7766. Yet one plague more will I bring upon Pharaoh, and upon Egypt. That this signifies the end of vastation, which is damnation, is evident from the signification of “yet one plague more,” as being the last of vastation. That by the plagues brought upon Egypt were signified successive states of vastation, is evident from the explication of what goes before; that the last is damnation, namely, of faith separate from charity, will be seen from what follows; for by the firstborn given up to death in Egypt is signified the damnation of this faith; by “death,” the damnation itself; and by “the firstborn,” faith. Faith is said to be damned when the things of faith are applied to support falsities and evils; and when they support these, they pass over to their side, and become a means of confirming them. This is the case with those who both in doctrine and in life separate faith from charity; but with these there is no faith; there is only the memory-knowledge of such things as are of faith, which knowledge is by them called faith. This is meant by faith damned. Moreover, the subjects themselves in whom the things of faith have been adjoined to falsities and evils, after vastations are in damnation. The damnation is made sensible by the putrid and offensive stench which exhales from them, more than from those who have not been possessed of the things of faith. This is the case in particular as in general; in general, if any evil spirit approaches a heavenly society where there is charity, the stench from him is plainly perceived; in like manner in particular where there had been such things as are of heaven, that is, such as are of faith, and in the same subject also such things as are of hell. From all this it is now evident that by “yet one plague more which shall be brought upon Pharaoh and upon Egypt” is signified the last of vastation, which is damnation; for by Pharaoh are represented those who have infested, and who are here being damned; and by “Egypt” is signified the natural mind (n. 5276, 5278, 5280, 5288, 5301, 6147, 6252).

5278. And all the abundance of produce shall be forgotten in the land of Egypt. That this signifies the removal of truth and the apparent privation of it in both naturals, is evident from the signification of “forgetting,” or “being forgotten,” as being removal and hence apparent privation; and from the signification of “abundance of produce,” as being the multiplication of truth, or truth multiplied (of which just above, n. 5276); and from the signification of the “land of Egypt,” as being the natural mind or the natural of man, here both naturals (as just above, n. 5276). That “forgetting,” or “being forgotten,” denotes removal and apparent privation, is because such is the case with the memory and hence with the thought. What a man thinks about is directly under his view, and things related thereto present themselves around in order, even to those unrelated, which are most remote, and thus forgotten. Things opposite are separated from the rest and hang down, and present themselves underneath, and balance those above. This setting in order is effected by means of the good that flows in, and such is the case with all man’s thinking. That such is the case appears from thoughts in the other life; for in the light of heaven thoughts there are wont to be sometimes presented to view, and then such a form of their arrangement is seen. From this it is evident that “forgotten,” in the internal sense, is nothing else than removal and apparent privation.