721. And the dragon stood before the woman who was about to bring forth, signifies the hatred of those who are meant by "the dragon" against the church with those who will be in the doctrine, and thence in the light of love and charity from the Lord. This is evident from the signification of the "dragon," as being those who have a knowledge [scientia] of the cognitions of truth from the sense of the letter of the Word, and are not in a life according to it (See above, n. 714); and from the signification of "the woman," as being the church that is in the doctrine and thence in the life of love to the Lord and charity towards the neighbor (See above, n. 707). The hatred of those who are signified by "the dragon" against that church and its doctrine, is meant by "standing before the woman about to bring forth and wishing to devour the offspring." Also from the signification of "bringing forth," as being to bring forth such things as pertain to the church, which are doctrinals, here respecting love to the Lord and charity towards the neighbor, for "the son, a male" that the woman brought forth signifies the doctrine of that church. Such things are signified by "bringing forth," because generations, births, and nativities mean in the Word spiritual generations, births, and nativities, which are effected by truths and a life according to them.

[2] For this reason where spiritual generation, which is called regeneration, is treated of in the Word it is described by natural generation and birth. As in John:

Jesus said to Nicodemus, Except one be begotten anew he cannot see the kingdom of God. Nicodemus said, How can a man be begotten when he is old? Can he enter a second time into his mother's womb and be begotten? Jesus answered, Verily, verily, I say unto thee, except one be begotten of water and of the spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, but that which is begotten of the spirit isspirit. (John 3:3-6).

As Nicodemus did not understand the spiritual sense of the Lord's words "that a man must be begotten anew," the Lord explained that "to be begotten" means "to be begotten of water and of the spirit," thus to be regenerated, that is, by means of truths from the Word and a life according to them, for "water" signifies truths, and "spirit" a life according to them. But elsewhere in the Word, where "to travail," "to bring forth," "to produce," and "to beget" are mentioned, there is no explanation, and yet spiritual travail, birth, nativity, and generation are meant, since the Word in the letter is natural, but in its bosom is spiritual. "To bring forth" signifies to bring forth spiritually, because when a man is regenerating he is likewise as it were conceived, carried in the womb, born, and educated, as a man is conceived of his father, carried in the womb and born of his mother, and afterwards educated.

[3] To confirm that births and nativities signify in the Word spiritual births and nativities, some passages shall be cited from it. In Isaiah:

Be ashamed, O Zidon, the sea hath said, the stronghold of the sea, saying, I have not travailed, neither brought forth, I have not trained up young men, I have not brought up virgins; when the report comes from Egypt they shall be seized with pain as at the report respecting Tyre (Isaiah 23:4, 5).

"Zidon" and "Tyre" signify the knowledges of good and truth from the Word; that the church has not acquired through these anything of intelligence and wisdom, and has not done any uses, is signified by "not travailing," "not bringing forth," "not training up young men," "not bringing up virgins," "young men" meaning the truths of the church, and "virgins" its goods. (But this may be seen explained above, n. 275.)

[4] In the same:

Thy chastening is upon them, as a woman with child that draweth near to her delivery; she crieth out in her pangs; so have we done ¹ before Thee, O Jehovah; we have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation to the earth, neither have the inhabitants of the world fallen; thy dead shall live (Isaiah 26:16-19).

This is said of the last times of the church, when falsities and evils so far increase that there can be no reformation and regeneration; this state is meant by "the chastening of Jehovah upon them;" that it will then be difficult to perceive and acquire any truth is signified by "as a woman with child that draweth near to her delivery; she crieth out in her pangs;" that in the place of truths they imbibe vanities in which there are no truths is signified by "we have conceived, we have travailed, we have as it were brought forth wind," "wind" signifying such vanities; that from these no uses of life come is signified by "we have not wrought salvation" to Jehovah; ² that still, when the Lord shall come into the world they are to be taught and regenerated by truths from Him is signified by "thy dead shall live," and by the words that follow.

[5] In the same:

Sing aloud O barren, thou that didst not bear, break forth into singing and cry aloud, thou that didst not travail, for more are the sons of the desolate than the sons of the married one (Isaiah 54:1).

This treats of the Lord's coming and of the New Church to be established by Him with the Gentiles; these are signified by "the barren that did not bear," and by "the desolate" who shall have many sons; they are called "barren" because they did not know the Lord, and did not have the Word where truths are, and therefore could not be regenerated, "sons" meaning truths from the Lord through the Word. The church that has the Word, from which the Lord is known, is meant by "the married one" that has no sons; the joy of those who are of the New Church that before had no truths, is signified by "break forth into singing and cry aloud, thou that didst not travail," "to travail" meaning to bear in the womb.

[6] In the first book of Samuel:

They who have been driven away have been girded with strength; they that are sated, have hired themselves for bread, and they that are hungry have ceased, even until the barren hath borne seven, and she that hath many sons languisheth (1 Samuel 2:4, 5).

This is the prophetic song of Hannah, the mother of Samuel. "Those driven away that are to be girded with strength" mean the Gentiles with whom the church is to be, who are called "driven away" from a lack of the knowledges of truth, and who are therefore rejected by those of the church, at that time the Jewish church; "to be girded with strength" signifies that such have truth from good, and thence power; "they that are sated, who have hired themselves for bread;" and "they that are hungry who have ceased," mean those who were of the Jewish Church, who are said to be "sated" because they had truths in abundance, and "to be hired for bread" because they could only be led to learn truths and do them as hirelings; that they did not desire to know them is signified by "they that are hungry have ceased." The same church is also meant by "she that hath many sons languisheth." But the Gentiles that are to acknowledge the Lord and receive the Word, and thus suffer themselves to be regenerated into the church, are meant by "the barren that shall bear seven;" "seven" signifies all and many, and is predicated of the holy things of the church.

[7] In Jeremiah:

She that hath borne seven shall languish, she shall breathe out her soul; her sun shall go down while it is yet day (Jeremiah 15:9).

This signifies that a church that has all truths because it has the Word shall perish, even so that nothing of truth and good will remain; "to bear seven" signifies to be gifted with all truths from the Word; "to languish, and to have the sun go down," signifies to perish successively and at length wholly; "to breathe out the soul" signifies to perish in respect to all truths, and "the sun going down" signifies to perish in respect to all the goods of love; "while it is as yet day" signifies while the Word is still acknowledged.

