16. P

Padan-Aram (Padan Ararn). Padan-Aram denotes the cognitions ¹ of truth, 3664; the cognitions of good, 3680; the cognitions of both, 4107. Padan denotes a state of cognitions, 6242.

Pain (dolor). Pain after circumcision denotes lusts, 4496. Grief denotes anxiety of heart, or of the will, 5887. [Pains are felt in various places of the skull, from falsities which are from lusts, 5563.

Pairs. See TWO.]

Palaces (palatia). See HOUSE. Towns and palaces which were seen in the other life, 1626, 1627. The decorations of the steps, and of the gates seen, 1627, 1628. The rich who are without charity first dwell in palaces, but afterwards in meaner houses, and at length they seek aid, 1631. They who are of the Most Ancient Church dwell in magnificent palaces, 1116.

Pall as (Pall as). Pallases with the ancients; whence they were, 4658:5.

Palm Tree (palma arbor). Palm tree denotes spiritual good, or the good of truth: shown, 8369.

[Palms. See HAND.]

Pancreas (pancreas). Who correspond to the pancreas, 5184. Who correspond to the pancreatic, the hepatic, and the cystic ducts, 5185.

Pannicle (panniculus). Pannicle denotes lowest truth, 4875.

Paps. See BREASTS.]

Parables (paraboics). In the Lord's parables all things are Divine, and thence celestial and spiritual, 4637.

[Paraclete. See COMFORTER.]

Paradise (paradisus). Whence were the paradisiacal things of the Most Ancient Church,1122. Paradisiacal things in the other life; their beauty and representations; these delight angels, 1622. Infants walk in paradisiacal gardens; concerning which, 2296. When angels discourse on the things relating to intelligence and wisdom, paradises, vineyards, and forests are represented, 3220. The sight of the eye corresponds to those societies which are in paradisiacal places, 4528. How magnificent paradisiacal places are; a description from experience, 4528, 4529.

Parallelism (parallelismus). What the parallelism is as to celestial things; it is given, 1831. There is no parallelism between the Lord and man as to spiritual things, 1832, 3514. There is a parallelism between interior and exterior good, not between interior good and exterior truth, unless it be such as when it is in genuine order, 3564.

Paran (Paran). What Mount Paran signifies, 1675:2, 1676. Paran denotes the Divine Human of the Lord with respect to the spiritual: shown, 2714.

Parasite (parasita). See FLATTERY.

Particulars (particularia). See GENERAL.

Partition (panes). Partitions denotes interior, or middle things: illustrated, 10185.

Pass Over, To (transire). To pass over denotes to be saved, 8321, 8322. What further to pass over signifies, 8321, 8322. To pass over before denotes to lead and to teach, 8577.

Pass the Night, To (pernoctare). To pass the night denotes to have peace, 3170; to live in obscurity, 3693; also tranquillity; and what that is, 4213. To pass the night in the street denotes to judge from truth, 2335.

Passover (pascha). The passover was instituted on account of the deliverance from Egypt, thus on account of the deliverance of the spiritual from damnation, by the Lord, 7093:6. Concerning the feast of unleavened things, or the passover, 9286-9292. See FESTIVAL. The feast of passover was instituted for the remembrance of the glorification of the Lord's Human, and of the deliverance from evils and from the falsities of evil, and was a rejoicing on account of it, 10655:3. The statutes of the passover are the laws of order for those who are delivered from damnation, 7995. The passover denotes the Lord's presence and the deliverance of those who are of the spiritual Church by means of the Lord's Divine Human when He rose again, 7867. To eat the passover denotes to be one with them, thus to be consociated, 8001. The paschal supper represented consociations in heaven, 7996, 7997.

Pasture (pascuum). Pasture denotes that which sustains the spiritual life of man, 6078; the scientifics in which are the goods of truth, 6078.

Pasture, To (pascere). See SHEPHERD.

[Path. See WAY.

Pattern. See FORM.

Pawn, To. See PLEDGE.]

Peace (pax). See also TRANQUILLITY. The nature of a state of peace, 92, 93. Peace is like dawn or spring, 1726. Peace in the heavens is like dawn on the earths, 2780. Peace is the universal reigning inmostly in the heavens, and it insensibly affects all with blessedness, as the spring and dawn, 5662:2. This peace is not given, except when lusts are taken away, for these destroy peace and place rest in unrest: illustrated, 5662:2. What peace is, is described; it is the inmost affecting lower things, and it is the Divine Truth in heaven from the Lord, 8455. The conjunction of good and truth is effected in a state of peace, 8517e. Man, when he is in good, is in peace, and not so when yet in truth, 8722. All unrest is from evil and falsity, but peace is from good and truth, 3170. The truth of faith has its rise from the truth of peace, 8456.

Peace, in the supreme sense, denotes the Lord; in the representative sense, His kingdom, and good which is from the Lord there, thus the Divine of the Lord affecting good from the inmost: shown, 3780:2. See also TRANQUILLITY. Peace denotes the Lord, His kingdom, and a life in that kingdom, or salvation, and it denotes health in the world, 4681. Peace, when used with respect to the Divine in heaven, denotes a Divine celestial state, 8665. The peaceable denotes concord as to doctrine, 4479.

A state of tranquillity is a state of external peace, 3696. All who are being regenerated are at first in that state, and also at last, 3696. See REGENERATION. By sabbath is signified peace in the heavens and on the earths, because it denotes the union of the Lord's Human and His Divine in Him, and the conjunction of man with Him, 10730:2.

[Peculiar Treasure. See SPECIAL TREASURE.

Peculium. See SPECIAL TREASURE.]

Peeling (decorticatio). What peeling signifies, 4015.

Peg (paxillus). See KEY.

Peleg (Peleg). What is signified by Peleg, 1345.

Penalty (poena). [See also under ANGEL.] Concerning infernal penalties, see HELL. The infernals desire nothing more than to punish and torment, 695. All penalty is turned into good and use by the Lord, 696. Concerning different penalties in the other life, 955. The penalty of tearing; that those enduring it become as a rag, and are carried about in the view of the angels, 956. The penalties of rending; for whom, 957; and their quality, 958, 961. The penalty of conglutination; for whom, and their quality, 960. The penalty of rending as to thoughts, 962. The throwing on of a veil; for whom, and its quality, 963. The wrapping of the rag; its quality, 964. They [who are in hell] cannot be tormented as to conscience, 965. Penalties are not endured on account of hereditary, but actual, evils, 966. Angels are present who moderate penalties, 967. Angels cannot take penalty away, 967. In evil there is penalty; from experience, 696, 697, 1857:2, 6559. The punishment of those who constitute the sphincter of the bladder, or urethra, which extends itself upward in the form of a cone, 5389. It was usual with the gentiles to punish all the companions and the whole house on account of the crime of one; the reason that it is so done with the evil in the other life, but with man it is against the Divine Law, 5764. There is a law of retaliation, whence in this manner there is penalty in evil, and in good there is remuneration: illustrated, 8214.

Peniel (Peniel). Peniel denotes a state of temptations,4298; in the internal historical sense, a state that they should put on representations, 4310.

[Penitence. See REPENTANCE.]

Penuel (Penuel). Penuel denotes a state of truth in good, 4301. When he passed over Penuel denotes, in the historical sense, when he came into the land of Canaan, 4313.

