817. And he spake as a dragon. That this signifies in affection, thought, doctrine, and preaching, similar to what prevails with those who separate faith from the life of faith, which is charity, is evident from the signification of speaking, as denoting affection, thought, doctrine, and preaching. The reason why speaking signifies these things is, that all of a man's speech is from affection and thought thence, the affection itself being expressed by the sound of the speech, and the thought by the words. That both the affection and the thought are in the speech, is evident to every one who reflects. Affection alone cannot speak, it can only make a noise and sing; nor can thought alone speak except as an automaton without life. For it is the affection which gives life to every expression of speech. This is also the reason why man is regarded by others according to the affection in his speech, and not according to the words. The reason why speaking also signifies preaching from doctrine, thus doctrine and preaching thence is, that it is said that the beast spake as a dragon; and by the dragon are meant those who are in faith separate from charity both in doctrine and in life (as may be seen above, n. 714). And by this beast are meant confirmations from the sense of the letter of the Word in favour of the separation of faith from life, and the resulting falsifications of the Word. That religious persuasion, as to doctrine and as to preaching, is signified therefore by speaking as a dragon.

[2] Because by the dragon and by his two beasts is described faith separate from charity, and the resulting falsification of the Word, it shall be shown in this article, that a similar heresy is described in the Word by Cain, Reuben, and the Philistines; and is also meant by the he-goat in Daniel. For there have been several churches upon this earth - the Most Ancient, which was before the flood; the Ancient Church, which was after the flood; the Jewish, which succeeded the Ancient, and lastly the Christian Church. All these churches, in process of time, degenerated into two great errors, one which has adulterated all the goods of the church, and the other which has falsified all its truths. The church which has adulterated all the goods of the church is described in the Word by the Babylonians and Chaldeans; and the church which has falsified all the truths of the church is described by Cain, Reuben, and the Philistines; and also by the he-goat in Daniel, which fought with the ram and overcame it.

Concerning the adulteration of the good of the church, which is described by the Babylonians and Chaldeans, we shall speak in the following parts of this work, where Babylon is treated of in the Apocalypse. At present we shall confine ourselves to the subject of the falsification of truth, described here by the dragon and his two beasts. That the same is described also by Cain, and by the rest above-mentioned, shall now be explained.

[3] That those who separate the knowledges of truth and good from a life in agreement with them, and believe that they may be saved by these alone, were represented by Cain, has been briefly shown in the Arcana Coelestia, where Cain and Abel are treated of, to which we shall add the following observations. It is written of Cain,

That he was the first-born of Adam, and that he tilled the ground, and brought of the fruit of the ground an offering to Jehovah; and that Abel was a shepherd of the flock, and brought of the firstlings of his flock, and of the fatness thereof; also that Jehovah had respect unto the offering of Abel, and not unto the offering of Cain, wherefore anger was kindled in Cain, and he slew his brother; that Cain, was therefore accursed, and banished from the ground, and became a vagabond and fugitive on the earth; and that Jehovah set a mark upon Cain, lest he should be slain, and appointed that whoever should slay him, should have vengeance taken on him seven-fold (Genesis 4).

It is to be observed, that all the names of persons and places in the Word signify things and states of the church; and especially the names in the first chapters of Genesis, because the historicals in those chapters are constructed historicals, containing in them the deepest mysteries of heaven, but which are, nevertheless, most holy in the sense of the letter; because in every word there is a spiritual sense which unites the heavens with the men of the church. What those historicals involve in the spiritual sense, and what the names of the persons there signify, is explained in the Arcana Coelestia. By Cain are signified the knowledges of truth and good separate from a life in agreement with them, thus from heavenly love; and by Abel is signified heavenly love; or, what amounts to the same, by Cain is signified truth separate from good, and by Abel good conjoined to truth. And because truth is the primary thing of the church, every church being formed by truths, for from truths, or from the knowledges of truth and good, every church first commences - therefore Cain was the first-born, and was named a man (vir) of Jehovah; for by a man of Jehovah, in the Word, is signified the truth of heaven and the church; and by the ground which Cain tilled, is signified the church. The separation of truth from good is signified by the murder of Abel by Cain. For when every thing of the church is placed in truths or in knowledges, and not in goods, or in the affection of living according to truths; then good with its affections is slain. And because every thing of the church perishes when truth is separated from good; therefore Cain was banished from the ground, by which, as was said, is signified the church.

