10292. Stacte. That this signifies the affection of sensuous truth, is evident from the signification of “stacte,” as being sensuous truth; that it denotes the affection of this truth, is from its fragrance, for “odor” signifies perceptivity; a fragrant odor, the perceptivity of what is grateful; and an offensive odor, the perceptivity of what is ungrateful; and all gratefulness and ungratefulness of perception are from the affection which is of love, and according to it (see n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 5621, 10054). In general be it known that all things in the vegetable kingdom, whatever they may be, whether the produce of the forest, or that of gardens, fields, and plains, such as trees, crops, flowers, grasses, and vegetables, both in general and in particular, signify spiritual and celestial things, for the reason that universal nature is a theater representative of the Lord’s kingdom (see at the places cited in n. 9280).

[2] That “stacte” denotes the affection of sensuous truth is because it is mentioned first; for there are four spices of which the incense was prepared, as there were also four of which the oil of anointing was prepared; and that which is mentioned in the first place is the most external, as is also that which is mentioned in the first place for the preparation of the oil of anointing, which was best myrrh (that this denotes the perception of sensuous truth, see n. 10252).

[3] That four spices were taken for the preparation of both the oil and the incense, was for the reason that they signified truths in their order from external to inmost; and they are in the same succession with man; for man has an external which is called the external man, and an internal which is called the internal man, in each of which there is an exterior and an interior; the most external is called the sensuous, and this is therefore signified by “stacte” (what the sensuous is, and its quality, see n. 9996, 10236).

[4] That “stacte” denotes the affection of sensuous truth, cannot be confirmed from other passages in the Word, because it is nowhere else mentioned; but stacte of another kind, expressed in the original tongue by another word, is mentioned among those spices which were brought down into Egypt (Genesis 37:25; 43:11), and which involve such things as are in the external or natural man, because by “Egypt” is signified the memory-knowledge that is of the natural man (see at the places cited in n. 9391).

10252. Best myrrh. That this signifies the perception of sensuous truth, is evident from the signification of “fragrant myrrh,” as being the perception of sensuous truth; for its odor denotes perceptivity (as just above), and “myrrh” denotes sensuous truth. In what now follows, the subject treated of is the oil of anointing, by which is signified celestial good, which is the Divine good of the Lord’s Divine love in the inmost heaven; its quality is described by the fragrant things of which it was compounded, which were best myrrh, aromatic cinnamon, aromatic calamus, cassia, and oil of olive, by which are signified celestial truths and goods in their order, namely, from ultimate to first ones, or from outermost to inmost ones; the ultimate or outermost ones being signified by “myrrh.” The reason why celestial good, or the good of the inmost heaven, is thus described, is because this good comes forth by means of the truths which are signified, and it also subsists by means of them.

[2] But as this is a subject of deeper investigation, it may be set forth further. In order that celestial good, which is inmost good, may be born with man, which is effected by the Lord through regeneration, truths must be acquired from the Word, or from the doctrine of the church which is from the Word. These truths obtain their first seat in the memory of the natural or external man; from this they are called forth by the Lord into the internal man, which is done when the man lives according to them; and the more the man is affected with them, or loves them, the higher, or the more interiorly, they are raised by the Lord, and there become celestial good.

[3] Celestial good is the good of the love of doing truths from the Word for the sake of good, thus for the Lord’s sake; for the Lord is the source of good, thus is good; and this is the generation of this good. From this it is evident that this good comes forth by means of truths from the Word, first in the most external or sensuous man, next by their elevation into the internal man, and finally into the very inmost man, where they become celestial good. And as this good comes forth in this way by means of truths in their order, so it afterward subsists in a like order by means of the same truths, for subsistence is a perpetual coming-forth. And when it so subsists, as it had come forth, it is complete, for then the higher things subsist, rest, and store up themselves in order, upon the lower ones as upon their planes; and upon their outermosts or ultimates, which are sensuous memory-truths, as upon their foundation.

[4] These truths are described by John in Revelation as the precious stones forming the foundation of the wall of the holy Jerusalem that came down out of heaven (Revelation 21:19-20). By “precious stones” are signified truths Divine received in good (n. 9476, 9863, 9873, 9905). That “fragrant myrrh” denotes sensuous truth, is evident also in David:

Thou hast loved righteousness, therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows; with myrrh, aloes, and kesia, all Thy garments (Psalms 45:8-9).

This is said of the Lord, who alone is the “anointed of Jehovah,” because there was in Him the Divine good of the Divine love which is signified by the oil of anointing (n. 9954). By His “garments” which are said to be “anointed with myrrh, aloes, and kesia,” are signified Divine truths from His Divine good in the natural (n. 5954, 9212, 9216, 9814); thus by “myrrh” is signified Divine truth in the sensuous, because it is mentioned in the first place.

[5] In Matthew:

The Wise men from the east, opening their treasures, offered unto the Lord then born, gifts: gold, frankincense, and myrrh (Matthew 2:11).

Here “gold” denotes good; “frankincense,” internal truth; and “myrrh,” external truth; both of these from good. That “gold” is here mentioned in the first place is because it signifies good, which is inmost; in the second place “frankincense,” because it signifies internal truth from good; and “myrrh” is mentioned in the third or last place because it signifies external truth from good. (That “gold” denotes good, see the places cited in n. 9874, 9881; and that “frankincense” denotes internal truth from good will be seen in what follows at verse 34)

[6] The reason why the wise men from the east offered these things to the Lord then born, was that they might signify His Divine in the Human; for they knew what gold signified, what frankincense, and what myrrh, because they were in the science of correspondences and representations. In those times this was the chief science among the Arabians, Ethiopians, and others in the east; and therefore also in the Word by “Arabia,” “Ethiopia,” and “the sons of the east,” in the internal sense, are meant those who are in the knowledges of heavenly things (n. 1171, 3240, 3242, 3762). But in course of time this science perished, because when the good of life ceased it was turned into magic. It was first obliterated with the Israelitish nation, and afterward with the rest; and at this day so completely that it is not even known to exist. So much is this the case in the Christian world, that if it were said that all things of the Word in the sense of the letter signify heavenly things by correspondence, and that from this is its internal sense, no one would know what was meant.

[7] As “myrrh” signified truth the most external, which is sensuous truth, and its perception, therefore the bodies of the dead were formerly anointed with myrrh and aloes, by which anointing was signified the preservation of all truths and goods with the man, and also their resurrection. For this reason such a substance was employed as signified the ultimate of life with man, which ultimate is called the sensuous life. (That the body of the Lord was anointed with such things, and was encompassed with them, together with a linen cloth, and that this was the custom of the Jews, may be see n in John 19:39-40; Luke 23:53, 23:56.) But be it known that what is said of the Lord Himself in the Word is to be understood in a supereminent sense, and therefore these things here signify His Divine life in the sensuous, which is the life proper to the body, and also the resurrection of this. It is known that the Lord rose again with the whole body which He had in the world, differently from other men, for He left nothing in the sepulcher; and therefore He also said to the disciples, who when they saw the Lord supposed that they saw a spirit, “Why are ye troubled? behold My hands and My feet, touch Me and see; for a spirit hath not flesh and bones as ye see Me have” (Luke 24:38-39).