Peoples (populi). Peoples denotes truths and falsities, 1259, 1260. People also signify the good of truth, but which in its first existence is truth, 3295, those who are of the spiritual Church; nation, those who are of the celestial Church, 10288e. Peoples denotes the truths of the Church, and also the truths of good, but the latter is expressed by another, though a related word, 3581. The people of the land denotes those who are of the spiritual Church, 2928. What to be gathered to the fathers, or to the peoples, signifies, 3255. See SOCIETY. To be gathered to his own people denotes to be in the goods and truths of the lower natural, 6451, 6465. Gathered to the peoples, when used with respect to representatives, means that it no longer relates to him, 3255, 3276. Gathered to the peoples denotes to his own in the other life, and to the truths and goods in which they are, 4619. Unto an assembly of peoples denotes to an indefinite increase, 6232. To receive to himself for a people denotes to be added to those in heaven who serve the Lord there; concerning those there who are of the spiritual Church, 7207. By servants and people are signified all and each, 7396.

Perception (perceptio). See COMMUNICATION and CONSCIENCE. Concerning perception; its quality, 495, 503, 521, 536. What perception is, 104. Perception is something other than thought, though thought is from perception, 1919. There are innumerable kinds of perceptions, as in heaven, 483. Perceptions are exterior and interior more and more, 2145. Perception is more and more interior, 2171. Perception is clearer in proportion as it is interior, 5920. Concerning the Lord's perception, and perception in general; whence it is, 1616. The quality of the Lord's perception, 1791; and it is above all perception, 1919:3. Why the union of the Lord's Divine Essence with the Human Essence, and His perception and thought, are so much treated of in the internal sense; it is for the angels, 2249.

Celestial Perception. The perception of the Most Ancient Church; its nature and whence it was, 125, 495, 503, 521. Concerning the perception of the Most Ancient Church; its nature, 597, 607. There was a communication of the Most Ancient Church with heaven; whence there was perception, which afterwards there was not, 784. What is the quality of the perception of the Most Ancient Church, 895:2. What the sons of the Most Ancient Church said respecting perception, 1121. The celestial angels perceive by means of love whatever belongs to faith, from the Lord, 202. There is perception when love is the principal, 371. Perception is given when it is turned to the celestial things of love, 1442. There is the perception of good and truth with the celestial, the perception of what is righteous and equitable in the civil life, and the perception of what is honest in the moral life; concerning which, 2831:2.

Spiritual Perception. The perception of the spiritual is the influx of the speech of angels with men, 5228. It is not with others than those who are in love and charity; with them there is thought from perception, 5228. The spiritual can have the perception of civil and moral truth and good, but not the perception of spiritual good and truth, 7977. Revelation from perception, and revelation from speech with angels; what the difference is, 5121. The quality of perception then, 5121:2. See REVELATION.

Common Perception. Perception is from the faculty of concluding, and it is exercised about matters in the world, but not about spiritual things; the reason: illustrated, 5937:2. Perception consists in seeing what is true and what is false, not in confirming either, 7680. The light of perception is Divine, not the light of confirmation, which is merely sensual: illustrated, 8780:2. Concerning sight from the interior, 9128. See To SEE.

Perception, Conscience, and Sense. He who has perception knows the minute parts of particulars, and the particular parts of generals, not so he who has conscience, 865:2. Perception is described; and conscience succeeded it; what the difference is, 2144. What thought from perception, from conscience, and from no conscience is, 2515. The sense of touch is the general of all sense, arising from the perceptive which is the internal sensitive, 3528. Everything that is sensitive and perceptive is from good, not from truth, 3528.

Perception in the Spiritual World. There is a perception of all things that belong to any ideas, in the other life, 1008. Perceptions in the other life; the quality of another is known immediately, 1504. See concerning these under SPHERE. The truths of the Church are comprehended altogether otherwise by those who are in good than by those who are not in good, 5478. What the quality of a spirit is, is known when he approaches, 4626.

General Facts. Where spirits were, and several other things, also their quality, perceived, 1640. With those who have perception the interior rational is terminated, 5145:4.

Seriatim Statement. There is a twofold perception in the other life: they perceive what is good and true, and they perceive what their qualities are, 1383. Concerning the perception of celestial angels and of spiritual angels, 1384. They who reason perceive little, 1385. They who suppose that they know from themselves, do not perceive, 1386. The learned do not perceive what perception is, 1387. They perceive what the quality of another is: illustrated from those things which are therefrom; it is known from the speech, gesture, and face what another thinks, 1388. Whence these things are, 1388e; they also come into a more perfect state than when in the body, 1389. There is a communication of all thoughts and affections, 1390-1392. The quality of love and faith is perceived, 1394. Consociations are according to perceptions, 1394. Whatever there is in deceit is perceived, 1395. An example of perception from afar off, 1396. By reason of perception, the evil cannot approach to heaven; an example, 1397. The evil cannot sustain the presence of an angel, 1398.

Significations Involved. Concerning the perception which turned into scents, see SCENT. Trees denotes perceptions, 103.

[Perfect. See ENTIRE.]

Perfection (perfectio). A man cannot be perfected to eternity, 675. Perfection grows to immensity in the other life, 1610.

Perfidy (perfidia). To act perfidiously denotes to act against Divine order: shown, 8999.

[Perfume. See OINTMENT and SCENT.

Periphery. See CIRCUMFERENCE.]

Peritoneum (peritonaeum). Concerning the correspondence of the peritoneum, and concerning those who constitute the peritoneum in the Grand Man; what their quality is when they are infested by renal spirits, 5378; and what their quality is when infested by those who constitute the colon there, 5379.

Perizzite (Perisita). [See also AMORITE.] Perizzite denotes falsity from evil, 6859. Canaanite denotes evil; Perizzite denotes falsity, 1573, 1574. Canaanite denotes the Church as to good, and Perizzite, the Church as to truth, 4517.

Permission (permissio). See ORDER. Something concerning permission, 592e. Why evils are attributed to the Lord, and in what manner it is to be understood that they come to pass by permission; the reason, 2447. In temptations the Lord does not concur by permitting according to the idea that man has of permission, 2768. The permission of evil by the Lord is not as of one who wills, but as of one who cannot bring aid, while urging the end which is the salvation of the human race, 7877e. To leave a man to do evil from his own freedom is to permit, 10778.

Perplexed (perplexum). See ENTWINED.

Person (persona). Angels think abstractly from persons, 8343e; the reason, 8985, 9007. See ABSTRACT. The name of a person does not enter heaven, 10282. The idea of a person is turned into the idea of a thing, in the internal sense; why, 5225, 5287, 5434.

Persuasion (persuasio). See also BEGINNING and PHANTASY. Concerning the dire persuasions of the antediluvians, who are called Nephilim, Anakim, and Rephaim; and they were such, 581, 1268, 1270, 1271, 1673, 7686. See NEPHILIM. How injurious the persuasion of falsity is, 794, 806. The persuasive sphere of falsity continually excites things which confirm falsity, 1510, 1511. There are several kinds of persuasions of falsity, 1673:3, 1675:5. What is the quality of the persuasive, or a persuasive faith, 2343:6, 2682:2, 2689:4. The quality of the persuasive which counterfeits faith, 3865:3; but which is not faith, 3865:3. The persuasive sphere in the other life suffocates; an experience, 3895. A persuasive of truth is with those who are in the life of evil, 3895. The things which have been confirmed by doctrine and life remain to eternity, 4747:2. They who are in the persuasion of falsity are interiorly bound: illustrated, 5096. Concerning the persuasion of falsity; of what quality it appears, and what it is, 5128:3. They who ascend from a lower part through the region of the loins and of the breast believe themselves to be in the Lord, and that whatever they do, even infamous things, are done from Him, 7621, 7622:2. See MARS.

Perturb, To (perturbare). See To DISTURB.

Pestilence (pestis). Pestilence denotes the vastation of good and truth, and damnation, 7102, 7505; thence consumption, 7505, 7507, 7511. To die by the pestilence denotes to be consumed, 7507, 7511.

Peter (Petrus). That Peter denied the Lord denotes that in the last time faith rejected the Lord, 6000:5, 6073e. What the keys given to Peter signify; it denotes the faith of charity which is from the Lord alone, Pref. to Gen. 22. [ante 2760,] 3750:2, 4738e. The keys given to Peter denote the faith of charity from the Lord, 6344e. See also ROCK. Peter, James, and John stand for faith, charity, and the good of charity, Pref. to Gen. 18. [ante 2135.] Peter represented faith, James charity, and John the works of charity, Pref. to Gen. 18. [ante 2135.] The Lord's words relating to Peter and John, whether he loved Him, and that he should feed His sheep and lambs, and should follow Him, are explained, 10087:2.

Petitions (preces). See PRAYER.

Phantasy (phantasia), How dire are the phantasies of the antediluvians, 1270. He who supposed all things to be phantasies, and nothing real, sat at a mill, 1510e. The sphere of phantasies is like a mist, 1512. Spirits induce visions by means of phantasies, 1967. Evil spirits torment each other by means of phantasies, 1969. In the other life, the sensitive faculty is real in heaven, and not real in hell: illustrated, 4623. What it is to imitate Divine things by study and art: illustrated from fantastic imitation with spirits who then appear so in externals, but in internals are filthy and diabolical, 10284, 10286.

Pharaoh (Pharao). See EGYPT, [and under ARMY.]

Pharez (Perez). Pharez son of Tamar; what is signified,4927.

Philistia (Philistaea). Philistia denotes the science of cognitions: shown, 1197, 1198. Philistines denotes those who are in the science of cognitions alone, and not in the life, and who have rejected the doctrinal things of charity, and acknowledged the doctrinal things of faith; and because they are in the loves of self and of gain, they are called the uncircumcised, 3412, 3413 in the good sense, those who are in the doctrine of faith, and as to life in the good of truth, 3463; those who are in the truth of faith, which is not from good: shown, 8093. The habitation of those who are such in the other life, 8096:2, 8099:2. They infest the upright, 8096:2. Philistines denotes those who are in faith alone separated from good; their errors and quality; 8313; the interior truths of faith: illustrated and shown, 9340. From the sea Suph to the sea of the Philistines denotes from scientific truths to the interior truths of faith, 9340.

[Philistines, King of the. See ABIMELECH.]

Philosophy (philosophia). Those who reason from sensual, scientific, and philosophical things are described; what the spirit is, 196. Intellectual good perishes by means of philosophy, 2124. Philosophy, namely, metaphysics and logic, drags the understanding down to the dust, and is an unclean froth, 3348. Several things concerning the scholastics, or logic and metaphysics, and concerning Aristotle, 4658:2. Philosophy makes men fatuous, if they stick in terms; but is otherwise, if they proceed from thought to them: illustrated, 4658:3. See ARISTOTLE. Philosophical matters, which are cultivated at the present time, are of no use, because they do not go beyond terms, 4966:4.

Phlegm (pituita). Concerning the correspondence of the pituitary glands of the brain, 5386.

Physician, Medicine, Medicament (medicus, medicino, medicamentum). Physician denotes preservation from evils: shown, 6502.

[Pia Mater. See MATER.]

Pieces (frusta). See SEGMENTS.

Piety (pietas). A life of piety without the life of charity avails nothing, but with it conduces to all things, 8252. What the life of piety is, 8253.

[Pig. See SOW.

Pigeon. See DOVE.]

Pile (cumulus). See HEAP (acervus).

Pillar (statua). See ALTAR and STONE, [also COLUMN and To ANOINT.] The origin of pillars was from the most ancient times; and in what manner they were afterwards made for worship; concerning which, 4580:2. Pillars were in use with the ancients, and represented holy worship from truths, and afterwards idolatrous worship from falsities: illustrated and shown, 10643; they signified worship from truths, because they were stones, and these signify truths, 10643:2. Pillar denotes the holy of truth, 4580; a holy boundary, thus the ultimate of order, consequently truth: shown, 3727; they were erected for a sign, for a witness, and for worship: shown, 3727:2; in the opposite sense, they denotes worship from falsity: shown, 3727:5. They poured oil on the head of a pillar, because it denotes that good should be that from which truth is derived, 3728. To anoint a pillar denotes to make truth good, 4090. By setting up a pillar, offering a drink-offering upon it, and pouring oil upon it, is represented the progression of the Lord's glorification, and man's regeneration, from truth to good, 4582. An altar is a representative of the Lord as to Divine Good; a pillar, as to Divine Truth, 9388, 9389.

[Pillows. See NECK.

Pin. See NAIL.]

Pit (fovea). See also SNARE. Pit denotes falsity, because the places of vastation in the other life are called pits: shown, 4728, 4743, 5038e. There is a pit where the lower earth is, 4728. See EARTH, PRISON. Who the bound in the pit are, 6854:2. See BOUND. The captive in the house of the pit denotes one who is in the last place, and one who is in the corporeal sensual, 7950. To fall into the pit denotes to pervert good or truth: shown, 9086.

Pitch (pix). Pitch denotes good mixed with falsities, 6724.

[Pituitary Glands. See PHLEGM.

Place (locus). See SITUATION, DISTANCE, TO JOURNEY. An experience concerning those who deny that spirit is in place, 446. Concerning change of place, and distance, also concerning situation in the other life; from experience, 1273, 1277, 1376-1381. Spaces and progressions in the other life are appearances from changes of state of the interiors, 9440. Thus a man can be led as to the spirit to the earths in the universe, 9440. What it is to be led away by the spirit into another place, 1884. Progressions in the other life are changes of state of the interiors: illustrated, 10734. Presences and the ideas of space are according to the affections of loves in the other life, 10146:2. All turn themselves according to their own loves, 10189:3. See LOVE. There are no spaces and times in the other life, 2625. There are no spaces in the other life, but still there are living appearances of space arising from the changes of state in the interiors, 5605:2. Situation in the other life is state; from experience, 4321. See also NAME. Places and spaces in the other life are states: illustrated from experience, 4882. Places and distances are states, 3387:3. Distance is diversity of the state of life, 9104. Remoteness of place is difference of state, and by changes of state I was led to an earth in the universe, 9967. Time and space are states: illustrated 7381:3. Man cannot think apart from the idea of space and time, 3404:2. A subject is spoken of in the Word in conformity with the idea of place and space shown, 3387:3.

Place denotes state: references, 10580. Spaces and times signify states; the former, states as to esse, the latter, states as to existere, 2625. Times and places denotes states, 2837. Space and time denotes states; the reason is that there is no idea of space and time in the other life, nor in the internal man with men, 3356. Motion denotes change of state, 3356.

Plague (plaga). Stripe denotes the injury of truth, 9057. Plagues denotes the penalty of evil, 10219.

Plain (planities). Plain signifies those things which belong to the doctrinal: shown, 2418, 2450.

Plane Tree (plantus). Plane tree denotes natural truth, 4014.

Planets (planeta). See EARTH.

[Planks. See BEAMS.]

Plant, To (planeare). To plant denotes to regenerate: illustrated by comparison with a tree, 8326.

[Plate (bradea). The plate upon Aaron's forehead. The golden plate on which was inscribed 'Holiness to Jehovah' signifies enlightenment from the Divine Good of the Lord, 9930.]

Play, To, Sport (ludere, ludus). To mock denotes to deride, 2403. Sport and dance denotes interior festivity: illustrated, 10416.

Pleasure (voluptas). See DELIGHTFULNESS. [Pleasures and delights of the body, 4769. The quality of pleasure (volupe) and exterior good is such as that of sensual things, 4748:3. When good which flows in from the Lord is turned into mere voluptuousness, 5145:3.] There are pleasures which agree, and those which do not agree, with heavenly things, 1547. [The pleasures in which there is good, 3951:2. There is a pleasure (volupe) of the sensual things of the body, into which one who is being regenerated is first initiated, 4117:3. Concerning the pleasures from hatreds, revenges, adulteries, contempt of others, avarice, deceits, and luxury, 4464:2. Pleasure is either dead or alive, 5025e. Concerning pleasure (volupe) with the good and the evil, 5623; there is desire from pleasure (volupe), 5623.] Pleasures are never denied to man, so long as they are not held as an end, and the interiors are good, 945, 995:4. They who hold mere pleasures as an end, in the other life, are first carried into places where such things are, and then into the excrementitious hell, 943. [To live for no other end than that of pleasure, 5395.] There are interior affections which manifest themselves in pleasures, 994:4, 995. Pleasures have their delight from use, 997. [Pleasures and appetites with the evil take away everything that flows in from the Lord, 6564.] Females of a low condition, who have given themselves to pleasures, smite each other, 944. Into what phantasies merely corporeal pleasures are turned in the other life, 954. In the delights with the regenerate there are also worldly things, but tempered by means of good from the Lord, 2204. [Concerning the voluptuous, 4948. A man has apperception from the sensual, when he is in pleasures, 5141. Merely corporeal pleasures are among the origins of diseases, 5712. Freedom from the proprium is to indulge in all pleasures whatever, 5786:3. Very many who indulge in corporeal pleasures are in the sensual life, 6201:2. They who have lived in mere pleasures are in sensual light (lumen), 6310:2. They who put the whole delight of life in pleasure, are coarse in such things as belong to thought and judgment, 8378. After regeneration, the delight of pleasures serves as a middle and ultimate plane in which spiritual good ends, with its own blessedness and happiness, 8413:3.]

Pledge (pignus). [See also SECURITY.] A pledge for what is lent denotes the reception of truth, and the response to that which is communicated: shown, 9212, 9213:2.

Plot, To (machinari). To plot denotes to will from a depraved mind, 4724.

Plough, To, Ploughing (arare, aratio). [See also under ASS and OX.] Ploughing denotes preparation from good to receive truths, thus good: shown,5895; the implantation of truth in good: shown, 10669. What to plough with the ox and ass together signifies, 10669:5.

Poison (venenum). Concerning the hell of those who murder by poison, 816, 817. Poison denotes deceit, or hypocrisy, in the spiritual sense, and venomous serpents denotes the deceitful, or hypocrites: shown, 9013:3.

[Poll, To. See TO SHEAR.]

Pomegranates (malogranata). Pomegranates denotes the scientifics of good: shown, 9552, 9918.

Pool (stagnum). A description of it, 819. Concerning a muddy pool, 956. A pool of waters denotes cognitions of good and truth by means of which intelligence is acquired; and, when the Egyptians are treated of, it denotes scientifics: shown, 7324. Lake of fire and brimstone denotes hell, 7324:4.

Poor (pauper). See MISERY. Something concerning the poor, 3820:2. To be poor is to be rich, and to be needy is to be abounding; there is nothing of wisdom and of power from self, but from the Lord, 4459:4. to do good to the poor is the external of the Church, and to do good to those who are in spiritual poverty is the internal of the Church; and in doing good both the internal and the external ought to be looked to, 9209:2. The poor are they who are in little good from ignorance of the truth, and the needy are they who are in little truth from ignorance of the truth, and yet desire to be instructed: shown, 9209:3. The poor denotes those who are in few truths, and in falsities from ignorance, also in falsities and in good, as well as in falsities and in evil; concerning whom, 9253; those who are not in the cognitions of truth and good, and yet desire them; hungering denotes its thirst and desire, 10227:19. How it is to be understood that heaven belongs to the miserable and poor, when yet the rich also hold positions of dignity there, 10227:19.

Pope (pontifex). I spoke with him about various things; and the quality of his respiration when in the Consistory, 3750:2. It is from the Divine Providence of the Lord that in the Catholic religion the bread only is given in the Holy Supper, 10040:2. See SUPPER.

Poplar Tree (populus arbor). The white poplar denotes the good of truth, 4013.

Possession (possessio). Possession denotes to have the life of the Lord, 2658:5; a station of spiritual life, 6103. To possess denotes to become his, 8323.

Post (postis). Posts denotes truths of the natural, and lintel denotes its goods: shown, 7847. Post denotes conjunction, 8989:2.

[Posterior. See BACK PARTS.]

Pot (olla). The pot which was for holy use signifies doctrine, 8408:5,

10105; because to boil flesh signified to prepare for the use of life, 10105:3;

and what is boiled with water denotes what is from the doctrine of truth, 7857. See WATER. What a pot further signifies, see 8408.

Potiphar. See under WIFE.

Pottage. See PULSE.]

Potter (figutus). The potter is spoken of respecting God, and then the clay refers to man, 6669:6.

[Power, Powerful. See MIGHTY ONE.]

Pray, To, Prayer (orare, oratio). In temptations there is no need of petitions (they are not heard), but those who are in them ought to fight against falsities and evils, and this as if from self, 8179:2. True worship is from the Lord, and not from man: illustrated, 10299:2. The prayer of the Lord was revelation, 2535. The quality of spirits was made known from the Lord's Prayer, 4047. Innumerable things are present in the Lord's Prayer and its particular contents, 6619.

To pray denotes to be revealed, 2535; to be communicated, 3285. Jehovah was entreated denotes the effect, 3287. To supplicate denotes humiliation, 7391; intercession, 7396, 7462.

Precept (praeceptum). [See also LAWS] There is a distinction between the precepts which relate to life, the judgments which relate to the civil state, and the statutes which relate to worship: shown, 8972:3. Precepts denotes the internal things of the Word, in the genuine sense; statutes denotes the external things of the Word, 3382, 8362. Law and precept denotes truth in general and in particular, 9417. To hearken to the precepts denotes obedience and life according to the good of faith, 8362.

Precious (pretiosum). Precious things denotes spiritual things: shown, 3166.

[Precious Stones. See DIAMOND.]

Predestination (praedestinatio). There is no predestination, or fate, but man has freedom; and Providence does not necessarily follow in order, but, like an architect about to build a house, brings together materials not in order, 6487. All are predestined to heaven, and none to hell; from the angels, 6488. See also PROVIDENCE.

Pregnant, To be (gravida esse). See WOMB.

Prepare, To (praeparare). To prepare, when used respecting heaven, denotes to give it out of mercy to those who are in the good of life and faith: shown, 9305.

Presence (praesentia). The spirits are present which are thought of, 1274.

Present (munus). By a present is understood worship, 349. By the presents which were given to kings and priests is signified initiation: shown, 4262:2. The things which they offered upon the altar denotes worship, 4262:2. To offer presents to kings and priests was for the purpose of obtaining grace; and it signified such things as ought to be offered to God from freedom, and from the heart, 5619, 5671, 5675. Presents laid before Jehovah were testifications of such things as are offered from the heart: illustrated and shown, 9293:2. Gifts and presents denotes the things of faith and of love which are given from the Lord, although they appear to be from man, 9938:2. Present denotes any gain whatsoever, 9265.

[Press, To. See To URGE.

Pretence. See SIMULATION.

Prevarication. See TRANSGRESSION.

Prevision. See FORESIGHT.]

Prey (praeda). To go up from the prey denotes deliverance from hell, 6368. Prey, spoil, and rapine are also spoken of in the Word with respect to the Lord, and then they signify the snatching away and deliverance of the faithful from hell, 6442.

Pride (superbia). See LOVE OF SELF.

Priest (sacerdos). [See also under TO ANOINT.] The governors over ecclesiastical things are called priests; a doctrinal statement concerning priesthood, 10789-10799. There must be governors over ecclesiastical matters, 10792, 10793. They ought to teach truth, and lead to the good of life, 10794. They ought not to claim to themselves power over the souls of men, 10795. Priests ought to have dignity on account of holy things, though they ought not to attribute it to themselves, but to the Lord, 10796; because honour is not for the person, but for the thing, 10797; they should not compel anyone, but separate those who make disturbance, 10798. Evil priests, who in the world have moved the common people to tears by means of their preachings, greatly infest the upright, and speak altogether otherwise; an experience, 8383.

The priesthood succeeded in the family of Aaron to the sons, because they represented the Lord as to the Divine Celestial, and the Celestial Kingdom is the priests' kingdom; briefly stated, 9946. The priesthood of Aaron, of his sons, and of the Levites is a representative of the Lord's work of salvation in successive order, as in the three heavens, 10017. All kings and priests represent the Lord: the former as to kingship, the latter as to the priestly office, but so far as they ascribe holiness therefrom to themselves they are spiritual thieves, and so far as they act evilly they put off the representative, 3670:2. Priests represented the Lord as to Divine Good, thus they denotes goods; but kings, as to Divine Truth, thus they denotes truths: shown, 6148:7. Priest denotes Divine Good, 9806:2. Priesthood denotes the Divine of the Lord's Divine Love: shown, 9809. The priesthood was representative of the Lord as to all the work of salvation: illustrated and shown, 9809:6. What a priest, also what the priestly office, and what the kingship of the Lord signifies, 1728. What the Lord is as a king, and what as a priest, 2015:10. To minister, when used respecting a priest, denotes worship and evangelisation, 9925.

Primogeniture (primogenitura). Whence is the dispute concerning primogeniture and the dominion therefrom, 376. The controversy about primogeniture: whether it belongs to faith or to charity, 2345. Primogeniture belongs to good actually, and to truth apparently, 4925:3, 4926, 4928, 4930. See TRUTH and REGENERATION. Good is the elder son, or first-born: illustrated from the state of infants: that they are in a state of innocence, of love to the parents, and of mutual charity towards their infant companions, 3494. The Lord is the First-born, and from Him those who are in love to Him, and also in charity towards the neighbour; thus good is the first-born, although with the spiritual man, in the beginning, it appears as if truth were: shown, 3325:5. The spiritual were adopted by means of the Lord's coming in the world, and called 'first-born sons' from the faith of charity, 7035. The first-born son was called 'the beginning of forces': shown, 6344:3; and this because the faith of the Church was signified by first-born, 6344:3. Because all generations pertain to regeneration, or the new birth, the first-born therefrom is faith, 8042.

Primogeniture [or birthright] denotes priority and superiority, 3325. First-born denotes the faith of the spiritual Church, because truth is the essential therein, and good itself is truth, 8042; the truths of faith which are immediately from charity; concerning which, 8042:2; charity, or the good of faith, 8080. The first-born of worship signifies the Lord; the first-born of the Church signifies faith, 352e. Why the first-born of Egypt were slain, and what it signifies, 3325:11. See EGYPT. The firstborn of Egypt denotes faith without charity: illustrated, 7039. Faith without charity is damned; concerning which, 7766. The first-born in the land of Egypt also denotes the falsified truth of faith, 7950:2. The death of the first-born in Egypt denotes the damnation of faith separated from charity, 7778. The first-born of Pharaoh denotes falsified truths of faith, which are in the first place, 7779. To redeem the first-born of man denotes not to ascribe truths of faith to the Lord, but its goods: illustrated, 8080. The first-born of beast denotes the adulterated goods of faith, 7781.

[Prince. See CHIEF.]

Principal (principale). Everything of life is from the Lord, and is as principal and instrumental, which act as one cause; and is felt in the instrumental, 6325.

[Principle. See BEGINNING.]

Prison (carcer). See also CUSTODY, PIT, and BOUND. One who is sick denotes one who is in evil; one who is bound, or in prison denotes one who is in falsity, 4958e. In the house of a prison denotes among falsities, 5085. To be given into the house of a prison, and there to be kept bound denotes to be let into temptations as to falsities: shown, 5037; thus it denotes to come into vastation as to falsity, consequently into temptations, 5037; and also it denotes those who are in falsities from ignorance of truth, 5037:2 The place in which the bound of the king are denotes a state of the vastation of falsity, 5038. They who are in falsity, especially in falsities from evil, and who are in persuasion, are called the bound, and also they are bound interiorly, 5096. To be bound denotes to be separated, 5452. To be given into custody denotes rejection, 5083, 5101; separation, 5456.

[Procreation. See under ADULTERY.]

Proceed, To (procedere). See TO GO FORTH.

Prodigy (prodigium). See MIRACLES and SIGN.

Produce (proventus). Produce denotes fruit, 6155; the goods of truth from instruction: shown, 9272:2, 9273.

Profane, To (prophanare). See WORSHIP. What profanation is; they can profane who acknowledge; but they who do not acknowledge, still less they who do not know, cannot profane, 1008, 1010:2, 1059e. Profanation consists in acknowledging and believing truths and goods, and willing and living contrary to them: illustrated, 4601:2. Unless faith is conjoined to good it becomes either no faith or is conjoined to evil, whence it is profaned, 6348. Profanations are from the conjunction of good and evil, 6348:3. To profane is to believe truth and to live evilly, also to believe nothing and live holily, 8882. Within the Church a man is withheld with difficulty from the conjunction of falsity and evil with truths; why, 9188. Profanation takes place by means of denial after acknowledgment: illustrated, 10287. There are various kinds of profanation; concerning which, 10287:3. What perils there are from the profanation of the Word, and of holy things, 571, 582. Who can profane, 593. They who are within the Church can profane holy things, not so they who are outside, 2051e. They who are of the spiritual Church can profane truths; they who are of the celestial Church, as of the antediluvians, can profane goods, 3399. Concerning those who turn clean things into unclean, and holy things into profane ones, 5390. The lot of all profaners is the worst in the other life; an experience, 6348:3. He who in boyhood believes truths from his masters lightly profanes them; and he who confirms them with himself, and does not live according to them, or afterwards denies them, profanes them, 6959:2, 6963:2, 6971:2. If a man relapses after repentance, he profanes, and then his later state is worse than his former, 8394. They who have first acknowledged Divine truths, and afterwards denied them, profane them; but they who have denied from infancy, as the Jews and others, do not profane them; and the Lord exercises the greatest care that profanation should not take place: references, 10287:2. Worship applied to the loves of self becomes infernal, 10307, 10309; in like manner to imitate affections, as if they were heavenly, from the proprium, is infernal, 10309. It is believed by the evil that all things are of their own prudence; but not by the good, 10779. Concerning those who bring down spiritual things to earthly things, and defile them; nevertheless they are not among the profane, 4050:4. The nations cannot profane holy things, 1327:3, 1328, 2051, 2056e. They are kept in ignorance that the truths of faith may not be profaned, and so they may not perish, 301-303. Holy things ought not to be commingled with profane things, 1001:5. Truths from good should not be commingled with falsities from evil: illustrated, 9298:2. Worship is made external lest the internal should be profaned, 1327, 1328. It is provided by the Lord that good and evil may not be commingled, 2426. Good and truth cannot be profaned, except by those who have first acknowledged them; the reason, 3398:2. Therefore they were withheld as far as possible from the acknowledgment and faith of good and truth, if they could not remain in them, 3398:2, 3401. Consequently internal truths were not disclosed to the Jews; concerning which, 3398:3, 3479:2. Internal truths were not first revealed until the Church was vastated, because then truth could not be profaned, 3398:4, 3399. Therefore the Lord then came into the world, and consequently the internal sense was not opened until now, 3398:4. Interior truths cannot be profaned, except by those who know and acknowledge them, 3898:2. Interior things are preserved lest by profanation they should be injured, 6595. The Jews would have profaned truths if they had known them; and they had leprosy therefrom, 6963.

Profanation was represented by the eating of blood, 1003. By the prohibited degrees are signified various kinds of profanation, 6348:2. To profane denotes no worship, 8943.

Progressions (progressiones). What they are in the other life, see PLACE.

[Prohibited Degrees. See under ADULTERY and PROFANATION.]

Prolong, To (prolonqare). To prolong days, see LENGTH.

Promise, To (spondere). To promise for another denotes to be adjoined to him, 5609, 5839.

Prophet (propheta). Prophetic revelations in the Jewish Church were not from perception, but from speech with angels by means of whom the Lord spoke; what is the difference, 5121:3. Prophets were clad in hairy coats; why, 3301:2. The quality of influx with the prophets; an experience, 6212. When prophets are named in the Word, the prophetical Word is dd., but with a difference, 3652.

Prophets denotes the truths of doctrine, thus those who teach: shown, 2534. Prophet denotes one who teaches, and doctrine, 7269. What vision and divination denotes, when they are predicated respecting prophets, 9248:2. See To DIVINE. Divination, when used with respect to prophets, has regard to life; vision, to doctrine, 9248:2.

Propitiate, To, and Propitiatory (propitiatare et propitiatorium). The propitiatory denotes the hearing and reception of all things which belong to worship from the good of love, 9506; thus the cleansing of evils and the remission of sins, the same as expiation: illustrated and shown, 9506.

[Propriety. See DECORUM.]

Proprium (proprium). See EVIL, MAN, and HEREDITARY. The proprium as it is with men and angels is described, 141, 159. The proprium is twofold: one from hell, and the other from the Lord, 3812:2. What the proprium is, and how the case is with a regenerate man, 731. Man's proprium consists in thinking about himself in everything; the heavenly proprium consists in thinking about the neighbour, the public, the Church, the Lord's kingdom, and the Lord, in everything, 5660:2. He who is in the latter proprium trusts in the Lord, and is blessed, 5660:3. The heavenly marriage is in the proprium, 155. A man by compelling himself to resist evil and to do good, receives the heavenly proprium from the Lord, 1937:3, 1947. That a man may receive the heavenly proprium and heavenly freedom he ought to do good as from himself, and to think truth as from himself, 2882, 2883, 2891. What is from the proprium is from freedom, see FREEDOM. Concerning those who believe all things are from themselves, and nothing from the Divine; whence this is with them in the other life: that they call dignities and wealth blessings, when in many instances they are curses; they obtain such things, because a man is led by means of the intellectual, that he may be saved, and because he is left in freedom; concerning their hell in the other life, 10409:2. Freedom derived from the proprium is nothing but evil, 5786:3. The proprium of man is described as nothing but evil and falsity, 210, 215. Man can do nothing good and think nothing true from the proprium, 874-876. Man's proprium is evil; and there is a voluntary proprium, and an intellectual proprium which is falsity therefrom, 10283:2, 10284, 10286. A man, a spirit, and an angel, as to their own proprium, are the vilest excrement, 987. All falsity flows in from the proprium, 1047. See also WILL. Hell is from the proprium by means of the love of self and the world, 694. Good from the Lord has inmostly in itself heaven and the Lord, and good from the proprium has hell within in itself, 8480:3. To imitate affections as if they were heavenly, in worship, from the proprium, is infernal, 10309. The proprium in those who are about to be regenerated is inanimate, 39, 41. They who enter into heaven put off the proprium and the merit of self, 4007e. The proprium vivified by charity and innocence is beautiful and delightful, 164. Evil is not separated from men and angels, but he is withheld from evil in good, 1581. So far as man's voluntary proprium can be separated, the Lord can be present, 1023, 1044:3. Man's proprium ought to be separated that the Lord may be present, 1023, 1044. The voluntary, thus the proprium, has been altogether destroyed with the spiritual; an experience, 4328. They who are of the Church, where the Word is, are called by the Lord His own, 8768. Those things which are from one's own intelligence have no life in themselves, but those which are from the Word, 8941e; illustrated, 8944. He who is led from himself and his own loves, thus from the proprium, cannot be saved: illustrated, 10731. It is believed by the evil that all things are of their own prudence, but not by the good, 10779. Goods and truths with the regenerated man become as if they were his own, but are not his own: illustrated, 8497. Man ought to do good and truth as it were from the proprium, and not let his hands hang down; concerning which, 1712:2. All good is from the Lord, and all evil from man; therefore evils and goods are at the same time with man; concerning which, 10808.

The proprium is signified by the rib and bones, 147-149, 157.

Prosper, To (prosperare). To prosper denotes to be provided, 4972, 4975, 5049.

Prostitute (scortum). See HARLOT and ADULTERY.

Protest, To (contestari). To protest denotes to be averse, 5584.

[Prove, To. See To TEMPT.

Provender. See FODDER.]

Providence (Providentia). Universal and Particular. From being in the most particular things the Lord's providence is universal, 1919:4; something concerning it, 2694:3. The Lord's providence is not universal unless it is in the most particular things, 4329:4; but it is in the most particular things, 5122e. The Divine providence is in the very particulars of all things, 5894. The Lord's providence is in the most particular things; confirmed by angels, 6486. The Lord's providence is universal, because it is in the most particular things, 6481-6486, 6490. Several fallacies oppose this, 6484. See UNIVERSAL, also INFLUX and PREDESTINATION. The universal is according to the particulars, thus the Lord's providence is infinite even in the particular things, 6483. The Lord flows into the ultimate of order, and into media, not only mediately by means of heaven, the angels, and spirits, but also especially immediately; thence providence is in the most particular things, 7004:2, 7007:3. Concerning mediate influx by means of heaven from the Lord, 6982, 6985, 6996.

Providence and Foresight. The Lord has foresight and providence; foresight has respect to man, that he may be in freedom; providence has respect to the Lord, that He may rule freedom, 3854:2. Foresight is joined to providence; evil is foreseen, and good is provided, 6489. Good is provided, and evil is foreseen, 5155, 5195. Where providence is there foresight is; the one does not exist without the other, 5195. Happenings are from providence, and pertain to providence: illustrated, 5508. Fortune is providence in the ultimate of order, 6493e, 6494. See also FORTUNE.

Providence and Man's Prudence. One's own prudence is as a mist in the atmosphere, and providence is as the universal atmosphere, 6485. Concerning a certain one who believed that nothing was of Providence, but was of his own prudence; and when heaven flowed into his delight it became hell to him, 6484. Concerning those who believe that all things are from themselves, and nothing from the Divine; whence this is with them in the other life, that they call dignities and wealth blessings from the Divine, when in many instances they are curses; and that they succeed to them is because a man is led by means of the intellectual, so that he may be saved, and be left in freedom; concerning their hell who are such, 10409:2.

How Providence Acts, and what its End is. Everything that exists is from the First, or Supreme, thus from the Lord, 9128:3. The Lord rules immediately and mediately by means of heaven, and His providence is in the most particular things, not as a king in the world, 8717:2. This they hardly comprehend in the world, 8717:2. The Lord rules the world by means of the evil equally as by the good, leading the former by means of their loves, 6481:2, 6495. There Is no predestination, or fate, but man has freedom; and Providence is like an architect who brings materials together, not in their own order, 6487. All are predestined to heaven, none to hell; from the angels, 6488. The Lord turns evil into good, for the infernals intend evil, and the Lord intends good, 6574:3. Providence acts invisibly; the reason, 5508:2. There is an immediate influx from the Lord into the most particular things, and a mediate influx by means of the spiritual world, 6058. The Lord is his Father when a man exercises his own judgment, and he no longer has a natural father as at first, 6492. That the Lord's providence is infinite, and regards what is eternal, appears from man's formation in the womb, and afterwards more so as to the spiritual life, 6491. The Lord does not regard temporal things, but eternal ones, with man, 8717e. Who are in the stream of Divine providence, and who not; with those who are in it all things in general and particular conduce to eternal happiness, 8478:4, 8480:3. Evils and falsities are not from the Lord: illustrated, 9128:3.

Seriatim Statement of the Doctrine. A doctrinal statement respecting the Divine providence, 10773-10781. Providence is the Lord's government in the heavens and on the earths, from which every good and truth is, 10773. It extends to the most particular things, 10774. They who think from worldly things, that the evil are honoured and become rich, and that their arts succeed, believe that providence is universal, but not particular, 10775. Yet eminence and wealth are not real blessings, but the eternal things which are in heaven are, 10776. That arts succeed is because it is from order that all things shall be done according to reason, and with freedom, 10777. [To leave man] to do evil therefrom is to permit, 10778. The providence of particular things is both with the evil and the good, 10779. This cannot be comprehended from the light of nature, 10780. There are providence and foresight, 10781.

That God does denotes providence, and has in itself what is eternal and infinite; concerning which, 5264.

Provision (annona). See CORN (frumentum).

Provision (viaticum). Provision denotes support from truth and good: shown, 5490, 5953.

[Proximity. See under AFFINITY.]

Prudence (prudentia). Something concerning prudence, 2694:3. Concerning a certain one who believed that nothing was of Providence, but all things were of man's own prudence; and his delight therefrom, when heaven flowed in, became hell to him, 6484. Man's own prudence is like a mist in the atmosphere, and Providence as the universal atmosphere, 6485. The evil call cunning prudence, and place wisdom in it, 6655.

Psalms of David (Psalmi Davidis). The Psalms of David are from the rhythmical speech of spirits, 1648.

Pulse, or Pottage (puls, seu pulmentum). In the Word, pulse, or pottage signifies a mass of doctrinal and scientific things: shown, 3316.

[Punctuation. See AND.]

Punish, To (punire). See PENALTY. [Purchase. See under ACQUISITION.]

Pure (purum). See PURIFICATION.

Purification, Pure (purificatio, purum). See REGENERATION. Spiritual purifications, which are purifications from evils and falsities, are effected by means of truths, 2039e, 5954e, 7601:6, 7918, 9088:2, 10229e, 10237. They are effected in the natural man, because man's perception is there, 10237. The difference between purification and regeneration, 10239:2. A thing is said to be pure which is without evil, 10296, 10301; what is pure is interior and exterior, 10296.

Purple (hyacinthinum). [See also CRIMSON.] Purple denotes the celestial love of truth; and crimson denotes the celestial love of good: shown, 9466. Purple, crimson, scarlet double-dyed, and fine linen woven together denotes the good of charity and of faith: illustrated, 9687, 9833.

Pursue, To (persequi). To pursue, when it relates to the Egyptians, denotes an intention of subjugation, 8136, 8152, 8154.

[Pustule. See BLAIN.]

Put (Puth). What Put, or Lybia, signifies, 1163, 1164, 1166.

[Put On, To. See GARMENT.]

Putridity (putredo). Putridity signifies the filthy infernal, and it is spoken of with respect to evil, 8482, with man.

Footnotes:

3812. 'Laban said to him, Surely you are my bone and my flesh' means joined together as regards truths and as regards goods. This is clear from the meaning of 'you are my bone and my flesh' as a being joined together. The ancients were accustomed to speak of people who belonged to the same house, or to the same family, or who were related in some other way, as 'my bone and my flesh', see 157. This is why those words mean a being joined together. The reason it is as regards truths and as regards goods is that all spiritual joining together is effected by them, and all natural joining together has reference to them. Furthermore by 'bone and flesh' is meant a person's proprium - 'bone' the understanding side of the proprium, 'flesh' the will side of it. 'Bone' accordingly means the proprium as regards truth since truth belongs to the understanding, while 'flesh' means the proprium as regards good since good belongs to the will, see 148, 149.

[2] As regards the proprium in general there are two kinds, the first being the hellish proprium, the second the heavenly. The hellish proprium is acquired by a person from hell, the heavenly from heaven, that is, from the Lord through heaven. For all evil and all falsity from evil enter in from hell, and all good and all truth from good do so from the Lord. People know this from the doctrine of faith, but scarcely one in a million believes it. Consequently a person appropriates - that is, makes his own - evil entering in from hell; but good entering in from the Lord does not move him and cannot therefore be said to have a place in him. The reason why a person does not believe that evil enters in from hell and good from the Lord is that he is governed by self-love, a love which carries such unbelief with it and which goes so far as to be highly indignant when that person is told that everything comes into him from somewhere else. This then is why a person's entire proprium is nothing but evil, see 210, 215, 694, 731, 874-876, 987, 1023, 1044, 1047. But the belief that evil is from hell and good from the Lord exists with him when he is not governed by self-love but by love towards the neighbour and love to the Lord; for this love carries such belief with it. So it is that a person receives from the Lord the heavenly proprium referred to in 155, 164, 731, 1023, 1044, 1937, 1947, 2882, 2883, 2891.

[3] In both senses this proprium is meant by 'bone and flesh'. Consequently 'bones' in the Word means truth and in the contrary sense falsity, and 'flesh' good and in the contrary sense evil. As regards truth being meant by 'bones', this may be seen from the following places: In Isaiah,

Jehovah will guide you all the time, and will satisfy your soul in arid places, and will render your bones free, so that you are like a watered garden. Isaiah 58:11.

'Rendering bones free' stands for bringing life to the understanding side of the proprium, that is, enlightening it with intelligence. Hence the statement 'so that you are like a watered garden' - 'a garden' meaning intelligence, see 100, 108, 1588. In the same prophet,

Then you will see, and your heart will be joyful, and your bones will flourish like the grass. Isaiah 66:14.

'Bones flourishing like the grass' has a similar meaning.

[4] In Jeremiah,

[Her] Nazirites were brighter than snow, they were whiter than milk. Their bodies ¹ were ruddier than gem stones, polished like sapphire. ² Their form is darker than black; they are not recognized in the streets; their skin has stuck to their bone; it has dried up; it has become like wood. Lamentations 4:7-8.

'Nazirite' stands for a celestial man, 3301. 'Brighter than snow and whiter than milk' stands for his possession of celestial truth. And because this truth derives from the love of good, it is said that 'their bodies were ruddier than gem stones'. 'Brightness' and 'whiteness' have reference to truth, 3301, 'ruddiness' to good, 3300, 'gem stones' to truths stemming from good, 114. 'Their skin stuck to their bone' describes a changed state as regards the celestial things of love, which is to say, that there was no flesh on the bones, that is, there was no longer any good, for in that case all truth comes to be like skin which sticks to the bone, dries up, and becomes like wood.

[5] In Ezekiel,

Tell a parable against the house of rebellion, and say to them, Thus said the Lord Jehovih, Put on the pot, put it on, and also pour water into it; gather the pieces of it into it - every good piece, the thigh and the shoulder. Fill it with the choice of the bones by taking the choice of the flock, and let there be a hearth of bones under it. Let the bones also be cooked in the midst of it. Ezekiel 24:3-5, 10.

'The pot' stands for violence offered to good and truth, which is why it is called 'the city of bloodshed' in verse 6. 'The pieces', 'the good piece, the thigh and the shoulder' gathered into it are pieces of flesh, which are items of good. 'The choice of the bones' with which the pot was filled stands for truths, 'the hearth of bones' for the affection for truth. 'Let the bones be cooked in the midst of it' stands for violence offered to them. Anyone may see that this parable conceals arcana that are Divine, and also that these can in no way be known unless one knows what is meant in the internal sense by 'a pot', by 'pieces, the thigh and the shoulder', by 'the choice of the bones', by 'a hearth of bones', and by 'cooking'. In Micah,

Is it not for you to know judgement - you who hate the good and love the evil, who tear their skin from upon them and their flesh from upon their bones; who have eaten the flesh of My people and flayed their skin from upon them and broken their bones in pieces, and divided them as into a pot and like flesh into the middle of the cauldron? Micah 3:1-3.

Here the meaning is similar.

[6] In Ezekiel,

He brought me out in the Spirit of Jehovah and set me down in the midst of the valley, which was full of bones. He said to me, Will these bones live? He said to me, Prophesy over these bones and say to them, O dry bones, hear the word of Jehovah: Thus said the Lord Jehovih to these bones, Behold, I am bringing spirit into you that you may live. I will lay sinews upon you and cause flesh to come over you and cover you with skin, and I will put spirit within you so that you may live. I prophesied, and the bones came together, bone to its bone. I looked, and behold, there were sinews upon them, and flesh came up, and skin covered them above, but there was no spirit in them. And spirit entered into them, and they were alive again and stood upon their feet. Ezekiel 37:1 and following verses.

This refers in general to the re-establishment of the Church among gentiles, and in particular to the regeneration of the individual. 'Dry bones' stands for the understanding side of the proprium, which is lifeless until it receives the life of good from the Lord. The latter life is what quickens it or brings life to it. The flesh which the Lord causes to come up over the bones is the will side of the proprium, which is called the heavenly proprium, and so means good. 'Spirit' means the Lord's life, and when this flows into a person's good which he seems to himself to will and perform from his proprium, the good is in that case made alive, and from that good the truth also; and out of the dry bones a human being is made.

[7] In David,

All my bones have been disconnected; my heart has become like wax. I can count all my bones. They have divided my garments among them, and for my clothing have cast lots. Psalms 22:14, 17-18.

This refers to the Lord's temptations as regards Divine Truths, which, being the Lord's own, are consequently called 'my bones', and as regards Divine Good, which, being the Lord's own, is consequently called 'my heart'. For 'heart' means good, see 3313, 3635. And because 'bones' means those truths, 'counting' them is wishing to get rid of them by means of reasonings and falsities. This is also the reason for the statement immediately following about their dividing garments and casting lots for clothing, for 'garments' also means truths, though a more external variety, 297, 1073, 2576. 'Dividing garments and casting lots for clothing' has the same meaning as it does also in Matthew 27:35. In the same author,

Let my soul exult in Jehovah, let it be glad in His salvation. Let all my bones say, Who is like You? Psalms 35:9-10.

'Bones' in the spiritual sense clearly means the understanding side of the proprium. In the same author,

You shall cause me to hear joy and gladness; the bones You have broken will be exultant. Psalms 51:8.

'The bones which You have broken will be exultant' stands for a re-creation by means of truths following temptations.

[8] Because 'bone' meant the understanding side of the proprium, or the proprium as regards truth, and in the highest sense meant Divine Truth, which was the Lord's Proprium, it was therefore required at the Passover not to break any bone of the paschal lamb. This is referred to in Moses as follows,

It shall be eaten in one house; you shall not bring any of the flesh outside the house; and you shall not break a bone in it. Exodus 12:46.

And elsewhere in Moses,

They shall not leave any of it until morning, and they shall not break a bone of it. Numbers 9:12.

'Not breaking a bone' stands in the highest sense for not offering violence to Divine truth, and in the representative sense for not offering violence to the truth connected with any good at all, for the nature of good and the form it takes depend on truths, and truth is the mainstay of good, as the bones are of the flesh.

[9] The fact that the Word, which is Divine truth itself, gives life to the dead was represented by the revival and the standing on his feet of the man who, having been cast into the grave of Elisha, touched his bones, 2 Kings 13:21. Elisha represented the Lord as regards Divine truth or the Word, see 2762.

'Bones' in the contrary sense means falsity which springs from the proprium, as is evident from the following places: In Jeremiah,

At that time they will bring the bones of the kings of Judah, and the bones of its princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem out of their tombs, and they will spread them before the sun and the moon, and all the host of heaven, which they have loved and which they have served. Jeremiah 8:1-2.

In Ezekiel,

I will lay the corpses of the children of Israel before their idols, and I will scatter your bones around your altars. Ezekiel 6:5.

In Moses,

God who brought him out of Egypt has as it were the strength of a unicorn. He will eat up the nations, his enemies, and will break their bones, and smash their weapons. Numbers 24:8.

In the second Book of Kings,

King Josiah broke in pieces the pillars, and cut down the groves, and filled their places with the bones of people. He took the bones out of the graves and burned them on the altar to render it unclean. He sacrificed all the priests of the high places who were there, on the altars, and burned the bones of people on them. 2 Kings 23:14, 16, 20.

In Moses,

The soul which has touched on the surface of the field anyone slain with the sword, or one dead, or a human bone, or a sepulchre, will be unclean for seven days. Numbers 19:16, 18.

[10] Since 'bones' means falsities, and 'sepulchres' evils containing them, and since hypocrisy is evil which on the outside looks like good but is inwardly rotten from things that are false and unholy, the Lord therefore says the following in Matthew,

Woe to you, scribes and Pharisees, hypocrites! For you make yourselves like white-washed sepulchres, which outwardly appear beautiful, but within are full of dead people's bones and of all uncleanness. So too do you outwardly appear just to men (homo) but inwardly you are full of hypocrisy and iniquity. Matthew 23:27-28.

From all these quotations it is now evident that 'bones' means the understanding side of the proprium either as regards truth or else as regards falsity.

Footnotes:

731. 'Wiping out everything ¹ I have made from over the face ² of the ground' means man's proprium, which is so to speak wiped out when he is being given life. This is clear from what has been stated already about the proprium. The human proprium is altogether evil and false. So long as it remains, a person is dead, but when he undergoes temptations, it is dispersed, that is, broken down and moderated by truths and goods from the Lord. In this way it is made alive and seems to be no longer present. Its apparent absence and causing no further harm is meant by 'being wiped out', though in fact it is in no way wiped out but remains. It is very similar to the behaviour of black and white. When these are variously modified by rays of light, they are converted into beautiful colours, such as blue, golden, and purple hues. By means of the latter, according to individual characteristics, as in the case of flowers, what is beautiful and pleasing is presented, although radically and fundamentally it is still the colours black and white. Now because the subject here is at the same time the final vastation of those who belonged to the Most Ancient Church, those who perished are meant as well by 'wiping out everything' I have made from over the face ² of the ground. ¹ This is also the case with verse 23 below. 'Everything I have made' is every thing, or every person who has celestial seed within him, that is, who belonged to the Church. This also is why in this verse, and in verse 23 below, the expression used is 'the ground', which means the member of the Church who has good and truth sown in him. And this grew more and more with those called Noah after evils and falsities had been dispersed, as stated already. But among the people before the Flood who perished, that seed was choked by tares.

Footnotes: