1100. And a hold of every unclean and hateful bird, signifies where there are nothing but falsities from the falsified truths of the Word. This is evident from the signification of a "hold," as being where the falsifiers are, thus hell (as above); also from the signification of "every unclean and hateful bird," as being falsities from the falsified truths of the Word; for "birds" signify things rational and intellectual, thoughts, ideas, and reasonings, thus truths or falsities, and "unclean" means what flows forth from a filthy love, and especially from the love of having dominion, for this constitutes uncleanness in hell; and "hateful" signifies what flows forth from a false principle, thus from a religious principle confirmed by the sense of the letter of the Word falsified. It is from correspondence that "birds" signify such things as pertain to man's thought, both spiritual and infernal, thus both truths and falsities, for these pertain to thought. That this is from correspondence is evident from the birds seen in the spiritual world, where all things that appear before the eyes and the other senses are correspondences. All sorts of animals of the earth, also flying things of heaven, both beautiful and unbeautiful, are seen there, and they appear from the affections and thoughts of angels or of spirits, the animals from affections, and the flying things from thoughts. It is known to everyone there that these are correspondences; and they know also to what affections and thoughts they correspond. That they are correspondences of affections and thoughts is made to appear most clearly; since they are instantly dissipated when the spirit or the angel goes away or stops thinking about the matter. As birds are correspondences of thoughts both rational and not rational, thus of both verities and falsities, therefore they have this signification in the Word, for all things of the Word are correspondences.

[2] That "birds" signify thoughts that are from truths, both rational and spiritual, can be seen from the following passages. In David:

Let them praise the name of Jehovah, the wild beast and every beast, creeping thing and winged bird (Psalms 148:5, 10).

That "the wild beast and beast" signify the affections of the natural man, both of truth and of good, and in the contrary sense the cupidities of falsity and evil, may be seen above (n. 522, 650, 781); therefore "winged bird" signifies thoughts. This is why it is said that they should praise Jehovah, for it is man who must praise from affections and thoughts, thus from goods and truths.

[3] In Hosea:

In that day will I make a covenant for them with the wild beast of the field, and with the bird of the heavens, and with the creeping thing of the earth; and I will break the bow and the sword and the war from the earth (Hosea 2:18).

This is said of the Lord's coming and of the state of heaven and the church from Him. "In that day" means the Lord's coming; "the covenant" that He will then make signifies conjunction with those who believe in Him; therefore, "the wild beast of the field and the bird of heaven" cannot mean wild beasts and birds, but must mean the things to which they correspond, which are the affections of good and truth and consequent thoughts. That there will then be no infestation from falsities and evils from hell is signified by "the bow, the sword, and the war, shall be broken in the earth."

[4] In David:

Thou madest him to have dominion over the works of Thy hands, Thou hast put all things under his feet, flocks and herds, yea, the beasts of the fields, the birds of heaven, and the fish of the sea (Psalms 8:6-8).

This treats of the Lord, of whom it is here said that "He shall have dominion over all the works of Jehovah's hands," which does not mean terrestrial things, such as flocks, herds, beasts, birds, and fishes. For what have these things to do with His dominion, which is in the heavens, and from the heavens over men on the earth, whom He will lead to life eternal? Therefore the spiritual things of the church are what are meant, "flock" signifying in general all things spiritual with man, "herd" all things natural with him that correspond to things spiritual, "beasts of the fields" affections of good in the natural man that pertain to the church (for "field" signifies the church), "birds of heaven" signify the thoughts of the rational man, and "fishes of the sea" knowledges.

[5] In Ezekiel:

I will take of the shoot of a high cedar, in the mountain of the height of Israel will I plant it, that it may lift up the bough and bear fruit and become a magnificent cedar; that under it may dwell every bird of every wing, in the shades of its branches shall they dwell (Ezekiel 17:22-23).

This means the establishment of a new church by the Lord; its establishment anew or from its first rise is meant by "the shoot of a high cedar," "cedar" here as elsewhere in the Word signifies the spiritual rational church, such as was the church with the ancients after the flood. "To plant a shoot in the mountain of the height of Israel" signifies in spiritual good, which is the good of charity, "the mountain of the height of Israel" signifying that good; "to become a magnificent cedar" signifies the full establishment of that church; "that under it may dwell every bird of every wing" signifies that there will be rational truths of every kind in that church; "to dwell in the shade of its branches" signifies these terminated in natural truths, since these cover and guard rational truths that are from a spiritual origin.

[6] In the same:

Ashur a cedar in Lebanon, which has become high. In his branches have all the birds of the heavens built their nests, and under his branches all the beasts of the field have brought forth, and in his shade have dwelt all great nations (Ezekiel 31:3, 5-6).

Here, too, "cedar" signifies the spiritual rational church, since "Assyria" signifies the rational; and as "cedar" signifies the church, it follows that "the birds of the heavens that have built their nests in its branches," and "the beasts of the field that have brought forth under them," mean rational thoughts respecting the truths of the church, and the affections of them; and this being the meaning it is added, "In his shade have dwelt all great nations."