But because truths are the primary things of the church, for truths will teach men how to live, therefore a mark was set on Cain, lest any one should kill him; and it was appointed that if any one should kill him, he should be avenged seven-fold. And because truth without good is carried hither and thither, having nothing to lead it, consequently it successively wanders into falsities, and falls away from the way that leads to heaven; therefore Cain was banished from before the face of Jehovah, and became a vagabond and fugitive. The case is similar with respect to faith and charity, because faith belongs to truth, and charity to good. Thus the case is similar with respect to faith separate from charity as with what is said concerning Cain, that is, that it kills Abel its brother, which is charity, whence the church perishes. And this is signified by being banished from the ground, and becoming a vagabond and fugitive; for when faith is separated by charity then truth is successively turned into falsity, and so falls to decay.

[4] That Reuben, the first-born of Jacob, signified the light of truth, and thence the understanding of the Word, and thereby truth from good, or faith from charity, as was also the case with the apostle Peter; and that Reuben also, on the other hand, represented truth separated from good, or faith separated from charity; and that this faith is signified by his adultery with Bilhah his father's concubine, in consequence whereof the primogeniture was taken away from him and given to Joseph, may be seen above (n. 434). To these things is to be added, that all heresies, so far as they are adulterations and falsifications of the Word, correspond to adulteries and whoredoms of various kinds, which, because of such correspondence, are also actually perceived in the spiritual world, from those who are in heresies. The reason is, that marriages, such as they are in the heavens, derive their spiritual origin from the conjunction of good and truth; and, on the other hand, adulteries derive their origin from the conjunction of evil and falsity. This is why heaven, in the Word, is compared to marriage, and hell to adultery. And because in the hells there is a conjunction of evil and falsity, therefore a sphere of adultery continually exhales from them. This is the reason why adulteries and whoredoms, in the Word, signify adulterations of the good of the church and falsifications of the truth thereof (as may be seen above, n. 141, 161).

[5] Faith separate from charity is perceived in the spiritual world as the adultery of a son with a mother, and also with a mother-in-law. The reason is, that faith shuts out the good of charity; and this being so, the evil of the love of self and of the world succeeds in its place, and such faith conjoins itself with it. For all faith must necessarily conjoin itself with some love; wherefore when spiritual love, which is charity, is separated, then the faith conjoins itself with the love of self or the love of the world, these being the loves that rule in the natural man; this is why such a horrible adultery results from faith separated from charity. And it is evident therefore what the adultery of Reuben with Bilhah his father's concubine signifies, and why he was therefore rejected from the right of primogeniture. This is also meant by the prophecy of Israel concerning Reuben:

"Reuben, my first-born, thou art my might, and the beginning of my strength, excellent in dignity, and excellent in power. Unstable as water, thou shalt not excel, because thou wentest up to thy father's bed; then defiledst thou it; he went up to my couch" (Genesis 49:3, 4);

which words may be seen explained in the Arcana Coelestia 6341-6350).

That such adultery from faith separated from charity is perceived in the spiritual world, has been made evident to me from correspondences in that world; for as often as I have perceived from afar the sphere of adultery with a mother or mother-in-law, I have known at once that they were at hand who had confirmed themselves in faith alone both in doctrine and in life, and they were also then discovered; and being examined as to their quality, they were found to have been such in the world.

[6] Thus far concerning Reuben. Something shall now be said concerning the Philistines. These also in the Word represent faith separated from love. This is why they were called the uncircumcised; for to be uncircumcised signifies to be without spiritual love, and to be solely in natural love, with which love alone not anything of religion, much less anything of the church, can be conjoined. For everything pertaining to religion and the church regards the Divine, heaven, and spiritual life; and these cannot be conjoined with any other than a spiritual love, consequently, they cannot be conjoined with a natural love separate from a spiritual. For natural separate from spiritual love is man's proprium, which, in itself, is nothing but evil. All the wars which the sons of Israel waged with the Philistines represented the combats of the spiritual man with the natural man, and also the combats of truth conjoined to good, with truth separated from good, which in itself is not truth but falsity. For truth separated from good is falsified in the thought concerning it; the reason being, that there is nothing spiritual in the thought to impart enlightenment. This is also the reason why those who are in faith separated from charity have no truth, except that used in speech or preaching from the Word. For the idea of the truth perishes as soon as such people exercise their thought about it.

