364. (Verse 4) And there went out another horse that was red. That this signifies the understanding of the Word destroyed as to good, is clear from the signification of a horse as denoting the Intellectual (concerning which see above, n. 355); in the present case, because the states of those who belong to the church where the Word is, are treated of. By a horse is signified the Intellectual of the men of the church as to the Word. And from the signification of red or reddish, as denoting the quality of a thing as to good, therefore, in the present case, the quality of the understanding of the Word as to good. That reddish here signifies this destroyed as to good, is evident from what immediately follows in this verse, for it is said, it was given to him that sat thereon to take peace from the earth, that they should kill one another, and there was given unto him a great sword, by which is signified, that there was thence the extinction of all truth. Because the horses seen by John, were distinguished by colours (for the first appeared white, the second red, the third black, and the fourth pale), and colours signify the qualities of things, therefore something shall first be said here concerning colours. In the heavens there appear colours of every kind, and they derive their origin from the light there, which light, as it immensely excels in brightness and splendour the light of the world, so also do the colours there; and because the light there is from the Sun of heaven, which is the Lord, and is the proceeding Divine, and hence that light is spiritual, therefore also all colours signify things spiritual. And since the proceeding Divine is the Divine good united to the Divine truth, and the Divine good in heaven is manifested by a flaming light, and the Divine truth by a white light, therefore, there are two fundamental colours there, namely, red and white; the red colour derives its origin from the flaming light which proceeds from the Divine good, and the white from the white light which proceeds from the Divine truth; therefore in proportion as colours are derived from red they signify good, and so far as they are derived from white, they signify truth.

(But these things will be more evident from what is said from experience concerning colours in the Arcana Coelestia, namely, that the most beautiful colours appear in the heavens (n. 1053, 1624); that colours in the heavens are from the light there, and that they are the modifications and variations thereof (n. 1042, 1043, 1053, 1624, 3993, 4530, 4922, 4742); that thus they are appearances of truth and good, and signify such things as pertain to intelligence and wisdom (n. 4530, 4922, 1677, 9466); that therefore the precious stones, which were of various colours, in the breast-plate of the ephod, or in the urim and thummim, signified all things of truth from good in heaven and in the church, and that hence the breast-plate in general signified the Divine truth shining forth from the Divine good (n. 9823, 9865, 9868, 9905); and that hence responses were given by variegations and resplendences of light, and at the same time by silent perception, or by a living voice out of heaven (n. 3862); that colours signify good in proportion as they are derived from red, and truth in proportion as they are from white (n. 9467). Concerning the light of heaven, whence and what it is, see the work concerning Heaven and Hell 126-140, 275.)

[2] Moreover it should be known, that red not only signifies the quality of a thing as to good, but also the quality of a thing as to evil; for that colour exists from the flaming light which is the light from the Sun of heaven, as said above, and it also exists from the flaming [quality] in hell, which is from the fire there, this fire being like a coal fire. Hence the red in heaven is altogether different from the red in hell; the red in heaven is shining and living, whereas the red in hell is hideously obscure and dead; the red of heaven also imparts life, but the red of hell death; the reason is, that the fire from which red is produced is in its origin love, celestial fire, being from celestial love, and infernal fire from infernal love; hence it is that fire in the Word signifies love in both senses (as may be seen, n. 4906, 5071, 5215, 6314, 6832, 7575, 10747; and in the work concerning, Heaven and Hell 134, 566-575); therefore the red existing therefrom signifies the quality of the love in both senses. This red also, or the red colour of this horse, in the original Greek, is expressed [by a word derived] from fire. From these considerations, and at the same time from the description of this horse in this verse, it is evident why it is that a red horse signifies the understanding of the Word destroyed as to good. That a horse signifies something of this sort, is quite evident from the fact, that the horses were seen when the seals were opened, and it is said that they went out, for horses could not go forth out of the book, but that those things were to be manifested that are signified by horses. That a horse signifies the Intellectual, and colour its quality, has been made well known to me from experience; for spirits who were meditating from the understanding upon some subject have appeared to me at different times riding upon horses, and when I asked them whether they were riding, they said they were not, but that they stood meditating upon the subject; hence it was evident, that riding upon a horse was an appearance representative of the operation of their understanding.

[3] There is also a place, which is called the assembly of the intelligent and wise, whither many resort for meditation, and when any one enters it, there appear to him horses of various colours, and variously caparisoned, and also chariots, and some riding, and others sitting in the chariots; when asked whether they ride upon horses, and are carried in chariots, they say that they are not, but that they go along meditating; hence also it was evident what is signified by horses, and by chariots. (But upon this subject more may be seen in the small work concerning the White Horse.) From these considerations, it is now evident, why it is that horses were seen by John when the seals of the book were opened, and also what they signify. The reason why those horses were seen, is, because all the spiritual things of the Word are set forth in the sense of its letter by such things as correspond or represent, and thence signify them, and this in order that the Divine may be there in ultimates, and, consequently, in fulness, as has been frequently said above.

[4] That reddish or red signifies the quality of a thing as to good is also evident from the following passages in the Word: In Moses:

Who washes his clothing in wine, and his garment in the blood of grapes. His eyes are redder than wine, and his teeth whiter than milk (Genesis 49:11, 12).

These words are in the prophecy of the father Israel concerning Judah, and by Judah is there meant the Lord as to the good of love, and in a relative sense the Lord's celestial kingdom. What is signified by each particular there, in the spiritual sense, may be seen in the Arcana Coelestia, where they are explained. The Divine wisdom which is from the Divine good, is signified by his eyes being redder than wine; and the Divine intelligence, which is from the Divine truth, by his teeth being whiter than milk.

[5] In Lamentations:

"The Nazarites were whiter than snow, they were whiter than milk, their bones were more ruddy than pearls" (4:7).

By the Nazarites the Lord was represented as to the Divine Human (see above, n. 66, 196, at the end), wherefore also, in a relative sense, the good of celestial love was signified by them, because this good proceeds immediately from the Lord's Divine Human; its representative in the church is thus described. The truth of that good is signified by their being whiter than snow, and whiter than milk; and the good of truth, by their bones being more ruddy than pearls. For bones signify truths in their ultimate, thus truths in their whole extent, for in ultimates all things are together, and in fulness.

[6] That they are from good, and also are goods, is signified by their being ruddy. In Zechariah:

"I beheld four chariots going out from between mountains of brass. In the first chariot were red horses; in the second chariot black horses; in the third chariot white horses; and in the fourth chariot grisled horses, strong" (6:1-3).

That by the red horses is here also signified the quality of the understanding as to good in the beginning, by the black horses the quality of the understanding as to truth in the beginning, by the white horses the quality of the understanding as to truth afterwards, by the grisled horses the quality of the understanding as to truth and good afterwards, and by strong the quality thereof thence as to the power of resisting falsities and evils, may be seen above (n. 355), where the signification of the horse is treated of. In the same prophet almost the same is meant by the "red horse, upon which a man rode, standing among the myrtle trees" (1:8). Because by red or ruddy is signified the quality of a thing as to good, therefore, red rams' skins were used for the covering over the tabernacle (Exodus 25:5; 26:14; 35:7). And, therefore, also the water of separation, by which they were cleansed, was made from the ashes of a red heifer (Numbers 19:1-10). By the red heifer is signified the good of the natural man, and by the water of separation, made from those ashes, is signified the truth of the natural man; and this was commanded because all cleansing is effected by truths; the particulars also respecting the slaying of it, and respecting the preparation of the water of cleansing from it, involve spiritual things.

[7] Because red signifies the quality of a thing as to good, therefore, also names and things, which are named from the same expression in the original tongue, signify the good in which they originate. Red, in the original tongue, is called Adam, whence the name Adam, and also the name Edom, and hence also man is called Adam, the ground Adama, and the ruby Odam; thus, those names and those things are from red. By Adam is signified the Most Ancient Church, which was the church that was in the good of love; the same is signified by man, and also by ground in the spiritual sense, where celestial good is treated of. That Edom was named from red may be seen in Genesis 25:30; and hence the truth of the good of the natural man is signified by him. That the ruby is also named from red, may be seen in Exodus 28:17; 39:10; Ezekiel 28:13; hence it is that by the ruby is signified the truth of celestial good. (That Adam signifies the Most Ancient Church, which was the celestial church, or the church that was in the good of love to the Lord, may be seen, (n. 478, 479; that man signifies the church as to good, n. 4287, 7424, 7523; that ground also signifies the same, n. 566, 10570; that Edom, because he was named from red, signifies the truth of the good of the natural man, n. 3300, 3322; and that the ruby signifies the truth of celestial good, n. 9865.) Because red signifies the quality of a thing as to good, therefore, in the opposite sense, it signifies the quality of a thing as to evil, which is the opposite of good, consequently, good destroyed. In this sense red is mentioned in the following passages: In Isaiah:

"If your sins are as scarlet, they shall become white as snow; if they are red as crimson, they shall be as wool" (1:18).

And in Nahum:

"The shield of his mighty men is made red, the valiant men are in purple; in a fire of torches are his chariots, the chariots raged in the streets; they ran to and fro in the broad ways, the appearance of them as of torches" (2:3, 4).

In that sense also the dragon is called red (Apoc. 12:3); which will be explained in what follows.

3240. 'And Jokshan begot Sheba and Dedan' means the derivatives from the first division. This is clear from the representation of 'Jokshan' and his sons 'Sheba and Dedan' dealt with below. Since they are mere names here and they mean states and derivatives of the Lord's spiritual Church, something about what they are in general must be stated. The celestial Church differs from the spiritual Church in that in those who belong to the celestial Church and who are called celestial, love - that is to say, the good and truth of love - is present; but in those who belong to the spiritual Church and who are called spiritual, faith - that is to say, the good and truth of faith - is present. Good as it exists with those who are celestial consists in love to the Lord, and truth as it exists with them in love towards the neighbour. But good as it exists with those who are spiritual consists in charity towards the neighbour, and truth as it exists with them in faith insofar as this is doctrine concerning charity. From this it may be seen that good and truth are present in the Lord's spiritual kingdom, as they are in His celestial kingdom, yet are considerably different.

