513. And the third part of the creatures which were in the sea, and had lives, died.- That this signifies that every living scientific in the natural man died, is clear from the signification of dying as denoting to perish spiritually, or as to the life of heaven; and from the signification of third part, as denoting all (see above, n. 506); and from the signification of the creatures in the sea, or fishes, which denote scientifics, of which we shall speak presently; and from the signification of having lives, as denoting to be alive. Therefore by the third part of the creatures in the sea that had lives dying, is signified the perishing of every living scientific. A living scientific means a scientific which derives life from spiritual affection; for this affection gives life to truths, and consequently life to scientifics, scientifics being the containants of spiritual truths, as may be seen above (n. 506, 507, 511).

[2] The reason why the creatures of the sea, or fishes, signify scientifics is, that the sea signifies the natural man, and therefore the fishes in the sea signify scientifics themselves in the natural man. That fish signify these things is also from correspondence; for spirits who are not in spiritual truths, but in natural truths only, which are scientifics, appear in the spiritual world in seas like fish, when seen by those who are above. It is their thoughts, which proceed from the scientifics which they possess, that have this appearance. For all the ideas of the thought of angels and of spirits are turned into various representatives outside of them; when into such things as belong to the vegetable kingdom, they are changed into trees and shrubs of various kinds; but when into such things as belong to the animal kingdom, they are turned into animals of the earth, and into birds of various kinds. When the ideas of the angels of heaven are turned into animals of the earth, they are changed into lambs, sheep, she-goats, heifers, horses, mules, and others of a similar kind; but when into birds, they are turned into turtle-doves, doves, and many kinds of beautiful birds; but on the other hand the ideas of the thought of those who are natural, and think from scientifics alone, are turned into the forms of fishes. For this reason various species of fish appear in the seas, which I have been often permitted to see.

[3] Hence it is that in the Word fishes signify scientifics as in the following places.

In Isaiah:

"At my rebuke, I dry up the sea; I make the rivers a wilderness; their fish shall grow putrid, because there is no water, and shall die of thirst" (50:2).

The rebuke of Jehovah means the destruction of the church, which comes to pass when there is no knowledge of good and truth, or no living cognition, because no perception. Drying up the sea, signifies to deprive the natural man of scientific truths, and thence of natural derived from spiritual life. To make the rivers a wilderness, has a similar signification in regard to the rational man, in consequence of which there is no longer any intelligence; their fish becoming putrid, because there is no water, and dying of thirst, signifies that the scientific is no longer alive, because not true, fish denoting what is scientific, water, truth, while to grow putrid, denotes to die as to spiritual life.

[4] It is said here similarly of the sea that the third part of it became blood, and that thence a third part of the creatures therein died. Also it is said of Egypt that its river and all its waters became blood, and that in consequence the fish died. Moses told Pharaoh that the waters of the river should be turned into blood, and that the fish should consequently die, and the river stink, so that the Egyptians would loathe to drink of the waters of the river. This also took place with all the water in Egypt (Exodus 7:17-20).

Concerning this circumstance it is thus written in David:

"He turned their waters into blood, and killed their fish" (Psalm. 105:29).

The reason why similar things were done in Egypt is, that Egypt signified the natural man as to the scientifics thereof, or the scientific of the natural man. The river of Egypt signifies intelligence procured by means of scientifics; the river being turned into blood, signifies that that intelligence is from pure falsities; by the fish dying, is signified that scientific truths perished by falsities, for scientifics live by truths but perish by falsities, the reason of which is, that all spiritual truth is living, and the entire life or, as it were, the soul in scientifics is thence, wherefore without spiritual truth, the scientific is dead.

[5] In Ezekiel:

"Behold, I am against thee, Pharaoh, king of Egypt, the great whale that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made myself. But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales. And I will leave thee in the wilderness, thee and all the fish of thy rivers" (29:3, 4, 5).