[7] Because this religion in the churches prevails with all those who love to live a natural life, therefore in the land of Canaan the Philistines were not subjugated, like the other nations of that land, and hence so many battles took place between them. For all the historicals of the Word are representative of such things as pertain to the church; and all the nations of the land of Canaan represented things heretical confirming either falsities of faith or evils of love; and the sons of Israel represented the truths of faith and the goods of love, consequently the church.

But what the wars represented which the inhabitants of the land of Canaan carried on will be shown in due course. Here we shall merely show that the Philistines represented a religious persuasion separated from spiritual good, such as that of faith alone separated from its life, which is charity. This is why as often as the sons of Israel departed from the worship of Jehovah to the worship of other gods, they were delivered up to their enemies, or were conquered by them. Thus they were delivered up to the Philistines, and served them eighteen years, and afterwards forty years (Judges 10; 13). This represented their receding from worship from the good of love and the truths of faith, to a worship from the evils of love and the falsities of faith. It is mentioned that they were conquered and brought into straits by the Philistines (1 Sam. 4; 13; 28; 29; 31); but when the sons of Israel returned to the worship of Jehovah, which was worship from the good of love and the truths of faith, they then conquered the Philistines (as 1 Sam. 7:14, 2 Samuel chapters 5, 8, 21, 23; 2 Kings 18). That those historicals involve such things, can only be seen from the series of things there described in the internal sense, which we have not the time here to explain. We shall adduce only one passage from the prophetical parts of the Word, from which it will be evident that such things as pertain to the church were represented in those historicals by the Philistines.

[8] Thus in Isaiah:

"Rejoice not, thou whole Philistea, because the rod that smote thee is broken: for out of the serpent's root shall go forth a basilisk, whose fruit is a fiery flying serpent. Then the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry out, O city; thou, whole Philistea, art dissolved: for a smoke cometh from the north, and none shall be alone in thy assemblies. What shall one then answer, the messengers of the nation? That Jehovah hath founded Zion, and the poor of his people shall trust in it" (14:29-32).

Philistea, is here described, which signifies the church, or those in the church, who are indeed in truths from the sense of the letter of the Word, or from another revelation, and yet in filthy loves. Consequently their truths do not live; and truths that do not live are turned into falsities when they are brought from exterior thought, which is the thought next to the speech, into the interior thought, which is that of the understanding, and are there considered as to their origin, which those meant by the Philistines cannot see. The reason why they cannot see is, that all men, even the wicked, have the faculty of understanding, but not good of the will, which is the good of life; for this springs from love to God, and from love towards the neighbour, these loves causing that faculty to communicate with heaven and thence receive enlightenment.

In that chapter in Isaiah, therefore, those are described who are in truths without good, and it is shown how all the truths with them are turned into falsities.

