3819. 'The name of the elder was Leah' means the nature of the affection for external truth; 'and the name of the younger Rachel' means the nature of the affection for internal truth. This is clear from the representation of 'Leah' as the affection for external truth, and of 'Rachel' as the affection for internal truth, both dealt with in 3793; and from the meaning of 'the name' as the nature of, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006. Leah is called 'the elder' because external truth is learned first, and Rachel 'the younger' because internal truth is learned from then on after that; or what amounts to the same, a person first of all feels an affection for external truths, and from then on after that an affection for internal truths. external truths provide the basic outline for internal truths, for they are the general outlines into which particular details are added. Unless a person has a general outline of the idea of a thing he does not make sense of any particular aspect of it. This explains why the literal sense of the Word contains general truths but the internal sense particular truths. General truths are called external, but particular truths internal. And because truths devoid of affection are not truths because there is no life to them, the affections for them are therefore meant when external and internal truths are referred to.

1515. I once perceived the sphere of the stench of a woman who afterwards entered into association with sirens, and for a period of several days that stench emanated from her wherever she went. The spirits said the stench appeared to be deadly, though she herself did not perceive it at all. The stench of the sirens is similar because their interiors are filthy, but their exteriors are for the most part attractive and good looking. Such have been described in 831. It is a remarkable fact that in the next life sirens mentally take in everything there, and have a better knowledge than others have of the nature of things, even matters of doctrine. But they take everything in to the end that they may turn it into magic and give themselves dominion over others. By a presence of good and truth they enter into good people's affections, but their own dispositions remain such as they were before. From this it becomes clear that a matter of doctrine has no value at all unless a person so becomes what it teaches, that is, unless he keeps life as the end in view. There are in addition many among the inhabitants of hell who have been more expert in matters of doctrine than anybody else. But those who have led charitable lives are all in heaven.