Pharaoh has a similar signification to Egypt, the king like the people signifies the natural man, and the scientific therein. On this account he is called a great whale. For a whale or sea monster signifies what is scientific in general, and therefore it is said that he shall be drawn out of the river, and that the fish shall stick to his scales, which signifies that all intelligence would perish, and that the knowledge (scientia) in the sensual man in the place of it would be without life. In the sensual man, which is the lowest natural man lying nearest to the world, there are fallacies and thence falsities, and this is signified by the fish adhering to the scales of the whale. That the natural man, and what is scientific therein, would be without life from any intelligence, is signified by, "I will leave thee in the wilderness, thee and all the fish of thy rivers." That such things would come to pass through the natural man ascribing all intelligence to itself, is signified by the words, "which hath said, My river is mine own, and I have made myself," river denoting intelligence.

[6] In Moses:

The sons of Israel in the wilderness said, "We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick; but now our soul is dried up; there is nothing at all beside this manna before our eyes. Afterwards a wind went forth from Jehovah, and brought quails from the sea, and let them fall over the camp." But because of their lust "Jehovah smote the people with a very great plague; and the name of that place was called the graves of lust (Kibroth-hattaavah)" (Num. 11:5, 6, 31, 33, 34).

These words signify that the sons of Israel turned away from spiritual things, and greedily desired natural things; for they were merely natural, and not spiritual, only representing the spiritual church by external things. That they turned away from spiritual things, is signified by their saying "our soul is dried up, there is nothing at all beside this manna before our eyes," manna signifying spiritual food, which is knowledge (scientia), intelligence, and wisdom. That they greedily desired natural things, is signified by their lusting after the fish of Egypt, the cucumbers, the melons, the leeks, the onions, and the garlick; all these signify such things as pertain to the lowest natural, that is, to the corporeal sensual man; and because they rejected spiritual things, and desired merely natural things instead of them, therefore they were smitten with a great plague, and the name given to the place was "the graves of lust."

[7] In Ezekiel:

He said unto me, "These waters issue out toward the eastern border, and go down into the plain, and go towards the sea; which being brought forth into the sea, the waters shall be healed, therefore it comes to pass, that every living soul which creepeth, whithersoever the rivers come, shall live whence a very great multitude of fish. Therefore it comes to pass that the fishers shall stand upon it from Engedi, even unto En-eglaim; in the spreading of nets they are present; their fish shall be according to their kind, as the fish of the great sea, exceeding many. But the miry places and the marshes thereof shall not be healed; they shall be given to salt" (47:1, 8-11).

The subject here is the house of God which signifies heaven and the church; and the waters issuing out of the house of God towards the east, signify the Divine Truth reforming and regenerating; by the plain and by the sea into which the waters descend, are signified the ultimates of heaven and the church, which, with the men of the church, are those things that pertain to the natural and sensual man; by the plain are signified the interior things thereof, and by the sea, the exterior things thereof. That knowledges from the Word, as well as confirmatory scientifics, receive spiritual life by means of that Divine Truth, is signified by the waters of the sea being thence healed, and by every living soul which creepeth, and by there being a great multitude of fish; that there shall thence be true and living scientifics of every kind, is signified by the fish being according to their kind, as the fish of the great sea, exceeding many. Those who are reformed, and thence become intelligent, are meant by the fishers from Engedi, even to En-eglaim. Those who cannot be reformed, because they are in the falsities of evil, are signified by the miry places and marshes, which are not healed, and are given to salt. That fishes multiplied by waters issuing out of the house of God are not here meant, every one can see, but that fishes mean such things in man as can be reformed, because the house of God means heaven and the church, and the waters issuing therefrom mean the Divine Truth reforming.

[8] In the Word throughout, mention is made of the beast of the earth, the bird of heaven, and the fish of the sea, and he who does not know that the beast of the earth, or of the field, means the Voluntary of man, the bird of heaven, his Intellectual, and the fish of the sea, his Scientific, cannot at all know the meaning of those expressions; as in the following passages.

In Hosea:

"Jehovah hath a controversy with the inhabitants of the earth, because there is no truth, nor mercy, nor knowledge of God in the earth. Therefore shall the earth mourn, and every one that dwelleth therein shall pine away, among the beast of the field, and among the bird of the heavens; yea, the fishes of the sea also shall be taken away" (4:1, 3).

In Zephaniah:

"I will consume man and beast, I will consume the bird of the heavens, and the fishes of the sea, and the stumbling-blocks with the wicked" (1:3).