[7] In Daniel:

Nebuchadnezzar in a dream saw a tree in the midst of the earth, and the height thereof was great; and it grew and became strong, and the height thereof reached even unto heaven, and the sight thereof unto the end of the earth; the leaf thereof was beautiful, and the flower thereof much; and in it was food for all. The beast of the field had shade under it, and the birds of the heavens dwelt in the branches of it, and all flesh was nourished by it. But a watcher and an holy one came down from heaven, crying out, Hew down the tree, and cut off his branches, shake off his leaf, and scatter his flower; let the beast flee away from under it, and the birds from his branches (Daniel 4:10-14, 20-21).

Here, too, "tree" signifies the church called Babylon in its beginning and progress, and here that church in the knowledges of truth and good. Its beginning and progress is described in the words, "it became great and strong, the leaf thereof was beautiful, and the flower thereof much, and in it was food for all;" its affections of good and thoughts of truth are signified by "the beast of the field that had shade under it, and the birds that dwelt in its branches." That it lifted up its dominion over the holy things of the church and of heaven, is meant by "a watcher and an holy one came down from heaven, and cried out, Hew down the tree and cut off his branches." That "beast and bird" here signify affections and thoughts is evident from its being said, when the tree was cut down, "let the beast flee away from under it, and the birds from his branches."

[8] "The birds of heaven" have a similar signification in the Gospels:

Jesus said, The kingdom of the heavens is like unto a grain of mustard seed, which a man took and sowed in his field, and it becometh a tree, so that the winged things of heaven come and build nests in the branches thereof (Matthew 13:31-32; Mark 4:31-32; Luke 13:19).

"A tree from a grain of mustard seed" signifies a man of the church, and also a church beginning from a very little spiritual good by means of truth; for if only a very little spiritual good takes root with a man it grows like a seed in good ground. And as a "tree" thus signifies a man of the church, it follows that "the winged things of heaven" that made nests in its branches signify the knowledges of truth and thoughts therefrom. Anyone can see this is not a mere comparison, for if it were, what would be the need of such things in the Word and of like things in the Prophets?

[9] So again in David:

Jehovah sendeth forth fountains into the streams, they go between the mountains. They give drink to every wild beast of the fields; the wild asses quench their thirst; by them the bird of the heavens dwells, from among the boughs they utter their voices. The trees of Jehovah are satisfied, the cedars of Lebanon which He hath planted, where the birds make their nests; as to the stork her house is in the fir trees (Psalms 104:10-12, 16-17).

Such things as these also would not have been said in the Divine Word unless each particular of them had been a correspondence of things spiritual and celestial, and consequently holy. For otherwise why should it be said that "streams from fountains go between the mountains, and give drink to every wild beast of the field; that the wild asses quench their thirst, and by them the bird of the heavens dwells, and utters its voice among the boughs, and the stork in the fir trees"? But when by "fountains" truths of the Word are understood, by "rivers" intelligence therefrom, by "mountains" goods of love, by "wild beast of the fields" affections of truth, by "wild asses" the rational, and by "birds of the heavens" thoughts from Divine truths, then the Word is the holy Divine; otherwise it would be merely human.

[10] In Job:

Ask, I pray, the beasts, and they shall teach thee, or the birds of heaven, and they shall tell thee, and the fishes of the sea shall declare unto thee. Who doth not know from all these that the hand of Jehovah doeth this? (Job 12:7-9).

Evidently "beasts, birds of heaven, and fishes of the sea," do not mean here beasts, birds, and fishes, for these cannot be asked, or teach, or tell, or declare "that the hand of Jehovah doeth this;" but these signify the things that pertain to man's intelligence, "beasts" meaning his affections, "birds of heaven" his thoughts, and "fishes of the sea" cognitions and knowledges [cognitiones et scientifica]. From these man can teach that the hand of Jehovah doeth it. Unless the things of man's intelligence were signified by "beasts, birds, and fishes," it could not be asked, "Who doth not know from all these?"

[11] In Ezekiel:

Son of man, Say to the bird of every wing, and to every wild beast of the field, Gather yourselves and come, gather yourselves from every side to a great sacrifice upon the mountains of Israel. And I will give My glory among the nations (Ezekiel 39:17, 21).

This describes the establishment of the church among the nations, and the invitation and calling to it, for it is said, "So will I give my glory among the nations;" therefore "the bird of every wing," and "every wild beast of the field," signify all who are in the affection of good and the understanding of truth.

[12] So in Revelation:

An angel standing in the sun cried out with a great voice, saying to all the birds that fly in the midst of heaven, Come and be gathered together to the supper of the great God (Revelation 19:17).

Here "birds flying in the midst of heaven" cannot mean birds, but men who are rational and spiritual; for they are invited to the supper of the great God.

[13] In Jeremiah:

I beheld the mountains, and lo they were moved, and all the hills were overturned; I beheld, when lo there was no man, and all the birds of heaven were flown away. I beheld when Carmel was a wilderness, and all its cities were desolated (Jeremiah 4:24-26).

This was said of the devastation of the church as to all its good and truth. "Mountains and valleys" signify celestial and spiritual loves; and "to be moved and overturned" signifies to perish. For in the spiritual world, when there no longer exists in spirits any celestial or spiritual love, the mountains are actually moved and the hills overthrown upon which they dwelt. "All the birds were flown away" signifies that there was no longer any knowledge and consequent thought of truth; "there was no man" signifies no understanding of truth; "Carmel was a wilderness" signifies a church destitute of good and truth; and "its cities desolated" signifies that there were no longer any doctrinals of truth.

