781. And his feet were as of a bear, signifies from natural things which are fallacies. This is evident from the signification of "feet," as being natural things (See above, n. 69, 600, 632, 666); also from the signification of a "bear," as being those who are in power from the natural sense of the Word, both the good and the evil (of which presently). The "feet" of the beast whose body was like a leopard's and whose feet were like a bear's signifies fallacies, because a "leopard" signifies reasonings which are discordant and yet appear to be coherent (See just above, n. 780, and so far as such reasonings are from the lowest natural, which is the sensual, they are fallacies, which are signified by "the feet of a bear."

[2] Beasts, both clean and unclean, are mentioned in many passages in the Word, and they signify various things pertaining either to heaven or to hell; clean and useful beasts signify such things as pertain to heaven, unclean and useless beasts such things as pertain to hell. But what pertaining to heaven or to hell is signified can be best known from representatives in the spiritual world, where also beasts appear, all of which are appearances representing such things as angels or spirits are thinking from their affections, inclinations, appetites, pleasures, and desires. These things are presented before their eyes in various forms, as gardens, forests, fields, plains, and also fountains; likewise palaces and houses, and chambers therein, in which are decorative and useful things; also tables are seen upon which are various kinds of food. They are also exhibited in the forms of animals of the earth, the flying things of heaven, and creeping things, in an infinite variety; not only in the forms of such animals and flying things as are upon our earth, but in forms composite from several forms, which nowhere exist on earth, many of which it has been granted me to see. When these appear, their spiritual origin and thus what they signify is at once known. But as soon as the spirit or angel ceases from his thought and meditation these animals and birds instantly vanish.

[3] That such things are seen in the spiritual world is clearly evident from like things seen by the prophets as that the Lord appeared like a Lamb; cherubs were seen with faces like a lion, an ox, and an eagle (described in Ezekiel); horses were seen going forth out of the book of life when the Lamb opened its seals, also a white horse, and also many white horses upon which those in heaven rode (in John); also white, bay, red, black, and grisled horses (in Zechariah); there was also seen a red dragon having many heads and horns; and now here was seen a beast like a leopard, with the feet of a bear and the mouth of a lion; also another beast having two horns like a lamb, and afterwards a scarlet beast upon which sat a woman. Again, to Daniel four beasts coming up out of the sea appeared, the first of which appeared like a lion with wings of an eagle, the second like a bear, the third like a leopard which had four wings, and the fourth terrible. From this it is clear not only that such beasts appear in the spiritual world, but also that they are significative; and from this it can also be seen that all the beasts as well as all the birds mentioned in the Word are significative of such things as are represented by beasts in the spiritual world. But what is signified by "the bear" will be told in what follows.

[4] Before this is shown from the Word I will illustrate by some examples what is meant by the fallacies that are here signified by "the feet as of a bear." The many things that 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, are called fallacies, for the natural man takes the ideas of his thought from earthly, corporeal, and worldly things, which in themselves are material; and when a man's thought is not elevated above these he thinks materially about things spiritual; and material thought without spiritual light derives everything from the loves of the natural man and from their delights, which are contrary to heavenly loves and their delights. This is why conclusions and reasonings from the natural man alone and its delusive lumen are fallacies. But let this be illustrated by examples.

[5] It is a fallacy that cogitative faith saves, since man is such as his life is. It is a fallacy that cogitative faith is spiritual, since to love the Lord above all things and the neighbor as oneself is the spiritual itself, and to love is to will and do. It is a fallacy that faith can also be given in a moment, since man must be purified from evils and from falsities therefrom and be regenerated by the Lord, and this is a long-continued process, and only so far as man 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 may have been, since a man's life remains and he is judged according to his deeds and works.

[6] It is a fallacy that little children also have faith through baptism, since faith must be acquired through the knowledges of truth and good, and by a life in accordance with them. It is a fallacy that through faith alone the church exists with man, since it is through the faith of charity that the church exists with him; and charity is of the life, and not of faith separated from the life. It is a fallacy that man is justified by faith alone, and that the merit of the Lord is thereby imputed to him when he is justified, and that afterwards nothing condemns him, since faith without the life of faith, which is charity, is like something that is said to be living but has no soul, which in itself is dead; for charity is the soul of faith, because it is its life; consequently man is not justified by a dead faith, much less is the merit of the Lord imputed and salvation effected by it; and where there is no salvation there is condemnation.

