650. The beast that cometh up out of the abyss shall make war with them, signifies assault from infernal love. This is evident from the signification of "beast," as being the affection of the natural man in both senses (of which presently; also from the signification of "the abyss," as being hell (of which above, n. 538; also from the signification of "to make war," as being to assault, for by "wars," in the Word, such wars as are in our world are not meant, but such as are in the spiritual world, all of which are combats of falsities from evil against truths from good; that such is the signification of "wars" in the Word will appear in what follows, where wars are again mentioned. From this it can be seen that "the beast that cometh up out of the abyss shall make war with them," that is, the witnesses, signifies that infernal love from the falsities of evil shall assault the truths of good.

[2] It has been shown before that a "beast" signifies a love or affection of the natural man; let something now be said about assault. Infernal love is especially the love of self, for the love of self is the love of what is man's own [proprium], and what is man's own is nothing but evil; consequently so far as a man is in that love he is against the Lord, and thus against the good of love and charity, and against the truth of doctrine and faith, thus against these "two witnesses;" for this reason, the hells where the love of self reigns are more direful and malignant than others, and are directly opposed to the Lord, and thence unceasingly assault the goods of love and faith, because these are from the Lord alone, and are the Lord with man and angel. That these hells are more direful than the others can be seen from this, that they continually breathe forth the destruction of those who confess the Divine of the Lord, therefore of those who are in the good of love and the good of faith in the Lord from the Lord.

[3] These hells are more malignant than the rest because so far as man is in the love of self, and at the same time in the love of self-intelligence, his natural lumen is in a kind of brightness, as it were, for the love of self is like a fire that kindles that lumen; it is from this that men can ingeniously think and reason against the Divine and against all things of heaven and the church. I have sometimes been astonished when I have listened to such, and have thought that they above all others were capable of being led to receive faith, but I perceived that this was impossible, for so far as they were enlightened in corporeal, worldly, and natural things they were in thick darkness in respect to celestial and spiritual things. This thick darkness was seen to be exceedingly dusky, with something fiery intermixed. This I could confirm by much experience, if this were the place for describing experiences. The love of self is what is here meant in particular by "the beast coming up out of the abyss," which made war with the two witnesses and killed them.

[4] That a "beast" signifies the love and affection of the natural man in both senses can be seen from very many passages in the Word; and this has heretofore been unknown, and as it may seem strange that "beasts" should signify the love or affection of the natural man, it is necessary to confirm this from the Word. Natural affections are signified by "beasts" because these affections are altogether similar to the affections of beasts, consequently a man who ¹ is not imbued with spiritual affections through the goods and truths of heaven differs little from beasts. For man has above the beasts the superadded faculty to think and thence to will spiritually, which gives him the eminent faculty to see and perceive abstract things; but if this spiritual faculty is not vivified by the knowledges of truth and good, and afterwards by faith and the life of faith, he is no better than the beasts, except merely that by virtue of that higher faculty he is able to think and speak.

[5] Because the affections of the natural man are signified by "beasts," when those affections are presented to be seen in the spiritual world in forms like those animals, they appear altogether as the forms of various beasts; as for instance, lambs, sheep, she-goats, kids, he-goats, young cattle, oxen, cows; also as camels, horses, mules, asses; and also as bears, tigers, leopards, lions; likewise as dogs and serpents of various kinds. But such things are only appearances of the affections that are with spirits; and when these are made apparent it is also known there not only that the appearances are from these affections, but also from whom they are; but as soon as the affections with such cease, these appearances also cease. From this it can also be seen why "beasts" are so often mentioned in the Word.

[6] But let us proceed to the confirmations from the Word. In David:

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

This whole psalm treats of the Lord and His dominion over all things of heaven and the church; the things of heaven and the church are meant here and elsewhere in the Word by "the works of the hands of Jehovah;" and as it is over these things that the Lord has dominion, and as spiritual things in the Word are expressed by natural things, for the Word in its bosom is spiritual, so by "flock," "herds," "the beasts of the field," "the birds of heaven," and "the fishes of the sea," these are not meant, but the spiritual things of heaven and the church. "Flock and herds" signify spiritual things and natural things that are from a spiritual origin, a "flock," that is, lambs, kids, she-goats, sheep, and rams, signifying spiritual things, and "herds," which are bullocks, oxen, cows, and camels, natural things from spiritual things; "beasts of the field" signify the affections of the natural man, "birds of the heavens" thoughts therefrom, and "fishes of the sea," the knowledges [scientifica] of the sensual-natural man. Except for this meaning, why should the Lord's dominion over these be described?

[7] In the same:

O God, Thou makest the rain of good will to drop down; Thou shalt strengthen Thine inheritance when it is weary; Thy wild beast (Thy congregation) shall dwell in it (Psalms 68:9, 10).

Here evidently "wild beast" stands for a people that receives the influx of Divine truth from the Lord, for of God's "inheritance," which signifies the church, it is said, "Thy wild beast (Thy congregation) shall dwell in it;" "the rain of good will" signifies the influx of Divine truth from Divine clemency.

[8] In the same:

Jehovah, who sendeth forth springs into the brooks; they run between the mountains, they give drink to every wild beast; the wild asses quench their thirst, by them the bird of the heavens dwells, from among the boughs they give forth their voice; who causeth the grass to spring forth for the beast, and the herb for the service of man, that he may bring forth bread out of the earth. Thou appointest the darkness that there may be night, in which every wild beast of the forest goeth forth. The sea great and wide in spaces, wherein is the creeping thing without number, the wild beasts, the small with the great (Psalms 104:10-12, 14, 20, 25).

This, too, is said of the Lord, and these words describe the establishment of the church among the nations; therefore "wild beasts," "beasts," and "birds" signify such things as are with the man of the church.

[9] It is to be known that in many passages sometimes it is said "beast," and sometimes "wild beast," also that the term "wild beast" is not to be understood as it is commonly understood, for in the Hebrew "wild beast" [fera] is derived from a word that means life, therefore in some passages "animal" would be a better rendering than "wild beast," as can be seen from this, that the four animals that were seen as cherubim and that signify Divine Providence and protection in Ezekiel (chaps. 1, and 10) are called "animals" [ferae]; likewise the cherubim are meant by "the four animals about the throne" which are described by John in Revelation. Nevertheless, in the Word "beast" and "wild beast" are carefully distinguished, "beasts" signifying the affections of the natural man that belong to man's will, and "wild beasts" the affections of the natural man that belong to man's understanding. As in the Hebrew "wild beast" is derived from a word that means life, Eve the wife of Adam had her name from the same word. This is said that it may be known what "wild beast" and "beast" signify in the proper sense.

[10] What is signified by "Jehovah sendeth forth springs into the brooks, to run between the mountains, and give drink to every wild beast of the fields, the wild asses quench their thirst, and by them the bird of the heavens dwells," has been explained above n. 483. "Jehovah causeth the grass to spring forth for the beast, and the herb for the service of man, that he may bring forth bread out of the earth," signifies the instruction and nourishment of the natural and spiritual man by truths from the Word, that he may have thereby the good of love and charity; "grass" signifies the truth of the natural man, which is true knowledge (See above, n. 507; "beast" signifies affection for it which wishes to be instructed and spiritually nourished; "herb" signifies the truth of the spiritual man; "man" signifies intelligence therefrom and "bread" signifies the good of love and charity, which is nourished by truths. As "darkness" and "night" signify the lumen of the natural man, which compared to the light of the spiritual man is like night, "the wild beast of the forest" signifies the affection of knowledges [scientifica], "the sea great and wide in spaces" the natural itself, "the creeping thing without number" knowledge [scientifica] therein, and "the wild beasts great and small" the various affections, it is evident what is signified by "Thou appointest the darkness that there may be night, in which every wild beast of the forest goeth forth; the sea great and wide in its spaces, wherein is the creeping thing without number, wild beasts the small with the great."

[11] In the same:

They shall sow fields and plant vineyards, and make fruit of increase, and He shall bless them so that they may be multiplied exceedingly; and He shall not diminish their beast; yet are they diminished and bowed down because of the vehemence of wickedness and grief (Psalms 107:37-39).

This entire psalm treats of the Lord's coming and of redemption by Him; that they will then have truths, by which the church will be implanted in them, is signified by "They shall sow fields and plant vineyards;" that in consequence they will have the goods of the church, and thence truths will increase, is signified by "shall make fruit of increase," and by "Jehovah shall bless them so that they shall be multiplied exceedingly;" that then every good affection of the natural man will remain with them is signified by "He shall not diminish their beast;" that otherwise these affections would not be destroyed by evils is signified by "they are diminished and bowed down because of the vehemence of wickedness and grief."

[12] In the same:

Praise Jehovah, ye whales and all deeps, wild beast and every beast, creeping thing and every bird of wing (Psalms 148:7, 10).

In this psalm very many things in the world that have no life, but that shall praise Jehovah, are enumerated, as "fire," "hail," "snow," "vapor," "the wind of tempest," "mountains," "hills," "trees," "fruits," "cedars," as also here, "wild beasts," "beasts," "creeping things," and "birds," which nevertheless cannot praise Jehovah. Who cannot see that the enumeration of such things in the Divine Word would be wholly unmeaning unless they signified something with man that can praise, that is, worship Jehovah? From a knowledge of correspondences it is known that "whales" signify the knowledges of the natural man in general, "deeps" and "seas" the natural itself where the knowledges are, "wild beast" and "beasts," the affections of the natural man as well those which belong to his understanding as those of his will, "the creeping things" the sensual, which is the ultimate of the natural man, and "birds of wing" the thinking faculty therefrom.

[13] In the same:

Jehovah who prepareth rain for the earth, who maketh grass to spring forth upon the mountains, who giveth to the beast his food, to the sons of the raven which call (Psalms 147:8, 9).

These particulars too, signify the spiritual things belonging to heaven and the church. Why else should the Word (which is given solely to teach man the way to heaven, by teaching him the truths of faith and the goods of love), speak of Jehovah as "preparing rain for the earth, making grass to spring forth upon the mountains, giving to the beast his food, and to the sons of the raven which call upon Him?" These things, however, are worthy of the Divine Word, when by "rain" the influx of Divine truth is meant, by "mountains" the good of love, by "making grass to spring forth" the instruction of the natural man by the knowledges from the Word, by "beasts" the affections of the natural man, which desire to be thus nourished. "To give food" signifies nourishment; and since "the sons of the raven" signify natural men who are in an obscure lumen from fallacies respecting Divine truths, as were many of the nations, it is said "He giveth to the sons of the raven which call," for such can call upon Jehovah, but not the sons of a raven.

[14] In the same:

Every wild beast of the forest is Mine, the beasts upon a thousand mountains. I know every bird of the mountains, and the wild beast of My fields is with Me (Psalms 50:10, 11).

This is said of sacrifices, that the Lord does not delight in them, but in the confession of heart and calling upon Him; yet "the wild beast of the forest," "the beasts upon the mountains," and "the bird of the mountains," and "the wild beast of the fields," have a similar signification as above, namely, things pertaining to the man of the church.

[15] In the same:

Thy righteousness is like the mountains of God, Thy judgments are a great deep; O Jehovah, Thou preservest man and beast (Psalms 36:6).

"Man and beast" signify interior affection, which is spiritual, from which is intelligence, and exterior affection, which is natural, from which is knowledge [scientia] corresponding to intelligence.

[16] "Man and beast" have a like signification in the following passages.

In Jeremiah:

The God of Israel said, I have made the earth, the man and the beast that are upon the faces of the earth, by My great power (Jeremiah 27:5; 36:29).

In the same:

Behold the days shall come in which I will sow the house of Judah with the seed of man and with the seed of beast (Jeremiah 31:27).

In the same:

Yet again in this place, concerning which ye say, It is devastated so that there is no man nor beast, and in the cities of Judah and in the streets of Jerusalem that are devastated, so that there is no man, and no inhabitant, and no beast, there shall be heard the voice of joy and the voice of gladness (Jeremiah 33:10-12).

In the same:

The whole land shall be a desolation, so that there shall not be man or beast (Jeremiah 32:43).

In the same:

I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence (Jeremiah 21:6).