[14] In the same:

The habitations are laid waste, so that no man passeth through, neither do they hear the voice of cattle; from the bird of the heavens even to the beast they have flown away, they have gone; for I will make Jerusalem heaps, a habitation of dragons (Jeremiah 9:10-11; 12:9).

Here, too, the devastation of the church is described. "The habitations that are laid waste, so that no man passeth through," signify the doctrinals of the church which were from the Word, in which now there is no good or truth; "the voice of cattle which they do not hear," signifies good of charity and truth of faith, of which there is none; "the birds of the heavens and even the beasts are flown away, they have gone" signifies that there is no longer any thought of truth from the knowledge of it, nor any affection of good. This evidently does not mean the flying away of the birds of heaven and the going away of the beasts of the earth, but the vastation of the church as to doctrine, for it is added, "I will make Jerusalem into heaps, a habitation of dragons," "Jerusalem" signifying the church as to doctrine, and "making it into heaps, and into a habitation of dragons," its devastation.

[15] In Hosea:

There is no truth and no mercy, and no knowledge of God in the land. Therefore the land shall mourn for the wild beast of the field, and for the bird of the heavens; yea, the fishes of the sea shall be gathered together (Hosea 4:1, 3).

Evidently "the wild beast of the field, the bird of the heavens, and the fishes of the sea," have the same signification here as above, for here, too, the devastation of the church is treated of, for it is said, "there is no truth, no mercy, and no knowledge of God in the land," and "the land" signifies the church.

[16] In Zephaniah:

I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea, I will cut off man from the faces of the land (Zephaniah 1:3).

"To consume man and beast" signifies to destroy spiritual and natural affection; "to consume the birds of the heavens and the fishes of the sea" signifies to destroy the perceptions and knowledges of truth; and as these signify things pertaining to the church it is said, "I will cut off man from the faces of the land," "man" signifying everything of the church.

[17] In David:

God said, I know every bird of the mountains, and the wild beast of My fields is with Me (Psalms 50:11).

In Ezekiel:

There shall be a great earthquake upon the land of Israel, and the fishes of the sea, and the bird of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the earth, and every man who is upon the faces of the earth shall tremble before Me (Ezekiel 38:19-20).

Here "the bird of the heavens and the wild beast of the field" have the same signification as above. "Earthquake" signifies a change of state of the church.

[18] In Isaiah:

Woe to the land shadowed with wings, which is beyond the rivers of Cush. The bird of the mountains and the beasts of the earth shall be left, but the bird shall loathe it, and every beast of the earth shall despise it (Isaiah 18:1, 6).

This treats of the establishment of the church with the nations and the devastation of the Jewish church; therefore "the bird and beast of the earth" signify the knowledges of truth and the affections of good.

[19] In the same:

I am God, and there is no God besides, and there is none like Me, calling a bird from the east, a man of counsel from a land far off (Isaiah 46:9, 11).

The "bird" called from the east signifies the truth of the Word, which is said to be "from the east" because it is from the good of love, "the east" being the good of love. Otherwise, what could be meant by "God shall call a bird from the east, and a man of counsel from a land far off"? "A man of counsel" means a man who is intelligent from truths that are from the good of love.

[20] In Hosea:

Ephraim, as a bird shall his glory fly away, from the birth and from the belly and from conception (Hosea 9:11).

In the same:

I will not return to destroy Ephraim. They shall go after Jehovah. With honor shall they come as a bird out of Egypt, and as a dove from the land of Assyria (Hosea 11:9-11).

"Ephraim" signifies the understanding of the truths of the church; and this is why he is compared to a bird, and it is said, "as a bird shall his glory fly away." Also in Hosea (Hosea 7:12) he is compared to a bird, for a "bird" signifies everything pertaining to the understanding, including the knowing, the thinking, and the reasoning faculties; while everything that is delightful and pleasurable, thus that pertains to the will and affection, is signified by "beast and wild beast." "The bird from Egypt" signifies the knowing faculty, which pertains to the natural man; and "the dove from Assyria" the rational faculty, since "Egypt" signifies the knowing faculty, and "Assyria" the rational faculty. Here a church to be established by the Lord is treated of.

[21] As most things of the Word have also a contrary sense, so have birds, and in that sense they signify fallacies from the sensual man, also reasonings from falsities against truths, and also falsities themselves, worse and more noxious according to the genera and the species of unclean birds; rapacious birds signifying especially the falsities that destroy truths. In many passages of the Word it is said that men "should be given for food to birds and wild beasts," which signifies that they would altogether perish by fallacies, falsities, consequent reasonings, cupidities of evil, and in general by evils and falsities from hell. This is signified by "being given for food to the birds of heaven and the beasts of the earth" in the following passages. In Jeremiah:

The carcass of this people shall be for food to the bird of the heavens, none shall frighten them away (Jeremiah 7:33).

In the same:

I will visit upon you in four kinds, with the sword to kill, and with dogs to drag about, and with the birds of the heavens and the beasts of the earth to devour and to destroy (Jeremiah 15:3).

