, and therefore are not capable of being expressed in words, except so far as this, that wisdom builds herself a habitation, making it suitable for herself, and that then everything which lies inmostly concealed in any knowledge (scientia) or in any art comes to her assistance and does her bidding. These things are now stated in order that it may be known that all things in the heavens also refer to eminence and opulence, but that eminence there is the eminence of wisdom, and opulence the opulence of knowledge (scientia); and that such are the things to which man is led of the Lord by means of His Divine Providence.

1077. Are peoples and multitudes, and nations and tongues. That this signifies, which are falsities and evils interior and exterior, is evident from the signification of peoples, as denoting those who are in truths, and, in the opposite sense, those who are in falsities (see n. 175, 331, 625); and from the signification of multitudes, as also denoting those who are in truths or in falsities; for multitudes are people of an inferior sort; and from the signification of nations, as denoting those who are in goods, and, in the opposite sense, those who are in evils (see n. 175, 331, 452, 455, 625); and from the signification of tongues, as denoting those who are in a varied confession and perception of good (concerning which see n. 455, 625, 657, 990).

The reason why peoples, multitudes, nations, and tongues signify falsities and evils interior and exterior is, that the truly spiritual sense involves things abstractedly from persons. Therefore, when from peoples, by whom are meant those who are in truths or falsities, all idea of personality is removed, then in place of them are signified truths or falsities. So with respect to multitudes, nations, and tongues.

The reason why falsities and evils are signified is, that by the earth is signified the church. Whence by peoples, multitudes, nations, and tongues are signified the things of which the church consists, which are either truths and goods, or falsities and evils. And because every church is internal and external, because truths and goods, or falsities and evils, are interior and exterior, therefore these are the things signified by those words. This also follows from this, that by the waters, upon which the whore sitteth, which it is here said signify peoples, multitudes, nations, and tongues, are signified the holy things of the church, profaned, as may be seen above (n. 1033). And the holy things of the church profaned are falsities and evils; for they are the truths of the Word falsified, and the goods thereof adulterated.

Continuation concerning the Word:-

[2] The Word of the Lord is wonderful in this respect, that in every particular of it there is a reciprocal union of good and truth, which testifies that the Word is the Divine proceeding from the Lord, this being Divine good and Divine truth reciprocally united. And it also testifies, that in the Word there is the marriage of the Lord with heaven and the church, which also is reciprocal. The reason of the marriage of good and truth, also of truth and good, in every particular of the Word is, that from it angels may have wisdom and men intelligence. For from good alone no wisdom and intelligence is born, neither from truth alone, but from their marriage, when the love is reciprocal.

[3] This reciprocal love the Lord teaches in John:

"He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him" (6:56).

In the same:

"In that day ye shall know that ye are in me and I in you. He that hath my precepts, and doeth them, he it is that loveth me, and I will love him" (14:20, 21).

The reciprocity is that they are in the Lord, and the Lord is in them, also that he who loves the Lord, him also the Lord will love. To have His precepts is to be in truths, and to do them is to be in good. Reciprocity is also described by the Lord in His union with the Father in these words:

Philip, "how sayest thou, Show us the Father. Believest thou not, that I am in the Father, and the Father in me? believe me that I am in the Father, and the Father in me" (John 14:9-11).

From this reciprocal union of the Divine and the Human in the Lord proceeds the reciprocal union of Divine good and Divine truth, which proceeds from the Lord's Divine love; also, the Lord's reciprocal union with heaven and the church; and, in general, the reciprocal union of good and truth with angels in heaven and men in the church. And because good belongs to charity and truth to faith, and because charity and faith make the church, it follows that the church is in a man when the reciprocal union of charity and faith is in him. And also, because good belongs to the will, and truth to the understanding, and because the will and understanding make a man; it follows that a man is a man according to the union of the will and all things belonging to it with the understanding and all things belonging to it; and this reciprocally.

This union is called a marriage, which from creation is in every single thing in heaven, and in every single thing in the world, whence comes the production and generation of all things. That such is the marriage in every detail of the Word, that good loves truth, and truth good, thus mutually and interchangeably, this the spiritual sense of the Word reveals. It is from this marriage also that good and truth are not two, but one; and they are then one when good is of truth, and truth is of good.