In Ezekiel:

"In the day when God shall come against the land of Israel, there shall be a great earthquake in the land of Israel, and the fishes of the sea, and the birds of the heavens, and the beasts of the field, shall tremble before my presence" (38:18, 19, 20).

In Job:

"Ask the beasts, and they shall teach thee; or the birds of the heaven, and they shall tell thee; or the thicket of the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee. Who knoweth not from all these that the hand of Jehovah doeth that?" (12:7-9).

In these passages, the beasts of the field mean the Voluntary of man, the birds of the heavens, his Intellectual; and the fish of the sea, his Scientific. For what other reason would it be said, "the beasts shall teach thee, the birds of the heaven shall tell thee, and the fishes of the sea shall declare unto thee that the hand of Jehovah doeth this?" It is also said, "Who knoweth not from all these?"

[9] Similarly in David:

"Thou hast made him to have dominion over the works of thy hands; thou hast put all things under his feet. The flock and all herds, the beasts of the fields; the bird of the heaven, and the fish of the sea, passing through the paths of the sea" (Psalm 8:6-8).

These things are said concerning the Lord, and His dominion. That He has dominion over the angels in the heavens, and over man on the earth, is known from the Word, for He Himself says, that all power is given to Him in heaven and on earth (Matthew 28:18). But that dominion was given to Him over animals, birds, and fishes, is not of sufficient importance to be mentioned in the Word, where all things, even the most minute, have reference to heaven and the church. It is evident therefore that the flock and the herds, the beasts of the field, the bird of the heaven, and the fish of the sea, mean such things as pertain to heaven with the angels, and to the church with man. The flock and the herds signify, in general, spiritual things and natural things; the flock, spiritual things; and herds, natural things pertaining to man, or those things that belong to his spiritual mind and to his natural mind. Beasts of the field signify voluntary things, which pertain to the affections; the birds of heaven, intellectual things, which pertain to the thoughts; and fishes of the sea, things scientific, which pertain to the natural man.

[10] Similar things are signified by these words in the first chapter of Genesis:

"God said, Let us make man in our image, after our likeness; in order that they may have dominion over the fish of the sea, and over the bird of the heaven, and over every animal creeping upon the earth" (verses 26-28).

The subject of that chapter, in the internal spiritual sense, is the establishment of the Most Ancient Church, thus the new creation or regeneration of the men of that church. That it was granted them to perceive all things of their affection, which are of the will, and to see all things of their thought, which are of the understanding, and so to rule those things, lest they should fall away into the lusts of evil and into falsities, is meant by the words, "in order that they may have dominion over the fish of the sea, and over the bird of the heaven, and over every animal of the earth." And man rules over these when the Lord rules over man, for man of himself cannot rule over any thing in himself. Such things are signified by the fish of the sea, the bird of the heaven, and the beast of the field, because they correspond. In the spiritual world it is made clear to the sight that the interior things of man correspond to such things; for there beasts of every kind appear, also birds, and in the seas, fishes which are nevertheless nothing else but the ideas of thought which flow forth from the affections and are presented to view under such forms, because they correspond.

[11] Because fishes signify the scientifics and knowledges of the natural man, which are to the spiritual man the means of becoming wise, therefore fishers, in the Word, mean those who are in knowledges only, and who procure knowledges for themselves, and also those who teach others, and reform them by means of knowledges. This work of theirs is meant by the casting and spreading of nets, as in the following passages.

In Isaiah:

"The fishers shall mourn, and all they that cast the hook into the river shall be sad, and they that spread the net upon the faces of the waters shall languish" (19:8).

Here the fishers that cast the hook into the river, and they that spread the net, mean those who desire to procure for themselves cognitions, and by means of them intelligence; here that they are not able, because the cognitions of truth no where exist.

[12] In Jeremiah:

"I will bring again" the sons of Israel "into their land, I will send for many fishers, saith Jehovah, and they shall fish them; then will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks" (16:15, 16).

By sending for fishers to fish them, and for hunters to hunt them, is meant to call together and establish the church with those who are in natural good, and in spiritual good, as may be seen above (n. 405:7).

[13] And in Habakkuk:

"Wherefore makest thou man as the fishes of the sea, as the creeping thing that hath none to rule it. Let him draw out all of them with a hook and gather him into his net. Shall he therefore empty his net, and not spare continually to slay the nations?" (1:14, 15, 17).