[7] It is a fallacy that in faith alone, there is love and charity, since love and charity are willing and doing, for what a man loves he not only thinks but also wills and does. It is a fallacy that where "doing" and "deeds" and "works" are mentioned in the Word to have faith is meant, because these are present in faith, since these are as distinct as thought and will are; for a man can think many things that he does not will, while what he wills he thinks when left alone to himself; and to will is to do. Moreover, the will and the thought therefrom are the man himself, and not the thought separate; and deeds and works are of the will and of the thought therefrom; while faith alone is of the thought separate from deeds and works, which are of the will.

[8] It is a fallacy that faith is to be separated from good works because man is unable to do good of himself, and if he does good he places merit in it, since man when he does good from the Word does not do it from himself but from the Lord, because the Lord is in the Word and is the Word; and man then does not do good of himself, when he does it as of himself and yet believes that he does it from the Lord, because from the Word; moreover, when a man believes that the good that he does is from the Lord he cannot place merit in the deeds. It is a fallacy that the understanding must be held bound under obedience to faith, and that faith seen by the understanding is not spiritual faith; when yet it is the understanding that is enlightened in the things of faith when the Word is read; and when enlightenment is excluded the understanding does not know whether a thing is true or false; and in that case faith does not become a man's own faith but the faith of another in him, and this is a historical faith, and when it is confirmed it becomes a persuasive faith, which can see falsities as truths and truths as falsities. This is the source of all heretical beliefs.

[9] It is a fallacy that the confidence that is called saving faith, accepted without understanding, is spiritual confidence, since confidence apart from understanding is a persuasion from another, or from confirmation by passages gathered up here and there from the Word, and applied by reasonings from the natural man to a false principle. Such confidence is a blind faith, which is merely natural because it does not see whether a thing is true or false. Moreover, all truth wishes to be seen because it belongs to the light of heaven; but truth that is not seen may be falsified in many ways; and falsified truth is falsity.

[10] Such are the fallacies that pertain merely to such faith as is separated from good works. There are yet many others that pertain not only to faith but also to good works, to charity, and to the neighbor, and especially to such conjunctions of these with faith as are skillfully adjusted by the learned. Such fallacies are signified by "the feet of a bear," because a "bear" signifies those, both the well-disposed and the evil, who have power from the natural sense of the Word. And as "feet" signify things natural, "the feet of the bear" signify the fallacies from which the sense of the letter of the Word is falsified by reasonings, and into which the appearances of truth of that sense are changed.

[11] That a "bear" signifies power from the natural sense of the Word, both with the well-disposed and with the evil, can be seen from the following passages. In the second book of Kings:

When Elisha went up to Bethel, as he was going up in the way there came forth boys out of the city and mocked him, and said unto him, Go up thou baldhead, go up thou baldhead. And he looked behind him and saw them, and cursed them in the name of Jehovah; and there came forth two she-bears out of the forest, and tare in pieces forty-two boys (2 Kings 2:23, 24).

Why the boys were cursed by Elisha and in consequence were torn by two bears because they called him "baldhead," cannot be known except by knowing what "Elisha" represented, and what a "baldhead" signifies, and what "bears" signify. This evidently was not done by Elisha from unrestrained anger and without just cause, for he could not have been so cruel merely because the little boys said, "Go up thou baldhead." This was indeed, an insult to the prophet, but not a sufficient reason for their being therefore torn to pieces by bears. But this was done because Elisha represented the Lord in respect to the Word, thus the Word that is from the Lord. "Baldhead" signified the Word deprived of the natural sense, which is the sense of its letter; and "bears out of the forest" signified power from the natural sense or sense of the letter of the Word, as has been said above; and these "boys" signified such as blaspheme the Word because its natural sense is such as it is; and "forty-two" signifies blasphemy. From this it is clear that this represented and thence signified the punishment for blaspheming the Word. For all the power and sanctity of the Word are gathered up and have their seat in the sense of its letter; for without this sense the Word could not exist, since without it the Word would be like a house without a foundation, which would be shaken by the wind, and thus be overthrown and fall to pieces. The Word would also be like a man without a skin, which surrounds and holds the enclosed viscera in their position and order. And as this is the signification of "baldness," and "Elisha" represented the Word, the boys were torn in pieces by bears which signifies the power from the natural sense of the Word, which is the sense of the letter, both with the well-disposed and with the evil. From this it is clear that the historical things of the Word, as well as its prophecies, contain a spiritual sense.