In the same:

They shall be consumed by the sword and by famine, that their carcass may become food for the birds of the heavens and the beast of the earth (Jeremiah 16:4; 19:7; 34:20).

In Ezekiel:

Upon the faces of the field thou shalt fall, thou shalt not be brought together nor gathered; I have given thee for food to the wild beast of the earth and the bird of heaven (Jeremiah 29:5).

Upon the mountains of Israel thou shalt fall; I have given thee for food to the bird of the heavens of every wing and to the wild beast of the field (Jeremiah 39:4).

This is said of Gog. In David:

The nations have come into Thine inheritance, they have defiled the temple of Thy holiness; they have laid Jerusalem in heaps, the carcass of Thy servants have they given for food to the bird of the heavens, the flesh of Thy saints to the wild beast of the earth (Psalms 79:1-2).

[22] Because of this signification of "the birds of the heavens and the wild beasts of the earth," and because the nations of the land of Canaan signified the evils and the falsities of the church, it was customary for the Jewish nation to expose the carcasses of their enemies after their slaughter to the wild beasts and birds, by which they were devoured. This is why it was formerly regarded as horrible and profane, and is still so regarded, to leave dead men upon the face of the earth unburied, even after a battle. Also this is the signification in the Word of "not being buried," and of "bones drawn out of the graves and cast forth." Infernal falsities are signified also by:

The birds that came down upon the carcasses, that Abram drove away (Genesis 15:11).

Also by the birds in Revelation (Revelation 19:21);

Also by the birds that devoured that which was sown on the hard way (Matthew 13:3, 4; Mark 4:4; Luke 8:5).

In Daniel:

In the midst of the week he shall cause the sacrifice and the meal offering to cease. At last upon the bird of abominations shall be desolation, and even to the consummation and decision it shall drop upon the devastation (Daniel 9:27).

This is said of the total devastation of the Jewish church which was when the Lord was born. Its devastation by horrible falsities is signified by "the bird of abominations"; that falsity is here meant by "bird" is clearly evident. It is to be known that there are many kinds of falsities, and that each of them is signified by its own kind of bird; and these are enumerated in Moses (Leviticus 11:13; and Deuteronomy 14:11-20), and are mentioned in various parts of the Word, as the eagle, the kite, the woodpecker, the raven, the screech owl, the spoonbill, the heron, the owl, the horned owl, the dragon, and others.

(Continuation respecting the Athanasian Faith)

[23] About God and about Divine things, which are called in heaven celestial and spiritual, and in the world ecclesiastical and theological, there is thought from light; there is also thought not from light about them. Those have thought not from light who know about these things but do not understand them. Such are all those at the present day who wish the understanding to be kept under obedience to faith, holding even that a thing must be believed and not understood, and claiming that intellectual faith is not true faith. But these are such as are not interiorly in the genuine affection of truth, and consequently are in no enlightenment; and many of them are in the pride of self-intelligence, and in the love of ruling over the souls of men by means of the holy things of the church, not knowing that truth wishes to be in the light, since the light of heaven is the Divine truth, and that a truly human understanding is moved by that light and sees from it, and that when the understanding does not see from that light it is the memory that has faith and not the man; and such faith is blind, because without an idea from the light of truth; for the understanding is the man, and the memory introduces. If what is not understood must be believed a man might be taught like a parrot to speak and to remember, even that there is holiness in the bones of the dead and in sepulchers, that carcasses perform miracles, that man will be tormented in purgatory if he does not consecrate his wealth to idols or to monasteries, that men are gods because heaven and hell are in their power, with other like things which man must believe from a blind faith and from a closed understanding, and thus from the light of both extinguished. But be it known that all the truths of the Word, which are the truths of heaven and of the church, can be seen by the understanding, in heaven spiritually, in the world rationally; for a truly human understanding is the sight itself of these truths, for it is separated from what is material, and when separated it sees truths as clearly as the eye sees objects; it sees truths as it loves them, for as it loves them it is enlightened. The angels have wisdom in consequence of seeing truths; when, therefore, it is said to any angel that this or that must be believed although it is not understood, the angel answers, Do you think that I am insane, or that you are God whom I am to believe if I do not see? It may be falsity from hell.

316. Having seven horns, signifies who has omnipotence. This is evident from the signification of a "horn," as being the power of truth against falsity, but in reference to the Lord, as being all power or omnipotence. The Lamb was seen to have horns seven in number, because "seven" signifies all and it is predicated of what is holy (See above, n. 257). A "horn" and "horns" signify power, because the power of horned animals, as of oxen, rams, goats, and others, is in their horns. That "horn" or "horns" signify the power of truth against falsity, and in the highest sense, which treats of the Lord, signify omnipotence, and in a contrary sense the power of falsity against truth, is evident from many passages in the Word; and as it is thus made clear what is signified in the Word by "horns," so often mentioned in Daniel, and also in Revelation; and as they are still employed in the coronation of kings, I will quote the passages here.

[2] In Ezekiel:

In that day I will make a horn to bud forth unto the house of Israel, and I will give thee the opening of the mouth in the midst of them; that they may know that I am Jehovah (Ezekiel 29:21).