[8] In Isaiah:

Before she travailed she brought forth; before her pangs came she was delivered of a male child. Who hath heard a thing like this? Who hath seen a thing like this? Hath the earth travailed in one day? Shall a nation be begotten at once? As soon as Zion travailed she brought forth her sons. Shall I break and not bring forth, saith Jehovah, shall I that cause to bring forth restrain? Rejoice with Jerusalem, exult in her, all ye that love her, that ye may suck and be satisfied from the breast of her consolations (Isaiah 66:7-11).

This, too, treats of the Lord's coming and of the establishment of a church with the Gentiles. Their reformation and regeneration are described by "travailing," "bringing forth," "being delivered of a male child," and by "breaking the matrix" and "begetting;" for, as has been said above, a man who is begotten anew is likewise as it were conceived, carried in the womb, born, educated, and grows up, as from a father and mother.

"Zion" and "Jerusalem" mean the church and its doctrine; and "to suck and be satisfied with the breast of her consolations" signifies to be fully instructed in truths from good from the delight of love according to desire; the "one day" in which these things shall take place signifies the Lord's coming.

[9] In David:

From before the Lord thou art in travail, O earth, from before the God of Israel ³ (Psalms 114:7).

"Thou art in travail, O earth," signifies the establishment of the church, or the reformation of those who will be of the church, "to travail" meaning to receive truths and be reformed, and "the earth" meaning the church. It is said "from before the Lord" and "from before the God of Jacob," because reformation in respect to good and truth is meant, for the Lord is called "Lord" from good, and "God" from truth.

[10] In Jeremiah:

Behold, I bring them from the land of the north, and I will gather them together from the sides of the earth; among them the blind and the lame, the woman with child, and she that is bringing forth together, a great assembly shall they return hither (Jeremiah 31:8).

This, again, treats of the restoration of the church with the Gentiles by the Lord. The Gentiles who are in falsities and in the appearances of truth such as the truths of the Word are in the sense of its letter, are meant by "the land of the north" and by "the sides of the earth," the "north" signifying falsities, and "the sides of the earth" such ultimate truths; therefore it is also said, "among them the blind and the lame, the woman with child and she that is bringing forth," the "blind" meaning those who are not in truths, and the "lame" those who are not in goods, "the woman with child" those who receive truths, and "she who is bringing forth" those who do them. That from such the church will be established is signified by "Behold, I bring them, I will gather them together and a great assembly shall they return hither."

[11] In Isaiah:

Look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged; look unto Abraham, your father, and unto Sarah that bare you; for I called him alone, and I will bless him and will multiply him; for Jehovah will comfort Zion, He will comfort all her waste places, and He will make her wilderness like Eden, and her solitude like the garden of Jehovah (Isaiah 51:1-3).

This, too, is said of the Lord, and of the New Church from Him. The Lord in relation to Divine truth and in relation to the doctrine of truth is meant by "the rock out of which they were hewn and the pit out of which they were digged" (See above, n. 411). But the Lord in relation to the Divine, from which is reformation, is meant by "Abraham" to whom they shall look, and by "Sarah" that bare them; for by "Abraham, Isaac, and Jacob," in the Word, those persons are not meant, but the Lord in relation to the Divine Itself and the Divine Human, as may be seen in the Arcana Coelestia 1893, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 4615, 6098, 6095, 6185, 6276, 6804, 6847); but the heavenly marriage which is that of Divine good and Divine truth, from which is all reformation and thus the church, is signified by "Abraham" and by "Sarah that bare them." Because the Lord is meant by "Abraham" it is said, "I called him alone, and I will bless him and will multiply him," and afterwards that "Jehovah will comfort Zion, He will comfort all her waste places," "Zion" meaning the New Church, "waste places" truths destroyed, and "to comfort" to restore the church. That those who will be of that church will acknowledge the Lord, and will receive love to Him and thence wisdom, is signified by "her wilderness shall be made like Eden, and her solitude like the garden of Jehovah," "Eden" signifying love to the Lord, and "the garden of Jehovah" wisdom therefrom.

[12] In Micah:

O height of the daughter of Zion, unto thee shall come and shall return the kingdom, the kingdom of the daughter of Jerusalem. Now why dost thou shout in shouting? Is there no king in thee; hath thy counselor perished, that pangs take hold of thee as a woman in travail? Be in travail and bring forth, O daughter of Zion, for now thou shalt go out from the city and shalt dwell in the field (Micah 4:8-10).

This treats of the spiritual captivity in which the faithful are when they remain in a church in which there is no more truth and good; their lamentation that they are in that church is signified by "why dost thou shout in shouting?" Also by "that pangs take hold of thee as a woman in travail;" when yet they have truths of doctrine and also the understanding of them, which is signified by "Is there no king in thee; hath thy counselor perished?" "king" signifying the truth of doctrine from the Word, and "counselor" the understanding of it. That with those who are in the good of charity and thence in the truths of doctrine there will be a church is signified by "the daughter of Zion to whom the kingdom shall come," and by "the daughter of Jerusalem," "kingdom" also signifying the church. The establishment of the church and reformation of those who are of the church is meant by "be in travail, bring forth, O daughter of Zion;" "for now thou shalt go out from the city and shalt dwell in the field" signifies that they will withdraw from a doctrine in which there is no longer any truth or good, and will abide where these abound; "city" meaning the doctrine from which they will withdraw; "field" meaning where truths and goods abound, and "to go out" meaning to withdraw, namely, from that doctrine, and to be thus delivered from spiritual captivity.

[13] In David:

Jehovah raiseth the crushed out of the dust, He lifteth up the needy from the dunghill, to place him with princes, with the princes of His people; He maketh the barren to dwell in a house, to be a glad mother of sons (Psalms 113:7-9).

That those who are in falsities from ignorance, and thus are not in goods, are to be instructed by the Lord in truths, is signified by "Jehovah raiseth the crushed out of the dust, He lifteth up the needy from the dunghill," "the crushed" and "the needy" meaning those who are in falsities from ignorance, and thus not in goods. The primary truths of the church in which they must be instructed are signified by "the princes, the princes of the people," with whom they are to be placed. That those who did not before have life from the marriage of truth and good will have it is signified by "making the barren to dwell in a house, to be a glad mother of sons;" "to dwell" signifying to live; "the house of the barren" signifying where there is no marriage of truth and good, and "a glad mother of sons" the church where there are nascent truths from good.