In the same:

A nation from the north cometh up against Babylon; this shall make her land a desolation, so that none shall dwell therein; from man even to beast they are dispersed, they have gone away (Jeremiah 50:3).

In the same:

My anger and My wrath is poured out upon this place, upon man and upon beast (Jeremiah 7:20).

In Ezekiel:

When the land shall sin against Me, I will break its staff of bread and I will send into it famine, and I will cut off from it man and beast (Ezekiel 14:13, 17, 19).

In the same:

I will stretch out My hand over Edom and will cut off from it man and beast (Ezekiel 25:13).

In the same:

I will destroy every beast of Egypt over many waters, so that the foot of man shall trouble them no more, nor shall the hoof of beast trouble them (Ezekiel 32:13).

In the same:

I will multiply upon you man and beast, that they may increase and be fruitful (Ezekiel 36:11).

In Zephaniah:

In consuming I will consume all things from upon the faces of the land. 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, and I will cut off man from the faces of the earth (Zephaniah 1:2, 3).

In Zechariah:

The angel who came to measure Jerusalem said, Run, speak, saying, Jerusalem shall inhabit the suburbs, by reason of the multitude of man and of the beast in the midst of it (Zechariah 2:3, 4).

Let your hands be strong, for the temple shall be built; for before those days there was no price for man nor any price for beast, for to him that went out and to him that came in there was no peace from the enemy (Zechariah 8:9, 10).

[17] In these passages "man and beast" ² signifies what is interior or spiritual, and "beast" what is exterior or natural; and therefore "man" signifies the spiritual affection of truth, from which is all intelligence, and "beast" the natural affection corresponding to the spiritual. What is exterior or natural is signified by "beast," because man, in respect to his external or natural man is nothing but a beast; for he enjoys like desires and also pleasures, appetites and senses, so that in these respects man is entirely similar to the beast; therefore the natural man may be called the animal man. But what is internal or spiritual is signified by "man," because it is in respect to his internal or spiritual that man is man; this enjoys the affections of good and truth such as are with the angels of heaven, also because by means of this with him man rules his natural or animal man, which is a beast.

[18] Because the spiritual man and the natural man are signified by "man and beast" in the history of creation (Genesis 1), it is related that the beasts and also man were created on the same day, namely, the sixth; and afterwards, that to man was given dominion over the beasts. Of the creation of the beasts and man on the same day, and of man's dominion over the beasts, we thus read in Genesis:

God said, Let the earth bring forth the living soul according to its kind, and what moveth itself, and the wild beast of the earth according to its kind; and it was so. And God made the wild beast of the earth according to its kind, and the beast according to its kind, and everything that creepeth upon the ground according to its kind. And God said, Let us make man in our image, after our likeness; and they shall have dominion over the fishes of the sea, and over the bird of the heavens, and over the beast, and over all the earth, and over every creeping thing that creepeth upon the earth. And there was evening and there was morning, the third ³ day (Genesis 1:24-31).

In the spiritual sense of this chapter, by "the creation of heaven and earth" the new creation or regeneration of the man of the Most Ancient Church is described; for this reason "beast" here signifies the external or natural man, and "man" the internal spiritual, and "dominion over the beasts" here means the dominion of the spiritual man over the natural.

[19] That it was granted to the man of that church to know all the affections of the natural man, in order that he might have dominion over them, is signified by these words in Genesis:

Out of the ground Jehovah God formed every beast of the field, and every bird of the heavens, and brought unto the man, to see what he would call it; and whatsoever man called it, the living soul, that was its name; and the man called the names to every beast, and to the bird of the heavens, and to every wild beast of the field (Genesis 2:19, 20).

"To call the name" signifies in the spiritual sense to know the quality of a thing, or what it is, so here to know the qualities of all the affections, desires, pleasures, appetites, also the thoughts and inclinations of the natural man, and how they agree and correspond to the affections and perceptions of the spiritual man. For it was granted to the spiritual man from creation to see all things of the natural man, and at the same time to perceive its agreement or disagreement with the spiritual, in order that he might rule the natural and accept such things as agree and reject those that disagree, and thus might become spiritual even as to effects, which are wrought by means of the natural man. (But this may be seen more fully explained in Arcana Coelestia 142-146.)

[20] Because "man" in the Word signifies properly the internal or spiritual man, and "beast" the external or natural man, by command of God all beasts and birds were brought into the ark with Noah; of which it is thus written in Genesis:

Jehovah said to Noah, Of every clean beast thou shalt take to thee seven and seven, male and female; and of the beast that is not clean two, male and female. And he took of the beast that was clean, and of the beast not clean, and of the bird, and of everything that creepeth upon the earth; two and two entered unto Noah into the ark, male and female (Genesis 7:1-9).

"Noah's flood" describes in the spiritual sense the destruction of the Most Ancient Church, and also the Last Judgment upon the men of that church; and by "Noah and his sons" in the same sense, the church that followed is meant and described, which is called the Ancient Church. From this it follows that the "beasts" brought into the ark with Noah mean the affections of the natural man, corresponding to spiritual affection, which the men of that church had (but these things may be seen explained in Arcana Coelestia).

[21] Since "man" signifies the internal spiritual man, and "beast" signifies the external or natural, and "Egypt" signifies the natural man separated from the spiritual, which has altogether perished and is no longer a man but a beast, so where the destruction of Egypt is treated of it is related that:

Jehovah made hail to rain with which fire was mingled, and smote everything that was in the fields, from man even to beast (Exodus 9:22-25).

(See respecting this also in Arcana Coelestia.) For the purpose of representing and thus signifying the same thing it is also written that:

Jehovah smote all the firstborn in the land of Egypt, from man even to beast (Exodus 12:12, 29).

But on the other hand, the sons of Israel, by whom the church was represented, were commanded:

To sacrifice to Jehovah all the firstborn of man and of beast (Numbers 18:15).

Because such things were represented and thus signified by "man and beast," from a holy rite received in the Ancient Church:

The king of Nineveh proclaimed a fast, and commanded that neither man nor beast should taste or drink anything, and that man and beast should be covered with sackcloth (Jonah 3:7, 8).

[22] Because "beasts" signify the affections in both senses it was forbidden to make the figure of any beast; of which it is thus written in Moses:

Ye shall not make to you the figure of any beast that is on the earth, the figure of any winged bird that flieth under heaven, the figure of anything that creepeth on the ground, the figure of any fish that is in the waters under the earth (Deuteronomy 4:17, 18).

This was because the posterity of Jacob, who were called, because of the representation of the church with them, "the sons of Israel," were in externals without an internal, that is, were for the most part merely natural; if, therefore, they had made to themselves the figure of any beast or bird, which signified the affections and the like, they would have made idols for themselves, and would have worshiped them. This, too, was why the Egyptians, who had more knowledge of representatives than any other people, made for themselves figures of beasts, as of calves, serpents, and many other kinds; yet at first not with reference to worship, but on account of their signification; but their posterity, who from internal became external, and thus merely natural, did not look upon these as representative and significative, but as holy things of the church, and thus they offered to them idolatrous worship. It was for this reason that the posterity of Jacob, who were altogether external men, and thence in heart idolatrous, were forbidden to make to themselves any figure of these things.

[23] As for example: they worshiped calves in Egypt, and afterwards in the wilderness, because a "calf" signifies the first affections of the natural man, together with its good of innocence. The Gentiles here and there worshiped serpents because a "serpent" signifies the sensual, which is the ultimate of the natural man and its prudence, and so with the rest.

[24] Because "beasts" signified the various things of the natural man it was also sometimes commanded when cities or regions were given to the curse that the beasts also should be slaughtered, for the reason that "the beasts" represented the evil and profane things with the men who were given to the curse. Because all kinds of beasts signify the various things pertaining to the men of the church, laws were enacted respecting beasts, which ones might be eaten and which might not be eaten (Leviticus 11). Those that might be eaten signified goods, and those that might not be eaten signified evils; for the church at that time was a representative church, and therefore every particular prescribed for them was representative and significative, especially the beasts; of this we thus read in Moses:

Ye shall distinguish between the clean beast and the unclean, and between the unclean bird and the clean, that ye may not make your souls abominable by beast or by bird; and ye shall be holy unto Me (Leviticus 20:25, 26).

[25] From this it can now be seen why sacrifices of beasts of various kinds were permitted, as of lambs, sheep, kids, goats, bullocks, oxen, also of pigeons and turtledoves; namely, because they signified things spiritual, and things natural from a spiritual origin; as "lambs" innocence, "sheep" charity, "bullocks and oxen" the affections of the natural man corresponding to the affections of the spiritual man. It was on this account that the beasts for the sacrifices varied according to the reasons for which they were offered; this would not have been unless each particular sacrifice of beasts had signified something belonging to the church.

[26] As the man of the church at the present day can hardly be led to believe that "beasts" and "wild beasts" signify in the Word the affections of good and truth which belong to the man of the church, and this because it seems so strange that anything belonging to beasts should signify anything belonging to man, I will here cite more passages from the Word in the way of confirmation.

In Ezekiel:

Speak unto the king of Egypt and to his multitude, Whom art thou like in thy stature? Behold Asshur, a cedar in Lebanon, beautiful in branch and with shady foliage; his stature was higher than all the trees of the field, and his branches were multiplied because of many waters; in his branches all the birds of the heavens built their nests; and under his branches every wild beast of the field has brought forth, and in his shade have dwelt all great nations; he was beautiful in his greatness. But because thou art lifted up in height he should be cut down; upon his ruin every bird of the heavens shall dwell, and every wild beast of the field shall be upon his branches (Ezekiel 31:2, 3, 5-7, 10, 12, 13).

"The king of Egypt and his multitude" signify the natural man with the knowledges [scientifica] therein; "Asshur, the cedar in Lebanon," signifies the rational which is formed by knowledges [scientifica] on the one part and by the influx of spiritual truth on the other; "beautiful in branch and with shady foliage" signifies intelligence through rational truths by means of knowledges [scientifica].

[27] "His stature was higher than all the trees of the field" signifies elevation even to the interior rational which is from the spiritual; "branches multiplied because of many waters" signify abundance through spiritual truths which are from the cognitions of truth from the Word; "the fowl of the heavens that built their nests in his branches" signify spiritual thoughts in things rational, for the rational is the medium between the internal spiritual man and the external natural; "every wild beast of the field that brought forth under his branches" signifies the affections of knowledges [scientifica] rationally perceived.

[28] "The great nations" that dwelt in his shade signify the goods of the affections in the natural man; "beautiful in greatness" signifies intelligence; while "the bird of the heavens and the wild beast of the field that shall dwell upon his ruin and in his branches" signify the falsities of thoughts, and the evils of desires which one has because he is "lifted up in height," that is, has become proud from the love of self-intelligence. Thoughts of truth and affections for it are signified evidently by "birds of the heavens and the wild beasts of the field," for it is said that "great nations dwelt in his shade."

[29] In Daniel:

Behold a tree in the midst of the earth, and the height thereof was great; it reached even to heaven, and the sight thereof unto the end of the earth; the leaf thereof was fair, and the flower thereof much, and in it was food for all; the beast of the field had shadow under it, and the birds of heaven dwelt in its branches; and all flesh was nourished from it. A watcher and holy one came down from heaven, crying, Hew down the tree and cut off his branches, shake off his leaf, scatter his flower; let the beast flee from under him, and the birds from his branches; but leave the stump of his roots in the earth, even with a band of iron and brass, with the herbage of the field; and let him be wet with the dew of the heavens, and let his portion be with the beast in the grass of the earth; they shall change his heart from man's and the heart of a beast shall be given to him (Daniel 4:10-16).

This was the dream of Nebuchadnezzar, king of Babylon, and it describes the establishment of the celestial church and its increase even to its culmination, and afterwards its overthrow because of its domination even over the holy things of the church, and its claiming to itself a right over heaven.

[30] "The tree in the midst of the earth" signifies that church; its "height" signifies the extension of perception and thus of wisdom; "its sight unto the end of the earth" signifies its extension even to the ultimates of the church; "the leaf thereof was fair, and the flower thereof much," signifies the knowledges and affections of truth and good, and intelligence therefrom; "in it was food for all" signifies heavenly nourishment which is from good and from truths thence; "the beast of the field had shadow under it, and the birds of the heavens dwelt in its branches," signifies the affections of good and the consequent thoughts and perceptions of truth; and as these pertain to spiritual food it is said that "all flesh was nourished from it."

