279. And the second animal like a calf, signifies the appearance in ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (See in the work on Heaven and Hell 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub was like a calf. That this appearance was in ultimates, see just above n. 278. A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves.

[2] That "bullocks" and "calves" signify the good of the natural man is evident from the passages of the Word where they are mentioned. First from the description of the feet of the cherubim in Ezekiel:

Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezekiel 1:7).

Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70)

[3] In Hosea:

Return ye to Jehovah; say unto Him, Take away all iniquity, and accept good, and we will pay back the bullocks of our lips (Hosea 14:2).

What it is to "pay back the bullocks of the lips" no one can know unless he knows what "bullocks" and what "lips" signify; they mean evidently confession and thanksgiving from a good heart; but it is thus expressed because "bullocks" signify external good, and "lips" doctrine; therefore "paying back the bullocks of the lips" signifies to confess and give thanks from the goods of doctrine. (That "lips" signify doctrine, see Arcana Coelestia, n. 1286, 1288.)

[4] In Amos:

Ye cause the habitation of violence to draw near; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 6:3, 4).

Here those who have an abundance of the knowledges of good and truth and yet lead an evil life are treated of; "to eat the lambs out of the flock" signifies to imbibe the knowledges of internal good or of the spiritual man; and "to eat the calves out of the midst of the stall" signifies to imbibe the knowledges of external good or of the natural man; and "to cause the habitation of violence to draw near" is to live a life contrary to charity.

[5] In Malachi:

Unto you that fear My name shall the Sun of righteousness arise and healing in His wings; that ye may go forth, and grow up as fatted calves (Malachi 4:2).

The "Sun of righteousness that shall arise to them that fear the name of Jehovah" signifies the good of love; and "healing in His wings" signifies the truth of faith; therefore "to go forth, and grow up as fatted calves," signifies the increase of all good, "fatted" and "fat" also signifying good.

[6] In Luke:

The father said of the prodigal son who returned penitent in heart, Bring forth the first robe and put it on him, and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it, that we may eat and be glad (Luke 15:22, 23).

He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first robe," that they should "put a ring on his hand, and shoes on his feet," that they should "bring forth the fatted calf, that they might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation and heavenly joy.

[7] In Jeremiah:

I will give the men that have transgressed My covenant, who have not established the words of the covenant which they made before Me, that of the calf, which they cut in twain that they might pass between the parts thereof, the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, which passed between the parts of the calf, I will even give them into the hands of their enemies, that their carcass may be for food to the bird of the heavens (Jeremiah 34:18-20).

What is meant by "the covenant of the calf," and by "passing between its parts," no one can know without knowing what a "covenant" signifies, and a "calf," and its being "cut in twain;" then what is meant by "the princes of Judah and Jerusalem," by "the royal ministers," "the priests," and "the people of the land." Some heavenly arcanum is evidently meant; and it can be understood when it is known that a "covenant" means conjunction; a "calf" good, a "calf cut in twain" good proceeding from the Lord on the one hand, and good received by man on the other, whence is conjunction; and that "the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land," mean the goods and truths of the church; and that "to pass between the parts" means to conjoin. When these things are known, the internal sense of these words can be seen, namely, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

[8] Like things are involved in the "covenant of the calf" with Abram, of which in Genesis:

Jehovah said to Abram, Take to thee an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took him all these, and divided them in the midst, and laid each part over against the other; but the birds divided he not. And the birds of prey came down upon the carcasses; and Abram drove them away. And the sun was at its going down, and a deep sleep fell upon Abram; and lo, a terror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram (Genesis 15:9-12, 18).

The "terror of great darkness" that fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness in respect to the truths and goods of the church. This state of that nation is what is described in the prophet by "the covenant of the calf which they cut into two parts, between which they passed." Since a "calf" signifies the good of the natural man and its truth, which is knowledge [scientificum]; and since the natural man and its knowledge [scientificum] is signified by "Egypt," therefore in the Word Egypt is called a "she-calf," and a "he-calf;" moreover, when they applied the knowledges [scientifica] of the church to magical and idolatrous purposes they turned the calf into an idol; this was why the sons of Israel made to themselves a he-calf in the wilderness, and worshiped it, and also why they had a calf in Samaria.