[9] This, therefore, is the spiritual sense of these words, "Rejoice not, thou whole Philistea, that the rod of him that smites thee is broken." The signification is, that they should not rejoice on account of its being permitted them to remain in their heresy because of the fewness of those who are in truths from good. "For out of the serpent's root shall go forth a basilisk," signifies, that from the sensual man a dogma will arise destructive of all truth; the serpent's root denoting the Sensual, which is the ultimate of man's life, and the basilisk denoting the destruction of all truth. "Whose fruit is a fiery flying serpent," signifies, from which is produced a faith separate from charity. This is meant by a fiery flying serpent, because by reasonings and by confirmations from things revealed but not understood, it flies upwards, and thereby kills the things that are living. The same, therefore, is signified by the basilisk as by the dragon, which is also called a serpent; and the same by the fiery flying serpent as by the beasts ascending out of the sea and out of the earth, which are treated of in this chapter of the Apocalypse. "Then the first-born of the poor shall feed, and the needy shall lie down in safety," signifies, when that dogma is received by those who are natural and sensual men, and believe themselves to be more wise than others, then truths from good with those who desire truths and will goods, shall live. The first-born, in the Word, denoting truths born from good; the poor those who are not in truths but who still desire them; and the needy those who are not in goods, but who still in heart will them. "And I will kill thy root with famine," signifies, that all truths, from first to last, will perish by falsities. "Howl, O gate; cry out, O city," signifies, that neither will entrance be granted to any truth, and that doctrine will be made up of mere falsities, gate denoting entrance to the truths of doctrine, and city denoting doctrine. "Thou, whole Philistea, art dissolved," signifies, the destruction of that church by pure falsities. "For a smoke cometh from the north," signifies, that all falsity from evil will break in from hell; the north denoting hell, and smoke the falsity of evil. "And none shall be alone in thy assemblies," signifies, that there shall not be one truth remaining amongst their knowledges. "What shall one then answer, the messengers of the nation," signifies, the enlightenment of those who are in good of life from love to the Lord. "That Jehovah hath founded Zion," signifies, that a church shall be established from them. "And the poor of his people shall trust in it," signifies, that those who are not in wisdom from self, and who overcome in temptations against those falsities, shall have intelligence and salvation.

[10] The vastation of truth by falsities with those who are meant by the Philistines, is also described by Jeremiah (47:1-7); also in Ezekiel (25:15, 16); in Joel (3:4-6); in Amos (1:8). That the same persons falsify truths is meant in Ezekiel (16:27, 57; 2 Sam. 1:20), by the daughters of the Philistines, who there denote the affections of falsity. Their religious persuasion was also represented by their idol called Dagon, which was set up in Ashdod, and which, according to their description, was fashioned as a man from the head to the navel, and as a fish from the navel downwards. As a man from the head to the navel, represented the understanding derived from truths; and as a fish from the navel downwards, represented the Natural without the good of love; for the part below the navel as far as the knees, corresponds to celestial love, and fish, to the natural man, who is without spiritual good. That man (homo) signifies the affection of truth, may be seen above (n. 280). That his head signifies the understanding of truth and intelligence thence (n. 553). That fish signifies the natural man (n. 513). And that the genitals, from correspondence, signify celestial love, may be seen in the Arcana Coelestia 5050-5062).

[11] The emerods also with which the Philistines were smitten, when the ark of God was detained by them, signified truths defiled by evils of life; but these and other circumstances related concerning them in 1 Sam 5 may be seen explained above (n. 700).

Truth defiled by evil of life, is also signified by the uncircumcised

2 Samuel 1:20; Ezekiel 28:10; 31:18; 32:18, 19; 44:9.

For the foreskin corresponds to corporeal love, because the member which the foreskin covers corresponds to spiritual and celestial love. And because the Philistines represented those who are in the knowledge and cognitions of truth, without any spiritual and celestial good, therefore they were called the uncircumcised. And because the sons of Israel were actually such, therefore in order that they might, nevertheless, represent the church, which is in spiritual and celestial good, and in truths thence, it was commanded that they should be circumcised. From these considerations it is evident that the religious persuasion at this day, which separates charity from faith is, in a representative sense, Philistea.

[12] Thus far concerning the Philistines. Something shall now be said about the signification of the goats and sheep, upon which judgment shall be executed, according to the Lord's words in Matthew (25:31 to the end). The common opinion is, that by the goats there mentioned are meant all the wicked; and it has not been known hitherto, that by the goats are there meant those who separate faith from charity, or who are in such a faith; and by the sheep those who are in faith from charity. By goats, in the good sense, are meant those who are in natural good, and thence in truths, these truths being called the knowledges of truth and good from the natural sense of the Word. These, or that good and thence that truth, are signified by the goats which were sacrificed.

That sacrifices of goats were made also, is evident from Leviticus 4:23; 9:2-4, 8-23; 16:2-20; 23:18, 19; Numbers 15:22-29; 28:11-15, 18 to the end; 29, and elsewhere.

For all the beasts that were used in sacrifices signified such things as pertain to the church, all of which have reference to goods and truths. Celestial goods and truths therefrom, in which the angels in the third heaven are, were signified by lambs; but spiritual goods and truths, in which the angels in the middle heaven are, were signified by rams. And natural goods and truths therefrom, in which are the angels who are in the ultimate heaven, were signified by goats. Celestial goods and truths pertain to those who are in love to the Lord; but spiritual goods and truths pertain to those who are in love towards the neighbour; and natural goods and truths pertain to those who live well according to truths from natural affection. These are signified by these three kinds of beasts, in various parts of the Word,

As in Ezek. (27:21; Deuteronomy 32:14).

[13] But because most things in the Word have also an opposite sense, so have he-goats, which in that sense signify those who are in faith separate from charity, because he-goats are lascivious above all other animals; and also because by these, in the genuine sense, are signified those who are in natural good and in truth therefrom; and all those who are in faith separate from charity both in doctrine and life are merely natural. That such persons are meant in the Word by he-goats, has been shown me to the life in the spiritual world. Various beasts are seen there, but not like those in our world, that is, those which have been born beasts; on the contrary, they are correspondences of the affections and of the thoughts therefrom, of spirits and angels. Therefore as soon as those affections and the thoughts therefrom vary and cease, they vanish out of sight. In order that I might know that those who are in faith separate from charity, or rather that their affections, and consequently the thoughts derived from their faith, are represented by he-goats, it was granted me to see some of those spirits. They appeared before my eyes and the eyes of several others, entirely like he-goats with horns. Some rams and sheep were also sent amongst them, at which the goats rushed with great fury, and strove to throw them down, but in vain. For in the spiritual world the he-goats have no power against rams or sheep, wherefore the goats were put to flight. And afterwards I was permitted to see the same as men; by which it was further testified to me that the goats were the same as those who in the world had lived in faith separate from charity.

[14] From these things it is evident what is signified by the ram and the he-goat, and by the battle between them, as recorded in Daniel (8); namely, that by the ram are there meant those who are in faith from charity, and by the he-goat those who are in faith separate from charity. The future state of the church, therefore, is there described, that is, that faith separate would dissipate all charity, which is the good of life; and that falsity therefrom would rule in the Christian world. For the purpose of illustration, we will here, in a summary, adduce what is related concerning the ram and the he-goat in Daniel, which is as follows:

Daniel saw in vision a ram "which had two horns, one higher than the other, and the highest came up last, and made itself great: but then" a he-goat of the she-goats came from the west on the face of all the earth, "and rushed upon the ram, and smote him, and broke his two horns, and cast the ram down to the earth, and stamped upon him": the he-goat had a horn between his eyes, and when this was broken "there came up four horns in the place thereof, according to the four winds of the heavens; and out of one of them came forth one horn, which grew exceedingly, even to the host of the heavens, and cast down some of the host to the earth, and some of the stars, and stamped upon them; yea, it lifted up itself unto the prince of the host, and the daily [sacrifice] was taken away from him, and the dwelling place of his sanctuary thrown down; and he cast down the truth to the earth" (8:1-14 and the following verses).

That by the ram are there meant those who are in faith from charity, and by the he-goats those who are in faith separate from charity, may be seen above (n. 316 and n. 573), where the same things are explained; therefore it is unnecessary to explain them again in this place. [15] That by the he-goats also are meant those who are in faith separate from charity, and by the rams those who are in faith from charity, is evident also in Ezekiel:

"As for you, O my flock, behold, I judge between cattle and cattle, and between the rams and the he-goats" (34:17).

Also in Zechariah:

"Mine anger was kindled against the shepherds, and I punished the he-goats" (10:3).

It is therefore evident that no others are signified by the goats and sheep in Matthew (25:31 to the end); consequently also the works of charity only are there enumerated, which the sheep performed, but which the goats did not. The same was also proved to me when the Last Judgment was accomplished upon those who belonged to the Christian Church; for then all those who were in faith separate from charity both in doctrine and life, were cast into hell; and all who were in faith from charity were preserved.

395. (Verse 11) And white robes were given unto every one. That this signifies Divine truth from the Lord with them, and protection, is plain from the signification of a white robe, as denoting Divine truth from the Lord; for a robe signifies truth in general, because it is the general covering; and white is said of truths from the Lord, for whiteness is characteristic of light, and the light proceeding from the Lord as a Sun is in its essence Divine truth. That by the white robes given to every one, is also signified protection, will be explained below. First, however, it shall be explained why a white robe signifies Divine truth from the Lord. All spirits and angels are clothed according to their intelligence, or according to the reception of truth in the life, for this is intelligence, and the light of their intelligence is formed into garments, which, when they are thence formed, not only appear as garments, but also are garments. For all things that exist in the spiritual world, and appear before their eyes, exist from the light and heat that proceed from the Lord as a Sun. From this origin not only are all things in the spiritual world created and formed, but also all things in the natural world; for the natural world exists and subsists from the Lord through the spiritual world. Hence it is evident that appearances in heaven before the angels, are altogether real; similarly also the garments. Because spirits and angels are clothed according to intelligence, and all intelligence belongs to truth, and angelic intelligence is from Divine truth, therefore they are clothed according to truths. On this account garments signify truths; garments that are next to the body, and thence interior, signify interior truths; and the garments that are around and enclose the former, signify exterior truths; whence a robe, a gown, and a cloak, which are general coverings, signify truths in general, and the white robe which they have from the Lord, the Divine truth in general. (But see what has been shown concerning the garments with which the angels are clothed, in the work concerning Heaven and Hell 177-182; and what has been said above concerning the signification of garments, n. 64, 65, 195, 271.)

[2] The white robes given to those who were under the altar, also signify protection by the Lord, because the white robes given to them, represented the Lord's presence with the Divine truth around them; and the Lord by means of Divine truth protects His own, for He surrounds them with a sphere of light, from which they have white robes; and when they are thus encompassed, they can no longer be infested by evil spirits; for, as said above, they were infested by them, and, therefore, were hidden by the Lord. This also takes place with those who are raised by the Lord into heaven. They are then clothed with white robes, which is an indication that they are in Divine truth, and thus in safety. But concerning those who are clothed in white robes, more will be seen in the explanation of the chapter which follows, at verses 9, 13-17.

[3] That a robe, a gown, and a cloak, signify Divine truth in general is evident also from the following passages. In Zechariah:

"The prophets shall be ashamed every one on account of his vision, when he hath prophesied; neither shall they wear a mantle of hair to deceive" (13:4).

By prophets are signified those who teach truths from the Word, and in an abstract sense, truths of doctrine from the Word, and because these things were signified by prophets, therefore, these were clothed with a mantle of hair; for by a mantle of hair was signified Divine truth in ultimates, which is Divine truth in general, for the ultimate contains all things interior, hair also signifies the ultimate. Hence it was, that Elijah from his mantle was also called a hairy man (2 Kings 1:7, 8); and that John the Baptist, who was like Elias, by reason of a similar representation, had a garment of camel's hair (Matthew 3:4). From these things it is evident what is signified by the prophets not wearing a mantle of hair to deceive, namely, that they shall not declare truths to be falsities, and falsities to be truths, this being signified by deceiving.

[4] Because Elijah represented the Lord as to the Word, which is the very doctrine of truth, and Elisha continued the representation; and because a mantle signified Divine truth in general, which is the Word in ultimates, therefore, the mantle of Elijah passed to Elisha; and by Elijah's mantle also the waters of Jordan were divided, according, to these statements in the books of the Kings:

When Elijah found Elisha "he cast his mantle upon him" (1 Kings 19:19).

"Elijah took his mantle, and wrapped it together, and smote the waters" of Jordan, "which were divided hither and thither, and they two went over on dry ground."

Elisha seeing "when Elijah went up by a whirlwind into heaven," took up the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took the mantle and smote the waters, which parted hither and thither; and he went over" (2 Kings 2:8, 11-14).

That Elijah cast his mantle upon Elisha, signified that he transferred to Elisha the representation of the Lord as to the Word; and the mantle falling from Elijah, when he was taken away, and being taken up by Elisha, signified that that representation was transferred to Elisha, for Elijah and Elisha represented the Lord as to the Word, and were clothed according to what they represented; the mantle signifying the Word in ultimates, which is Divine truth in general, or Divine truth in its whole extent. The waters of Jordan being divided by Elijah's mantle, first by Elijah and afterwards by Elisha, signified the power of Divine truth in ultimates. The waters of Jordan also signified the first truths which introduce into the church, and these first [truths] are those in the ultimates of the Word. Hence also it is evident that a mantle and robe signify Divine Truth in general. (That Elijah represented the Lord as to the Word, and similarly Elisha, may be seen, n. 2762, 5247. That the ultimate contains the interior things, and thence signifies all things in general, n. 634, 6239, 6465, 9215, 9216, 9828; that hence strength and power are in ultimates, n. 9836; that Jordan signifies entrance into the church, and that hence the waters of Jordan signify the first truths by which there is entrance, n. 1585, 4255; and that waters denote truths, see above, n. 71.) The first truths are also ultimate truths, such as are those in the sense of the letter of the Word; for by these entrance is effected, for they are first learnt, and in them are all the interior things that constitute the internal sense of the Word.

[5] He who does not know what a robe or mantle signifies, does not know what a cloak signifies; for a cloak, the same as a mantle, was a general garment, because it encompassed the waistcoat, or inner garment, whence it has also the same signification; consequently, neither does he know what was signified by Saul's rending the skirt of Samuel's cloak; by David's cutting off the skirt of Saul's cloak; by Jonathan's giving David his cloak and garments; and by the daughters of a king, being arrayed in cloaks of divers colours, and many other cases in which cloaks are mentioned in the Word. Concerning Saul's rending the skirt of Samuel's cloak, we read thus:

"Samuel turned about to go away, but he laid hold upon the skirt of his cloak, and it rent. And Samuel said, Jehovah hath rent the kingdom of Israel from thee this day, and hath given it to thy companion, who is better than thou" (1 Sam. 15:27, 28).

From the words of Samuel it is evident that the rending of the skirt of the cloak signified the rending of the kingdom from Saul, for he said, after it was done, "Jehovah hath rent the kingdom of Israel from thee this day." For by a king and his kingdom is signified the Divine truth of the church; and by the skirt of his cloak is signified Divine truth in ultimates, or all [Divine truth] in general; for the kings over the sons of Israel represented the Lord as to Divine truth, and their kingdom signified the church as to this; therefore by that historical circumstance is signified that king Saul was become such that he could no longer represent the Lord, and that otherwise the representative of the church would perish. (That kings represented the Lord as to Divine truth, and that a kingdom thence signified the church as to that, may be seen above, n. 29, 31.)

[6] The same is signified by David's cutting off the skirt of Saul's cloak, concerning which we read thus:

David entered into the cave where Saul was, and cut off the skirt of Saul's cloak, and when thereafter he showed it to Saul, Saul said, "Now I know that thou shalt reign, and the kingdom of Israel shall be established in thy hand" (1 Sam. 24:4, 6, 12, 21).

This was done by David of the Divine Providence, that the same thing might be represented as above, for by the skirt of the cloak, and by king Saul and his kingdom, similar things are signified.

[7] The same is also signified by Jonathan, the son of Saul, stripping himself of his cloak and his garments, and giving them to David, concerning which we read thus:

"Jonathan stripped himself of the cloak that was upon him, and gave it to David, and his garments, and even to his sword and to his bow and to his girdle" (1 Sam. 18:4).

By this was signified, that Jonathan, the heir of the kingdom, transferred all his right to David; for all the things that Jonathan gave to David were representative of the kingdom, that is of the Divine truth of the church, which Saul represented; for, as said above, all the kings who reigned over the sons of Israel represented the Lord as to Divine truth, and their kingdom, the church as to that [truth].

[8] Because cloaks and mantles signified Divine truth in general, therefore:

"Virgins, the king's daughters, were apparelled with mantles of divers colours" (2 Sam. 13:18).

Virgins, the king's daughters, signified the affections of truth, and thence the church, as is evident from a thousand passages in the Word where a king's daughter, the daughter of Zion, and the daughter of Jerusalem, and also the virgin Zion, and the virgin Jerusalem, are mentioned; therefore the king's daughters also represented the truths of that affection by garments, and in general by mantles, which thence were variegated with divers colours. So also truths from good, or truths from affection, are represented by the garments of virgins in heaven; which truths are more fully described by the garments of the king's daughters, in David (Psalms 45:8, 9, 13, 14).