"To make a horn to bud forth unto the house of Israel" signifies truth in abundance; "the house of Israel" is the church; because this is signified by "horn," and "its budding forth," it is also said, "and I will give thee the opening of the mouth," which means the preaching of truth.

[3] In the first book of Samuel:

My horn hath exalted itself in Jehovah; my mouth is enlarged against mine enemies, because I am glad in Thy salvation. He shall give strength unto His king, ¹ and shall exalt the horn of His anointed (1 Samuel 2:10).

This is a prophetical saying of Hannah. "My horn hath exalted itself in Jehovah" signifies that Divine truth filled her, and made her powerful against falsities; and because this is the meaning, it is said, "my mouth is enlarged against mine enemies;" "enlarging the mouth" is preaching truth with power, and "enemies" are the falsities that disperse Divine truth. "He shall give strength unto His king, and shall exalt the horn of His anointed," signifies the Lord's omnipotence from Divine good by Divine truth, for "strength" in the Word has reference to the power of good, and "horn" to the power of truth; and "the anointed of Jehovah" is the Lord in respect to the Divine Human, which has omnipotence (See Arcana Coelestia 3008-3009, 9954).

[4] In David:

Jehovah hath exalted the horn of His people, the praise for all His saints, for the sons of Israel, a people near unto Him (Psalms 148:14).

"He hath exalted the horn of His people" signifies that He hath filled with Divine truths; therefore it is said: praise for His saints, for the sons of Israel, a people near unto Him," for those are called "saints" who are in Divine truths, since Divine truth is what is called holy (See above, n. 204). "Israel" is the church that is in truths, "sons of Israel" are truths, "a people" is also predicated of those who are in truths, and a people conjoined with the Lord by truths is said to be "near."

[5] In the same:

Jehovah God of Hosts, Thou art the splendor of their strength; and by Thy good pleasure Thou shalt exalt our horn (Psalms 89:8, 17).

Here also "to exalt the horn" signifies to fill with Divine truth, and thereby to give power against falsities; therefore it is said, "Jehovah God of Hosts, Thou art the splendor of their strength," "splendor" in the Word is predicated also of the church, and of the doctrine of truth therein.

[6] In the same:

The good man is gracious and lendeth. His righteousness standeth forever; his horn shall be exalted with glory (Psalms 112:5, 9).

That "horn" signifies Divine truth is clear from this, that it is said, "his righteousness standeth forever, and his horn shall be exalted with glory;" "righteousness" in the Word is predicated of good, and "horn" therefore of truth; for in every particular of the Word there is a marriage of good and truth; "splendor" also signifies Divine truth.

[7] In Habakkuk:

The brightness of Jehovah God shall be as the light; He hath horns coming out of His hand; and in them is the hiding of His strength (Habakkuk 3:4).

Because "horns" signify Divine truth with power, it is said, "the brightness of Jehovah God shall be as the light," and "in the horns is the hiding of His strength;" "the brightness of Jehovah" and "light" signify Divine truth; and "the hiding of His strength in the horns" signifies the omnipotence of Divine good through Divine truth, for all power of good is through truth, and in Divine truth lies concealed the omnipotence that is of Divine good.

[8] In David:

I have found David My servant; with the oil of holiness have I anointed Him; with whom My hand shall be established; Mine arm also shall make him mighty. My truth and My mercy shall be with him; and in My name shall his horn be exalted (Psalms 89:20-21, 24).

"David" means the Lord in respect to Divine truth (See above, n. 205); and "his horn shall be exalted" means His Divine power, which He has from Divine good through Divine truth; therefore, it is said, "My truth and My mercy shall be with him;" "mercy" in the Word, in the Word, in reference to Jehovah, or the Lord, signifies the Divine good of the Divine love. Because "David" means the Lord in respect to Divine truth proceeding from His Divine Human, He is called "David, my servant," "servant" meaning, in the Word, not a servant in the usual sense, but whatever serves, and it is predicated of truth because truth serves good for use, here for power.

[9] In the same:

I will make a horn to bud forth unto David; I will set in order a lamp for Mine anointed (Psalms 132:17).

Here by "David," and also by "anointed" the Lord in respect to Divine truth is meant, and "making His horn to bud forth" signifies the multiplication of Divine truth in the heavens and on earth by Him; therefore it is also said, "I will set in order a lamp for Mine anointed," which has a like meaning. That the Lord in respect to Divine truth proceeding from His Divine good, is called a "lamp" see above n. 62.

[10] In the same:

Jehovah my strength, my cliff, my fortress; my God, my rock, in which I confide, my shield and the horn of my salvation (Psalms 18:1-2; 2 Samuel 22:2-3).

"Strength" and "cliff" in reference, as here, to Jehovah or the Lord, signify omnipotence; "fortress" and "rock in which he confides" signify defense; "shield" and "horn of salvation" signify consequent salvation; "strength," "fortress," and "shield," in the Word are predicated of Divine good; "cliff," "rock," and "horn" are predicated of Divine truth; therefore these signify omnipotence, defense, and salvation, which Divine good has through Divine truth.

[11] In Luke:

Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up a horn of salvation in the house of David; that He might save us from our enemies (Luke 1:68-69, 71).