[14] In Hosea:

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

That this signifies that all understanding of truth from ultimates to firsts will perish, may be seen above n. 710, where it is explained. In Luke:

Woe to them that are with child and to them that give suck in those days; for there shall be great anguish and anger upon this people (Luke 21:23).

And in the same:

Behold the days shall come in which they shall say, Blessed are the barren and the bellies that have not borne, and the breasts that have not given suck (Luke 23:29; also in Matthew 24:19; Mark 13:17).

That this is said of those who live at the end of the church, when there are no genuine truths to be received that are not falsified, may be seen above n. 710.

[15] In Jeremiah:

The partridge gathereth but bringeth not forth; he that maketh riches but not with judgment, in the midst of his days he forsaketh them, and in his latter end he shall become foolish (Jeremiah 17:11).

A "partridge" means such as learn many things from the Word and from the doctrines of the church, but not for the sake of the uses of life, "to bring forth" means to perform uses, that is, to live and thus to be reformed; the "riches" that he maketh not with judgment signify spiritual riches, which are the knowledges of truth and good; to acquire these not for the sake of uses of life is "to make riches not with judgment;" that such knowledges as are not made to be of the life perish is signified by "in the midst of his days he shall forsake them;" that finally they will have no knowledges of truth that are not falsified is signified by "in his latter end he shall become foolish."

[16] Since a "mother" signifies the church, and "sons and daughters" its truths and goods, and in the ancient churches, and afterwards in the Jewish church, all things were representative and thence significative, it was a reproach and disgrace for women to be barren, therefore:

Rachel was angry with Jacob that she bare no children, and when she brought forth Joseph she said, God hath gathered up my reproach (Genesis 30:1, 23).

For the same reason, when Elizabeth had conceived she said:

Thus hath the Lord done unto me, in the days wherein He looked upon me to take away my reproach among men (Luke 1:24, 25).

Thus it is evident that "to travail," "to bring forth," and "to beget," signify the procreation of such things as pertain to the church.

[17] In Isaiah:

Woe to him that saith unto the father, What begettest thou? or to the woman, With what travailest thou? (Isaiah 45:10)

This is said of man's reformation, that it is from the Lord and not from man. In the same:

King Hezekiah said, when he heard the words of Rabshakeh, This day is a day of distress, and of reproving, and of reproach, and the sons are come to the mouth of the matrix and there is not strength to bring forth (Isaiah 37:3).

That truths from the Word will be heard and known, and yet reformation will not be effected by them, is signified by "the sons are come to the matrix and there is not strength to bring forth," "to bring forth" signifying to make truths fruitful by doing them, from which comes reformation. That this was a grief of heart and mind, and a reproach to the church, is signified by "a day of distress, of reproving and of reproach."

[18] In Ezekiel:

I will pour out my wrath upon Sin, the strength of Egypt, and will cut off the multitude of No; I will set a fire in Egypt; Sin shall travail, and there shall not be ⁴ for the breaking through (Ezekiel 30:15, 16).

"Egypt," "Sin," and "No," signify the knowledges and fallacies of the natural man, which hinder the reformation of man by means of truths from the Word; that truths will be known and yet will not be received in the life, and thus there can be no reformation, is signified by "Sin in travailing shall travail, but there shall not be for the breaking through," that is, of the matrix. Since "to travail" signifies to receive the truths of the Word by hearing or reading, and "to bring forth" signifies to make them fruitful and bring them forth in act, which is to live according to them, and thus be reformed, so when these things are done with distress and difficulty because of the falsities and evils that rule in the church, and that hinder and which pervert its truths and goods, then it is said that "they are seized with pangs as of a woman in travail;" and as this takes place at the end of the church, therefore it is said in the Word of those who live at that time, as in this chapter of Revelation:

That a woman being with child, cried out, travailing, and pained to be delivered (verse 2); which signifies that spiritual truths and goods, which are from the Word, can be received only with the greatest difficulty and with distress, because of the opposing evils and falsities that then exist in the church and occupy the minds of those who are devoted to religion.

[19] This is signified by "the pangs as of a woman in travail" in Jeremiah:

I have heard a voice as of one sick, as of one in travail with her first born, the voice of the daughter of Zion; she sigheth, she spreadeth forth her hands. Woe to me now, for my soul is made desolate by the slayers (Jeremiah 4:31).

"The daughter of Zion" means the church that is in the truths of doctrine from the good of love; this is said "to sigh and to spread forth the hands, because her soul is made desolate by the slayers," "slayers" meaning those who destroy man's spiritual life by falsities and evils; and because on this account spiritual truths and goods can be received only with distress and difficulty, there is said to be lamentation "as of one sick and in travail with her firstborn," "firstborn" signifying the first thing of the church, from which the rest flow as from their beginning.

[20] In the same:

We have heard the fame of a people coming from the land of the north, our hands are slackened, distress has taken hold of us, pangs as of one in travail; go not forth into the field, and go not in the way, for there is the sword of the adversary, terror on every side (Jeremiah 6:24, 25).

"A people coming from the land of the north" means those who are in the falsities of evil, and in an abstract sense the falsities of evil that are in the church at that time vastated. That truths will then be received in faith and in love with the greatest difficulty, because of the opposing falsities of evil, and that there will be in consequence torment and pain of mind and heart, is signified by "the hands are slackened, distress has taken hold of them, and pangs as of one in travail;" that at such a time the things of the church and of its doctrine will not be considered, in taking thought for oneself, is signified by "Go not forth into the field, go not in the way," "field" meaning the church, and "way" doctrine; and this for the reason that falsity from hell rushes in, by which truth is falsified and extinguished, which is signified by "the sword of the adversary, terror on every side," "sword" meaning falsity destroying truth, "adversary" hell, and "terror" spiritual death.

[21] From this it is evident what is meant by the Lord's words in Matthew:

Then let him that is on the house not come down to take anything out of the house, and let him that is in the field not return back. Woe to them that bear in the womb and to them that give suck in those days. Then shall be great affliction, such as hath not been from the beginning of the world until now (Matthew 24:17-19, 21).

