402. Verse 13. And the stars of heaven fell unto the earth, signifies that the knowledges of good and truth perished. This is evident from the signification of "stars" as being the knowledges of good and truth (See above, n. 72); also from the signification of "falling unto the earth," as being to perish; for when stars fall to the earth they perish. The same is signified by:

The stars shall fall from heaven (Matthew 24:29; and Mark 13:25).

Anyone can see that "stars" here do not mean stars, for these cannot fall from heaven, for they are fixed or established in their place, and cannot fall to the earth, because they are larger than the earth; consequently by them are signified such things as belong to heavenly light, and give light, which are the knowledges of good and truth. Moreover, stars appear in the angelic heaven, but they are appearances from the knowledges of good and truth, therefore they appear about those who are in such knowledges, especially when they turn them over in the mind, and are desirous of knowing them.

7337. 'And the magicians of Egypt did the same with their enchantments' means that [by a misuse of order] the falsifiers among them produced something that looked the same. This is clear from the meaning of 'Egyptian magic' and 'enchantments' as misuses of Divine order, dealt with in 5223, 6052, 7296. As regards miracles, it should be recognized that Divine miracles are as different from miracles involving the use of magic as heaven is from hell. Divine miracles spring from Divine Truth and take place in accordance with true order. Effects on lowest levels are miracles when it pleases the Lord that they should present themselves in that form. Thus it is that all Divine miracles represent states of the Lord's kingdom in heaven, and of the Lord's kingdom on earth, which is the Church. And this is the inward form that Divine miracles take. This is the situation with all the miracles performed in Egypt, as it is with all the rest that are referred to in the Word. All the miracles too which the Lord Himself performed when He was in the world were signs of the future state of the Church. Opening the eyes of the blind, for example, and the ears of the deaf, loosing the tongues of the dumb, enabling the lame to walk, and making the maimed whole and the leprous too, were signs that the kind of people meant by the blind, deaf, dumb, lame, maimed, and leprous would receive the Gospel and be spiritually restored to health, which would be accomplished by the Lord's Coming into the world.

[2] This is what Divine miracles are like as to the inward form they take. But miracles involving the use of magic hold nothing at all like that; they are performed by the evil to gain power over others, and in outward form seem to be the same as Divine miracles. The reason why they seem to be the same is that they start from order, and on its lowest level, where miracles present themselves, order always looks the same. Take for example the consideration that Divine Truth coming forth from the Lord has all power within it. This being so, truths also on the last and lowest levels of order have power within them, and therefore the evil use truths to gain power and exercise control over others.

[3] To give another example, it is in accordance with order that in the next life states of affection and thought give rise to people's ideas of spatial position and distance, and that the distances seen to separate people from one another are determined by the differences in their states. The purpose behind this law of order from the Divine is that all within the Grand Man should be distinct from one another. But magicians in the next life misuse this law of order, for they bring about changes of state in others and then move them about, at one time to a position high up, at another to a position low down, and also force them into communities where they can serve as the magicians' subordinates. They misuse order in countless other ways like this. From all this it is evident that although in outward form miracles involving the use of magic seem to be the same as Divine miracles, inwardly they nevertheless have a contrary end in view. That is to say, they have in view the destruction of things of the Church, whereas Divine miracles have inwardly as their end in view the building up of things of the Church. They are like two beautiful women, one of whom because of her promiscuity is wholly rotten within, while the other because of her chastity or true matrimonial love is wholly pure within. Outwardly those women are alike, but inwardly they are as different as heaven and hell.