This is a prophecy of Zechariah respecting the Lord and His coming. "A horn of salvation in the house of David" signifies omnipotence to save by Divine truth from Divine good, "horn" is that omnipotence; "the house of David" is the Lord's church; "the enemies from which He should save" are the falsities of evil, for these are the enemies from which the Lord saves those who receive Him; it is known that there were no other enemies from which the Lord saved those who are here meant by his people.

[12] In Micah:

Rise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest beat in pieces many peoples (Micah 4:13).

"Rise and thresh, O daughter of Zion" signifies the dispersion of evil with those who are of the church, "to thresh" is to disperse, and "daughter of Zion" is the church that is in the affection of good; "I will make thy horn iron" signifies Divine truth mighty and powerful; "I will make thy hoofs brass" has a like meaning, "hoofs" meaning truths in ultimates; "that thou mayest beat in pieces many peoples" signifies that thou mayest scatter falsities, for "peoples" are predicated of truths, and in a contrary sense, of falsities.

[13] In Zechariah:

I saw, and behold four horns, that have scattered Judah, Israel, and Jerusalem. He showed me four smiths, and He said, These horns that have scattered Judah, so that no man lifteth up his head; these have come to terrify them, to cast down the horns of the nations that lift up the horn against the land of Judah to scatter it (Zechariah 1:18-21).

This describes the vastation of the church, and its subsequent restoration. "Judah," "Israel," and "Jerusalem," signify the church and its doctrine; "the horns that scattered them" signify the falsities of evil that have vastated the church; "smiths" signify the like as iron, namely, truth in ultimates, which is mighty and powerful, thus the like as the "horn of iron;" therefore it is said of them, "these have come to cast down the horns of the nations that lift up the horn against the land of Judah," "the horns of the nations" are the falsities of evil that have vastated the church, and that are to be dispersed that it may be restored.

[14] In Lamentations:

The Lord hath thrown in His fury the strongholds of the daughter of Judah; He hath cast them down to the earth; He hath profaned the kingdom and the princes thereof; He hath cut off in the glowing of His anger every horn of Israel (Lamentations 2:2-3).

Here the total vastation of the church is treated of. The last time when it was laid waste is signified by the glowing of the Lord's anger; and its total vastation is described by "He hath thrown down the strongholds of the daughter of Judah, He hath cast them down to the earth. He hath profaned the kingdom and the princes thereof;" "the daughter of Judah" is the church; "her strongholds" are truths from good; "the kingdom and princes" are its truths of doctrine; whence it is clear what is signified by "He hath cut off every horn of Israel," namely, the cutting off of all the power of truth in the church to resist the falsities of evil.

[15] In Daniel:

Daniel saw in a dream four beasts coming up out of the sea; the fourth exceedingly strong, having teeth of iron; it devoured and broke in pieces; and it had ten horns: and I gave heed, and behold another little horn came up among them, and three of the former horns were plucked up by the roots before it; in this horn were eyes like the eyes of a man, and a mouth speaking great things. I saw that this horn made war with the saints, and prevailed against them; and that it spoke words against the Most High. As to the ten horns, they are ten kings, and it shall humble three kings (Daniel 7:3, 7-8, 21, 23, 25).

Here evidently "horns" means the falsities that destroy the truths of the church, or the power of falsities against truths; "the beast coming up out of the sea" signifies the love of self out of which spring all evils; here the love of ruling over heaven and earth, to which things holy serve as means; it is such a love that is meant by "Babylon" in Revelation. This beast was seen "coming up out of the sea," because the "sea" signifies the natural man separated from the spiritual; for the natural man is then of such a character that he desires nothing so much as to have dominion over all, and to confirm that dominion by the sense of the letter of the Word. "The ten horns" signify falsities of every kind, for "ten" means all; therefore it is further said, that "the ten horns are ten kings," for "kings" signify truths, and in a contrary sense, as here, falsities. "The little horn that came up among them, before which three of the former horns were plucked up by the roots," signifies the complete perversion of the Word by the application of the sense of its letter to confirm the love of dominion. This horn is called "little," because it does not appear that the Word is perverted; and what does not appear before the sight of man's spirit, or before his understanding, is regarded either as nothing, or as little. In the spiritual world such is the appearance of things that are apprehended by a few only. "The three horns that were plucked up by the roots before it," signify the truths of the Word there that have been thus destroyed by falsifications; these truths are also signified by the "three kings" that were humbled by the horn, "three" not meaning three, but what is full, thus that truths were completely destroyed. As that "horn" signifies the perversion of the Word in respect to the sense of its letter, and as this sense appears before the eyes of men, as if it were to be understood thus and not otherwise, and therefore not to be gainsaid by anyone, it is said of this horn, "that in it there were eyes like the eyes of a man, and a mouth speaking great things," "eyes" signify understanding, and "eyes like the eyes of a man" an understanding as if of truth, and "mouth" signifies thought and speech from that understanding. From this it can now be seen what is meant by all and by each of the particulars here mentioned; as by "the beast coming up out of the sea, that had ten horns and teeth of iron, and devoured and broke in pieces;" by "the little horn that came up among them, before which three of the horns were plucked up by the roots, in which were eyes like the eyes of a man, and a mouth speaking great things;" also by "it made war with the saints and prevailed against them," and "it spoke words against the Most High;" and "the horns were so many kings."

[16] In the same:

I saw in a vision one ram that had two horns, and the horns were high; but one was higher than the other, and the higher had come up last. It pushed westward, northward, and southward. Then, behold, a he-goat of the goats came from the west over the faces of the whole earth; he had a conspicuous horn between his eyes. He ran upon the ram in the wrath of his strength, and he broke his two horns, and he cast him down to the ground and trampled upon him. But the great horn of the he-goat was broken; and in place of it there came up four toward the four winds of the heavens. Presently out of one of them came forth a little horn, which grew exceedingly towards the south, and towards the east, and towards beauty. And it grew even to the host of the heavens; and it cast down some of the host to the earth, and trampled upon them. Yea, even to the prince of the host it magnified itself, and the dwelling place of his sanctuary was cast down, because it cast down truth to the earth (Daniel 8:2-12, 21, 25).

This describes a second thing that lays waste the church, namely, faith alone. The "ram" signifies the good of charity and faith therefrom, and the "he-goat" faith separate from charity, or faith alone, or, what is the same, those who are in these; their "horns" signify truths from good and falsities from evil, combating; truths from good are meant by the horns of the ram, and falsities from evil by the horns of the he-goat. That the "ram had two high horns, one higher than the other, and the higher came up last" signifies the truth of faith from the good of charity; and this was seen according to the influx of good and truth with man and spirit; for all good is received behind, and all truth in front, as the cerebellum is formed to receive the good, which is of the will, and the cerebrum to receive the truth, which is of the understanding; "westward, northward, and southward, toward which the ram pushed" signify the goods and truths that those receive who are in charity and in faith therefrom, by which they disperse evils and falsities; "the he-goat of the goats that came over the faces of the whole earth" signifies faith separate from charity, springing from evil of life; "the he-goat of the goats" is that faith; the "west" evil of life; and "the earth" the church; "he had a conspicuous horn between the eyes" signifies that this is from self-intelligence; "he ran upon the ram in the wrath of his strength, and brake his two horns, and cast him down to the earth, and trampled upon him" signifies the entire destruction of charity and of faith therefrom, for when charity is destroyed faith also is destroyed, for the latter is from the former; "the great horn of the he-goat was broken, and in place of it there came up four toward the four winds of the heavens" signifies all falsities conjoined with evils therefrom, "horns" signifying the falsities of evil, "four" their conjunction, and "the four winds of the heavens" all, both falsities and evils; "out of one of them came forth a little horn" signifies justification by faith, for this is born of the principle of faith alone; it is said to be "little" because it does not appear as a falsity.

That this horn "grew exceedingly towards the south, and towards the east, and towards beauty, and grew even to the host of the heavens, and cast down some of the host to the earth, and trampled upon them" signifies that it destroyed all the truths and goods of the church; "the south" meaning where truth is in the light, "the east" and "beauty" where good is in clearness through truth, "the host of the heavens" all truths and goods of heaven and the church; "to cast down the host to the earth, and to trample upon them" signifies to destroy utterly; that "even to the prince of the host it magnified itself," and that "the dwelling place of his sanctuary was cast down" signifies the denial of the Lord's Divine Human, and the consequent vastation of the church; "the prince of the host" is the Lord in respect to the Divine Human, because from that proceed all the truths and goods that constitute the church; "the dwelling place of the sanctuary" is the church where these are; this plainly means the truths destroyed by falsities, for it is said, "it cast down truth to the earth." That this is the significance of the "ram," and the "he-goat," and "their horns," is clearly manifest from appearances in the spiritual world; for when such as have confirmed themselves in the doctrine of faith alone and of justification by faith, dispute there with those who are in the doctrine of charity and of faith therefrom, there appear to others who stand afar off he-goats, or a he-goat with similar horns, and with like onset and fury against the rams or the ram, and he appears also to tread the stars under his feet. These things have been seen by me also, and at the same time by those standing by, who were thereby confirmed that such things are meant in Daniel; and also that like things are meant by "the sheep on the right hand, and the goats on the left" (Matthew 25:32-46 the end), namely, by "sheep" those who are in the good of charity, and by "goats" those who are in faith alone. From these quotations from Daniel it can be seen in some measure what is signified in Revelation by:

The dragon that was seen having ten horns (Revelation 12:3);

The beast that was seen coming up out of the sea, which also had ten horns (Revelation 13:1).

The woman that was seen sitting upon a scarlet-colored beast, that had seven heads and ten horns; respecting which the angel said, The ten horns that thou sawest are ten kings (Revelation 17:3, 7, 12);

but these things will be explained hereafter.

[17] That the power of falsity against truth is signified by "horn" or "horns" is evident also from the following passages. In Jeremiah:

The horn of Moab is cut off, and his arm is broken (Jeremiah 48:25).

"Moab" signifies those who are in spurious goods, and in falsified truths therefrom, which in themselves are falsities. The destruction of these falsities is signified by "The horn of Moab is cut off," and the destruction of these evils by "his arm is broken. "

[18] In Lamentations:

Jehovah hath caused the enemy to be glad over thee; He hath exalted the horn of thine adversaries (Lamentations 2:17).

Evil is meant by "enemy," and the falsities of evil by "adversaries;" "exalting the horn of the adversaries" is falsities prevailing over truths and destroying them.