[12] The bear that David smote has a like signification; this is described in the first book of Samuel:

David said unto Saul, Thy servant was pasturing his father's flock, and there came a lion and a bear and took away a sheep from 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 killed him. Thy servant smote both the lion and the bear. Therefore this uncircumcised Philistine shall be as one of them, because he hath reproached the ranks of the living God (1 Samuel 17:34-37).

Power was given to David to smite the lion and the bear that took away the sheep from the flock, because "David" represented the Lord in reference to Divine truth in which those who are of His church are instructed; and a "lion" signifies the power of spiritual Divine truth, and in the contrary sense, as here, the power of infernal falsity against Divine truth; while a "bear" signifies the power of natural Divine truth, and in the contrary sense the power of falsity against that truth. But "a sheep from the flock" signifies those who are of the Lord's church. And as this was represented, the power was given to David to smite the bear and the lion, to represent and signify the Lord's power to defend by His Divine truth His own in the church from the falsities of evil that are from hell. David's taking hold of the beard of the bear involves an arcanum that may be disclosed, indeed, but can scarcely be comprehended. The "beard" signifies the Divine truth in ultimates, in which its essential power rests. This truth also the evil who are in falsities carry indeed in the mouth but they misuse it to destroy; but when it is taken away they no longer have any power. This is why he killed the bear and smote the lion. But this will be further explained elsewhere. But "Goliath," who was a Philistine and was therefore called "uncircumcised," signifies such as are in truths without good; and truths without good are truths falsified, which in themselves are falsities. "The uncircumcised" signifies those who are in filthy corporeal loves; for the foreskin corresponds to those loves. From this it is clear what the victory of David over Goliath represented. From this it can be seen why:

David is compared by Hushai to a bear bereaved in the field (2 Samuel 17:8).

[13] In Daniel:

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

The four beasts coming up out of the sea depict the successive states of the church, even to its devastation, which is its end. This second beast, which was "like to a bear," signifies the falsification of the truth of the Word, the power of which still remains in the sense of the letter. The eagerness to falsify its goods is signified by "raising itself upon one side." The "three ribs in the mouth between the teeth" signify the knowledges of truth from the Word in abundance, which are perverted by reasonings from fallacies; and "to devour much flesh" signifies the destruction of good by falsities, and the appropriation of evil.

[14] In Hosea:

I am become to them as a lion, as a leopard will I watch over the way; I will meet them as a bear that is bereaved; and there I will devour as a huge lion; the wild beast of the field shall rend them (Hosea 3:7, 8).

The signification of the words, "I am become to them as a lion, as a leopard will I watch over the way," was explained in the preceding article. "To meet them as a bear that is bereaved" signifies the falsification of the sense of the letter of the Word; "to devour as a huge lion" signifies the destruction and devastation of every truth of the Word, and thence of the church; "the wild beast of the field shall rend them" signifies that they will be destroyed by the falsities from evil.

[15] In Lamentations:

Although I cry out and shout he shutteth out my prayers, he hath hedged about my ways with hewn stone, he hath overturned my footpaths; a bear lying in wait for me, a lion in secret places, he hath perverted my ways, he hath made me desolate (Lamentations 3:8-11).

This is a lamentation from God respecting the desolation of truth in the church; and that they cannot be heard by reason of falsities is signified by "Although I cry out and shout he shutteth out my prayers." That falsities from self-intelligence turn away and reject the influx of truth is signified by "he hath hedged about my ways with hewn stone, he hath overturned my footpaths;" God's "ways and footpaths" signifying truths leading to good, and "hewn stone" what belongs to self-intelligence. Because this was the signification of "hewn stone" it was forbidden to build an altar of hewn stones, and likewise the temple at 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 the interior natural man from the evils in him perverting every sense of the truth of the Word and thence of the church, which is the source of falsities; "he hath perverted my ways, he hath made me desolate," signifies the devastation of the truth of the church.