[31] But because of its domination, from the love of self, over the holy things of heaven and the church, which the Babylonians at length claimed control of, a description of its overthrow follows: "A watcher and holy one came down from heaven, crying, Hew down the tree and cut off his branches, shake off the leaf, scatter the flower; let the beast flee from under him and the birds from his branches;" for the love of self and the consequent elation of mind increases with such even to their claiming a right over the holy things of the church, yea, over heaven itself; and when this is done everything of the church perishes, even all perception and the knowledge of good and truth; for the internal of the mind where the spiritual resides is closed up, and the external where the natural resides has dominion, and thus man becomes sensual, until he differs but little from the beasts.

[32] The "stump of the roots which should be left in the earth" signifies the Word, only the letter of which is understood, and which is merely something known, held in the memory and going forth therefrom into speech; "bands of iron and brass" signify the interior truths and goods closed up and held bound in ultimates, "iron" meaning truth in ultimates, and "brass" good in ultimates, and these when separated from the interiors are falsities and evils. And as the man of the church then becomes almost like a beast in respect to the understanding and to the will, since the evils of the affections and the falsities of the thoughts have rule, it is said that "his portion shall be with the beast in the grass of the earth, and his heart shall be changed from man's, and the heart of a beast shall be given him." That this change and inversion took place on account of their claiming the right over the holy things of the church, and at length over heaven, is evident from verses 30-32 of this chapter, where are these words:

The king said, Is not this the great Babylon which I have built for the house of the kingdom by the might of my power and for the glory of mine honor? While the word was in the king's mouth there fell a voice from the heavens, saying, The kingdom shall pass away from thee, and they shall drive thee from man, and thy dwelling shall be with the beast of the field; they shall make thee to eat the herb as oxen, until thou dost know that the Most High ruleth in the kingdom of man, and giveth it to whomsoever He will.

[33] That "Nebuchadnezzar," as king of Babylon, signifies in the beginning a celestial church and its increase even to the pinnacle of wisdom, is evident also from Daniel, where treating of the statue seen by Nebuchadnezzar in a dream it is said:

The God of the heavens hath given into thine hand the sons of man, the beast of the field, and the bird of the heavens, and hath made thee to rule over all; thou art the head of the statue which is of gold (Daniel 2:37, 38).

"The head of the statue, which was of gold," signifies the celestial church, which is the first of all. That church is signified by "the king of Babylon" at first, because the church that finally becomes Babylon or Babylonia begins with the worship of the Lord and from love to Him, and there then prevails with it a zeal for extending and perfecting the church by means of the holy goods and truths of heaven, but this from a motive as yet hidden, namely, a love of exercising dominion, which however breaks forth only by degrees. But more will be said about this when Babylon is treated of.

[34] 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, and I will make them to lie down securely; and I will betroth thee to Me forever (Hosea 2:18, 19).

This is said of the establishment of a new church by the Lord, which is here treated of. Evidently Jehovah, that is, the Lord, will then make a covenant, not with the wild beast of the field, the bird of the heavens, and the creeping thing of the earth, but with the men in whom the church will be established. These things, therefore, signify such things as are with man, namely, the "wild beast of the field" the affection of the knowledges of truth, the "bird of the heavens" rational thought from what is spiritual, the "creeping thing of the earth" the knowledge [scientificum] of the natural man, in particular sensual knowledge. That He will then "break the bow and the sword from the earth" signifies that He will destroy the falsities that fight against the truths of doctrine; and that there will be no longer any contention between truths and falsities and goods and evils is signified by "I will betroth thee to Me forever."

[35] In Isaiah:

The wild beast of the field shall honor Me, the dragons and the daughters of the owl; because I will give waters in the wilderness and rivers in the desert, to give drink to My people, My chosen (Isaiah 43:20).

Evidently "the wild beast of the field," "the dragons," and "the daughters of the owl," do not mean here a wild beast of the field, dragons and owls, for these cannot honor Jehovah. That the men of the church are meant is clear from what follows, since it is said, "to give drink to My people, My chosen." "The wild beast of the field" signifies therefore the affections of the knowledges of truth, "dragons" natural ideas, and "daughters of the owl" sensual affections; for the sensual is affected by truths and sees them in the darkness as owls see objects at night.

[36] This being the signification, it is evident that the Gentiles with whom a new church was to be established are meant, for before they were reformed these were in such obscure affection and natural thought. "To give waters in the wilderness and rivers in the desert" signifies to imbue with truths and thence with intelligence those who before were in ignorance, "waters" meaning truths, "rivers" intelligence, and "wilderness and desert" ignorance; "to give drink to the people of Jehovah and to His chosen" signifies to instruct those who are in the truths of faith and in the good of charity; those who are in the truths of faith are called "people," and those who are in the good of charity are called "chosen. "

[37] In Joel:

Is not the food cut off before our eyes from the house of our God, gladness and joy? The beast groaneth, the droves of cattle are perplexed, because they have no pasture; also the droves of the flock are made desolate. The beast of the field panteth after thee, because the channels of waters are dried up, and fire hath devoured the habitations of the wilderness (Joel 1:16, 18, 20).

This describes the state of the church when there are no longer in it any truths of doctrine or good of life. "The food cut off from the house of God" signifies spiritual nourishment, which is from truths that are from good, "the house of God" signifying the church; "the beast groaneth, the droves of cattle are perplexed" signifies the lack of the affections of truth and thence of knowledges in the natural man, and grief on that account, "droves of cattle" signifying the things of the natural man in the whole complex.

[38] That there is "no pasture" signifies no instruction; "the droves of the flock are made desolate" signifies the lack of spiritual truth and good which are of faith and charity; "the beast of the field panteth after thee" signifies the grief of those who are in natural affection, and consequently in a longing for the knowledges of truth and good; "the channels of waters are dried up" signifies the truths of doctrine dissipated by natural love; "fire hath devoured the habitations of the wilderness" signifies that love and thence the destruction of the knowledges of truth, "the habitations of the wilderness" meaning the things of the understanding and the will in such a man, which would otherwise receive the truths and goods of the church.

[39] In the same:

Fear, ⁴ O earth, rejoice and be glad, for Jehovah hath done great things; fear not, ye beasts of My fields, for the habitations of the wilderness are made full of herbs, for the tree shall bear her fruit, the fig tree and the vine shall yield their strength. Sons of Zion, rejoice and be glad in Jehovah (Joel 2:21-23).

This is said of the establishment of the church by the Lord; and the "earth which will fear, but rejoice and be glad" signifies the church and its delight; its establishment by the Lord is signified by "Jehovah hath done great things;" therefore "the beasts of His fields" mean those who are in the affections of good and long for instruction from the Word, "beasts" meaning those who are in the affections of good belonging to the natural man, and "fields" the doctrinals from the Word.

[40] "The habitations of the wilderness are made full of herbs" signifies that there will be the knowledges of truth and good with those with whom there were none before; "the tree shall bear her fruit" signifies the bringing forth of the good of life through these knowledges, for a "tree" signifies the man of the church, and in particular a mind imbued with knowledges, and "fruit" signifies the good of life; "the fig tree and the vine shall yield their strength" signifies the bringing forth of the effect from natural good and spiritual good together. Because "beasts of the fields," "tree," "fig tree," and "vine," signify such things as are with the man of the church it is said, "Sons of Zion, rejoice and be glad in Jehovah," "sons of Zion" meaning those who are of the celestial church, while "to rejoice" is predicated of the delight of good; and "to be glad" of the pleasantness of truth.

[41] In Ezekiel:

In that day Gog shall come upon the land of Israel; and then 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 38:18-20).

"Gog" signifies external holiness without internal holiness, thus those who are in such holiness; an "earthquake" signifies a change of the state of the church; "the fishes of the sea, and the bird of the heavens, the wild beast of the field, the creeping thing of the earth, and every man, shall tremble" signifies that all things of man, in respect to what belongs to the church with him, shall be changed; "the fishes of the sea" meaning the knowledges [scientifica], "the birds of the heavens" thoughts therefrom, "the wild beasts of the field" the affections therefrom, "the creeping thing of the earth" the thoughts and affections in the corporeal-sensual, and "man" all these from first to last. Why otherwise should these be said to tremble before Jehovah?

[42] In Zechariah:

There shall be in that day a great tumult, Judah shall fight against Jerusalem and so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of every beast that shall be in those camps; afterwards everyone remaining shall go up to Jerusalem (Zechariah 14:13-15).

This describes the last state of the old church, and the beginning of the new. The last state of the old church is described by "a great tumult, when Judah shall fight against Jerusalem," which means the change at that time, and the fight of the love of evil against the truths of the doctrine of the church; "the plague of the horse, of the mule, of the camel, of the ass, and of every beast" signify such things as hurt and destroy the church and the spiritual life of the men of the church, "horses, mules, camels, and asses" signifying the things of their understanding and of their will, thus the things of their knowledges and affections. But what is signified in particular by "horse, mule, camel, and ass," has been told elsewhere; here it is stated merely that "beast" signifies the affection of the natural man, and "the plague of beast" the hurting and destroying of that affection.

[43] In Jeremiah:

How long shall the land mourn, and the herb of every field dry up? For the wickedness of them that rule ⁵ therein the beasts and the bird shall be consumed (Jeremiah 12:4).

The "land" means the church; "the herb of the field" signifies the truth of the church that has sprung up and that is springing up; "to mourn and to dry up" signifies to perish and to be dissipated by lusts; "the beasts and the bird that shall be consumed" signify the affections of good and the thoughts of truth therefrom. The result is that these will perish by reason of the evils in the church; therefore it is said, "for the wickedness of them that dwell in the land."

[44] In Isaiah:

The bird of the mountains and the beast of the earth shall be left together; ⁶ but the bird shall loathe it, and every beast of the earth shall despise it (Isaiah 18:6).

This is said of "the land shadowed with wings," by which the church is meant which, because of the obscurity it is in, catches at imaginary things for spiritual truths, and thus from ignorance comes into a denial of these truths. "Bird and beast" signify here the thoughts of truth and the affections of good, both rational and natural, which are said "to loathe and despise." Evidently it is not the bird and every beast that will loathe and despise, but the affections of good and the thoughts of truth, that is, those who are in these.

[45] In Hosea:

They commit robbery, bloods touch bloods, and everyone that dwelleth therein shall languish, even to the wild beast of the field and the bird of the heavens, yea, the fishes of the sea shall be gathered up (Hosea 4:2, 3).

Here again "the wild beast of the field," "the bird of the heavens," and "the fishes of the sea," have a similar signification as above.

[46] In Ezekiel:

Thou son of man, say to every bird of every wing, and to every wild beast of the field, Gather yourselves together and come, gather yourselves from every side to My sacrifice that I sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood; ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, rams, lambs, and kids, ⁷ the bullocks, all of them fatlings of Bashan; ye shall eat fat to satiety, and drink blood to drunkenness, of My sacrifice which I sacrifice for you; and ye shall be satiated at My table with horse and chariot, with the mighty, and with every man of war; so will I give My glory among the nations (Ezekiel 39:17-21).

This is said of the calling together of the Gentiles to the church, and the reception by them of the truth of doctrine in the good of love, which is the good of life, and of their consequent intelligence in spiritual things. Therefore "the bird of every wing and every wild beast of the field" which shall be gathered from every side to the great sacrifice upon the mountains of Israel, mean all in whatever state they may be in respect to the perception of truth and the affection of good, "the bird of every wing" meaning all in whatever kind of perception of truth they may be, and "every wild beast of the field" all in whatever kind of affection of good they may be; "to gather together from every side" signifies those outside the church from every quarter.