[19] In Ezekiel:

Ye thrust with side and with shoulder, and push all the sick sheep with your horns till ye have scattered them abroad (Ezekiel 34:21).

"To thrust with side and with shoulder" is with all strength and endeavor; to "push the sick sheep with horns till ye have scattered them abroad" signifies to destroy by falsities the well-disposed, who are not yet in truths from good, and yet desire to be.

[20] In Amos:

In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the earth (Amos 3:14).

"The altars of Bethel" signify worship from evil, and "the horns of the altar" signify the falsities of that evil; and that these are to be destroyed is signified by "the horns shall be cut off and fall to the earth."

[21] In the same:

They who are glad over a thing of nought; who say, Have we not taken to us horns by our own strength? (Amos 6:13).

"To take horns by our own strength" signifies by the powers of self-intelligence to acquire falsities by which truths will be destroyed.

[22] In David:

I said unto the boastful, Boast not; and to the wicked, Lift not up the horn; Lift not up your horn on high; speak not with a stiff neck. All the horns of the wicked will I cut off; the horns of the righteous shall be exalted (Psalms 75:4-5, 10).

"Lifting up the horn on high" signifies to defend vigorously falsity against truth; therefore it is also said, "speak not with a stiff neck." "To cut off their horns" signifies to destroy their falsities; and "to exalt the horns of the righteous" signifies to make powerful and strong the truths of good.

[23] Because "making high and exalting the horns" signifies to fill with truths, and to make them powerful and strong against falsities, therefore those truths are also called "the horns of a unicorn," because these are high. As in Moses:

The firstborn of his ox, honor is his, and his horns are the horns of a unicorn; with them he shall push the peoples together to the uttermost parts of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Mannaseh (Deuteronomy 33:17).

This is said of Joseph, who in the highest sense represents the Lord in respect to the Divine spiritual, or in respect to Divine truth in heaven; from this "Joseph" signifies also those who are in the Lord's spiritual kingdom (See Arcana Coelestia 3969, 3971, 4669, 6417). "The firstborn of the ox, honor is his," signifies the good of spiritual love; "his horns are the horns of a unicorn" signifies truths in their fullness, and in their power therefrom; "to push the peoples to the uttermost parts of the earth" signifies to instruct in truths all who are of the church, and to scatter falsities by means of truths; "the ten thousands of Ephraim and the thousands of Manasseh" signify the plenty and abundance of truth and of wisdom therefrom and the plenty and abundance of good and of love therefrom; "Ephraim," in the Word, signifying the intellectual of the church, which is of truth, and "Manasseh" the voluntary of the church which is of good (See Arcana Coelestia 3969, 5354, 6222, 6234, 6238, 6267, 6296); and "ten thousands" and "thousands" signifying very many, thus plenty and abundance.

[24] In David:

Save me from the lion's mouth; and from the horns of the unicorn hear me (Psalms 22:21);

"lion" signifying falsity vehemently destroying truth; and "horns of unicorns" truths that prevail against falsities.

[25] In the same:

My horn like the horn of a unicorn (Psalms 92:10);

"like the horn of a unicorn" signifying truth in its fullness and power.

[26] In Revelation:

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God (Revelation 9:13).

The altar of incense, which was called also "the golden altar," was a representative of the hearing and reception of all things of worship that are from love and charity from the Lord, thus a representative of such things of worship as are elevated by the Lord; "the horns of the altar" represented truths proceeding from the good of love; this makes clear why a voice was heard from the four horns of the altar, for it is through truths that good acts and speaks.

[27] Altars had horns for the reason that altars represented the worship of the Lord from the good of love, and all worship that is truly worship is offered from the good of love by truths. That the altar of incense had horns is seen in Moses:

Thou shalt make four horns upon the altar of incense; they shall be from it. And thou shalt overlay them with gold (Exodus 30:2-3, 10; Exodus 37:25-26);

and the altar of burnt-offering elsewhere in the same:

Thou shalt make horns upon the four corners of the altar of burnt-offering; its horns shall be from it (Exodus 27:2; 38:2).

That the horns were from the altar itself signified that the truths, which the horns represented, must proceed from the good of love, which the altar itself represented, for all truth is from good. That there were four horns, one at each corner, signified that they were for the four quarters in heaven, by which all things of truth from good are signified.

[28] Since all expiations and purifications are effected by truths from good, expiation was made upon the horns of the altars:

Upon the horns of the altar of incense (Exodus 30:10; Leviticus 4:7);

And upon the horns of the altar of burnt-offering (Leviticus 4:25, 30, 34; 8:15; 9:9; 16:18).

And as all Divine protection is by truths from good:

Those who committed evils and were in fear of death caught hold of the horns of the altar and were thus protected (1 Kings 1:50, 51, 53).

When those who purposely and willfully committed evil were not so protected (1 Kings 2:28-31).

Moreover, because "horns" signified truths from good, therefore when kings were anointed this was done by oil out of a horn:

That David was so anointed (1 Samuel 16:1, 13); and Solomon (1 Kings 1:39);

the "oil" signifying the good of love. From this signification of horns, which was known to the ancients, it was customary to make horns budding forth and fragrant; from this came the word "cornucopia."

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