These things are said concerning the Chaldean nation vastating and destroying the church; the Chaldean nation signifying the profanation of truth, and the vastation of the church. To make men as the fishes of the sea, and as the reptile that hath none to rule it, signifies to make man so natural, that his scientifics are without spiritual truth, and his pleasures without spiritual good. For in the natural man there are scientifics by means of which there are thoughts, and pleasures, and by means of these there are affections; if the spiritual man does not rule over these, both thoughts and affections are wandering, and thus man is destitute of the intelligence, which should teach and rule him. That in this case they can be drawn over to their side by every falsity and evil and so destroyed altogether, is signified by, "let him draw out all of them with a hook, and gather into his net, and afterwards he shall slay." To draw out means away from truth and good; into his net, means into falsity and evil; and to slay, denotes to destroy.

[14] In Amos:

"The days shall come in which they shall draw you out with hooks, and your posterity with fish-hooks" (4:2).

These words signify that they would be led by subtle reasonings from falsities and fallacies, and be turned away from truths. These things are said concerning those who abound in knowledges because they have the Word and the prophets, and they are meant there by the kine of Bashan in the mountain of Samaria. From these things it is now evident what is meant by fishermen, fishes, and nets, so often mentioned in the New Testament, as in the following passages:

[15] "And Jesus saw two brethren, Simon, called Peter, and Andrew his brother, casting a net into the sea, for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men" (Matthew 4:18, 19; Mark 1:16, 17).

And in another place it is said that Jesus, having entered into Simon's ship, taught the multitude, and afterwards told Simon to let down their nets for a draught, and they caught a great multitude of fish, so that their ships were filled, and began to sink; and they were all astonished at the draught of fish; and He said to Simon, Fear not, from henceforth thou shalt catch men (Luke 5:3-10).

In these words also there is a spiritual sense, just as in the other parts of the Word. The Lord's choosing the fishermen, and saying that they should become fishers of men, signified that they should gather men to the church; the nets which they let down, and in which they inclosed a great multitude of fish, so that the ships began to sink, signified the reformation of the church by their means; for fishes there signify the knowledges of truth and good by which reformation takes place, also the multitude of men who would be reformed.

[16] Similar things are also signified by the draught of fish taken by the disciples after the resurrection of the Lord, concerning which it is stated in John, that when Jesus showed Himself to His disciples who were fishing, He told them to cast their net on the right side of the ship; and they caught and were not able to draw the net for the multitude of fish. And after they came to land they saw a hearth [or fire of coals] there and a little fish laid thereon, and bread, and similarly Jesus gave them bread and fish (21:2-13). The reason why the Lord showed Himself to His disciples while they were fishing, was, that to fish signified to teach the cognitions of truth and good, and so to reform. He commanded them to cast the net on the right side of the ship, which signifies that all things are from the good of love and of charity; for the right signifies the good from which they are; for cognitions live, and multiply so far as they are recipients of good. They said also, that they had laboured all the night, and taken nothing, which signifies that nothing was from themselves or their proprium, but everything was from the Lord. Similar also was the signification of the hearth [or fire of coals] on which there was a little fish, and of the bread; for the bread signified the Lord, and the good of love from Him, and the little fish upon the hearth the knowledge of truth from good; the little fish, the knowledge of truth, and the hearth or fire, good. At that time there were not any spiritual men, for the church was wholly vastated, but all were natural, the reformation of these was represented by that fishing, and also by the fish upon the hearth. He who supposes that the fish upon that hearth and the bread given to the disciples to eat are not significative of something of a higher nature, is much mistaken. For everything that the Lord did and said, signified celestial Divine things, which are made evident only by the spiritual sense. That a hearth and fire, denote the good of love, and bread the Lord as to that good, has been shown above; and that fish denote the cognition of truth, and the Scientific of the natural man, is evident from what has been said and shown in this article.

[17] The Lord also says that:

"The kingdom of the heavens is like unto a net (sagena), that was cast into the sea, and which gathered of every kind; which, when it was full, they drew to shore, and gathered the good into vessels, but cast the bad away. So shall it be in the consummation of the age" (Matthew 13:47-49).