[47] "The great sacrifice" signifies the worship of the Lord from faith and love, for that is what "sacrifices" in general represented; and "the mountains of Israel" signify the goods of spiritual love. "To eat flesh and drink blood" signifies to appropriate to oneself the good of love and the truth of that good; "to eat the flesh of the mighty and drink the blood of the princes of the earth" signifies such appropriation, "the mighty" (or oxen) signifying the affections of the natural man, and "the princes of the earth" the chief truths of the church; "rams, lambs, kids, ⁷ bullocks, fatlings of Bashan" signify all things of innocence, love, charity, and good, "the fatlings of Bashan" meaning the goods of the natural man from a spiritual origin.

[48] From this it is clear what is signified by "eating flesh to satiety, and drinking blood to drunkenness," namely, to be filled with every good of love and truth of faith; "to be satiated at the table of the Lord with horse and chariot, with the mighty, and with every man of war" signifies to be fully instructed from the Word, "horse" signifying the understanding of truth, "chariot" the doctrine of truth, "the mighty and the man of war" the truth of good fighting against the falsity of evil, and destroying it. Because this is said of the calling together of the Gentiles to the church of the Lord, it is added, "so will I give my glory among the nations," "glory" signifying the Divine truth in light.

[49] That such is the signification of "bird of every wing and beast of the field" can be seen from passages before explained, also from these words in Isaiah:

The saying of the Lord Jehovih, who gathereth the outcasts of Israel, I will yet gather them to his gathered ones; every wild beast of My fields, come ye to devour, every wild beast in the forest (Isaiah 56:8, 9).

"The outcasts of Israel," whom the Lord will gather, signify all in the church who are in truths from good separated from those therein who are in falsities from evil; these are meant also by "the wild beasts of the fields of the Lord Jehovih," "fields" signifying the church in reference to the implantation of the truth of doctrine; but the Gentiles that are without the church are signified by "the wild beast in the forest," the "forest" signifying the natural and sensual man, and "the wild beast" its knowledge [scientia] and obscure intelligence therefrom. This evidently is the signification of "the wild beast of the field" and "the wild beast in the forest," for it is said, "Come ye to devour, every wild beast of My fields and every wild beast in the forest," "to devour" signifying instruction and appropriation.

[50] As most things in the Word have also a contrary sense, so also have "beast" and "wild beast," in which sense "beasts" signify evil affections, which are the cupidities of adulterating and destroying the goods of the church, and "wild beasts" the cupidities of falsifying and thus destroying the truths of the church.

[51] In this sense "beasts" and "wild beasts" are mentioned in the following passages. In Ezekiel:

I will raise up over them one shepherd, who shall feed them, My servant David; he shall be to them for a shepherd; then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell trustingly in the wilderness and sleep in the forest; they shall be no more a prey to the nations, and the wild beast of the earth shall not devour them, but they shall dwell trustingly, and none shall make afraid (Ezekiel 34:23, 25, 28).

This is said of the Lord's coming and of the blessed state of heaven and of those of the church who will come into the new heaven. "The servant David, the shepherd whom Jehovah will raise up," means the Lord, who is called a "servant" from serving and ministering, that is, performing uses (See above, n. 409; "to make with them a covenant of peace" signifies conjunction with the Lord through the Divine things proceeding from Him, which are the goods of love and the truths of doctrine from the Word, thus through the Word; "to cause the evil wild beast to cease out of the land" signifies that evil cupidities and lusts will no more invade and destroy them.

[52] "To dwell trustingly in the wilderness and to sleep in the forests" signifies that they will be safe from infestation by cupidities and lusts, although they are in them and among them, "wilderness" and "forest" meaning where such things and such persons are (these having a similar meaning as in Isaiah 11:7-9). Because the man of the church is destroyed by the cupidities of evil and falsity it is said "they shall no more be a prey to the nations, and the evil wild beast shall not devour them," "nations" signifying the cupidities of evil, and "wild beasts of the earth" the cupidities of falsity.

[53] In Jeremiah:

Mine heritage is become as a lion in the forest, she hath given forth her voice against Me, therefore I have hated her; the bird Zabuah is Mine heritage, about it is the bird; gather together every wild beast of the field, come ye to devour; many shepherds have destroyed My vineyard (Jeremiah 12:8-10).

This is said of the vastation of the church by the falsities of evil. "Heritage" signifies the church; "the lion out of the forest which hath given forth his voice against God" signifies the falsity of evil in the whole complex; "the bird Zabuah" signifies reasonings from falsities; "the wild beast of the field which shall be gathered to devour" signifies the cupidities of destroying the truths of the church by falsities; and because the church that is so destroyed is meant it is said, "many shepherds have destroyed My vineyard," "vineyard" signifying the spiritual church, or the church in reference to the affection of truth; and as a "vineyard" signifies the church it follows that "a wild beast of the field" signifies the cupidity of falsifying and thus destroying the truths of the church.

[54] In Isaiah:

No lion shall be there, the ravenous of the wild beast shall not go up thereon, it shall not be found there (Isaiah 35:9).

This treats of the Lord's coming and of His kingdom in the heavens and on the earths; and the "lion" and "the ravenous of the wild beasts" have a similar signification as above. It must be clear to everyone that "wild beast" here does not mean a wild beast.

[55] In Hosea:

I will encounter them as a bear that is bereaved, and I will rend the caul of their heart, and I will devour them like a huge lion; the wild beast of the field shall tear them (Hosea 13:8).

Here again, "lion" and "the wild beast of the field" have a similar signification as above.

[56] In Zephaniah:

Jehovah will stretch out His hand over the north and will destroy Assyria, and will make Nineveh a waste, a dry place like the wilderness; and the droves shall lie down in the midst of her, every wild beast of the nation; both the pelican and the bittern shall lodge nightly in her chapiters; a voice shall sing in the window, a drought shall be in the threshold, because the cedar thereof shall be made bare; such is the rejoicing city that dwelleth securely, saying in her heart, I and none other besides me. How is she become a waste, a place for the wild beast to lie down in; everyone that passeth over her hisseth and moveth his hand (Zephaniah 2:13-15).

This describes the vastation of the church by the falsities of doctrine which are from self-intelligence. The "north over which Jehovah will stretch out His hand" signifies the church that is in falsities; "Assyria which Jehovah will destroy" signifies the reasonings from falsities; "Nineveh which He shall make a waste, a dry place like the wilderness" signifies the falsities of doctrine; "droves," "the wild beast of the nation," the "pelican," and the "bittern," signify the affections of falsities, and falsities themselves interior and exterior.

[57] The "chapiters in which these shall rest" signify the knowledges of truth from the Word falsified; "the voice in the window" signifies the proclamation of falsity; "the drought in the threshold" signifies the total desolation of truth; the "cedar which is made bare" signifies the rational destroyed; "the rejoicing city dwelling securely" signifies the doctrine of falsity, with which they are delighted and in which they rest; "saying in her heart, I and none other besides me" signifies the pride of self-intelligence; "the place for the wild beast to lie down in" signifies the state of the church vastated in respect to truths; "everyone that passeth over her hisseth and moveth his hand" signifies contempt for such and rejection of them by those who are in truths and goods of doctrine.

[58] In Moses:

I will give peace in the land, so that ye may lie down securely and none make afraid, and I will cause the evil wild beast to cease out of the land, and the sword shall not pass through your land (Leviticus 26:6).

"Peace in the land, so that they may lie down securely and none make afraid" signifies protection by trust in the Lord from the breaking in of falsity into the church; "to cause the evil wild beast to cease out of the land" signifies freedom from the affection and cupidity of falsity; and "the sword shall not pass through the land" signifies that falsity shall no longer destroy truth.

[59] In the same:

I will send the hornet before thee, and it shall drive out the Hivite, the Canaanite, the Hittite before thee; I will not drive him out from before thee in one year, lest the land be a solitude, and the wild beast of the field be multiplied upon thee; by little and little will I drive him out from before thee, until thou be fruitful and inherit the land (Exodus 23:28-30.)

"I will send the hornet before thee" signifies the dread of those who are in falsities from evil; "and it shall drive out the Hivite, the Canaanite, and the Hittite" signifies the flight of falsities that are from evils; "I will not drive him out from before thee in one year" signifies a hasty flight or removal of these; "lest the land be desolate" signifies lest there be a lack of spiritual life or but little of it; "and the wild beast of the field be multiplied upon thee" signifies a flowing in of falsities from the delights of the love of self and of the world; "by little and little will I drive him out from before thee" signifies removal by degrees according to order; "until thou be fruitful" signifies according to the increase of good; "and inherit the land" signifies when one is in good and is regenerated. (But these things may be seen further explained in Arcana Coelestia 9331-9338.)

[60] There is a like signification in these words in Moses:

Jehovah God will drive out these nations from before thee by little and little; thou canst not destroy them at once, lest the wild beast of the field be multiplied against thee (Deuteronomy 7:22).

The "nations" driven out and to be driven out of the land of Canaan by the sons of Israel signify evils and falsities of every kind, "the land of Canaan" signifying the church, and "the sons of Israel" the men of the church; therefore "the wild beast of the field" which would be multiplied against them signify the cupidities of falsity from evil; for a man who is reformed and regenerated to the extent that the church may be in him is reformed and regenerated by little and little; for he is conceived anew, is born, and is educated, and this is done so far as the evils and their falsities that are in him from birth and hereditarily are removed, which is not effected in a moment, but through a considerable course of life. This makes clear what is signified in the spiritual sense by "the nations shall not be driven out in one year, but by little and little, lest the wild beast of the field be multiplied against thee;" for if evils and the falsities thence were removed all at once man would have scarcely any life, since the life into which he is born is a life of evil and consequent falsity from cupidities, which are removed only so far as goods and truths enter, for by these they are removed.

[61] Because "wild beast" signifies ⁸ in the spiritual sense the cupidities of falsity from evil, and "birds" signify thoughts and reasonings from them, and because through these the man of the church spiritually perishes, so here and there in the Word, where the vastation of the church is treated of, it is said that "they were given to the wild beasts and the birds to be devoured," as in the following passages. In David:

The boar in the forest treadeth under foot the vine, and the wild beast of the fields doth feed on it (Psalms 80:13).

In Hosea:

I will lay waste her vine and her fig tree, and I will make them a forest, and the wild beast of the field shall devour them (Hosea 2:12).

In Ezekiel:

I will send upon you famine and the evil wild beast, and they shall make thee bereaved (Ezekiel 5:17).

This is said of Jerusalem, by which the church is meant. In the same:

I will give him to the wild beast to be devoured (Ezekiel 33:27).

In the same:

The sheep were scattered, without a shepherd, and were for food for every wild beast of the field (Ezekiel 34:5, 8).

In the same:

I have given thee for food to the wild beast of the land and to the bird of the heavens (Ezekiel 29:5).

In the same:

I will cast thee forth upon the faces of the field, and I will cause every bird of the heavens to dwell upon thee, and with thee I will satisfy the wild beast of all the earth (Ezekiel 32:4).

In Jeremiah:

Their carcass shall be for food to the bird of the heavens and to the beast of the earth (Jeremiah 16:4; 19:7; 34:20).

In Ezekiel:

I have given thee for food to the swift bird of every wing, and to the wild beast of the field (Ezekiel 39:4).

In David:

The dead body of Thy servant have they given to the bird of the heavens, the flesh of Thy saint to the wild beast of the earth (Psalms 79:2).

In Jeremiah:

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

[62] In these passages, "wild beasts and birds" signify falsities from the cupidity of evil and from reasoning. And as the "nations" in the land of Canaan signify the evils and falsities of religion and of worship, the sons of Jacob did not bury the dead bodies of the nations which they slew in war, but left them to be devoured by birds and wild beasts; but this was not by Divine command, but from the inborn cruelty of that people, thus by permission, in order that such things might be represented.

[63] In David:

The enemy hath reproached Jehovah, and a foolish people hath contemned Thy name. Give not the soul of Thy turtledove unto the beast; forget not the life of Thine afflicted ones perpetually (Psalms 74:18, 19).

The "enemy" who reproached Jehovah signifies hell and evil therefrom; the "foolish people" who contemned His name signify the falsities which are opposed to the truths of doctrine; those who are in truths are called a "people," and in the contrary sense those who are in falsities, and these are a "foolish people;" the "name of Jehovah" signifies every truth of doctrine and of the church; "give not the soul of Thy turtledove to the beast" signifies not to give spiritual good to those who are in the cupidities of evil; "the life of Thine afflicted ones" signifies spiritual life oppressed by evils and falsities.

