6015. In the carts which Pharaoh had sent to carry him. That this signifies doctrinals from the memory-knowledges of the church, is evident from the signification of “carts,” as being doctrinal things (see n. 5945); and from the representation of Pharaoh, as being the memory-knowledge of the church in general; for by “Egypt” is signified the memory-knowledge of the church (n. 1462, 4749, 4964, 4966), and therefore by its “king” is signified this memory-knowledge in general, as also elsewhere in the Word; but in most passages, as by “Egypt,” so also by “Pharaoh,” is signified perverted memory-knowledge. That “Pharaoh” is memory-knowledge in general, is evident in Isaiah:

Fools are the princes of Zoan, the wise ones of the counselors of Pharaoh; counsel has become brutish; how say ye unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? (Isaiah 19:11);

here “Pharaoh” is the memory-knowledge of the church in general, and therefore he is called the “son of the wise,” and the “son of the kings of antiquity;” the “wise,” and the “kings of antiquity,” denote the truths of the Ancient Church. But such knowledge made foolishness is here meant, for it is said, “fools are the princes of Zoan; the counsel is become brutish.”

[2] Again:

They depart to go down into Egypt, but they have not asked at My mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. Therefore shall the strength of Pharaoh become to you for a shame, and the trust in the shadow of Egypt for a reproach (Isaiah 30:2-3);

“to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt” denotes to trust to memory-knowledges in the things of faith, and not to have faith in any spiritual truth, unless memory-knowledge and what is sensuous dictate it, which nevertheless is of perverted order; for the truths of faith ought to be in the first place, and confirming memory-knowledges in the second place, because if these are in the first place nothing whatever of truth is believed.

[3] In Jeremiah:

Hath said Jehovah Zebaoth the God of Israel, Behold I visit upon Amon in No, and upon Pharaoh, and upon Egypt, and upon its gods, and upon its kings; especially upon Pharaoh, and them that trust in him (Jeremiah 46:25);

here also “Pharaoh” denotes memory-knowledge in general; “they that trust in him” are those who trust in memory-knowledges, but not in the Word, that is, in the Lord in the Word. Thus everything is perverted in the doctrinals of faith, and hence comes falsity, and also denial that the Divine and heavenly is anything. Such especially are in the habit of saying, “Make me see these things with the eye, or show me scientifically that it is so, and then I will believe.” And yet if they were to see, and if it were shown, they would not believe, because what is negative reigns universally.

[4] In the same:

Against Pharaoh: Behold waters rise up from the north, which shall become an overflowing stream, and shall overflow the land and the fullness thereof, the city and them that dwell therein; so that the men shall cry, and all the inhabitants of the land shall howl, at the voice of the stamping of the hoofs of his strong horses, and at the tumult of his chariot, the rumbling of his wheels (Jeremiah 47:1-2, 3);

from each of the things here said about Pharaoh, it is clear that “Pharaoh” is memory-knowledge in general, here in perverted order, which destroys the truths of faith. An “overflowing stream” is memory-knowledge destroying the understanding of truth, and thus vastating; “they shall overflow the land and the fullness thereof” denotes that this is done to the whole church; “the city and them that dwell therein” denotes to the truth of the church and the good thence derived; “the stamping of the hoofs of the horses” denotes the lowest memory-knowledges, which are direct from things of sense; “the tumult of the chariot” denotes the derivative false doctrine; “the rumbling of the wheels” denotes things of sense and their fallacies, which cause to advance.

[5] In Ezekiel:

Hath said the Lord Jehovih; Behold I am against thee, Pharaoh king of Egypt, the great whale that lieth in the midst of his rivers, that saith, The river is mine, and I have made myself. Therefore I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick to thy scales (Ezekiel 29:3-4);

here also “Pharaoh” denotes memory-knowledge in general, as in like manner is evident from all that is said of him.