The separation of the good and the evil is here likened to a net cast into the sea which gathered of every kind of fish, because fish signify natural men as to scientifics and cognitions, and these, in the consummation of the age, or at the time of a last judgment, are separated. For there are good natural men and wicked natural men, the separation of whom in the spiritual world appears like a net (rete) or drag-net (sagena) cast into the sea, drawing the fish together, and bringing them to shore. This appearance is from correspondence, therefore the Lord likened the kingdom of the heavens to a net (sagena) which drew the fish together. That such is the appearance of the separation of the good from the evil, I have also seen.

[18] That natural men are signified by fish, is evident from this miracle of the Lord:

"They that received the half shekel (didrachma) came." Jesus said to Simon, "Of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the sons free. Notwithstanding, lest we should offend them, go thou to the sea and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money (stater); that take, and give unto them for me and thee" (Matthew 17:24-27).

The paying of tribute or custom signified subjection and servitude; therefore tribute was levied on strangers, who were not of the sons of Israel, as is clear from the historical parts of the Word. The sons of Israel, with whom the church was, signified those who are spiritual, and strangers, those who are natural. The Natural is subject to the Spiritual, and serves it, for the spiritual man is as a lord, and the natural man as a servant; and because the natural are servants, and thus are meant by those who are tributary, therefore it came to pass that neither the Lord nor Peter paid tribute, but the fish, by which the natural man is signified.

That the Lord glorified His Human even to its ultimate, which is called natural and sensual, is signified by the following:

Jesus showed Himself to His disciples and said, "Behold my hands and my feet, that it is I; handle me and see; for a spirit hath not flesh and bones, as ye see me have. And he showed them his hands and his feet, and said unto them, Have ye here any meat? They gave him a piece of a broiled fish, and of a honeycomb. And he took it, and did eat before them" (Luke 24:38-43).

[19] That the Lord glorified His Human even to its ultimate, which is called natural and sensual, He proved by His showing His hands and His feet; by His disciples touching these, and by His saying that a spirit had not flesh and bones as He [had], and also by His eating of the broiled fish and honeycomb. By the hands and feet are signified the ultimates of man; similarly by the flesh and bones. The broiled fish signifies the Natural as to truth from good, and honey the Natural as to good from which is truth. These things were eaten in the presence of the disciples, because they corresponded to the natural man and therefore signified it. For a fish, as shown in this article, signifies, from correspondence, the Natural as to what is scientific; therefore also a fish, in the Word, signifies the scientific, and the cognitive faculty of the natural man, and a broiled fish signifies the scientific which is from natural good; but, with the Lord, it signified the Natural Divine as to truth from good. That honey signifies natural good, may be seen in the Arcana Coelestia 5620, 6857, 10137, 10530). He who is ignorant of the fact that there is a spiritual sense in every part of the Word, and that the sense of the letter, which is the natural sense, consists of correspondences with spiritual things, cannot understand the arcanum why the Lord ate of the broiled fish, and of the honeycomb in the presence of His disciples, and also, why He gave broiled fish and bread to His disciples, although every particular thing that the Lord spoke and did, was Divine, and these are interiorly stored up in every thing written in the Word.

[20] It is now evident from these things that the words, "And the third part of the creatures which were in the sea, and had lives, died," signify that every living scientific in the natural man perished, or, what is the same, that the natural man as to the scientifics therein died; this is said to be dead when it is not vivified from the spiritual man, that is, by influx out of heaven from the Lord through the spiritual man, for the Lord flows through the spiritual man into the natural; therefore when no truth of heaven is any longer acknowledged, nor any good of heaven operates, then the spiritual mind which is called the spiritual man, is closed, and the natural mind receives merely falsities from evil; and falsities from evil are spiritually dead, for truths from good are spiritually living.

[21] It is said, "the third part of the creatures," because creatures and animals in the Word, signify the affections and thence the thoughts in man; consequently, men themselves in regard to these are also meant. Creatures, have a similar meaning in Mark:

Jesus said to His disciples, "Go ye into all the world, and preach the gospel to every creature" (16:15).

And also above in the Apocalypse:

"And every creature which is in heaven, and on earth, and under the earth, and which are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, unto the ages of the ages" (5:13).

That by every creature are there meant both angels and men is evident, for it is said that he "heard them saying." See above (n. 342-346), where these things are explained.

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.)