[16] In Amos:

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

"The day of Jehovah" means the coming of the Lord, who is the Messiah whom they expected; and as they believed that He would deliver them from the enemies of the land, and would exalt them in glory above all the nations, they desired Him. But as the Lord came into the world not for the sake of any kingdom on earth but for the sake of a kingdom in heaven, and as the Jewish nation was in the falsities of evil, and these were at that time manifested, it is said, "Woe unto you that desire the day of Jehovah. What to you is the day of Jehovah? It is a day of darkness and not of light," "darkness and not light" meaning the falsities in which they were; "as one who fleeth from a lion meeteth a bear" signifies fear because of the dominion of falsity when truths are sought from the sense of the letter of the Word, which they cannot but falsify; for one is said "to flee from a lion and to meet a bear" when he is interiorly in falsity from evil, and is led to investigate truths from the sense of the letter of the Word, which he then, because of the interior dominion of falsity from evil, cannot but pervert; "who cometh to a house and leaneth with his hand upon a wall and a serpent biteth him" signifies that when such a man in seeking goods consults the Word from the sense of the letter he does not see that evils pervert it; "the bite of a serpent" signifying falsification, here the falsification that arises from the interior dominion of falsity from evil.

[17] 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 the fatling together, and a little boy shall lead them; and the heifer and the bear shall feed, and their young ones shall lie down together; the lion shall eat straw like the ox (Isaiah 11:6, 7).

The signification of "the wolf dwelling with [the lamb, and the leopard with] the kid, and the calf and the young lion and the fatling lying down together, and a little boy leading them," has been explained in the preceding article. "The heifer and the bear shall feed, and their young ones shall lie down together," signifies the power and eagerness of the natural man to falsify the truths of the Word, and that these shall do no harm to the good of the natural man and its affection, "heifer" meaning the affection for good and truth of the natural man, and "bear" the power and eagerness 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 burning to destroy the truths of the church shall do no harm to the affection of good of the natural man, either as to the individual man in himself or as to men in relation to one another, nor shall it do harm to the Word, "straw" signifying the Word in the letter which is perverted by infernal falsity, but cannot be perverted by those who are in truths from good.

[18] In the same:

We grope for the wall as the blind, and we grope as they that have no eyes, we stumble in the noonday as in the twilight; among the living we are as dead; we growl like bears, and moaning we moan like doves; we wait for judgment but there is none, for salvation but it is far from us; for our transgressions before Thee are multiplied, and our sins answer against us (Isaiah 59:10-12).

"We grope for the wall as the blind, and we grope as they that have no eyes," signifies that there is no understanding of truth; "we stumble in the noonday as in the twilight" signifies a falling into errors, although they are in the church where the Word is, by which they might come into the light of truth; "among the living we are as dead," signifies that they might be in spiritual life through the Word, and yet are not, because they are in falsities; "we growl like bears, and moaning we moan like doves," signifies the grief of the natural man, and the grief of the spiritual man therefrom; "we wait for judgment but there is none, for salvation but it is far from us," signifies a hope for the enlightenment of the understanding, and consequent salvation, but in vain; "our transgressions before ¹ Thee are multiplied, and our sins answer against us," signifies by reason of falsities from evil.

[19] From this it can now be seen that a "bear" signifies the natural man in respect to its power from the sense of the letter of the Word, in both senses, also in respect to the eagerness to falsify that sense. That this is what a "bear" signifies has been made evident to me by the bears seen in the spiritual world, in whose form the thoughts of those were represented who had been natural, and had studied the Word, and had wished to prevail by means of knowledge therefrom. Bears were also seen that had ribs between their teeth, like the bear described in the passage cited above from Daniel; and it was given to understand that the ribs represented the knowledges that they had drawn from the Word while in the world. White bears also appear there, which represent the power of the spiritual-natural man through the Word. Furthermore, composite beasts appear there of bears, panthers, wolves, and oxen, also the same furnished with wings, which are all significative of persons of such character when they are passing along in meditation.

Poznámky pod čarou:

1100. And a hold of every unclean and hateful bird, signifies where there are nothing but falsities from the falsified truths of the Word. This is evident from the signification of a "hold," as being where the falsifiers are, thus hell (as above); also from the signification of "every unclean and hateful bird," as being falsities from the falsified truths of the Word; for "birds" signify things rational and intellectual, thoughts, ideas, and reasonings, thus truths or falsities, and "unclean" means what flows forth from a filthy love, and especially from the love of having dominion, for this constitutes uncleanness in hell; and "hateful" signifies what flows forth from a false principle, thus from a religious principle confirmed by the sense of the letter of the Word falsified. It is from correspondence that "birds" signify such things as pertain to man's thought, both spiritual and infernal, thus both truths and falsities, for these pertain to thought. That this is from correspondence is evident from the birds seen in the spiritual world, where all things that appear before the eyes and the other senses are correspondences. All sorts of animals of the earth, also flying things of heaven, both beautiful and unbeautiful, are seen there, and they appear from the affections and thoughts of angels or of spirits, the animals from affections, and the flying things from thoughts. It is known to everyone there that these are correspondences; and they know also to what affections and thoughts they correspond. That they are correspondences of affections and thoughts is made to appear most clearly; since they are instantly dissipated when the spirit or the angel goes away or stops thinking about the matter. As birds are correspondences of thoughts both rational and not rational, thus of both verities and falsities, therefore they have this signification in the Word, for all things of the Word are correspondences.

[2] That "birds" signify thoughts that are from truths, both rational and spiritual, can be seen from the following passages. In David:

Let them praise the name of Jehovah, the wild beast and every beast, creeping thing and winged bird (Psalms 148:5, 10).

That "the wild beast and beast" signify the affections of the natural man, both of truth and of good, and in the contrary sense the cupidities of falsity and evil, may be seen above (n. 522, 650, 781); therefore "winged bird" signifies thoughts. This is why it is said that they should praise Jehovah, for it is man who must praise from affections and thoughts, thus from goods and truths.

[3] In Hosea:

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

This is said of the Lord's coming and of the state of heaven and the church from Him. "In that day" means the Lord's coming; "the covenant" that He will then make signifies conjunction with those who believe in Him; therefore, "the wild beast of the field and the bird of heaven" cannot mean wild beasts and birds, but must mean the things to which they correspond, which are the affections of good and truth and consequent thoughts. That there will then be no infestation from falsities and evils from hell is signified by "the bow, the sword, and the war, shall be broken in the earth."

[4] In David:

Thou madest him to have dominion over the works of Thy hands, Thou hast put all things under his feet, flocks and herds, yea, the beasts of the fields, the birds of heaven, and the fish of the sea (Psalms 8:6-8).

This treats of the Lord, of whom it is here said that "He shall have dominion over all the works of Jehovah's hands," which does not mean terrestrial things, such as flocks, herds, beasts, birds, and fishes. For what have these things to do with His dominion, which is in the heavens, and from the heavens over men on the earth, whom He will lead to life eternal? Therefore the spiritual things of the church are what are meant, "flock" signifying in general all things spiritual with man, "herd" all things natural with him that correspond to things spiritual, "beasts of the fields" affections of good in the natural man that pertain to the church (for "field" signifies the church), "birds of heaven" signify the thoughts of the rational man, and "fishes of the sea" knowledges.

[5] In Ezekiel:

I will take of the shoot of a high cedar, in the mountain of the height of Israel will I plant it, that it may lift up the bough and bear fruit and become a magnificent cedar; that under it may dwell every bird of every wing, in the shades of its branches shall they dwell (Ezekiel 17:22-23).

This means the establishment of a new church by the Lord; its establishment anew or from its first rise is meant by "the shoot of a high cedar," "cedar" here as elsewhere in the Word signifies the spiritual rational church, such as was the church with the ancients after the flood. "To plant a shoot in the mountain of the height of Israel" signifies in spiritual good, which is the good of charity, "the mountain of the height of Israel" signifying that good; "to become a magnificent cedar" signifies the full establishment of that church; "that under it may dwell every bird of every wing" signifies that there will be rational truths of every kind in that church; "to dwell in the shade of its branches" signifies these terminated in natural truths, since these cover and guard rational truths that are from a spiritual origin.

[6] In the same:

Ashur a cedar in Lebanon, which has become high. In his branches have all the birds of the heavens built their nests, and under his branches all the beasts of the field have brought forth, and in his shade have dwelt all great nations (Ezekiel 31:3, 5-6).

Here, too, "cedar" signifies the spiritual rational church, since "Assyria" signifies the rational; and as "cedar" signifies the church, it follows that "the birds of the heavens that have built their nests in its branches," and "the beasts of the field that have brought forth under them," mean rational thoughts respecting the truths of the church, and the affections of them; and this being the meaning it is added, "In his shade have dwelt all great nations."

[7] In Daniel:

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

Here, too, "tree" signifies the church called Babylon in its beginning and progress, and here that church in the knowledges of truth and good. Its beginning and progress is described in the words, "it became great and strong, the leaf thereof was beautiful, and the flower thereof much, and in it was food for all;" its affections of good and thoughts of truth are signified by "the beast of the field that had shade under it, and the birds that dwelt in its branches." That it lifted up its dominion over the holy things of the church and of heaven, is meant by "a watcher and an holy one came down from heaven, and cried out, Hew down the tree and cut off his branches." That "beast and bird" here signify affections and thoughts is evident from its being said, when the tree was cut down, "let the beast flee away from under it, and the birds from his branches."

[8] "The birds of heaven" have a similar signification in the Gospels:

Jesus said, The kingdom of the heavens is like unto a grain of mustard seed, which a man took and sowed in his field, and it becometh a tree, so that the winged things of heaven come and build nests in the branches thereof (Matthew 13:31-32; Mark 4:31-32; Luke 13:19).

"A tree from a grain of mustard seed" signifies a man of the church, and also a church beginning from a very little spiritual good by means of truth; for if only a very little spiritual good takes root with a man it grows like a seed in good ground. And as a "tree" thus signifies a man of the church, it follows that "the winged things of heaven" that made nests in its branches signify the knowledges of truth and thoughts therefrom. Anyone can see this is not a mere comparison, for if it were, what would be the need of such things in the Word and of like things in the Prophets?

[9] So again in David:

Jehovah sendeth forth fountains into the streams, they go between the mountains. They give drink to every wild beast of the fields; the wild asses quench their thirst; by them the bird of the heavens dwells, from among the boughs they utter their voices. The trees of Jehovah are satisfied, the cedars of Lebanon which He hath planted, where the birds make their nests; as to the stork her house is in the fir trees (Psalms 104:10-12, 16-17).

Such things as these also would not have been said in the Divine Word unless each particular of them had been a correspondence of things spiritual and celestial, and consequently holy. For otherwise why should it be said that "streams from fountains go between the mountains, and give drink to every wild beast of the field; that the wild asses quench their thirst, and by them the bird of the heavens dwells, and utters its voice among the boughs, and the stork in the fir trees"? But when by "fountains" truths of the Word are understood, by "rivers" intelligence therefrom, by "mountains" goods of love, by "wild beast of the fields" affections of truth, by "wild asses" the rational, and by "birds of the heavens" thoughts from Divine truths, then the Word is the holy 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 this? (Job 12:7-9).

Evidently "beasts, birds of heaven, and fishes of the sea," do not mean here beasts, birds, and fishes, for these cannot be asked, or teach, or tell, or declare "that the hand of Jehovah doeth this;" but these signify the things that pertain to man's intelligence, "beasts" meaning his affections, "birds of heaven" his thoughts, and "fishes of the sea" cognitions and knowledges [cognitiones et scientifica]. From these man can teach that the hand of Jehovah doeth it. Unless the things of man's intelligence were signified by "beasts, birds, and fishes," it could not be asked, "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 and come, gather yourselves from every side to a great sacrifice upon the mountains of Israel. And I will give My glory among the nations (Ezekiel 39:17, 21).

This describes the establishment of the church among the nations, and the invitation and calling to it, for it is said, "So will I give my glory among the nations;" therefore "the bird of every wing," and "every wild beast of the field," signify all who are in the affection of good and the understanding of truth.

[12] So in Revelation:

An angel standing in the sun cried out with a great voice, saying to all the birds that fly in the midst of heaven, Come and be gathered together to the supper of the great God (Revelation 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 beheld the mountains, and lo they were moved, and all the hills were overturned; I beheld, when lo there was no man, and all the birds of heaven were flown away. I beheld when Carmel was a wilderness, and all its cities were desolated (Jeremiah 4:24-26).

This was said of the devastation of the church as to all its good and truth. "Mountains and valleys" signify celestial and spiritual loves; and "to be moved and overturned" signifies to perish. For in the spiritual world, when there no longer exists in spirits any celestial or spiritual love, the mountains are actually moved and the hills overthrown upon which they dwelt. "All the birds were flown away" signifies that there was no longer any knowledge and consequent thought of truth; "there was no man" signifies no understanding of truth; "Carmel was a wilderness" signifies a church destitute of good and truth; and "its cities desolated" signifies that there were no longer any doctrinals of truth.

[14] In the same:

The habitations are laid waste, so that no man passeth through, neither do they hear the voice of cattle; from the bird of the heavens even to the beast they have flown away, they have gone; for I will make Jerusalem heaps, a habitation of dragons (Jeremiah 9:10-11; 12:9).

Here, too, the devastation of the church is described. "The habitations that are laid waste, so that no man passeth through," signify the doctrinals of the church which were from the Word, in which now there is no good or truth; "the voice of cattle which they do not hear," signifies good of charity and truth of faith, of which there is none; "the birds of the heavens and even the beasts are flown away, they have gone" signifies that there is no longer any thought of truth from the knowledge of it, nor any affection of good. This evidently does not mean the flying away of the birds of heaven and the going away of the beasts of the earth, but the vastation of the church as to doctrine, for it is added, "I will make Jerusalem into heaps, a habitation of dragons," "Jerusalem" signifying the church as to doctrine, and "making it into heaps, and into a habitation of dragons," its devastation.

[15] In Hosea:

There is no truth and no mercy, and no knowledge of God in the land. Therefore the land shall mourn for the wild beast of the field, and for the bird of the heavens; yea, the fishes of the sea shall be gathered together (Hosea 4:1, 3).

Evidently "the wild beast of the field, the bird of the heavens, and the fishes of the sea," have the same signification here as above, for here, too, the devastation of the church is treated of, for it is said, "there is no truth, no mercy, and no knowledge of God in the land," and "the land" signifies 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 land (Zephaniah 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 knowledges of truth; and as these signify things pertaining to the church it is said, "I will cut off man from the faces of the land," "man" signifying everything of the church.

[17] In David:

God said, I know every bird of the mountains, and the wild beast of My fields is with Me (Psalms 50:11).

In Ezekiel:

There shall be a great earthquake upon the land of Israel, and the fishes of the sea, and the bird of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the earth, and every man who is upon the faces of the earth shall tremble before Me (Ezekiel 38:19-20).

Here "the bird of the heavens and the wild beast of the field" have the same signification as above. "Earthquake" signifies a change of state of the church.

[18] In Isaiah:

Woe 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 (Isaiah 18:1, 6).

This treats of the establishment of the church with the nations and the devastation of the Jewish church; therefore "the bird and beast of the earth" signify the knowledges of truth and the affections of good.

[19] In the same:

I am God, and there is no God besides, and there is none like Me, calling a bird from the east, a man of counsel from a land far off (Isaiah 46:9, 11).

The "bird" called from the east signifies the truth of the Word, which is said to be "from the east" because it is from the good of love, "the east" being the good of love. Otherwise, what could be meant by "God shall call a bird from the east, and a man of counsel from a land far off"? "A man of counsel" means a man who is intelligent from 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 honor shall they come as a bird out of Egypt, and as a dove from the land of Assyria (Hosea 11:9-11).

"Ephraim" signifies the understanding of the truths of the church; and this is why he is compared to a bird, and it is said, "as a bird shall his glory fly away." Also in Hosea (Hosea 7:12) he is compared to a bird, for a "bird" signifies everything pertaining to the understanding, including the knowing, the thinking, and the reasoning faculties; while everything that is delightful and pleasurable, thus that pertains to the will and affection, is signified by "beast and wild beast." "The bird from Egypt" signifies the knowing faculty, which pertains to the natural man; and "the dove from Assyria" the rational faculty, since "Egypt" signifies the knowing faculty, and "Assyria" the rational faculty. Here a church to be established by the Lord is treated of.

[21] As most things of the Word have also a contrary sense, so have birds, and in that sense they signify fallacies from the sensual man, also reasonings from falsities against truths, and also falsities themselves, worse and more noxious according to the genera and the species of unclean birds; rapacious birds signifying especially the falsities that destroy truths. In many passages of the Word it is said that men "should be given for food to birds and wild beasts," which signifies that they would altogether perish by fallacies, falsities, consequent reasonings, cupidities 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 carcass of this people shall be for food to the bird of the heavens, none shall frighten them away (Jeremiah 7:33).

In the same:

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

In the same:

They shall be consumed by the sword and by famine, that their carcass may become food for the birds of the heavens and the beast of the earth (Jeremiah 16:4; 19:7; 34:20).

In Ezekiel:

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

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

This is said of Gog. In David:

The nations have come into Thine inheritance, they have defiled the temple of Thy holiness; they have laid Jerusalem in heaps, the carcass 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 (Psalms 79:1-2).

[22] Because of this signification of "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, it was customary for the Jewish nation to expose the carcasses of their enemies after their slaughter to the wild beasts and birds, by which they were devoured. This is why it was formerly regarded as horrible and profane, and is still so regarded, to leave dead men upon the face of the earth unburied, even after a battle. Also this is the signification in the Word of "not being buried," and of "bones drawn out of the graves and cast forth." Infernal falsities are signified also by:

The birds that came down upon the carcasses, that Abram drove away (Genesis 15:11).

Also by the birds in Revelation (Revelation 19:21);

Also by the birds that devoured that which was sown on 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 meal offering to cease. At last upon the bird of abominations shall be desolation, and even to the consummation and decision it shall drop upon the devastation (Daniel 9:27).

This is said of the total devastation of the Jewish church which was when the Lord was born. Its devastation by horrible falsities is signified by "the bird of abominations"; that falsity is here meant by "bird" is clearly evident. It is to be known that there are many kinds of falsities, and that each of them is signified by its own kind of bird; and these are enumerated in Moses (Leviticus 11:13; and Deuteronomy 14:11-20), and are mentioned in various parts of the Word, as the eagle, the kite, the woodpecker, the raven, the screech owl, the spoonbill, the heron, the owl, the horned owl, the dragon, and others.

(Continuation respecting the Athanasian Faith)

[23] About God and about Divine things, which are called in heaven celestial and spiritual, and in the world ecclesiastical and theological, there is thought from light; there is also thought not from light about them. Those have thought not from light who know about these things but do not understand them. Such are all those at the present day who wish the understanding to be kept under obedience to faith, holding even that a thing must be believed and not understood, and claiming that intellectual faith is not true faith. But these are such as are not interiorly in the genuine affection of truth, and consequently are in no enlightenment; and many of them are in the pride of self-intelligence, and in the love of ruling over the souls of men by means of the holy things of the church, not knowing that truth wishes to be in the light, since the light of heaven is the Divine truth, and that a truly human understanding is moved by that light and sees from it, and that when the understanding does not see from that light it is the memory that has faith and not the man; and such faith is blind, because without an idea from the light of truth; for the understanding is the man, and the memory introduces. If what is not understood must be believed a man might be taught like a parrot to speak and to remember, even that there is holiness in the bones of the dead and in sepulchers, that carcasses perform miracles, that man will be tormented in purgatory if he does not consecrate his wealth to idols or to monasteries, that men are gods because heaven and hell are in their power, with other like things which man must believe from a blind faith and from a closed understanding, and thus from the light of both extinguished. But be it known that all the truths of the Word, which are the truths of heaven and of the church, can be seen by the understanding, in heaven spiritually, in the world rationally; for a truly human understanding is the sight itself of these truths, for it is separated from what is material, and when separated it sees truths as clearly as the eye sees objects; it sees truths as it loves them, for as it loves them it is enlightened. The angels have wisdom in consequence of seeing truths; when, therefore, it is said to any angel that this or that must be believed although it is not understood, the angel answers, Do you think that I am insane, or that you are God whom I am to believe if I do not see? It may be falsity from hell.