This, too, is said of the state of the church near its end, when falsities of evil and evils of falsity have rule, and the truths of the Word are not received except when falsified and adulterated; this is meant by "Woe to them that bear in the womb and to them that give suck in those days," and also by "great affliction." (But this with the rest of that chapter may be seen explained consecutively in Arcana Coelestia.)

[22] In Jeremiah:

Ask and see whether a male doth bring forth. Wherefore do I see every man with his hands on his loins as a woman in travail, and all faces are turned into paleness? For that day is great, so that none is like it (Jeremiah 30:6, 7).

This also is said of the last state of the church, when the Last Judgment takes place; "the great day" is the Lord's coming and judgment by Him at that time; "ask and see whether a male doth bring forth" signifies whether the truth of the Word without the good of life can bring forth anything of the church, since everything of the church is brought forth by the marriage of good and truth, "the male" signifying the truth of the church, and "the wife" the good of the church; "wherefore do I see every man with his hands on his loins as a woman in travail?" signifies why is it thought that truth without good will bring forth such things as belong to the church? "Loins" signify marriage, in the spiritual sense the marriage of truth and good, but "the loins of a man as of a woman in travail" signify, as if there could be a marriage of truth alone without good; "all faces are turned into paleness" signifies that there is nothing of good because there is nothing of love and charity; the "face" means the affections that are of the love of good, therefore "paleness" signifies those affections extinguished.

[23] In Isaiah:

My loins are filled with great pain, pains seize upon me as the pains of a woman in travail (Isaiah 21:3).

This, too, is said of the last state of the church, when its truths and goods can be received only with the most painful effort, because of the evils and falsities that then oppose; "the loins that are said to be filled with pain," signify the marriage of good and truth from which is heaven and the church, and these are said to be "filled with pain" when truth cannot be conjoined with good; therefore this is the signification of "the pains as of a woman in travail," that seize.

[24] "Pain as of a woman in travail" is also said of those who are unable anymore to receive truths because of the falsities conjoined with evils of life, and yet they wish to receive them when destruction threatens, especially in the spiritual world, when the Last Judgment is at hand, but with a fruitless endeavor and effort; this is signified by "the pains of a woman in travail" in the following passages. In Isaiah:

Howl ye, for the day of Jehovah is nigh. Therefore all hands are slackened, and every heart of man doth melt, and they are dismayed; throes and pangs seize upon them, they are in travail like a woman bringing forth, a man is amazed at his companion, their faces are faces of flames (Isaiah 13:6-8).

"The day of Jehovah" that is near signifies the Last Judgment which the Lord accomplished when He was in the world; their terror at that time on account of threatening destruction is signified by "all hands are slackened, and every heart of man doth melt, and they are about to perish;" ⁵ that their ability to receive the truths and goods of heaven and the church is then in vain because of the falsities of evil in which they have been and then are in, is signified by "throes and pangs seize upon them, they are in travail like a woman bringing forth;" that they are in the evils of hatred and anger is signified by "their faces are faces of flames."

[25] In Jeremiah:

She that dwelleth in Lebanon, having her nest in the cedars, what grace wilt thou find when pangs come upon thee, pain as of a woman in travail? I will give thee into the hand of them that seek thy soul (Jeremiah 22:23, 25).

This treats of those that have the Word, and thus truths and the understanding of them, who are said "to dwell in Lebanon and to have a nest in the cedars;" their destruction at the Last Judgment, and their effort then to receive truths, but in vain, because of the opposing falsities of evil, is signified by "what grace wilt thou find when pangs come upon thee, pain as of a woman in travail;" that they will then be carried away by the falsities of evil from hell is signified by "I will give thee into the hand of them that seek thy soul."

[26] In the same:

Damascus is become feeble, she hath turned herself to flee, and horror hath taken hold of her, distress and pangs have seized her as of a woman in travail (Jeremiah 49:24).

The king of Babylon heard the fame of the people coming from the north; thence his hands are relaxed, distress hath taken hold of him, pain as of a woman in travail (Jeremiah 50:43).

In Moses:

The peoples heard, the pain of a travailing woman hath seized upon the inhabitants of Philistia (Exodus 15:14).

"The pains of a woman in travail" have a similar signification as in the passages above. In Hosea:

The pangs of a woman in travail shall come upon Ephraim, he is a son not wise, for he doth not stay his time in the womb of sons (Hosea 13:13).

This may be seen explained above n. 710. In Moses:

Jehovah God said to the woman, In multiplying I will multiply thy pain and thy conception; in pain shalt thou bring forth sons; and thy obedience shall be to thy man, and he shall rule over thee (Genesis 3:16).

This does not mean that women are to bring forth sons in pain, but "the woman" means the church that from celestial has become natural; "eating of the tree of knowledge" signifies this. That the man of the church cannot easily be regenerated by means of truths and a life according to them, and that he must endure temptations that truths may be implanted and conjoined to good, is signified by "pain and conception shall be multiplied," and by "she shall bring forth sons in pain," "conception" signifying the reception of truth that is from good, and "to bring forth sons" signifying to bring forth truths from the marriage of truth and good. Because the natural man is full of lusts from the love of self and of the world, and these can be removed only by means of truths, therefore it is said "thy obedience shall be to thy man, and he shall rule over thee," "man" signifying here as elsewhere in the Word the truth of the church. That man is reformed and regenerated by means of truths and a life according to them has been shown above. From this it can now be seen that conceptions, births, nativities, and generations signify in the Word spiritual conceptions, births, nativities, and generations.

Poznámky pod čarou:

714. And behold a great red dragon, signifies all who are merely natural and sensual from the love of self, and yet have more or less knowledge from the Word, from doctrine therefrom or from preaching, and think to be saved by knowledge alone apart from life. This is evident from the signification of "dragon," as being a man who is merely natural and sensual, and yet has a knowledge of things in themselves spiritual, whether from the Word or from preaching or from religion (of which presently); also from the signification of "great red," as meaning to be in the love of self and in its evils; for "great" is predicated in the Word of good, and in the contrary sense of evil, as "many" is predicated of truths, and in the contrary sense of falsities (See above, n. 336, 337, 424), and "red" is predicated of love in both senses, namely, of celestial love, which is love to the Lord, and in the contrary sense of diabolical love, which is the love of self (of which also above, n. 364). This shows that "a great red dragon" means all who are merely natural and sensual from the love of self, and yet have more or less knowledge from the Word or from doctrine therefrom or from preaching, and who think to be saved by knowledge alone without the life of charity. Such think to be saved by knowledge alone without the life of charity, because all who live for the body and the world, and not for God and heaven, become merely natural and sensual; for everyone is inwardly formed according to his life, and to live for the body and the world is to live a natural and sensual life, while to live for God and heaven is to live a spiritual life.