[9] That Egypt was called a he-calf and a she-calf can be seen in Jeremiah:

A very fair she-calf is Egypt; destruction cometh out of the north, her hirelings in the midst of her are like he-calves of the stall (Jeremiah 46:20-21).

Respecting the calf that the sons of Israel made to themselves in the wilderness, see Exodus 32; and respecting the "calf of Samaria" (1 Kings 12:28-32), about which is the following in Hosea:

They have made a king, but not by Me; they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off. Thy calf, O Samaria, hath forsaken thee. For it was from Israel; the workman made it, and it is not God; the calf of Samaria shall be broken in pieces (Hosea 8:4-6).

This treats of the corrupt explanation of the Word, when the sense of its letter is turned to favor self-love, and the principles of religion derived therefrom. "They have made a king, but not by Me, and they have made princes, and I knew it not," signifies doctrines from self-intelligence, which in themselves are falsities, but which they make to appear as truths; for "king" signifies truth, and in a contrary sense, falsity; "princes" signify primary truths, or falsities, which are called principles of religion. "To make idols of their silver and their gold" signifies to pervert the truths and goods of the church, and still to worship them as holy, although as they are from self-intelligence they are destitute of life; "silver" is the truth, and "gold" the good, which are from the Lord; "idols" signify worship from doctrine that is from self-intelligence; "the workman made it, and it is not God," signifies that is from the selfhood [ex proprio], and not from the Divine; "to be broken in pieces" signifies to be dispersed; which makes clear what is signified by the "calf of Samaria." Because "calves" signified the good of the natural man, calves were also sacrificed (See Exodus 29:11, 12 seq.; Leviticus 4:3, 13; 8:15 seq.; 9:2; 16:3; 23:18; Numbers 8:8 seq.; 15:24; 28:19, 20; Judges 6:25-29; 1 Samuel 1:25; 16:2; 1 Kings 18:23-26, 33); for all the animals that were sacrificed signified the goods of the church of various kinds.

70. The feet are said to be "like unto burnished brass," because burnished brass is polished brass, shining from something fiery; and "brass" in the Word signifies natural good. Metals are equally significative with the rest in the Word. "Gold" in the Word signifies celestial good, which is inmost good; "silver" signifies the truth thereof, which is spiritual good: "brass" natural good which is outmost good, and "iron" the truth thereof, which is natural truth.

Metals have such significations from correspondence; for in heaven many things are seen shining as if from gold and silver, and also many things as if from brass and iron; and it is there known that by these the goods and truths mentioned above are signified. It was from this that the ancients, who had a knowledge of correspondences, named the ages according to these metals; calling the first age the "golden," because innocence, love, and wisdom therefrom then ruled; but the second "silver," because truth from that good, or spiritual good, and intelligence therefrom then ruled; the third age "brazen" or "copper," because mere natural good, which is justness and sincerity of moral life, then ruled; but the last age they called "iron," because mere truth without good then ruled, and when that rules, falsity also rules. All this was from the spiritual signification of these metals.

[2] From this it can be known what is signified by the image seen in a dream by Nebuchadnezzar:

The head of which was of gold, the breast and arms of silver, the belly and sides of brass, the legs of iron, and the feet partly of iron and partly of clay (Daniel 2:23, 33);

namely, the state of the church in respect to good and truth, from its first time to its last; its last time was when the Lord came into the world. When it is known that "gold" signifies celestial good, "silver" spiritual good, "brass" natural good, and "iron" natural truth, many arcana in the Word, where these metals are mentioned, can be understood. Thus what is signified by these words in Isaiah:

For brass I will bring gold, for iron I will bring silver, and for wood brass, and for stones iron; I will also make thy government peace, and thine exactors justice (Isaiah 60:17).

[3] But as the signification of "brass," as meaning natural good, is here treated of, I will cite only a few passages where "brass" is mentioned, as signifying that good. Thus in Moses:

Asher acceptable unto his brethren, and dipping his foot in oil. Thy shoe iron and brass, and as thy days thy fame (Deuteronomy 33:24-25).

"Asher," as one of the tribes, signifies the blessedness of life, and the delight of affections (See Arcana Coelestia 3938-3939, 6408); "to dip the foot in oil" signifies natural delight, "oil" is delight (See n. 9954), "foot" the natural (See just above, n. 69; "the shoe iron and brass" signifies the lowest natural from truth and good, "the shoe" is the lowest natural (See n. 1748, 1860, 6844), "iron" is its truth, and "brass" its good (as above). In the same:

Jehovah thy God will bring thee into a wealthy land; a land out of whose stones thou mayest hew out iron, and out of its mountains brass (Deuteronomy 8:7, 9).

In Jeremiah:

I will give thee unto this people for a fortified wall of brass, that they may fight against thee and not prevail against thee (Jeremiah 15:20).

And in Ezekiel:

Javan, Tubal, and Meshech, they were thy traffickers; with the soul of man and with vessels of brass they traded thy merchandise (Ezekiel 27:13).

In this chapter the traffickings of Tyre are treated of, by which are signified the knowledges of good and truth; by the names "Javan," "Tubal," and "Meshech," are signified such things as are of good and truth, of which knowledges treat; the "soul of man" is truth of life; "vessels of brass" are scientifics of natural good. (What is signified by "Tyre" may be seen in Arcana Coelestia 1201; what by "traffickings," n. 2967, 4453; what by "Tubal and Meshech," n. 1151; what by "Javan," n. 1152, 1153, 1155; what by the "soul of man," n. 2930, 9050, 9281; what by "vessels," n. 3068, 3079, 3316, 3318) In the same:

The feet of the cherubs sparkled like the appearance of polished brass (Ezekiel 1:7).

What "cherubs" and "feet" signify, see above n. 69.

[4] In the same:

I saw and behold there was a man, whose appearance was like the appearance of brass, and a line of flax was in his hand; and he was standing in the gate (Ezekiel 40:3).

It was because this angel measured the wall and the gates of the house of God, which signify the externals of the church, that his appearance was seen as the appearance of brass. He who knows that "brass" signifies the external of the church, which in itself is natural, can in some measure know why:

The altar of burnt-offering was overlaid with brass, and the grating about it was of brass, and the vessels of brass (Exodus 27:1-4);

as also why:

The great vessel, which was called the sea, with the twelve oxen under it, and the ten lavers with the bases, and also all the vessels of the tabernacle for the house of God, were made by Solomon of polished brass (1 Kings 7:43-47).

[5] He who knows what "brass" signifies may also enter into the arcanum why it was commanded that a serpent of brass be set up for the people to look at, of which it is thus written in Moses:

Jehovah sent serpents among the people, and they bit the people. And He said unto Moses, Make thee a serpent, and set it upon a standard, and it shall come to pass that everyone that is bitten, and looketh upon it, shall live. And Moses made a serpent of brass, and set it upon a standard; and it came to pass, that if a serpent had bitten any man, and he looked unto the serpent of brass, he lived (Numbers 21:6, 8-9).

That this "serpent" signified the Lord, He Himself teaches in John:

As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him may not perish, but may have everlasting life (John 3:14-15).

By the "serpent" is signified that which is the ultimate of life with man, and is called the external sensual, which is the natural. Because this ultimate in the Lord was Divine, a serpent of brass was made among the sons of Israel, with whom all things were representative; and this signified that if they would look to the Divine Human of the Lord they would live again, that is, if they would believe in Him they would have eternal life, as the Lord Himself also teaches. (That to "see" is in the spiritual sense to believe, see above, n. 37, 68; and that the "serpent" is the external sensual, which is the ultimate of man's life, see Arcana Coelestia 195-197, 6398, 6949, 10313) That "brass" and "iron" in the Word also signify what is hard (as in Isaiah 48:4; Daniel 7:19 where), will be seen in what follows.