[6] Again:

Take up a lamentation upon Pharaoh king of Egypt. Thou art as whales in the seas; and thou hast come forth with thy streams, and troubled the waters with thy feet, and fouled their streams. When I shall extinguish thee I will cover the heavens, and make the stars thereof black; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light will I make black over thee, and will set darkness upon thy land (Ezekiel 32:2-3, 7-8).

That these things, like many in the prophets, cannot be comprehended by anyone without the internal sense, is evident, as that Pharaoh is as whales in the seas, that he came forth from his streams, and troubled the waters with his feet; that over him the heavens should be covered, the stars should be made black, and all the luminaries of light; that the sun should be covered with a cloud, the moon not give her light, and darkness be set upon his land. But the internal sense teaches what these things signify, namely, that memory-knowledges pervert the truths of the church if a man enters by their means into the secrets of faith and believes nothing unless he sees it from them, nay, unless he sees it from things of sense. That this is the internal sense is evident from the explication of each expression.

[7] Pharaoh is called “king of Egypt” from memory-truth; for memory-knowledge is truth in the natural (that a “king” denotes truth, see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044), and that the king of a people has the like signification as the people (n. 4789); thus “Pharaoh” has the like signification as “Egypt,” but in general. That “Egypt” is memory-knowledge has been frequently shown. Pharaoh is compared to “whales in the seas,” because a “whale” or “sea-monster” signifies the generals of memory-knowledges (n. 42), and “seas” signify collections of memory-knowledges (n. 28). It is also said that he “came forth with his streams,” because by “streams” are signified the things of intelligence (see n. 108, 109, 2702, 3051), here of insanity, because derived from things of sense and memory-knowledges (see n. 5196). It is then said that he “troubled the waters with his feet, and fouled their streams,” because by “waters” are signified spiritual truths (n. 680, 739, 2702, 3058, 3424, 4976, 5668), and by “feet,” the things of the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952), thus “to trouble the waters with his feet” denotes to defile and pervert the truths of faith through the memory-knowledges of the natural; and “to foul their streams” is to do thus to intelligence.

[8] It is finally said that “when he shall be extinguished the heavens shall be covered,” because by the “heavens” are signified the interiors of man, since these are indeed his heavens. These are closed when memory-knowledges have dominion over the truths of faith, or the natural over the spiritual. That then the knowledges of truth and of good perish, is signified by the words, “I will make the stars of the heavens black, and all the luminaries of light” (that the “stars” are these knowledges see n. 2495, 2849, 4697; and that “luminaries” are goods and truths, n. 30-38). That then neither can the good of love anymore flow in, is signified by “I will cover the sun with a cloud;” and that neither can the good of faith flow in, is signified by “the moon shall not make her light to shine” (that the “sun” is the good of love, and the “moon” the good of faith, see n. 1529, 1530, 2120, 2495, 3636, 3643, 4060, 4696). And that thus only falsities will have possession of the natural mind, is signified by “I will set darkness upon thy land” (that “darkness” is falsities, see n. 1839, 1860, 4418, 4531; and that the “land of Pharaoh” or the “land of Egypt” is the natural mind, n. 5276, 5278, 5280, 5288, 5301). From all this it is now evident what is the sense contained in these prophetic words. As by “Pharaoh” is signified memory-knowledge in general, by him is also signified the natural in general (n. 5799).

4581. And he poured out a drink-offering thereon. That this signifies the Divine good of truth, is evident from the signification of a “drink-offering,” as being the Divine good of truth, of which below; but first I will state what the good of truth is. The good of truth is that which has elsewhere been called the good of faith, and is love toward the neighbor, or charity. There are two universal kinds of good, one of which is called the good of faith, and the other the good of love. The good of faith is what is signified by a “drink-offering,” and the good of love by “oil.” They who are brought by the Lord to good by an internal way are in the good of love, but they who are brought by an external way are in the good of faith. The men of the celestial church, and likewise the angels of the inmost or third heaven, are in the good of love; but the men of the spiritual church, and likewise the angels of the middle or second heaven, are in the good of faith. For this reason the former good is called celestial good, but the latter spiritual good. The difference is the same as that between willing well from good will, and willing well from good understanding. The latter therefore, namely, spiritual good, or the good of faith, or the good of truth, is what is signified by a “drink-offering;” but the former, namely, celestial good, or the good of love, is what is understood in the internal sense by “oil.”