[2] Every man is born sensual from his parents; and by his life in the world becomes natural more and more interiorly, that is, rational, according to his moral and civil life and the lumen acquired therefrom; afterwards he becomes a spiritual man by means of truths from the Word or from doctrine from the Word, and by a life according to these truths. From this it can be seen that one who knows the things taught in the Word or in doctrine or by a preacher, and does not live according to them, however learned and erudite he may appear, is nevertheless not spiritual but natural, and even sensual, for knowledge [scientia] and the ability to reason do not make man spiritual, but the life itself.

This is so because knowledge and the faculty of reasoning are merely natural, and can therefore also be with evil men, even with the worst of men; but truths from the Word with a life according to them are what make man spiritual, for life is willing truths and doing them from a love of them; this is not possible to the natural man alone, but must come from the spiritual, and from its influx into the natural; for to love truths and from love to will them and from that will to do them is from heaven, that is, through heaven from the Lord, and is in its nature celestial and Divine; this cannot flow in immediately into the natural mind, but only mediately through the spiritual mind, which is capable of being opened and formed for the reception of heavenly light and heat, that is, for the reception of Divine truth and Divine good. These cannot flow immediately into the natural mind, for the reason that man's hereditary evils, which belong to the love of self and the world, have their seat in that mind; therefore the natural man, viewed in itself, loves nothing but self and the world, and from love wills, and from will does those evils, and these block the way to the influx of anything out of heaven into the natural man, and its reception there; therefore it has been provided by the Lord that these evils can be removed, and for a place to be given for the truths and goods of spiritual love, namely, by the opening and formation of the spiritual mind which is above the natural mind, and by the influx of heaven from the Lord through that mind into the natural mind.

[3] This has been said that it may be known that to know the things that are of the Word and of the doctrine of the church does not make man spiritual, but a life according to those things that the Lord has commanded in the Word; therefore although such know many things from the Word they yet remain natural and sensual. Such are signified in the Word by "the dragon." They therefore are signified by "the dragon" because the dragon is a kind of serpent that not only creeps on the ground but also flies, and thence it appears in heaven; and it is because of this flying and appearing in heaven that the dragon means those who are in a knowledge of the truths from the Word, and not in a life according to them, "serpents" in general signifying the sensual things of man (See above, n. 581), and this is why "the dragon" (in the ninth verse of this chapter and in the second verse of the twentieth chapter) Revelation 12:9, 20:2, is called "the old serpent."

[4] Since in the rest of this chapter and also afterwards "the dragon" is treated of, it shall be told what sort of persons, in general and in particular, it signifies. In general it signifies those who are more or less natural, and yet are in a knowledge of spiritual things from the Word. But in particular it signifies those who have confirmed themselves by doctrine and life in a faith separated from charity. These constitute the head of the dragon. But those who from self-intelligence hatch out for themselves dogmas from the Word constitute its body, while those who study the Word without doctrine constitute its external parts. All these also falsify and adulterate the Word, since they are in the love of self, and thence in the pride of self-intelligence, from which they become merely natural, yea, even sensual, and the sensual man is unable to see the genuine truths of the Word because of fallacies, obscurity of perception, and the evils of the body residing therein; for the sensual clings to the body, from which such things come.

[5] 1. In the first place, "the dragon" means in general those who are more or less natural, and yet are in a knowledge of spiritual things from the Word, because "serpents" signify in general the sensual things in man, and thence sensual men; therefore "the dragon," which is a flying serpent, signifies the sensual man who yet flies towards heaven in that he talks and thinks from the Word or from doctrine from the Word. For the Word itself is spiritual, because it is in itself Divine, and is therefore in heaven. But since the mere knowledge of spiritual things from the Word does not make man spiritual, but a life according to those things that are in the Word, therefore all of those who are in knowledge from the Word and are not in a life according to that knowledge are natural and even sensual.

[6] The sensual who are meant by "the dragon" are those who do not see anything from the light of heaven, but only from the light of the world, and who from that light alone, when excited by the fire of the love of self and pride therefrom are able to talk about Divine things, and to reason keenly and readily about them; but yet they are unable to see whether these things be truths or not, calling that truth which they have imbibed from childhood from a master or preacher, and then from doctrine, and which they have afterwards confirmed by some passages of the Word not interiorly understood. Because they see nothing from the light of heaven they do not see truths, but in place of them falsities, which they call truths; for truths themselves can be seen only in the light of heaven, and not in the light of the world unless that light is illuminated by the light of heaven. These being such love no other than a bodily and worldly life; and as the pleasures and lusts of that life have their seat in the natural man the interiors of such are filthy and crowded with evils of every kind, which close up every way for the influx of the light and heat of heaven; consequently they are inwardly devils and satans, however much they may appear to be spiritual and to be Christians by their talk and simulated gestures. Such are merely sensual, for while they are able to talk outwardly about the holy things of the church, inwardly they believe nothing; and those who think they believe have only a historical and thence a persuasive belief derived from some teacher or from self-intelligence, which in itself is false, but which they believe for the sake of fame, honor, or gain. Such are meant in general by "dragons." But there are many that are signified in particular by the dragon, for there are some that have reference to the head, some to the body, and some to the external parts.

[7] 2. Those that have reference in particular to the head of the dragon are those who have confirmed themselves both by doctrine and by life in faith alone, which is faith separated from charity. These refer to the head of the dragon because most of them are erudite and are believed to be learned; for they have confirmed themselves in the belief that they are saved by simply thinking what the church teaches, which they call believing. But what their doctrine is and what their life is shall be told. Their doctrine is, that God the Father sent His Son, born from eternity, into the world, that He might become man, might fulfill all things of the law, might bear the iniquities of all and suffer the cross; and that thereby God the Father was reconciled and moved to compassion; and that those who from confidence were in a faith respecting these things would be received into heaven; and that the confidence of that faith, together with the Lord, would intercede and save; consequently that such a faith is given to mankind, who are separated from God the Father, as a medium of reception and salvation, because when Adam had eaten of the tree of knowledge man was no longer in a state to do good of himself, for he had thus lost, with the image of God, his free will; lastly, that these things are the Lord's merit, by which alone man can be saved. These in respect to doctrine are the primary things of faith with those who are in faith alone. Elsewhere, the Lord willing, it shall be explained and illustrated that no one can, from any spiritual sight, which is of the understanding, perceive and thus believe anything of this; but such things can be known and talked about only from the memory, without any understanding, thus that in that doctrine there is nothing of intelligence.