[64] In Habakkuk:

The violence of Lebanon hath covered thee, and the devastation of the beasts shall dismay them, because of the blood of men and the violence of the land, of the city, and of all that dwell therein (Habakkuk 2:17).

The "violence of Lebanon" signifies the violence done to the truths perceived by the rational man from the Word, for "Lebanon" signifies the church in respect to the perception of truth from the rational man; "the devastation of the beasts" which shall dismay them signifies the destruction of truths by the cupidities of evil; "bloods" signify the violence offered to the truths of the Word by evils; and "violence of the land, of the city, and of all that dwell therein" signifies violence done to the truths and goods of the church and to its doctrine from the Word by falsities.

[65] In Moses:

The tooth of beasts I will send upon them, with the poison of the creeping things of the earth (Deuteronomy 32:24).

"The tooth of beasts" signifies the sensual in respect to the cupidities of evil, for "tooth" corresponds to the ultimate of man's life, which is the sensual; "the poison of the creeping things of the earth" signifies the falsities therefrom, which cunningly pervert truths by means of the fallacies of the sensual man.

[66] In Ezekiel:

When I went in and I saw an abomination, and behold every form of creeping thing and of beast, and all the idols of the house of Israel painted upon the wall round about (Ezekiel 8:10).

These and many other things that were shown to the prophet signify the direful cupidities and falsities in which the Israelites were, because they were in externals and not at all in internals; and those who were such turned all representatives into things idolatrous; this was the source of their idolatries and also of the idolatries of many other nations; and then the "beasts and creeping things," images of which they made for themselves because these signified the affections of good and of prudence, became the representatives of the direful cupidities of evil and falsity. This is what takes place when the natural man separated from the spiritual looks upon things holy; this is why these are called the "idols of the house of Israel." "The wall round about" upon which they were seen painted signifies the interiors everywhere in the natural man, for the "roof" signifies the inmost, the "floor" or "pavement" the outmost, the "walls" the interiors, and the "house" the man himself in respect to the things of his mind. The natural man is interior and exterior, and the interior natural is where the filthy things of man reside and these the exterior does not divulge but puts on the semblance of things good, just, and sincere.

[67] As "wild beasts" and "beasts" signify the goods of the understanding and the goods of the will which are of the affections, and as the ancients who knew correspondences made representative and significative figures of these, which at first they did not worship, but their posterity, who from internal became merely external, worshiped them as divine in themselves, so wild beasts and beasts became idols. This is evident in Isaiah:

Bel bowed down, Nebo stooped, their idols are to the wild beast and to the beast (Isaiah 46:1).

In Isaiah there is a prophecy respecting:

The beasts of the south (Isaiah 30:6, et seq.);

which signify the adulterations of good and the falsifications of truth, from which arise evils and falsities of every kind with those of the church who are merely in externals; they are called "the beasts of the south" because they are with those who have the Word, from which they are able to be in the light of truth from the Word, and this is the "south."

[68] In Daniel:

He saw in vision, when it was night, four beasts coming up out of the sea; the first was like a lion but had eagle's wings, the second like a bear, the third like a leopard which had four wings, and the fourth was dreadful and terrible (Daniel 7:2-7).

"The beast out of the sea" here signifies the love of dominion, which the holy things of the Word and the church are made to serve as means; and "the four beasts" signify the gradual increase of the love of dominion, therefore the last beast is called "dreadful and terrible." (But this may be seen explained in part above, n. 316, 556.)

[69] Nearly the like things are signified in Revelation by:

The beast coming up out of the sea (Revelation 13:1-10);

The beast coming up out of the earth (Revelation 13:11-18);

The scarlet beast (Revelation 17:3);

The beast out of the abyss (Revelation 17:8).

(Respecting these beasts more is said in Revelation 19:19, 20, and Revelation 20:10.)

But what cupidities of evil and falsity each beast signifies will be seen below, where these beasts are treated of.

[70] From this it will now appear what is meant by these words in Mark:

The spirit urging Jesus caused Him to go into the wilderness, and He was in the wilderness forty days; and He was with the beasts, and angels ministered unto Him (Mark 1:12, 13).

The Lord's being in the wilderness forty days represented the duration of all those most direful temptations which He, above all others in the whole world, endured and withstood; for "forty days" signify the entire period and duration of temptations, thus not that He was tempted at that time only, but from childhood even to the end of His life in the world; His last temptation was in Gethsemane. For by temptations He subjugated all the hells and also glorified His Human (but respecting the Lord's temptations seeThe Doctrine of the New Jerusalem 302). Because temptations arise through evil spirits and genii who are from hell, thus through the hells, from which evils and falsities and their cupidities and lusts arise, so the "beasts" here, with which the Lord was, do not mean beasts, but the hells and the evils that rise out of them; and the "angels" who ministered unto Him do not mean angels, but Divine truths, through which from His own power He overcame and subjugated the hells. (That "angels" signify in the Word Divine truth, see above, n. 130, 200, 302, 593)

Footnotes:

355. Verse 2. And I saw, and behold a white horse, signifies the understanding of truth from the Word. This is evident from the signification of "horse," as being the intellect; and from the signification of "white," which is predicated of truth. (That the "horse" signifies the intellect can be seen from what is quoted and shown in the small work on The White Horse; and that "white" is predicated of truth, see above, n. 196.) It is said that "a white horse" was seen when the Lamb opened the first seal, "a red horse" when He opened the second, "a black horse" when He opened the third, and "a pale horse" when He opened the fourth; and as "horse" signifies the intellect, particularly in relation to the Word, it can be seen thence that the understanding of truth from the Word, and its quality with the men of the church, are here described by "horses." It is the same whether you say that the understanding of truth is described, or those who are in it are described; for men, spirits, and angels are the subjects in which it resides. From this it can be known what is described in the internal or spiritual sense in this chapter and in those that follow next, namely, the Word in relation to the understanding. This is evident also from the ninth verse of this chapter, where, after these four horses had appeared, and the fifth seal had been opened, it is said, "I saw the souls of them that had been slain for the Word of God;" also from the nineteenth chapter of this book, where it is said that:

The name of Him that sat upon the white horse is called the Word of God (Revelation 19:13).

That "a horse" signifies the intellect, and "a white horse" the understanding of truth from the Word, can be seen shown in the small work cited above, on The White Horse; but as only a few passages were there quoted from the Word, in proof that "horse" signifies the intellect, I will here quote more, that there may be full confirmation; these now follow.

[2] In Ezekiel:

Gather yourselves from the circuit to My sacrifice that I do sacrifice for you. Ye shall be satisfied at My table with horse and with chariot, with the mighty man, and with every man of war. So will I give My glory among the nations (Ezekiel 39:17, 20-21).

This treats of the calling together of all to the Lord's kingdom, and especially of the establishment of the church with the Gentiles; for it describes the spiritual captivity in which the Gentiles were, and their liberation from it. "The sacrifice to be sacrificed" signifies all the worship by which the Lord is worshiped; "to be satiated at My table" signifies with all spiritual food; and as this food is the understanding of truth from the Word and from doctrine from the Word, it is said, "with horse and with chariot," "horse" signifying the understanding of truth from the Word, and "chariot" signifying the doctrine therefrom. It is also said, "with the mighty man, and with every man of war," "mighty man" signifying the truth from good that destroys evil, and "man of war" the truth from good that destroys falsity. Unless such things were signified, how could it be said that they should be satiated "with horse and with chariot, with the mighty man, and with every man of war?"

[3] Likewise in Revelation:

Gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the strong ones, and the flesh of horses, and of them that sit on them (Revelation 19:17-18).

What precedes this treats of the Word and its spiritual sense; this now is an invitation to learn truths, and to perceive goods; and "the supper of the great God" signifies instruction in truths, and the consequent perception of good from the Lord; and "the flesh of kings," "of commanders of thousands," "of the strong ones," "of horses," and "of them that sit on them," signifies truths of every kind which are from good; "flesh" signifying good, "kings" Divine truths in general, "commanders of thousands" the same in particular, "strong ones" natural truths, "horses" intellectual truths, and "those that sit on them" spiritual truths. It must be clear to everyone that this does not mean the flesh of kings, of commanders of thousands, of strong ones, of horses, and of them that sit on them.

[4] In Habakkuk:

Was Jehovah displeased with the rivers? was Thine anger against the rivers? was Thy fury against the sea? because Thou ridest upon Thy horses, Thy chariots are salvation, Thou hast trodden down the sea with Thy horses, the mire [or clay] of many waters (Habakkuk 3:8, 15).

Who does not see that "horses" here do not mean horses? For it is said of Jehovah that "He rideth upon His horses," and that "He treadeth down the sea with His horses," and that "His chariots are salvation?" But this is said because "His riding upon horses" signifies that Jehovah, that is, the Lord, is in the understanding of His Word in its spiritual sense; and since the doctrine of truth, which teaches the way of salvation, is from the Word, it is added, "Thy chariots are salvation," "chariots" signifying doctrine; also "to tread down the sea with horses" signifies that Jehovah, that is, the Lord, is in the understanding of His Word in its natural sense; for "sea" here signifies that sense, and in general all things of the natural man and that are for the natural man; and because Divine truths there are in their ultimate, it is added, "the mire [or clay] of many waters," "mire" [or "clay"] signifying the ultimate from which and in which are truths, and "waters" signifying truths.

[5] In Zechariah:

I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the bow of war shall be cut off; but He shall speak peace to the nations (Zechariah 9:10).

This treats of the Lord's coming, and of the establishment of the church among the Gentiles. That there would then be nothing of the church remaining with the Jews is described by, "I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off," which signifies that there would no longer be any truth in doctrine nor any understanding of truth; and thence no combat and resistance against falsity; "Ephraim" signifies the church in relation to the understanding of truth, and "Jerusalem" the church in relation to the doctrine of truth, "the chariot" doctrine itself, and "the horse" the understanding itself, and "the bow of war" combat and resistance against falsity. The establishment of the church among the nations is signified by, "He shall speak peace to the nations," "nations" signifying all who are in the good of love to the Lord (See above, n. 331), "peace" signifying that good, and thence all things of the church. (That "Ephraim" signifies the church in relation to the understanding of truth, see Arcana Coelestia 3969, 5354, 6222, 6234, 6237, 6267, 6296; and that "Jerusalem" signifies the church in relation to doctrine, see in The Doctrine of the New Jerusalem 6, and above, n. 223.)

[6] In the same:

In that day I will smite every horse with astonishment, and the horseman with madness; and I will open mine eye upon the house of Judah, but every horse of the peoples will I smite with blindness (Zechariah 12:4).

This treats of the devastation of the former church, and the establishment of the new church. The devastation of the former church is described by "In that day I will smite every horse with astonishment, and the horseman with madness; and every horse of the peoples will I smite with blindness." It is plain that "horse" here signifies the understanding of truth with the men of the church, and "horseman" the affection of spiritual truth, from which is understanding; else why should it be said that "the horse should be smitten with astonishment, and the horse of the peoples with blindness?" "Astonishment" is predicated of the understanding when it has no perception of good, and "blindness" when it has no perception of truth; "the house of Judah" signifies the church with those who are in the good of love to the Lord, and thence in the doctrine of truth from the Word (See above, n. 119, 211); therefore it is said, "upon it I will open mine eye," which signifies to illustrate them that they may see truths.

[7] In the same:

In that day there shall be upon the bells of the horses, Holiness to Jehovah (Zechariah 14:20).

This also treats of the Lord's coming, and the invitation of all to the church; and "the bells of the horses" signify knowledges and cognitions [scientifica et cognitiones] and preachings therefrom which are from the understanding of truth; and as all understanding of truth is from the Lord, and thus the knowledges and preachings themselves, therefore it is said, "there shall be upon the bells of the horses, Holiness to Jehovah." Because "bells" have this signification:

There were bells of gold upon the skirts of Aaron's robe round about (Exodus 28:34-35).

[8] In Moses:

Dan shall be a serpent upon the way, an asp upon the path, biting the horse's heels, and its rider shall fall backwards: I wait for Thy salvation, O Jehovah (Genesis 49:17-18).