[9] Because mourning in the ancient churches signified spiritual mourning, which is on account of the deprivation of truth, therefore, this was then represented in mourning, by their rending their mantles or cloaks, as is clear in Job:

When Job had lost everything, "then he arose, rent his mantle, and said, Naked came I out of my mother's womb, and naked shall I return" (1:20, 21).

And in another place:

Job's three friends, when they saw him, wept "and rent their cloaks" (2:12).

(That to rend the garments was representative of mourning on account of truth being injured or destroyed, may be seen, n. 4763.)

And again, in Ezekiel:

"All the princes of the sea shall come down from their thrones, and shall cast away their cloaks, and put off their embroidered garments; they shall be clothed with terrors; they shall sit upon the ground" (26:16).

These things are said of Tyre, by which is signified the church as to the knowledges (cognitions) of truth and good; in this passage the church where these are destroyed. That they have no longer any truths by which the church is formed, is signified by, all the princes of the sea shall come down from their thrones, the princes of the sea denoting primary scientific truths, to come down from the thrones, signifying that they were destroyed, and, consequently, that there is no intelligence. The same is signified by their casting away their cloaks, and putting off their embroidered garments, robes denoting truths in general, and embroidered garments the knowledges (cognitions) of truth. Condemnation thence is signified by, "they shall be clothed with terrors; they shall sit upon the ground."

[10] In Micah:

"My people have accounted every one as an enemy to them for the sake of a garment, ye draw off the mantle from them that pass securely, that are returning from the war" (2:8).

By these words is not signified that the sons of Israel have accounted any for an enemy for the sake of a garment, and that they drew off the mantle of those that passed by securely; but that they held as enemies those who spoke truths, and deprived of all truth those who lived well, and shook off falsities; garment denoting truth; robe denoting all truth, because denoting truth in general. To pass by securely, denotes to live well; men returning from war, denote those who have shaken off falsities, war denoting the combat of truth against falsity. Who cannot see that such is the spiritual meaning of the Word; and that the people of Israel did not account any one as an enemy for a garment, or draw off the mantle from those who passed by?

[11] In Matthew:

The scribes and Pharisees "do all their works that they may be seen of men; they make broad their phylacteries, and enlarge the borders of their garments" (23:5).

These things the scribes and Pharisees did, but still, thereby was represented and signified that they spoke many things from the ultimates of the Word, and applied them to life, and to their traditions, in order that they might appear holy and learned. By their phylacteries, which they make broad, are signified goods in the outward form, for the phylacteries were worn upon the hands, and by the hands are signified actions, because the hands are employed to act. By the borders of their garments which they enlarge, are signified external truths, external truths are those in the ultimate sense of the letter; mantles denoting truths in general, and borders their ultimates. (That the borders of the mantles signify such truths, may be seen in the Arcana Coelestia 9917.)

[12] In Isaiah:

"I will greatly rejoice in Jehovah, my soul shall exult in my God; for he hath clothed me with the garments of salvation; he hath covered me with a cloak of justice" (61:10).

To rejoice in Jehovah, signifies to rejoice in Divine good; to exult in God, signifies, in the Divine truth; for the Lord is called Jehovah from Divine good, and God from Divine truth; and all spiritual joy is from them. To clothe with the garments of salvation, signifies to instruct and gift with truths; and to cover with a cloak of justice, signifies to fill with every truth from good, a cloak denoting all truth because it denotes truth in general, justice being said of good.

[13] In the same:

"He put on the garments of vengeance, and clothed himself with zeal as a cloak" (59:17).

These things are said of the Lord, and of His combat with the hells; for when He was in the world He reduced all things in the hells and in the heavens to order, and this by Divine truth from the Divine love. The garments of vengeance signify the truths by which [He fought]; zeal, as a cloak, signifies the Divine love from which [He fought]; a cloak is mentioned, because it is signified by Divine truths from the Divine love. (But what the cloak of the ephod signifies, with which Aaron was wrapped around, and upon the borders of which were pomegranates and bells, of which [mention is made] in Exodus 27:31-35; Leviticus 8:7, may be seen in the Arcana Coelestia 9910-9928.)