[8] Of what quality such as these are in respect to life shall also be stated. They teach that man is led of God by faith alone, even to the endeavor to do good, and that good itself in act contributes nothing to salvation, but faith alone does this, and that then nothing of evil condemns him, because he is in grace and is justified. Moreover, they have thought out the steps, which they call the progressions of faith alone, even to the last step of justification; the first is information as to the things that pertain to faith, especially those above mentioned; the second is confirmation from the Word or from preaching; the third is mental investigation whether it be so or not; and as doubt and consequent wavering, which is temptation, then flow in, there must be confirmation from the Word respecting the operation of faith, from which comes confidence, which is victory. They add that heed must be taken that the understanding be not allowed to go further than to secure confirmations from the Word respecting justification by faith alone; if it goes beyond this and is not kept in obedience to faith the man is overcome. The fourth and last step is an endeavor to do good; and this is an influx from God and not at all from man, and is the fruit of faith; for they say that after a man has thus been fully justified nothing of evil condemns him and nothing of good saves him, but faith alone. From this it is clear what such are in respect to life, namely, that they live for themselves and not for God, and for the world and not for heaven; for this follows from the belief that evils do not condemn and that goods do not save. Nor do they know that faith without the life of charity is not faith, and that man ought to shun evils and do good as of himself, and yet to believe that it is from the Lord, and that otherwise evils cannot be shaken off, nor goods appropriated. But more will be said also about this elsewhere.

[9] Such is the doctrine and the life with those who form the head of the dragon, who for the most part are the erudite leaders, but few are from the common people; and for the reason that the leaders regard these things as secrets of theology that cannot be comprehended by the common people because of their secular employments. These belong to the head of the dragon for the reason also that they pervert and falsify all the things of the Word which teach love, charity, and life; for the Word, viewed in itself, is simply the doctrine of love to the Lord and of charity toward the neighbor, and nowhere the doctrine of faith separate from charity. Such falsify the Word by calling them either faith or such fruit as is not eaten, because they give no thought to doing, and thus they are not nourished by that fruit. Moreover, they admit these principles no further than into the memory, and therefrom into the thought nearest to it, which is sensual thought, in which there is nothing spiritual, and this thought does not inquire whether a thing is true; therefore they guard against the entrance of anything into the interior sight which is of the understanding, being unwilling to know that all these things respecting their faith said above are contrary to an enlightened understanding, as they are contrary to the genuine sense of the Word. This is why those who constitute the head of the dragon have no genuine truth, for from a false principle, such as faith alone, nothing can flow forth except falsities in a continual series; nor indeed can there be any such thing as faith alone, for faith apart from charity is not faith, since charity is the soul of faith, therefore to speak of faith alone is to speak of what is without a soul, thus without life, which in itself is dead.

[10] 3. That those constitute the body of the dragon who have hatched out for themselves from self-intelligence dogmas from the Word can be seen from this, that all of such who study the Word and are in the love of self are also in the pride of self-intelligence, and all who are in this pride and at the same time excel in cleverness from natural lumen, hatch out dogmas therefrom for themselves; this is the origin of all the heresies and all the falsities in the Christian world. It shall be told what the intelligence is that is from man's own [proprium], and what the intelligence is that is not from man's own. Intelligence from man's own is from self, but intelligence not from man's own is from the Lord. All who are in the love of self have intelligence from what is their own, for love of self is man's very own [ipsum proprium]; and those are in the love of self who read the Word and gather up dogmas from it for the sake of fame, glory, and honor; and as such are unable to see any truths, but can see falsities only, they are in the body of the dragon; for they gather up and hatch out such things from the Word as favor their loves and the evils that flow from them, and such things as are contrary to their dogmas, which are truths from good, they either do not see or they pervert; but all who are in the spiritual affection of truth, that is, who love truth because it is truth and because it is serviceable to eternal life and to the life of men's souls, have intelligence from the Lord. It is said that their intelligence is not from their own [proprium] but from the Lord, because when such read the Word they are elevated above what is their own and even into the light of heaven, and are enlightened; in that light truth appears from truth itself, because the light of heaven is Divine truth. But they who are in the love of self and in the pride of self-intelligence therefrom cannot be elevated out of their own, for they look to self continually, thus in every least thing they do. Thence it is that they place everything of salvation in faith in their own dogmas, thus in knowing and thinking, and not at the same time in life, that is, not in willing and doing. These, therefore, constitute the body of the dragon. The heart of this body is the love of self, and the breath of its respiration, or of its spirit, is the pride of self-intelligence; from these two the dragon is called "great red," and the term "red" [rufus] in the original Greek text is from fiery-red, thus from love and pride.

[11] 4. Those who study the Word without doctrine and are at the same time in the love of self, constitute the externals of the draconic body. Externals are what proceed from the interiors, and involve, inclose, and contain them, like the skins, the scales, and the prominences on every part. Such constitute the externals of the dragon's body because they are without the intelligence of the spiritual things of the Word; for they only know the Word in respect to the sense of its letter, which is such that, unless doctrine lights the way, it may lead into errors and falsities of every kind; consequently those who study the Word without doctrine are able to confirm as many heresies as they will, and also to embrace them, and also to protect them by the loves of self and of the world and the evils arising therefrom. For the sense of the letter of the Word is the ultimate sense of Divine truth, thus it is for the natural and sensual man, adapted to its apprehension, and often so as to favor it; consequently unless it is read and viewed from doctrine, as from a lamp, it carries the mind away into darkness respecting many things that pertain to heaven and the church. And yet such believe themselves to be wise above all others, when in fact they are not wise at all.

[12] 5. All those who constitute the dragon adore God the Father, and look upon the Lord as a man like themselves, and not as God, or if as God they place His Divine above His Human, and not within it. This will be illustrated in what follows, where the combat of the dragon with Michael is treated of.

[13] 6. From this it can now be seen that the "tail" of the dragon means the falsification and adulteration of the Word by those who constitute its head, its body, and its extremities; for its tail, like the tail of every animal, is a continuation of the spine, which is an extension from the brain, and thus it is moved, bent, and vibrated, according to the appetites, lusts, and pleasures of the head and body, which it caresses, as it were. And inasmuch as all those that constitute the dragon falsify and adulterate the Word, because they are natural and sensual from the love of self and thence are in the pride of self-intelligence, therefore it is said that "the dragon with his tail drew the third part of the stars of heaven and cast them unto the earth;" "the stars of heaven" signify the knowledges of truth and good from the Word, thence the truths from good therefrom, and "to cast them unto the earth" signifies to pervert and adulterate and thus destroy them.

[14] That those above described constitute the dragon, and that the adulteration and destruction of the truths of the Word are meant by "his tail," it has been given me to see in the spiritual world two or three times, for in that world all things that are seen are representative of things spiritual. When such persons are seen in the light of heaven they are seen as dragons with a long tail; and when many such are seen the tail appears extended from the south through the west into the north, and that tail is also seen to draw down as it were the stars from heaven and cast them unto the earth.

[15] As those above described are meant by "the dragon" and the falsification and adulteration of the Word by his "tail," the "habitation" and "bed" of dragons in the Word signify where there is nothing but falsity and evil, as in the following passages. In Isaiah:

The dry place shall become a pool, and the thirsty place springs of waters; in the habitation of dragons, its den, there shall be grass instead of the reed and rush (Isaiah 35:7).

This is said of the Lord's coming and of the establishment of a New Church by Him with the Gentiles; and these words mean that the truths and goods of the church shall be where they were not before, even where there were falsities and evils; where falsities and evils were before is signified by "the dry and thirsty place," and by "the habitation of dragons," also by "the reed and rush;" but the truths and goods that they will then have are signified by the "pool," the "springs of waters," the "den" where dragons were before, and the "grass."

[16] In Jeremiah:

I will make Jerusalem heaps, the habitation of dragons; and the cities of Judah will I reduce to a waste that there may be no inhabitant (Jeremiah 9:11).

The voice of a clamor, behold, a great tumult cometh from the land of the north, to reduce the cities of Judah to a waste, a habitation of dragons (Jeremiah 10:22).

"Jerusalem" means the church in respect to doctrine, and "the cities of Judah" doctrinals, which are truths from the Word; the falsification of truth and the adulteration of good, from which come mere falsities and evils, are signified by "making Jerusalem heaps," and by "reducing the cities of Judah to a waste, a habitation of dragons," for truth falsified is mere falsity, and good adulterated is mere evil; "the voice of a clamor and a great tumult from the land of the north" signifies falsities fighting against truths, and evils against goods; "the land of the north" means where those are who are in falsities of evil.

[17] In the same:

Hazor shall become a habitation of dragons, a desolation even forever; a man shall not dwell there, nor shall the son of man abide there (Jeremiah 49:33).

"Hazor" signifies spiritual treasures, which are the knowledges of truth and good from the Word; their devastation even until they are no more, but falsities and evils in their place, is signified by "Hazor shall become a habitation of dragons, a desolation even forever;" that there will be no truth of the church remaining is signified by "a man shall not dwell there, nor shall the son of man abide in her," "son of man" meaning the truth of the church.

[18] In Isaiah:

The thorn shall come up in her palaces, the thistle and bramble in her fortresses; that she may be a habitation of dragons, a court for the daughters of the owl (Isaiah 34:13).

This is said of Edom and of the nations, which mean those who are in falsities and evils; "the thorns, the thistle, and the bramble," signify the falsities and evils in which these are; the dogmas by which they are defended are signified by "palaces and fortresses;" the devastation of all good and truth is signified by "a habitation of dragons, and a court for the daughters of the owl," "owls" meaning those who see falsities as truths, and "their daughters" the lusts of falsifying truths.

[19] In the same:

The ijim shall answer in her palaces, and dragons in the temples (Isaiah 13:22).

This is said of Babylon, which signifies the adulteration and profanation of good and truth; "her palaces" in which are the ijim, and the "temples" in which are dragons, signify the goods and truths of the Word and of the church, which are adulterated and profaned, "ijim" signifying adulterated and profaned truths, and "dragons" adulterated and profaned goods.

[20] In Micah:

For this I will lament and howl, I will go stripped and naked; I will make a lamentation like dragons, and a mourning like the daughters of the owl (Mic. Micah 1:8).

This treats of the vastation of Samaria, which signifies the spiritual church in respect to doctrine, here that church vastated; devastation in respect to truth and good is signified by "going stripped and naked;" lamentation over it is signified by "lamenting and howling," lamentation over devastated good by "making a lamentation like dragons," and lamentation over devastated truth by "making a mourning like the daughters of the owl." The lamentation and mourning are said to be like that of "dragons and the daughters of the owl" in a representative sense; also "his going stripped and naked," "stripped" signifying, the like as the dragon, to be destitute of goods, and "naked," the like as the daughters of the owl, to be destitute of truths.

[21] In Jeremiah:

Nebuchadnezzar king of Babylon hath made me an empty vessel, he hath swallowed me up as a whale, he hath filled his belly with my delicacies, he hath thrust me out. Let Babylon become a heap, a habitation of dragons, a hissing and an astonishment, without inhabitant (Jeremiah 51:34, 37). Here, too, "Babylon" and "Nebuchadnezzar" signify the adulteration and profanation of good and truth. The dispersion of all truth, and thence the destruction of all good, is signified by "he hath made me an empty vessel, he hath swallowed me up as a whale, he hath filled his belly with my delicacies, he hath thrust me out," "whale" having a similar signification as "dragon," the same word being used for both in the original tongue. The devastation of all truth and good by their adulteration and profanation is signified by "Babylon shall become a heap, a habitation of dragons, a hissing and an astonishment, without inhabitant," "without inhabitant" signifying no good in anyone.

[22] In Job:

I walked blackened without the sun, I stood in the assembly, I cried out, I am become a brother to dragons and a companion to the daughters of the screech owl (Job 30:28, 29).