This is a prophecy of Israel the father, respecting the tribe of Dan, which tribe signifies the ultimates of the church, thus those who are in the ultimates of truth and good, who are called sensual; for there are in the church those who are spiritual and those who are natural, and the natural are interior, middle, and outmost; the outmost are the sensual, who do not elevate their thoughts above the sense of the letter of the Word. These are meant by "Dan;" of what quality they are is described in this prophecy, namely, that "Dan is a serpent upon the way, an asp upon the path, biting the horse's heels, and its rider shall fall backwards;" "serpent upon the way," and "asp upon the path" signify the sensual in relation to truth and good; "the horse's heels" signify the ultimates of the understanding of truth and good; and "the rider," reasoning from these; and because the sensual viewed in itself does not see truths, since it does not comprehend things spiritual, and therefore slides easily into falsities unless continually withheld from them by the Lord, it is said, "and its rider shall fall backwards: I wait for Thy salvation, O Jehovah." (That "Dan" signifies the ultimates of the church, see Arcana Coelestia 1710, 6396, 10335; that "serpent" signifies the sensual, which is the ultimate of the understanding, n. 6398, 6949, 8624 end, 10313, and above, n. 70; that "way" signifies truths, n. Arcana Coelestia 627, 2333, 10422, and above, n. 97 [1-2]; and that "the heel" signifies the ultimate natural, or the corporeal natural, n. 259, 4938, seq. What the sensual is, and what sensual men are in both senses, see in The Doctrine of the New Jerusalem 50.)

[9] In Zechariah:

I lifted up mine eyes, and saw, when behold, four chariots coming out from between two mountains; and the mountains were mountains of copper. To the first chariot were red horses; to the second chariot black horses; to the third chariot white horses; and to the fourth chariot grisled horses, stout. The angel said, These are the four winds of heaven, going forth from standing by the Lord of the whole earth. The black horses which are therein go forth to the land of the north; and the white went forth after them; and the grisled went forth into the land of the south; and the stout ones went forth and sought to go that they might wander through the earth. And he said, See these that go forth to the land of the north, they have caused my spirit to rest in the land of the north. And they that are afar shall come and shall build in the temple of Jehovah (Zechariah 6:1-8, 15).

This prophecy is not understood by anyone unless he knows what "chariots" and "horses" signify, and what "red," "black," "white," "grisled," and "stout" signify; also what "the land of the north" and "the land of the south" signify. It treats of the church that was to be propagated among those who as yet were not in any light of truth, because they had not the Word; "the north" means the obscurity of the truth they possessed; "the south" the clearness of truth; "horses" mean their understanding; "red," "black," "white," and "grisled" mean its quality in the beginning, and its quality afterwards; "red," the quality of their understanding in the beginning in relation to good; "black," the quality of their understanding in the beginning in relation to truth; "white," the quality of their understanding afterwards in relation to truth; "grisled," its quality finally in relation to truth and good; and "stout" means its quality in relation to its power to resist evils and falsities. From this it can now be seen what is signified by "the black horses went forth to the land of the north, and the white went forth after them," and "they have caused my spirit to rest in the land of the north," namely, that those who from good of life are in the affection of knowing the truths of the church receive and understand, nor are any others illustrated; that such are illustrated and receive is meant by "they have caused my spirit to rest in the land of the north;" "the grisled went forth into land of the south, and the stout to wander through the earth" signifies that those who from the good of life are in the affection of knowing the truths of the church come into the light, and that they resist evils and falsities, and constitute the church. These four kinds of horses, therefore, are called "the four winds of the heavens, going forth from standing by the Lord of the whole earth;" "winds" signifying all Divine truths, and "going forth from standing by the Lord of the whole earth" signifying that all truths proceed from Him. (That "winds" signify all Divine truths, see Arcana Coelestia 9642, and Heaven and Hell 141-153; and that "to go forth" signifies to proceed, Arcana Coelestia 5337, 7124, 9303.) "They that are afar, that shall build in the temple of Jehovah" signify those who were previously far away from the truths and goods of the church, who shall draw near to the church. (That such are signified by "those that are afar," see Arcana Coelestia 4723, 8918; and that the "temple of Jehovah" signifies the church, n. 3720; moreover, that "the north" signifies the obscurity of truth, and "the south" [auster sive meridies] the clearness of truth, thus also those that are in obscurity and in clearness of truth, see Heaven and Hell 148-151.) What is signified by "red" and by "black," in both senses, will be seen in the explanations at verses 4 and 5 of this chapter, and what by "white," see above n. 196. "The mountains of copper, from between which the chariots and horses went forth," signify the good of love in the natural man; this is said because the nations here treated of, before they were illustrated, were not in spiritual good but in natural good. (That "mountain" signifies the good of love, see Arcana Coelestia, n. 795, 4210, 6435, 8327, 8758, 10438; and "copper" natural good, see above, n. 70)

[10] In Job:

God hath made her forget wisdom, neither hath he imparted to her intelligence. What time she lifteth up herself on high she laugheth at the horse and its rider (Job 39:17-18).

These things are said of a "bird," which signifies intelligence from self [proprium], which in itself is no intelligence; for man from self [proprium] sees nothing but falsities and not truths, and intelligence is from truths, and not from falsities; therefore it is said of her, "God hath made her to forget wisdom, neither hath He imparted to her intelligence," and "when she lifteth up herself on high she laugheth at the horse and its rider," that is, at the understanding of truth, and at him who is intelligent.

[11] In David:

The stout of heart have become a spoil, they have slumbered their sleep. At Thy rebuke, O God of Jacob, both chariot and horse have fallen into a deep sleep (Psalms 76:5-6).

The "stout of heart" signify those who are in truths from good; "have become a spoil," and "have slumbered their sleep," signify their having fallen from evils into falsities; "the rebuke of the God of Jacob" signifies their state inverted by themselves; and "both chariot and horse have fallen into a deep sleep" signifies that their intellect was lulled to sleep, because it had become merely natural. That "to be awake" signifies to acquire for oneself spiritual life, and "to be asleep" to have natural life without spiritual, see above n. 187.

[12] In Ezekiel:

Javan, Tubal, and Meshech, they gave to thy traffic the soul of man and vessels of brass. They of Bethogarma gave for thy wares horses, horsemen, and mules (Ezekiel 27:13-14).

This treats of Tyre, which signifies the knowledges of truth and good pertaining to the external and the internal church. "Javan, Tubal, and Meshech," signify those who are in external worship; and "they of Bethogarma," those who are in internal worship; it is said therefore that these "gave for the wares of Tyre, horses, horsemen, and mules;" and "the others gave the soul of man and vessels of brass;" the "soul of man" signifies the truth of faith in respect to knowledge; "vessels of brass" signify the truths of natural good; and "horses, horsemen, and mules," signify the understanding of truth and good, "horses" the understanding of truth, "horsemen" intelligence, and "mules" the rational. (That "mule" signifies the rational, see Arcana Coelestia 2781, 5741, 9212.) Everyone can see that "the tradings of Tyre," which are enumerated in this chapter and elsewhere, do not mean tradings with these things, such as vessels of brass, horses, and mules, and many others; but that spiritual tradings are meant, which are effected by means of the knowledges of truth and good; for the Word is Divine, and treats of Divine things, and not of earthly things; therefore it contains spiritual things which pertain to heaven and the church, expressed in the ultimate sense, which is the sense of the letter, by natural things which correspond to them. (That "to trade" and "to be a merchant" signifies in the Word to acquire and to communicate the knowledges of truth and good, see Arcana Coelestia 2967[1-9], 4453; and that "to buy" and "to sell" signify something similar, n. 2967, 4397, 4453, 5371, 5374, 5406, 5410, 5426, 5886, 6143, 7999, 9039.)

[13] In Isaiah:

Who led them through the deeps, as a horse in the wilderness they stumbled not; as a beast goeth down into the valley the Spirit of Jehovah led him (Isaiah 63:13-14).

This chapter treats of the Lord, and His combat with the hells, and His subjugation of them, but here of the salvation of those who are in love and faith towards Him. These are compared to "a horse in the wilderness," and to "a beast in the valley," because "horse" signifies the understanding of truth, and "beast" the affection of good; for all comparisons in the Word are from correspondences.

[14] In Revelation:

I saw heaven opened, and behold a white horse; and He that sat upon him was called the Word of God. And the armies that are in heaven followed Him upon white horses (Revelation 19:11-16).

"A white horse" evidently signifies the understanding of the Word, likewise "the white horses" upon which those sat who followed; for "He that sat upon" the white horse was the Lord in relation to the Word; for it is said, "and He that sat upon him was called the Word of God;" and in verse 19:16, "He had upon His vesture and upon His thigh a name written, Lord of lords and King of kings." The Lord is called the Word, because the Word means Divine truth proceeding from Him. (But these things in Revelation may be seen more fully explained in the small work on The White Horse 1, also why the Lord is called "the Word," n. 14 .) As "chariots" and "horses" signify doctrine from the Word and the understanding of it, and as all doctrine of truth and the understanding of it are out of heaven from the Lord, therefore it is said of Him that "He rides upon the Word," "upon the clouds," "upon heaven," "upon a cherub," also that "He makes to ride," as in the following passages. In David:

Gird thy sword upon the thigh, O mighty One, in Thy majesty, and in Thine honor mount, and ride upon the Word of truth and the meekness of righteousness (Psalms 45:3-4).

These things are said of the Lord. In the same:

Sing unto God, sing psalms to His name; extol Him that rideth upon the clouds (Psalms 68:4).

In Isaiah:

Behold, Jehovah rideth upon a cloud, and cometh into Egypt; and the idols of Egypt shall be moved before Him (Isaiah 19:1).

In David:

Sing psalms unto the Lord, to Him who rideth upon the heaven of the heaven of old (Psalms 68:32-33).

God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:10).

In Habakkuk:

O Jehovah, Thou dost ride upon Thine horses, Thy chariots are salvation. Thou hast trodden the sea with Thy horses (Habakkuk 3:8, 3:15).

In Isaiah:

Then shalt thou delight in Jehovah; and I will make thee ride in the high places of the earth (Isaiah 58:14).

In Moses:

Jehovah alone did lead him, and made him ride upon the high places of the earth (Deuteronomy 32:12-13).

And in Hosea:

I will make Ephraim to ride (Hosea 10:11).

In these passages, "to ride" signifies to give intelligence and wisdom, because "chariot" signifies the doctrine of truth, and "horses" the understanding of it.

[15] In Isaiah:

Then shall they bring all your ¹ brethren out of all nations an offering unto Jehovah upon horses and upon the chariot, and upon covered wagons, upon mules, and upon swift beasts, to the mountain of My holiness, Jerusalem (Isaiah 66:20).

This treats of the establishment of a new church by the Lord; it is not meant therefore that they will bring their brethren upon horses, upon the chariot, upon covered wagons, upon mules, and upon swift beasts, to Jerusalem; but it is meant that all who are in good are to be instructed in Divine truths, and having been made intelligent and wise thereby are to be introduced into the church; for "brethren" signify all who are in good; "horses" signify the understanding of truth; "chariot" the doctrine of truth; "covered wagons" the knowledges of truth; "mules" the internal rational, which is spiritual; and "swift beasts" the external rational, which is natural; and "Jerusalem" signifies the church, in which is the doctrine of Divine truth, which is called "the mountain of holiness" from the love of truth. From the signification of "chariots" and "horses" it can be seen why:

Elijah and Elisha were called the chariots of Israel and the horsemen thereof, and the mountain was seen by the lad of Elisha to be full of horses and chariots of fire round about Elisha (2 Kings 2:11, 12; 6:17; 13:14);

namely, that both Elijah and Elisha represented the Lord in relation to the Word, and "chariots" signify doctrine from the Word, and "horsemen" intelligence. (That Elijah and Elisha represented the Lord in relation to the Word, see Arcana Coelestia 7643, 8029, 9372.)

[16] That "chariots" and "horses" signify doctrine and the understanding of it, can be seen, moreover, from their contrary sense, in which "chariots" and "horses" signify the doctrines of falsity, and false knowledges [scientifica] from a perverted intellect; for most things in the Word have a contrary sense, from which it can be seen what the same signify in the genuine sense. That "chariots" and "horses" in that sense have such a signification can be seen from the following passages. In Ezekiel:

Behold, I will bring against Tyre the king of Babylon from the north, with horse and with chariot, and with horsemen. He shall slay with the sword thy daughters in the field. By reason of the abundance of His horses their dust shall cover thee; by reason of the voice of the horseman and of the wheel and of the chariot, thy walls shall quake. With the hoofs of his horses shall he trample all thy streets; he shall slay the people with the sword (Ezekiel 26:7-8, 10-11).

"Tyre" signifies the church in relation to the knowledges of truth; and "the king of Babylon" the destruction of truth by falsities and profanation; "the north from which he was to come" signifies the source of all falsity, in particular, hell, out of which falsity arises; "chariot," "horses," and "horsemen" signify the doctrine of falsity and reasonings therefrom; "the daughters whom they shall slay in the field with the sword" signify the affections of truth which falsities will destroy, for "daughters" are the affections of truth, "the field is the church where those affections are, "the sword" is the combat of falsity against truth, and "to slay" is to extinguish. This makes clear the signification of "by reason of the abundance of his horses their dust shall cover thee," "dust" meaning the evil of falsity; the "walls that shall quake by reason of the voice of the horseman, of the wheel, and of the chariot," signify protecting truths, which in general are, that there is a God, and that the Word is Divine, and that there is eternal life. These "walls," or these truths, are said "to quake by reason of the voice of the horseman, of the wheel, and of the chariot," when they come to be doubted through the falsities of doctrines and reasonings from them; "the hoofs of the horses with which he shall trample all the streets," signify the outermost things of the natural man, which are called sensual impressions [sensualia], from which are all falsities; the "streets that shall be trampled by them" are the truths of the doctrine of the church, which are wholly destroyed; the "people who shall fall by the sword" signify all who are in truths, and in an abstract sense all truths.

[17] In Jeremiah:

O sword, against the liars, that they may become foolish; O sword, against the mighty, that they may be dismayed; O sword, against her horses and against her chariots; O sword, against her treasures, that they may be despoiled; let there be drought upon her waters that they may be dried up: because it is a land of graven images (Jeremiah 50:36-38).

"Sword" signifies the combat of truth against falsity, and of falsity against truth and consequent vastation; here it signifies vastation; "liars" and "mighty men" signify falsities and reasonings therefrom; the same is signified by "horses" and "chariots;" the "treasures that shall be despoiled" signify all things of doctrine; "the drought upon the waters, that they may be dried up," signifies the deprivation of truth, "drought" meaning deprivation, and "waters" truths; and as all falsities are from self-intelligence, it is said, "because it is a land of graven images," "land" here signifying heresy, and "graven images" what is from self-intelligence. (That such is the signification of "graven images," "molten images," and "idols," see Arcana Coelestia 8869, 8941, 10406, 10503)

[18] In the same:

Behold, he shall come up as clouds, and his chariots as the storm; his horses are swifter than eagles. Woe unto us! for we are devastated. Wash thine heart from evil, that thou mayest be saved. How long shall thoughts of iniquity lodge in the midst of thee? The whole land shall be a waste. The whole city fleeth for the voice of the horseman and the shooters of the bow; they have entered the thick clouds, and have gone up into the rocks; the whole city is forsaken (Jeremiah 4:13-Jeremiah 4:13-14, 27, 29).

This describes the vastation of the church by the falsities of evil; falsities are signified by "clouds;" and the lust of reasoning from falsities against truths by "the horses that are swifter than eagles;" and the doctrinals of falsity by "the chariots that are as the storm;" that consequently everything of the church and everything of its doctrine shall perish, is signified by "the whole land shall be a waste, and the whole city fleeth for the voice of the horseman and the shooters of the bow;" "land" means the church, and "city" its doctrine; "the voice of the horseman and the shooters of the bow" means reasoning from falsities and assault, and "to flee" means to perish. That then mere falsity and the faith of falsity would reign is signified by "they have entered the thick clouds, and have gone up into the rocks," "clouds" meaning falsities, and "rocks" the faith of falsities. The devastation of the church and of its doctrine is evidently here described, for it is said, "Woe unto us! for we are devastated. How long shall the thoughts of iniquity lodge in the midst of thee? The whole land shall be a waste. The whole city is forsaken. "

[19] In the same:

Behold, a people cometh from the land of the north, and a great nation shall be stirred up from the sides of the earth. Their voice roareth like the sea; and they ride upon horses (Jeremiah 6:22-23; 50:41-42).

Here, too, the devastation of the church by the falsities of evil is described; "the land of the north," and "the sides of the earth," are the source of these, "the land of the north" the source of falsities, and "the sides of the earth" the source of evils; for "the north" signifies what is remote from truths, and "the sides of the earth" what is remote from goods; therefore "nation" is predicated of the latter, and "people" of the former, "nation" meaning those who are in evils, and "people" those who are in falsities (See above, n. 331). Their reasoning is signified by "their voice roareth like the sea, and they ride upon horses."

[20] In Ezekiel:

Thou shalt come from thy place out of the sides of the north; thou and many peoples with thee, all of them riding upon horses. And thou shalt go up against My people Israel, as clouds to cover the land (Ezekiel 38:15-16).

These things are said of Gog, by whom external worship without any internal is signified; "the sides of the north" signify here, as above, what is remote from goods and truths, thus the source of the falsities of evil; and because they reason therefrom and attack the truths of the church and extinguish them it is said, "all of them riding upon horses; and thou shalt go up against My people Israel, as clouds to cover the land;" "to ride upon horses" meaning reasonings, "to go up against the people of Israel," and "to cover the land," signifying to attack the truths of the church and to extinguish them; "clouds" are the falsities of evil.

[21] In Daniel:

At the time of the end, the king of the south shall come into collision with the king of the north. So the king of the north shall rush upon him like a whirlwind, with chariot, and with horsemen, and with many ships; and he shall enter into the lands and shall overflow and pass through (Daniel 11:40).

This chapter treats of the combat of the king of the north with the king of the south; and "the king of the north" means falsity from evil, and "the king of the south" truth from good; so evidently the things mentioned in this chapter are not spoken of any future war between two kings, but of the combats of falsity from evil against truth from good. "The chariot and horsemen with which the king of the north shall rush upon him" are the assaults upon truth by the falsities of evil; the "many ships," with which also they shall rush upon him, are the knowledges [scientifica] and doctrinals of falsity; the destruction of the church thereby is signified by "he shall come into the lands and shall overflow and pass through." (That "ships" signify knowledges [scientifica] and doctrinals, in both senses, see Arcana Coelestia 1977, 6385; and that "to overflow" signifies immersion in falsities and evils, n. 660, 705, 739, 756, 790, 5725, 6853)

[22] In Jeremiah:

By thee will I scatter the nations, and by thee will I destroy kingdoms, and by thee will I scatter the horse and its rider, and by thee will I scatter the chariot and him that rideth in it (Jeremiah 51:20-21).

And in Haggai:

I will overturn the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations; and I will overturn the chariot and those who ride in it; and the horses and their riders shall come down, a man by the sword of his brother (Haggai 2:22).

This is said of the destruction of falsity and evil, and not of the destruction of any nation or kingdom; for "nations" signify evils, and "kingdoms" (like "peoples") falsities. For this is prophetical, not historical. This makes clear what "horse" and "rider," and "chariot and him that rideth in it" signify, namely, that "horse and rider" signify a perverted intellect and reasoning therefrom and "the chariot and him that rideth in it" the doctrine of falsity or heresy, and those who are in it.

[23] In Nahum:

Woe to the city of bloods! the whole is filled with lying and rapine; the voice of the whip, and the voice of the rattling of the wheel, and the horse neighing and the chariot leaping, the horseman making to ascend, and the flame of the sword, and the flash of the spear, and a multitude of the slain, and a heap of carcasses, because of the multitude of the whoredoms of the harlot, selling nations by her whoredoms, and families by her sorceries (Nahum 3:1-4).

This treats of the violence offered to Divine truth, and its destruction by the falsities of evil; for this is signified by "the city of bloods," respecting which what follows is said (See above, n. 329); therefore it is also said, "the whole is filled with lying and rapine," "lie" meaning falsity, and "rapine" violence offered by falsity; and as "wars" signify spiritual combats, which are the combats of truth against falsity and of falsity against truth, all things pertaining to war, as "whip," "horse," "chariot," "sword," and "spear," signify various things pertaining to spiritual warfare; but what each of these in particular signifies need not be explained here, only what "horse," "horseman," and "chariot" signify. "The voice of the rattling of the wheel" signifies reasonings from falsities and evils; "the horse neighing and the chariot leaping" signifies the lust of destroying truths, "horse" meaning the intellect perverted, and "chariot" the doctrine of falsity, which destroy; "to neigh" and "to leap" meaning to be moved to destroy by lust and delight, and "horseman making to ascend" meaning assault. It is therefore said, "a multitude of the slain, and a heap of carcasses;" those are called "slain" who perish from falsities, and "carcasses" who perish from evils; therefore it is also said, "because of the multitude of the whoredoms of the harlot, selling the nations by her whoredoms, and families by her sorceries;" "whoredoms" signify the falsifications of truth, "harlot" heresy, "to sell nations" signifies to become estranged from goods, and "to sell families by sorcery" to become estranged from truths, "nations" meaning goods, "families" truths therefrom, and "sorceries" the falsities of evil which estrange.

[24] In Habakkuk:

I rouse up the Chaldeans, that bitter and hasty nation, that marcheth into the breadths of the land; her horses are lighter than leopards, and more fierce than the wolves of the evening, so that her horsemen spread themselves; yea, her horsemen shall come from far; they shall fly as an eagle that hasteth to eat. She shall come wholly for violence; she shall mock at kings, and rulers shall be a derision unto her (Habakkuk 1:6, 8-10).

"The Chaldeans" mean those who profane truths and thus vastate the church, therefore they are called "a bitter and hasty nation, that marcheth into the breadths of the land," "breadths of the land" meaning the truths of the church (See in the work on Heaven and Hell 197). Their lust for and dexterity in perverting truths and destroying them by reasonings from falsities altogether remote from truths are signified by, "her horses are lighter than leopards, and more fierce than the wolves of the evening, so that her horsemen spread themselves; yea, her horsemen shall come from far; they shall fly as an eagle that hasteth to eat." Lust is signified by "her horses are lighter than leopards," and dexterity by "her horses are more fierce than the wolves of the evening," and both by "they fly as an eagle." Because the lust and dexterity are for destroying truths therefore it is said, "she shall come wholly for violence;" their scoffing at truths and goods is signified by "she shall mock at kings, and rulers shall be a derision unto her," "kings" signifying truths, and "lords" and "rulers" goods.

[25] In David:

Some in the chariot, and some in horses; but we will glory in the name of our God (Psalms 20:7).

In the same:

A king is not saved by the multitude of an army; a horse is a lying thing for safety (Psalms 33:16-17).

In the same:

Jehovah delighteth not in the might of a horse; His pleasure is not in the thighs of a man (Psalms 147:10).

"To glory in the chariot and in horses," and "Jehovah delighteth not in the might of a horse," signify all things from self-intelligence, from which are nothing but falsities; and "the thighs of a man" signify those things that are from his own will, from which are nothing but evils.

[26] In Amos:

He that holdeth the bow shall not stand, nor shall the swift of foot escape, nor shall he that rideth upon the horse cause his soul to escape, but he that is stout of heart shall flee naked in that day (Amos 2:15-16).

This, too, describes self-intelligence and confidence arising from an ability to speak and reason from falsities. "He that holdeth the bow shall not stand," and "the swift of foot shall not cause himself to escape," signify that one who knows how to reason readily from the doctrine of falsity and from the knowledge [scientia] and memory of the natural man, shall not on that account be saved; the like is signified by "he that rideth upon the horse shall not cause his soul to escape;" "he that is stout of heart, who shall flee naked in that day," signifies that he who trusts in his falsities shall be without any truth, "stout of heart" meaning one who trusts in his falsities, and "naked" one who is without any understanding of truth (See above, n. 240).