[2] That such things were signified by the “oil” and the “drink-offering” cannot indeed be seen except from the internal sense, and yet it must be apparent to everyone that holy things were represented, for otherwise what else would be the pouring out of a drink-offering and of oil upon a pillar of stone than a ridiculous and idolatrous performance? And so in the making of a king, unless holy things were signified and involved in the putting of a crown on his head, anointing him with oil from a horn upon his forehead and upon his wrists, putting a scepter into his hand besides a sword and keys, investing him with a crimson robe and then seating him upon a throne of silver; and afterwards in his riding on a horse in royal trappings and being served at table by those of highest rank, not to mention other formalities, unless all these ceremonies represented holy things, and were venerable through their correspondence with the things of heaven and thence of the church, they would be like babies’ plays on a larger scale, or like plays on the stage.

[3] Nevertheless all these rituals derived their origin from the most ancient times, when rituals were holy from their representing holy things, and from correspondence with the holy things in heaven and thence in the church. Moreover, at the present day they are regarded as venerable, not because it is known what they represent, or to what they correspond, but by an interpretation as of emblems that are in use. But if it were known what each of these things represents, and to what holy thing it corresponds—the crown, the oil, the horn, the scepter, the sword, the keys, riding upon a white horse, and eating while nobles are serving-men would think of them with much more reverence. But this they do not know, and wonderful to say, do not desire to know, to such a degree have the representatives and significatives which are in such things and everywhere in the Word been at the present day destroyed in the minds of men.

[4] That a “drink-offering” signifies the good of truth, or spiritual good, may be seen from the sacrifices in which it was employed. Sacrifices were made from the herd or from the flock, and were representative of the internal worship of the the Lord, (n. 922, 923, 1823, 2180, 2805, 2807, 2830, 3519). To these were added the meat-offering and the drink-offering. The meat-offering, which consisted of fine flour mingled with oil, signified celestial good, or what is the same, the good of love, “oil” signifying love to the Lord, and “fine flour” charity toward the neighbor. But the drink-offering, which consisted of wine, signified spiritual good, or what is the same, the good of faith. Both together therefore (namely, the meat-offering and the drink-offering) signified the same things as the bread and wine in the Holy Supper.

[5] That these were added to the burnt-offerings and sacrifices is evident in Moses:

Thou shalt offer two lambs of the first year day by day continually; the one lamb thou shalt offer in the morning, and the other lamb shalt thou offer between the evenings; and a tenth of fine flour mingled with beaten oil, a fourth of a hin, and drink offering of the fourth of a hin of wine for the first lamb; and so also for the second lamb (Exodus 29:38-41).

In the day when ye wave the sheaf of the firstfruits of the harvest, ye shall offer a lamb without blemish of the first year, for a burnt-offering unto Jehovah, the meat-offering whereof shall be two tenths of fine flour mingled with oil, and the drink offering whereof shall be of wine, the fourth of a hin (Leviticus 23:12-13, 18).

On the day when the days of his Naziriteship are fulfilled, he shall offer his gift unto Jehovah (sacrifices), and a basket of unleavened things of fine flour, cakes mingled with oil, with unleavened wafers anointed with oil, with their meat-offering and their drink-offerings (Numbers 6:13-15, 17).

Upon the burnt-offering they shall offer a meat-offering of a tenth of fine flour mingled with the fourth of a hin of oil; and wine for the drink offering, the fourth of a hin, in one manner for the burnt-offering of a ram, and in another manner for that of an ox (Numbers 15:3-5, 11).