This is said of his state in temptations, in which man thinks himself to be damned; therefore "to walk blackened without the sun" signifies to be like a devil, without the good of love; "to stand in the assembly and cry out" signifies to be among truths and yet in falsities; "to become a brother to dragons and a companion to the daughters of the screech owl" signifies to be conjoined with and to be one with those who are in evils without good and in falsities without truths, "dragons" meaning those who adulterate goods and pervert them into evils, and "the daughters of the screech owl" those who do the same to truths.

[23] In David:

Our heart is not turned away backward, neither hath our step declined from Thy way, though Thou hast crushed us in the place of dragons, and covered us over with the shadow of death (Psalms 44:18, 19).

This, too, treats of temptations. That being then shut off, like a sensual man, from influx out of heaven, he did not perceive what is good and what is true, is signified by "God hath crushed him in the place of dragons, and covered him over with the shadow of death," "the place of dragons" meaning where those who are dragons are in hell, that is, those who have destroyed every good in themselves; the falsity in which these are is called "the shadow of death."

[24] In the same:

Thou shalt tread upon the lion and the adder, the lion and the dragon shall he trample ¹ on; because he hath set his love upon Me I will rescue him, I will set him on high because he hath known My name (Psalms 91:13, 14).

To destroy the interior and exterior falsities that vastate the truths of the church is signified by "treading upon the lion and adder;" and to destroy the interior and exterior falsities that vastate the goods of the church is signified by "trampling on the lion and dragon;" to lead away from falsities and to lead to interior truths and goods one who is in doctrine from the Word is signified by "I will rescue him, I will set him on high, who ² hath known My name," "to rescue" meaning to lead away from falsities, "to set on high" to lead to interior truths, and "to know My name," to be in doctrine from the Word.

[25] In Malachi:

Esau I hated, and made his mountains a waste, and gave his heritage to the dragons of the wilderness (Malachi 1:3).

"Esau" means such as are in good in respect to the natural man, here such as are in evil in respect to the same, therefore it is said, "Esau I hated;" that the goods of love of the natural man will be destroyed is signified by "I made his mountains a waste;" and that the truths of that good will be destroyed by the falsities of the sensual man is signified by "I gave his heritage to the dragons of the wilderness."

[26] In Ezekiel:

Behold I am against thee, Pharaoh king of Egypt, the great dragon (or whale) that lieth in the midst of his rivers, that hath said, My river is mine own, and I have made myself (Ezekiel 29:3, 4; 32:2).

This describes the pride of self-intelligence of the natural and sensual man; "Pharaoh king of Egypt" signifies the natural and sensual man; "the dragon" (or whale) the same in respect to knowledges [scientifica] which are falsities or things falsified by the pride of self-intelligence (but this may be seen explained above, n. 513.

[27] In Moses:

Their vine is of the vine of Sodom and of the fields ³ of Gomorrah; his grapes are grapes of gall, his ⁴ clusters of bitternesses. Their wine is the poison of dragons and the cruel gall of asps (Deuteronomy 32:32, 33).

This may be seen explained above n. 519. There, too, "their wine," which is called "the poison of dragons and the cruel gall of asps," signifies that the truth of the church with the posterity of Jacob was external, in which inwardly there were infernal evils and falsities; "dragons and asps" signify sensual things which are the ultimates of the natural man full of horrible evils and falsities confirming them, and for the reason that the natural then receives nothing through the spiritual mind from the Lord, consequently what it receives is from hell.

[28] That "the dragon" signifies such things as have been stated above can be seen more fully from what follows in this chapter, namely, from his enmity against the woman about to bring forth and fleeing into the wilderness; also from his combat with Michael; and still further in chapters Revelation 16:13-15, and Revelation 20:2, 7, 8, 10, 14, where it is said of him that "he was bound a thousand years, and afterwards being loosed he went forth to seduce the nations, and to gather Gog and Magog together to battle against the saints," and that afterwards "he was cast into the lake of fire and brimstone;" from all of which it can be seen that "the dragon" means those who possess no good of charity and love because they do not acknowledge it to be any medium serviceable to salvation, but make it a kind of knowledge [scientificum] which from persuasion they call faith; and when the good of charity and love is not implanted by the life of man there is evil in place of it, and where there is evil there is falsity.

[29] Because "serpents" signify sensual things, which are the ultimates of the natural man, and these are not evil except with those who are evil, and because the word in the Hebrew that means dragon [tannin] is the same as that which means serpents not venemous, so when such serpents are meant by "dragons" they signify in the Word sensual things not evil, or as applied to persons, sensual men who are not evil. That the same word in Hebrew means dragons and such serpents can be seen in Moses:

When he was commanded out of the bush to cast his rod to the earth, and when it was changed to a serpent, he took hold of its tail, and thereby it was changed again into a rod (Exodus 4:3, 4).

Moses took the rod and cast it down before Pharaoh, and it became a serpent [dragon], and the magicians did the like with their rods; but the rod of Moses, then a serpent [dragon], swallowed up the rods, the serpents [dragons], of the magicians (Exodus 7:9-12).

The word rendered serpent in the former passage and the one so rendered in the latter in the original language are different; in the former passage the word generally employed in other parts of the Word for serpent is used, but in the latter it is the same word as is translated "dragon;" thus it might also be rendered that when Moses' rod was cast before Pharaoh it was changed into a dragon. From this it follows that "dragon," the same as "serpent," signifies in a good sense the sensual which is the ultimate of the natural man when it is not evil or not wicked.

[30] It is in this milder sense that "dragons" are also mentioned in Isaiah:

The wild beast of the field shall honor Me, the dragons and the daughters of the owl, because I will give waters in the wilderness, rivers in the solitude, to give drink to My people, My chosen (Isaiah 43:20).

And in Jeremiah:

The hind brought forth in the field, but forsook it, because there was no grass; and the wild asses stood upon the hills, they pant for wind like dragons, their eyes were consumed because there was no herb (Jeremiah 14:5, 6).

In these passages the word translated "dragons" is the same word commonly translated "serpents," and is also translated "whales" in the sea, and these have a similar signification, namely, man's natural in general which is the sensual; so the last passage might be translated, "they breathed out the wind like whales." (Likewise in Isaiah 51:9; Jeremiah 51:34; in Ezekiel 29:3, 4; and in David, Psalms 74:13, 14.) Moreover, there are men merely sensual who are good.

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