[2] It should be recognized in addition that the inhabitants of those kingdoms are distinguished from one another by means of good and truth for the reason that some are governed more by good, others more by truth. And it is from this that derivatives arise, that is to say, derivatives of good and derivatives of truth. The derivatives of good in the Lord's spiritual kingdom are those which are represented by the sons of Jokshan, who are referred to in this verse, but the derivatives of truth there are those which are represented by the sons of Midian, who are referred to in the next verse. Now because there are two categories of spiritual people - those governed more by good and those governed more by truth - two varieties of doctrine therefore exist among them, namely matters of doctrine concerning charity and matters of doctrine concerning faith. Matters of doctrine concerning charity exist for the sake of those governed by the good of faith, who are meant here by the sons of Jokshan. But matters of doctrine concerning faith exist for the sake of those governed by the truth of faith, who are meant by the sons of Midian.

[3] Sheba and Dedan are those who constitute the first category, that is, people in the Lord's spiritual kingdom who are governed by the good of faith and with whom matters concerning charity exist. This explains why Sheba and Dedan mean the cognitions of celestial things, or what amounts to the same, those with whom such cognitions exist, that is, with whom matters of doctrine concerning charity exist, for matters of doctrine are cognitions, and that which is celestial with the spiritual man is charity. For Sheba and Dedan mean those cognitions, as has been shown in Volume One, in 117, 1168, 1171, 1172, though there they are the great-grandsons of Ham, and are called the sons of Raamah. It should be realized however that Ham, like Japheth and Shem also, never was an actual person, but that those who belonged to the Church after the Flood called Noah were distinguished as regards goods and truths into three groups, and these groups were referred to by those names, 736, 1062, 1065, 1140, 1141, 1162, and in various other places. Nevertheless there were nations which were so called, but these were descended from different individuals, as is evident here from Sheba and Dedan who were descended from Jokshan, Abraham's son by Keturah.

[4] As regards 'Sheba' meaning those with whom cognitions of celestial things exist - thus those governed by the good of faith - this is clear from the places introduced in 117, 1171. 'Dedan' has a similar meaning, as is clear from the texts quoted in 1172, as well as from the following: In Isaiah,

The prophecy concerning Arabia. In the forest in Arabia you will spend the night, O bands of Dedanites. To the thirsty bring water; O inhabitants of the land of Tema, meet with his bread the fugitive, for they will flee before the swords, before the drawn sword. Isaiah 21:13-15.

'Spending the night in the forest in Arabia' stands for being made desolate as regards good. For 'Arabia' means those with whom celestial things exist, that is, the goods of faith, so that 'spending the night there in the forest' is when goods exist no longer, and therefore means desolation, which is also described by 'fleeing before the swords, before the drawn sword'. Celestial things, that is, the goods of faith - or what amount to the same, the works of charity - which are theirs, are meant by 'bringing water to the thirsty, and with bread meeting the fugitive'.

[5] In Jeremiah,

I took the cup from Jehovah's hand and made all the nations to whom Jehovah sent me drink it - Jerusalem and the cities of Judah, and its kings and its princes, to turn them into a desolation; Pharaoh king of Egypt, and his servants, and his princes, and all his people; all the kings of Tyre and all the kings of Sidon; Dedan and Tema, and Buz, and all who have cut the corners [of their hair] all the kings of Zimri, and all the kings of Elam, and all the kings of Media, and all the kings of the north. Jeremiah 25:17-19, 22-23, 25-26.

This also refers to the desolation of the spiritual Church, different elements of which Church are mentioned in order and are meant by Jerusalem, the cities of Judah, Egypt, Tyre, Sidon, Dedan, Tema, Buz, Zimri, Elam, and Media.

[6] In Ezekiel,

Sheba and Dedan, and the merchants of Tarshish, and all its young lions will say to you, Have you come to seize the spoil? Have you assembled your company to carry off plunder, to carry away silver and gold, and to take cattle and possessions, and seize great spoil? Ezekiel 38:13.

This refers to Gog who means external worship separated from internal, which is idolatrous, 1151. 'Sheba and Dedan' stands for the internal aspects of worship, namely the goods of faith, 'Tarshish' for corresponding external worship. The silver, gold, cattle, possessions, and spoil which Gog - or external worship separated from the internal - wishes to 'carry away' are the cognitions of good and truth, which those who are meant by Sheba and Dedan fight for and defend, and who are on that account called 'young lions'. In the proper sense 'Sheba' is those with whom cognitions of good exist, 'Dedan' those with whom cognitions of truth derived from good are present.