3309. And Esau was a man skillful [sciens] in hunting. That this signifies the good of life from truths sensuous and of memory-knowledge, is evident from the representation of Esau, as being the good of life (concerning which see above); and from the signification of a “man skillful in hunting,” as being those who are in the affection of truth (concerning which hereafter). For a “man skillful” is predicated of the affection of truth, or of those who are in the affection of truth; whereas “hunting” signifies the truths themselves, but truths which are of the natural man from which are goods. And as the truths of the natural man are those which are called memory-knowledges (n. 3293); and these are chiefly of two kinds or degrees, namely, sensuous truths, and truths in the form of memory-knowledge, both are here signified by “hunting.” Sensuous truths are those in which children are, and truths in the form of memory-knowledge are those in which the same children are as they grow up. For no one can be in truths of memory-knowledge unless he is first in sensuous truths, inasmuch as the ideas of the former are procured from the latter; and from these may afterwards be learned and comprehended truths still more interior, which are called doctrinal truths, and which are signified by a “man of the field” (concerning which presently).

[2] That by “hunting” are signified truths sensuous and of memory-knowledge, in which are instructed and by which are affected those who are in the good of life, is because “hunting,” in a wide sense, means the things taken by hunting; such as rams, kids, she-goats, and the like; and which are spiritual goods, as may be seen above (n. 2180, 2830); and also because the arms used in hunting, which were quivers, bows, and darts, signify the doctrinal things of truth (n. 2685, 2686, 2709). That such are the things which are signified by “hunting,” is evident from what is said to Esau by his father Isaac in a subsequent chapter:

Take I pray thy weapons, thy quiver and thy bow, and go out to the field, and hunt me a hunting, and make me savory meat, such as I have loved (Genesis 27:3-4);

and to Jacob, who is there taken for Esau, in the same chapter:

Bring to me that I may eat of my son’s hunting, that my soul may bless thee (Genesis 27:25);

from which it is evident what is signified by “hunting.”

[3] Hence it is that to “hunt” signifies to teach and also to persuade, and this in both senses, that is, from the affection of truth, and from the affection of falsity; from the affection of truth in Jeremiah:

I will bring them back into their land that I gave unto their fathers; behold I will send for many fishers, saith Jehovah, and they shall fish them; and after this I will send for many hunters, and they shall hunt them from every mountain and from every hill, and out of the clefts of the rocks (Jeremiah 16:15-16); where “fishers” denote those who teach from sensuous truths (n. 40, 991); and “hunters,” those who teach from truths of memory-knowledge, and also from doctrinal things. “Upon every mountain and upon every hill,” signifies teaching those who are in the affection of good and in the affection of truth. That “mountain and hill” have this signification may be seen above (n. 795, 796, 1430). The like is involved in “hunting in the field” (as in Genesis 27:3). That “hunting” signifies also persuading from the affection of falsity, appears in Ezekiel:

Behold I am against your pillows, wherewith ye there hunt the souls to make them fly away, and I will tear off your coverings, and will deliver My people out of your hand, and they shall be no longer in your hand to be hunted (Ezekiel 13:20-21).

Concerning the signification of “hunting” in this sense, see n. 1178; but to this kind of hunting, “nets” are usually attributed.

1258. And from these were spread abroad the nations in the earth. That this signifies that from them came all the worships of the church in respect to goods and evils, and that these are meant by the “nations,” is evident from the signification of “nations.” By a nation, as has been explained before, are meant many families together. In the Most Ancient and in the Ancient Church, the many families which acknowledged one father constituted one nation. But as to “nations” signifying in the internal sense the worships of the church, and this in respect to the goods or evils in the worship, the case is this: when families and nations are viewed by the angels, they have no idea of a nation, but only of the worship in it; for they regard all from the quality itself, that is, from what they are. The quality or character of a man, from which he is regarded in heaven, is his charity and faith. This anyone may clearly apprehend if he considers that when he looks at any man, or any family, or nation, he thinks for the most part of what quality they are, everyone from that which is dominant in himself at the time. The idea of their quality comes instantly to mind, and in himself he estimates them from that. Still more is this the case with the Lord; and, from Him, with the angels, who cannot but regard a man, a family, and a nation, from their quality in respect to charity and faith. And hence it is that in the internal sense by “nations” nothing else is signified than the worship of the church, and this in respect to its quality, which is the good of charity and the derivative truth of faith. When the term “nations” occurs in the Word, the angels do not abide at all in the idea of a nation, in accordance with the historical sense of the letter, but in the idea of the good and truth in the nation that is named.