With the burnt-offering of the daily sacrifice thou shalt offer a drink-offering, the fourth of a hin for a lamb; in the holy place shalt thou pour out a drink-offering of wine unto Jehovah (Numbers 28:6-7).

Moreover concerning the meat-offerings and drink-offerings in the sacrifices of various kinds, see Numbers 28:7-31 29:1-40.

[6] That the meat-offering and the drink-offering had this signification may be seen from the fact that love and faith effect everything of worship; and it may be seen above that the bread (which here is of fine flour mingled with oil) and the wine in the Holy Supper signify love and faith, thus everything of worship (n. 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217).

[7] But when the people fell away from the genuine representative of the worship of the Lord, and turned away to other gods and poured out drink-offerings to them, then by the drink-offerings were signified things which are opposite to charity and faith, namely, the evils and falsities of the love of the world, as in Isaiah:

Ye did become heated with gods under every green tree, thou hast also poured out to them a drink-offering, thou hast offered a meat-offering (Isaiah 57:5-6);

“to become heated with gods” denotes the concupiscences of falsity (that “gods” denote falsities, n. 4402, 4544); “under every green tree” denotes from the belief of all falsities (n. 2722, 4552); “to pour out to them a drink-offering and offer a meat-offering” denotes the worship of them. Again:

Ye that forsake Jehovah, that forget the mountain of My holiness, that prepare a table for Gad, and fill a drink-offering to Meni (Isaiah 65:11).

In Jeremiah:

The sons gather wood, and the fathers kindle a fire, and the women knead dough, to make cakes to the queen of the heavens, and to pour out a drink-offering to other gods (Jeremiah 7:18).

[8] Again:

Doing we will do every word that is gone forth out of our mouth, to burn incense to the queen of the heavens, and to pour out drink-offerings to her as we and our fathers have done, and our princes in the cities of Judah, and in the streets of Jerusalem (Jeremiah 44:17-19);

“the queen of the heavens” denotes all falsities, for in the genuine sense the “armies of the heavens” are truths, but in the opposite sense falsities, and in like manner the “king and queen;” thus the “queen” denotes all of them, and “to pour drink-offerings to her” is to worship.

[9] Again:

The Chaldeans shall burn the city, and the houses upon whose roofs they have offered incense to Baal, and have poured out drink-offerings to other gods (Jeremiah 32:29);

“the Chaldeans” denote those who are in worship in which there is falsity; “to burn the city” denotes to destroy and vastate those who are in doctrinal things of what is false; “to offer incense to Baal upon the roofs of the houses” denotes the worship of what is evil; “to pour out drink-offerings to other gods” denotes the worship of what is false.

[10] In Hosea:

They shall not dwell in Jehovah’s land, and Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria; they shall not pour out wine to Jehovah (Hos. 9:3-4);

“not to dwell in Jehovah’s land” denotes not to be in the good of love; “Ephraim shall return into Egypt” denotes that the intellectual of the church will become mere knowledge and sensuous; “they shall eat what is unclean in Assyria” denotes impure and profane things from reasoning; “they shall not pour out wine to Jehovah” denotes no worship from truth.

[11] In Moses:

It shall be said, Where are their gods, the rock in which they trusted, that did eat the fat of the sacrifices, and drank the wine of their drink-offering? Let them arise and help them (Deuteronomy 33:37-38 [NCBSW: 32:37-38]);

“gods,” as above, denote falsities; “that did eat the fat of the sacrifices” denotes that they destroyed the good of worship; “that drank the wine of their drink-offering” denotes that they destroyed the truth of worship. Drink-offerings are also predicated of blood, in David:

They shall multiply their griefs, they have hastened to another, lest I pour out their drink-offerings of blood, and lest I take up their names upon my lips (Psalms 16:4);

and by these words are signified the profanations of truth; for in this sense “blood” denotes violence offered to charity (n. 374, 1005), and profanation (n. 1003).