[27] In Isaiah:

The Lord Jehovih, the Holy One of Israel, saith, In quietness and in confidence shall be your might; but ye would not, and said, No, but upon a horse we will flee; therefore ye shall flee; and we will ride upon the swift; therefore shall they that pursue you be made swift (Isaiah 30:15-16).

This treats of confidence in the Lord and of confidence in self; confidence in the Lord in these words, "the Lord Jehovih, the Holy One of Israel, said, In quietness and in confidence shall be your might;" and confidence in self in these words, "and ye said, No, but upon a horse we will flee," and "we will ride upon the swift;" "to flee upon a horse," and "to ride upon the swift," signifying to covet and love those things that are of one's own understanding, and thought and reasoning therefrom. That falsities will then break in and take possession is signified by, "therefore ye shall flee," and "therefore shall they that pursue you be made swift," "swiftness" and "haste" signifying what is done from lust, or from love.

[28] In Zechariah:

Jehovah shall set Judah as the horse of His majesty in war; out of him shall be the corner, out of him the nail, and out of him the bow of war. And they shall be as mighty men treading down the mire of the streets; and they shall fight because Jehovah is with them, and they shall make ashamed them that ride upon horses (Zechariah 10:3-5).

"The house of Judah" signifies the Lord's celestial kingdom, that is, the heaven and church that are in love to the Lord; of this it is said that it shall be "as the horse of majesty in war," which signifies the understanding of Divine truth combating against evils and falsities, which it will destroy, "horse" signifying the understanding, "majesty" Divine truth, and "war" combat against falsities and evils and their destruction. "The corner," "the nail," and "the bow of war," that are "out of Judah," signify truths, "the corner" truth protecting, "the nail" truth strengthening, and the "bow of war" truth combating from doctrine; "they shall be as mighty men treading down the mire of the streets" signifies the power to disperse and destroy falsities, "mire of the streets" signifying falsities. "They shall make ashamed them that ride upon horses" signifies the annihilation of the reasonings, argumentations, and confirmations that are from man's own understanding; that this shall be accomplished by the Lord and not by them is meant by, "they shall fight because Jehovah is with them."

[29] In Hosea:

Asshur will not save us; we will not ride upon the horse; we will say no more to the work of our hands, Thou art our God (Hosea 14:3).

This also treats of intelligence from self [ex proprio], that it will not save. "Asshur" signifies the rational, here as being from self [ex proprio]; "to ride upon the horse" signifies reasoning of the understanding from self [ex proprio]; and "work of the hands" signifies the selfhood [proprium] itself.

[30] In Ezekiel:

Oholah committed whoredom, and she doted on her lovers, on the Assyrians her neighbors, clothed in blue, horsemen riding upon horses (Ezekiel 23:5-6, 12, 23).

"Oholah," which here is Samaria, signifies a church in which truths are falsified; "her whoredoms," which are treated of in this chapter, signify falsifications; "the Assyrians" signify reasonings by which truths are falsified; and because "to ride upon horses" signifies to reason from falsities that are from self-intelligence, it is said, "she doted on the Assyrians, horsemen riding upon horses;" the "blue, in which they were clothed," signifies falsity appearing as truth, which appearance comes chiefly from applying the sense of the letter of the Word to principles of falsity.

[31] In Jeremiah:

The snorting of his horses was heard from Dan; at the sound of the neighings of his stout ones the whole land quaked; and they came and devoured the land and its fullness; [the city] and those that dwell therein (Jeremiah 8:16).

What is meant by "Dan" has been told above in this article, namely, truth in its ultimate; this is the truth in the church that is contained in the sense of the letter of the Word. Those who abide in this alone, and do not read the Word from the doctrine of genuine truth, which should guide and illustrate, may be carried away into all kinds of errors; those who are carried away into errors or falsities are meant here by "Dan;" the consequent confirmation of falsities is meant by "the snorting of his horses;" and the falsifications of truth are meant by "the sound of the neighings of his stout ones;" these are called "stout" from their confidence, because it is from the sense of the letter of the Word, that falsity is truth. That the church in respect to its truths and goods is thereby vastated, is signified by "the whole land quaked;" and "they came and devoured the land and its fullness, and those that dwell therein," "the land" meaning the church, "its fullness" truths, and "those that dwell therein" goods.

[32] In Isaiah:

He hath lifted up an ensign to the nations from far, and hath hissed to him from the end of the earth, and behold the swift one shall come in haste, whose arrows are sharp, and all his bows are bent; the hoofs of his horses are reckoned as rock, and his wheels as a storm (Isa. 5:26, 5:28).

This, too, treats of those who are in ultimates in regard to the understanding of truth and as to the perception of good. These ultimates are what are called sensual impressions [sensualia], which are the ultimates of the natural man (of which see in The Doctrine of the New Jerusalem 50); from these, when separated from the spiritual man, stream forth all the evils and falsities that are in the church and in its doctrine: evils from this source are signified by "the nations that shall come from far;" and falsities by "him that cometh from the end of the earth;" "far," and "the end of the earth" signifying those things that are remote from the truths and goods of the church. "The arrows that are sharp," and "the bows that are bent" signify the falsities of doctrine prepared to destroy truths, and "the hoofs of the horses that are reckoned as rock," and "his wheels that are as a storm" signify the ultimates of truth, like those in the sense of the letter of the Word, and arguments and confirmations of falsity by means of these; "the hoofs of the horses" mean the ultimates of the understanding, here of the perverted understanding, because separated from the understanding of the spiritual man; and because these ultimates are from the sense of the letter of the Word, it is said, "are reckoned as rock;" while "wheels" mean argumentations and confirmations by means of these, and because these appear strong they are said to be "as a storm."

[33] In the book of Judges:

My heart is toward the lawgivers of Israel. Ye that ride on white asses, and sit on middin, and that walk by the way, meditate. The stars from their courses fought with Sisera. Then were the hoofs of the horses bruised; the prancing of his stout ones struck together (Judges 5:9-10, 20, 22).

These words are contained in the song of Deborah and Barak, which treats of the combat of truth against falsity and its victory; "the lawgivers of Israel" signify the truths of the church; "to ride on white asses" and "to sit on middin" signify the perception of good and the understanding of truth, "white asses" signifying the rational in respect to good, and "middin" the rational in respect to truth; and "to walk by the way and to meditate" signify a life of truth; "the stars from their courses fought with Sisera" signifies the knowledges of truth, and combat from them against falsities of evil; "the feet of the horses that were bruised," and "the prancing of the horses that struck together" signify the falsities that are from the outmost natural, or the sensual [sensuali], and arguments therefrom that they were destroyed.

[34] In Amos:

Shall horses run upon the rock? shall one plough with oxen? for ye have turned judgment into gall, and the fruit of justice into wormwood (Amos 6:12).

"Shall horses run upon the rock?" signifies, is there any understanding of truth? "Shall anyone plough with oxen?" signifies, is there any perception of good? This is plainly the meaning, for it follows, "for ye have turned judgment into gall, and the fruit of justice into wormwood;" "to turn judgment into gall," signifies to turn truth into falsity, and "to turn the fruit of justice into wormwood," signifies to turn good into evil.

[35] In David:

Thou hast laid oppression upon our loins. Thou hast caused a man to ride over our head; We entered into the fire and the waters: but Thou hast brought us out into a broad place (Psalms 66:11-12).

This is a description of spiritual captivity and deliverance therefrom. There is spiritual captivity when the mind is so shut up as not to perceive good nor understand truth; there is deliverance from it when the mind is opened; "the oppression upon the loins" signifies that there is no perception of good of love, for "loins" and "thighs" signify the good of love; "to cause a man to ride over our head" signifies that there is no understanding of truth; "man" here signifying intelligence from self [ex proprio], which is no intelligence; and "head" the like. Because this is the signification therefore it is said, "we entered into the fire and the waters," "into the fire" meaning into the evils that are from the love of self, and "into the waters" meaning into falsities; deliverance therefrom is meant by "but Thou hast brought us out into a broad place," "broad place" signifying truth (as above).

[36] In Isaiah:

Woe to them that go down into Egypt for help, and stay on horses, and trust in the chariot, but they look not unto the Holy One of Israel, neither seek Jehovah. For Egypt is man and not God, and its horses flesh and not spirit (Isaiah 31:1, 3).

"Egypt" in the Word signifies the knowing [faculty] [scientificum] which is in the natural man, and thence also the natural man; and because the natural man, with the knowing [faculty] that is in it, has no understanding, but only thought from the memory, which is a kind of imagination from objects of sight and hearing; and because this is beneath the spiritual, in which nevertheless all the goods and truths of heaven and the church reside, therefore "Egypt" signifies in most passages a falsified knowing [faculty] [scientificum falsum]; for when the spiritual man does not flow in, knowledges in the natural man are turned into mere falsities, and its thoughts into confirmations of falsity and into reasonings from them against truths. From this it can be seen what is signified by "horses of Egypt and its chariots," namely, that "the horses" signify false knowledges, and "chariots" doctrinals from which there are reasonings against truth. Such, therefore, seek truths from no other source than themselves, for each one's own [proprium] has its seat in the natural man, and what is not his own has its seat in the spiritual; such persons therefore seize upon falsities instead of truths, and upon evils instead of goods, calling evils goods and falsities truths, and trusting in themselves, because they trust in what is their own. These things are signified by "Woe to them that go down into Egypt, and stay on horses, and trust in chariots because they are many, and in horsemen because they are very strong;" "horses" here mean false knowledges; and "chariots" doctrinals therefrom; and "horsemen" reasonings from them against truths; therefore it is also said, "Egypt is man and not God, and his horses flesh and not spirit" signifying that what is in them is merely natural and not spiritual, consequently that there is not in them anything of life; "man" signifying the natural man, and "flesh" what is its own; "God" and "spirit" signifying the Divine spiritual man, and life therefrom; and since they trust in themselves and not in the Lord, it is said, "they look not unto the Holy One of Israel, neither seek Jehovah."

[37] From this it can now be seen what is signified by the horses, the chariots, and the armies of Pharaoh, in Moses:

I will be rendered glorious in Pharaoh and in his army and in his horsemen. And the Egyptians pursued the sons of Israel, and Pharaoh's horses went after them, his chariots and his horsemen, into the midst of the sea. And Jehovah took off the wheel of their chariots, so that they drove them with difficulty. And when Moses stretched forth his hand over the sea, the waters returned, and covered the chariots and the horsemen, together with the whole army of Pharaoh (Exodus 14:17-18, 23, 25, 27-28).

And in the same:

Moses and the children of Israel sang this song unto Jehovah. In singing I will sing unto Jehovah, for in exalting He hath exalted Himself; the horse and his rider hath he thrown into the sea, and his chariots and his army (Exodus 15:1, 4, 19, 21).

What the horses and chariots of Pharaoh or Egypt signify has been shown above; his "army" signifies all falsities, in general and in particular; and "sea" signifies damnation and hell, where all are in their own [proprium], because they are in the natural man separated from the spiritual, and thence in all kinds of evils and falsities. The like is signified by "the horses of Egypt," in these words in Moses:

If thou shalt say, ² I will set over me a king, in setting thou shalt set ³ over thee a king whom Jehovah thy God shall choose; only he shall not multiply to himself horses, nor shall he bring back the people into Egypt, that he may multiply horses (Deuteronomy 17:14-16).

These things are said of the king, because the Lord in relation to Divine truth is represented by kings, and thence "kings" signify truths from good from the Lord (See above, n. 31). And as truths from good have their seat in the spiritual man, as was said above, and the knowledges [scientifica] that belong to the natural man serve the spiritual man as servants do their lord, it is said, "only he shall not multiply to himself horses, nor shall he bring back the people into Egypt, that he may multiply horses;" which signifies, only let no one from being a spiritual man become natural, and lead himself, and trust in what is his own [proprium] instead of in the Lord, that is, let not the truths of the spiritual man serve the natural, instead of the knowledges [scientifica] of the natural man serving the spiritual; for this latter is according to order, but the former contrary to order. "Horses" of Egypt have a like signification elsewhere in the Word (as Jeremiah 46:4, 9; Ezekiel 17:15; 23:20).

Footnotes: