1100. And a hold of every unclean and hateful bird.- That this signifies where there is nothing but falsities, from the falsified truths of the Word, is evident from the signification of a hold, as denoting where the falsifiers are, thus hell, as stated above; and from the signification of every unclean and hateful bird, as denoting falsities from the falsified truths of the Word. For birds signify rational and intellectual things, thoughts, ideas, and reasonings, thus truths or falsities; and unclean signifies that which proceeds from an impure love, and especially from the love of ruling, since this is the cause of uncleanness in hell. By hateful is signified that which springs from a false principle, thus from a religious principle confirmed by the sense of the letter of the Word falsified.

[2] That birds signify those things, both spiritual and infernal, that belong to man's thought - that is, both truths and falsities; for these pertain to thought - is a result of correspondence. That this is the case is evident from the birds that are seen in the spiritual world, where all those things that appear before the eyes, and before the rest of the senses, are correspondences. There animals of the earth of every kind appear, and also both beautiful and unbeautiful birds of the heaven; and the appearance of these is from the affections and thoughts of the angels or spirits - the animals from their affections, and fowls from their thoughts. All who are there know that they are correspondences, and they know to what affections and thoughts they correspond. That they are correspondences of affections and thoughts is manifestly evident, for when a spirit or angel goes away, or ceases to think of these things, they instantly vanish. Since birds are correspondences of both rational and non-rational thoughts, thus both of truths and falsities, therefore they signify these in the Word, for all things of the Word are correspondences.

That birds signify both rational and spiritual thoughts from truths is evident from the following passages.

In David:

"Let them praise the name of Jehovah, the wild beast, and every beast, creeping thing, and bird of wing" (Psalm 148:5-10).

That wild beast (fera) and beast (bestia) signify the affections of the natural man, both those for truth and those for good, and, in the opposite sense, the lusts (cupiditates) of falsity and evil, may be seen above (n. 552, 650, 781). By bird of wing, therefore, are signified thoughts. And for this reason it is said that they shall praise Jehovah, for it is man who, from his affections and thoughts, that is from goods and truths, must offer praise.

[3] In Hosea:

"I will make for them a covenant in that day with the wild beast (fera) of the field, and with the bird of the heavens, and the creeping thing of the earth; and the bow, and the sword, and war, will I break off from the earth" (2:18).

The subject here is the Lord's coming, and the state of heaven and of the Church from Him. In that day means the Lord's coming; the covenant which He will then make means conjunction with those who believe in Him. The wild beast of the field and the bird of heaven cannot therefore signify wild beasts and birds, but those things to which they correspond, which are affections for good and truth, and thoughts therefrom. The bow, the sword, and war shall be broken from off the earth signifies that then there shall be no infestation from falsities and evils from hell.

[4] 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 the herd, and also the beasts of the fields, the bird of heaven, and the fishes of the sea" (Psalm 8:6, 7, 8).

This treats of the Lord, of whom it is said here that He shall have dominion over all the works of the hands of Jehovah, which do not mean earthly things, such as flocks, herds, beasts, birds, and fishes. For what would these things be in regard to His dominion in the heavens, and from the heavens over men on earth, whom He will lead to eternal life? The spiritual things of the Church, therefore, are here meant. The flock signifies in general all spiritual things in man, the herd all the natural things in him, which correspond to spiritual things. The beasts of the fields signify the affections for good in the natural man, which pertain to the Church, for a field signifies the Church. The birds of heaven signify the thoughts of the rational man, and the fishes of the sea scientifics.

[5] In Ezekiel:

"I will take of the shoot of a lofty cedar, in the mountain of the height of Israel will I plant it, that it may lift up the branch and bear fruit, and spread out into a magnificent cedar, that under it may dwell every bird of every wing; in the shades of its branches shall they dwell" (17:22, 23).

These words describe the establishment of a new church by the Lord. The establishment afresh or from its first beginning is meant by the shoot of the lofty cedar, the cedar here, as in other passages of the Word, denoting the spiritual-rational church, such as the church was among the ancients after the flood. By planting the shoot in the mountain of the height of Israel is signified in spiritual good, which is the good of charity; this good is signified by the mountain of the height of Israel. By spreading out into a magnificent cedar is signified the full establishment of that church; that under it may dwell every bird of every wing, signifies that there shall be rational truths of every kind; these terminated in natural truths are signified by dwelling in the shade of its branches, for they cover and guard rational truths, which are from a spiritual origin.

[6] In the same:

"Ashur is a cedar in Lebanon," which "was of high stature; all the birds of the heavens made their nests in his branches, and under his branches every beast of the field brought forth; and in his shade dwelt all great nations" (31:5, 6).

The cedar here similarly signifies the spiritual-rational church, for Ashur signifies the Rational. Since the cedar signifies the church, it follows that the birds of the heavens which made their nests in its branches, and the beasts of the field which brought forth under them, mean rational thoughts concerning the truths of the church, and their affections. Because these things are signified, therefore, it is also said in his shadow dwelt all great nations.

[7] In Daniel:

Nebuchadnezzar in a dream saw "a tree in the midst of the earth, the height thereof was great; and it grew and became strong, and the height thereof reached unto 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; under it the beast of the field had shadow, and in its branches dwelt the birds of heaven, and all flesh was nourished from it. But a watcher and holy one came down from heaven, crying aloud, Hew down the tree, and cut off its branches, shake off the leaf, scatter the flower, let the beast flee away from under it, and the birds from its branches" (4:10-14, 20, 21).

The tree here also signifies the church called Babylon, in its beginning and progress, and then the church in the knowledges of truth and good. Its beginning and progress is described by its becoming great and strong, the leaf thereof being fair, and the flower thereof much, and by there being food in it for all. The affections for good and the thoughts of truth are signified by the beast of the field that had shadow under it, and the birds that dwelt in its branches. That it had assumed dominion over the holy things of the church and of heaven, is meant by the watcher and holy one coming down from heaven, and crying aloud, Hew down the tree, and cut off its branches. That beast and bird there signify affections and thoughts is evident from this, that when the tree was cut down it was also said "let the beast flee away from under it, and the birds from its branches."

[8] Similar things are signified by the birds (aves) of heaven in the Evangelists: Jesus said,

"The kingdom of the heavens is like to a grain of mustard seed, which a man took and sowed in his field, and it became a tree, so that the fowls (volatilia) of heaven came and built nests in the branches thereof" (Matthew 13:31, 32; Mark 4:31, 32; Luke 13:19).

The tree from a grain of mustard seed signifies the man of the church, and also a church beginning from a little spiritual good by means of truth. For if only a very small amount of spiritual good takes root in man, it will grow like a seed in good ground. And because a tree therefore signifies the man of the church, it follows that the fowls of heaven, which make nests in its branches, signify knowledges (cognitiones) of truth, and thoughts therefrom. That this is not a bare comparison any one may see; for of what use would be so many similar passages both in the Word and in the prophets?

[9] So also in David:

Jehovah, "who sendeth out the springs into the rivers; let them go between the mountains; they give drink to every wild beast of the fields; the wild asses quench their thirst, near them the bird of the heavens dwelleth, from among the boughs they utter their voices. The trees of Jehovah are saturated, the cedars of Lebanon which he hath planted, where the birds make their nests; the stork, whose house is in the fir trees" (Psalm 104:10-12, 16, 17).

Such things as these also would never have been said in the Divine Word, unless each of them involved correspondences of spiritual and celestial, and therefore of holy things. For what other purpose could there be in saying of rivers from springs, that they go between the mountains, and give drink to every wild beast of the field, that the wild asses quench their thirst, that the bird of the heavens dwelleth near them, and uttereth its voice among the boughs; and the stork [whose house is] in the fir trees? But when by springs are understood the truths of the Word, by rivers intelligence therefrom, by mountains the goods of love, by the wild beast of the fields the affections for truth, by wild asses the Rational, and by the birds of the heavens thoughts from Divine truths, then is the holy Word Divine, otherwise it would be merely human.

[10] In Job:

"Ask, I pray, the beasts, and they shall teach thee, or the birds of heaven, and they shall tell thee, and the fishes of the sea shall declare unto thee; who doth not know from all these, that the hand of Jehovah doeth it" (12:7, 8, 9).

That beasts, the birds of heaven, and the fishes of the sea, do not mean beasts, birds, and fishes, is evident, for these cannot be asked questions, nor teach, tell, and relate, that the hand of Jehovah doeth it. But they signify man as to those things which belong to his intelligence. Beasts mean his affections, the birds of heaven his thoughts, the fishes of the sea knowledges (cognitiones) and scientifics (scientifica). A man from these many teach that the hand of Jehovah doeth it. If he, as to those things that belong to his intelligence, were not signified by beasts, birds, and fishes, it could not be said "who doth not know from all these."

[11] In Ezekiel:

"Son of man, say to the bird of every wing, and to every wild beast of the field, Gather yourselves together and come, gather yourselves from round about to the great sacrifice upon the mountains of Israel; and I will give my glory among the nations" (39:17, 21).

The establishment of the church among the nations is here described, and the invitation and gathering together to it, for it is said, "So I will give my glory among the nations." Therefore the bird of every wing and every wild beast of the field, signify all those who are in the affection for good, and in the understanding of truth.

[12] Similarly in the Apocalypse:

An angel standing in the sun "cried out with a great voice, saying to all the birds flying in the midst of heaven, Come, and gather yourselves together to the supper of the great God" (19:17);

here birds flying in the midst of heaven cannot mean birds, but men who are rational and spiritual; for they are invited to the supper of the great God.

[13] In Jeremiah:

"I saw the mountains, and behold they are moved, and all the hills are overturned; I saw when behold there was not a man, and all the birds of the heaven were fled; I saw when Carmel was a wilderness, and all the cities thereof were desolated" (4:24, 25, 26).

These things are said concerning the devastation of the church in regard to all its good and truth. Mountains and valleys signify celestial and spiritual loves; and by being moved and overturned is signified to perish. For in the spiritual world, when celestial or spiritual love no longer exists with spirits there, the mountains and hills upon which they dwelt are actually moved and overturned. All the birds have fled signifies that there was no longer any knowledge (scientia), and consequent thought of truth. That there was no man, signifies no understanding of truth. Carmel a wilderness signifies the church without good and truth; and by the cities being desolate is signified that there were no longer any doctrinals of truth.

[14] In the same:

The habitations "are vastated, that there is not a man passing through, neither do they hear the voice of cattle; from the bird of the heavens even to the beast they are fled, they are gone, because I will make Jerusalem heaps, a habitation of dragons" (9:10, 11; 12:9).

Here also the devastation of the church is treated of. The habitations which are vastated so that there is not a man passing through, signify the doctrinals of the church from the Word, where there is now nothing good and true. The voice of cattle, which they do not hear, signifies that there was not any good of charity or truth of faith. That the birds of the heavens even to the beasts are fled, they are gone, signifies that there is no longer any thought of truth from the cognition of it, nor any affection for good. That the flying away of the birds of the heaven and the departure of the beasts of the earth are not here meant, but the vastation of the church as to doctrine, is evident, for it is added, "I will make Jerusalem into heaps, a habitation of dragons." Jerusalem signifies the church as to doctrine, and by making it into heaps, and into a habitation of dragons, is signified its devastation.

[15] In Hosea:

"No truth, and no mercy, and no knowledge of God in the earth; therefore the earth shall mourn; as to the wild beast of the field, and as to the bird of the heavens, and also the fishes of the sea, they shall be gathered together" (Hosea 4:1-3).

That the wild beasts of the field, the bird of the heavens, and the fishes of the sea, signify similar things as above, is evident, the subject treated of here being the devastation of the church, for it is said, no truth, no mercy, and no knowledge of God in the earth (terra); and by the earth is signified the church.

[16] In Zephaniah:

"I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea; I will cut off man from the faces of the earth" (1:3).

To consume man and beast, signifies to destroy spiritual and natural affection. To consume the birds of the heavens and the fishes of the sea, signifies to destroy the perceptions and the cognitions of truth. Because such things as belong to the church are signified by these, it is therefore said, I will cut off man from the faces of the earth, for by man is signified the all of the Church.

[17] In David:

God said, "I know every bird of the mountains, and the wild beast of my fields with me" (50:11).

In Ezekiel:

"There shall be a great earthquake over the land of Israel, and the fish of the sea shall tremble before me, and the bird of the heavens, and the wild beast of the field, and every creeping thing creeping upon the earth, and every man who is upon the faces of the earth" (38:19, 20).

Things similar to those above are signified by the bird of the heavens and the wild beast of the field; an earthquake signifies a change of the state of the church.

[18] In Isaiah:

"Wo to the land shadowed with wings, which is beyond the rivers of Cush; the bird of the mountains and the beasts of the earth shall be left, but the bird shall loathe it, and every beast of the earth shall despise it" (18:1, 6).

The subject here is the establishment of the church among the gentiles, and the devastation of the Jewish church; therefore the bird and the beast of the earth signify knowledges (cognitiones) of truth and affections for good.

[19] In the same:

"I am God, and there is no God else, and none as I, calling the bird from the east (ortu), the man of counsel from a land of far distance" (46:9, 11).

The bird which shall be called from the east, signifies the truth of the Word, which being from the good of love, is said to be from the east, the east (ortu) denoting the good of love. What else can be meant by the statement that God will call a bird from the east, and a man of counsel from a land of far distance? The man of counsel denotes a man who is intelligent from those truths, that are from the good of love.

[20] In Hosea:

"Ephraim, as a bird shall his glory fly away, from the birth, and from the belly, and from conception" (Hosea 9:11).

In the same:

"I will not return to destroy Ephraim; they shall go after Jehovah, with honour shall they come as a bird from Egypt, and as a dove from the land of Assyria" (11:9, 10).

Ephraim signifies the understanding of the truths of the church; a comparison is thereof made with a bird, and it is said, as a bird shall his glory fly away. A comparison is made with a bird also in Hosea (7:12); for everything pertaining to the understanding, whether scientific (scientificum), cogitative (cogitativum), or rational, is signified by bird, and everything delightful or pleasurable, that is, that which belongs to the will and affection, is signified by beast and wild beast. The bird from Egypt signifies the Scientific, which belongs to the natural man, and the dove from Assyria the Rational; for Egypt signifies the Scientific, and Assyria the Rational. The subject treated of in this place is the church to be established by the Lord.

[21] As most things of the Word have also an opposite sense, so also have birds, and in that sense they signify both fallacies from the sensual man, and reasonings from falsities against truths, and also falsities themselves, worse and more deadly according to the genera and species of unclean birds. Falsities destructive of truths are specially signified by rapacious birds. In many passages in the Word it is said that "they shall be given for food to the birds and wild beasts," and by this is signified to perish utterly by fallacies, falsities, and reasonings therefrom, also by lusts of evil, and in general by evils and falsities from hell. This is signified by being given for food to the birds of heaven and the beasts of the earth in the following passages.

In Jeremiah:

"The carcase of this people shall be for food to the bird of the heavens, none shall frighten them away" (7:33).

In the same:

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

Again:

"By sword and famine shall they be consumed, that their carcase may become food for the birds of the heavens and the beast of the earth" (16:4; 19:7; 34:20).

In Ezekiel:

"Upon the faces of the field shalt thou fall, thou shalt not be brought together nor gathered; to the wild beast of the earth, and to the bird of heaven have I given thee for food" (29:5).

Again:

"Upon the mountains of Israel thou shalt fall, to the bird of the heavens of every wing, and to the wild beast of the field, have I given thee for food" (39:4).

These things are said of Gog.

In David:

"The nations have come into thine heritage, they have polluted the temple of thy holiness, they have laid Jerusalem in heaps, the dead body of thy servants have they given for food to the bird of the heavens, the flesh of thy saints to the wild beast of the earth" (Psalm 79:1, 2).

[22] Because such things were signified by the birds of the heavens and the wild beasts of the earth, and because the nations of the land of Canaan signified the evils and the falsities of the church, therefore it was customary for the Jewish nation to expose the dead bodies of their enemies whom they had slain in battle to the wild beasts and birds, by which they were devoured. Consequently it was formerly, and is at this day, regarded as a horrible and profane thing to leave dead men unburied upon the face of the earth even after battle. This also is signified in the Word by such words as "they should not be buried," and "their bones should be drawn out of the sepulchres and cast forth." Infernal falsities are also signified by the birds which came down upon the carcases, which Abram drove away (Genesis 15:11), also by the birds in the Apocalypse (19:21); and also by the birds which devoured the seed that was sown upon the hard way (Matthew 13:3, 4; Mark 4:4; Luke 8:5).

In Daniel:

"In the midst of the week he shall cause the sacrifice and the oblation to cease. At length upon the bird of abominations desolation, and even unto the consummation and decision, it shall drop upon the devastation" (9:27).

This treats of the total devastation of the Jewish church that was in existence when the Lord was born. Its devastation by dreadful falsities is signified by the bird of abominations; that falsity is here meant by bird is clear. It must be understood that there are many kinds of falsities, and that these were individually signified by each class of birds enumerated in Moses (Leviticus 11:13 and following verses; and Deuteronomy 14:11-20), and mentioned in various parts of the Word, as the eagle, the kite, the woodpecker, the raven, the screech owl, the cormorant, the heron, the owl, the long-horned owl and the dragon, and others.

[23] Continuation concerning the Athanasian Creed.- There is thought of light concerning God and Divine things, which, in heaven, are called celestial and spiritual, in the world, ecclesiastical and theological; and there is thought not of light concerning them. Thought not of light is that which those possess who know those things but do not understand them. Such are all those who, at the present day, are willing to have the understanding kept in obedience to faith, and hold that what cannot be understood ought to be believed, declaring that intellectual faith is not true faith; but these have no genuine affection for truth from what is interior, and they are, therefore, in no illustration, while many of them are proud of their own intelligence, and are in the love of domineering over the souls of men by means of the holy things of the church. They do not understand that truth desires to be in the light, since the light of heaven is Divine Truth, and that the truly human understanding is affected by that light, and sees from it. If it did not see, it would be the memory and not the man that would have faith, and such faith, not having any idea from the light of truth, is blind, for the understanding is the man, and the memory is introductory.

If that which cannot be understood is to be believed, a man might be taught like a parrot to say and remember even that there is sanctity in the bones of the dead and in sepulchres, that dead bodies work miracles, that a man will be tormented in purgatory if he does not consecrate his wealth to idols or monasteries, that men are gods, because heaven and hell are in their power, not to mention other similar points of faith, which a man must believe from a blind faith and from a closed understanding, and thus from the extinguished light of both. But be it known, that all the truths of the Word, which are the truths of heaven and of the church, may be seen by the understanding, in heaven spiritually, in the world rationally. For the truly human understanding is the very sight itself of those things, it being separated from what is material, and when separated, it sees truths as clearly as the eye sees objects; it sees truths according to its love for them, for according to its love for them it is illustrated. The angels have wisdom because they see truths; therefore, when any angel is told that this or that is to be believed although it is not understood, the angel replies, "Do you suppose me to be insane, or that you yourself are a god whom I am bound to believe if I do not see? It may be some falsity from hell."

556. And their teeth were as the teeth of lions.- That this signifies that sensual things, which are the ultimates of the intellectual life, are to them apparently powerful over all things, is evident from the signification of teeth, which denote things sensual, which are the ultimates of the natural life as to the understanding, of which we shall speak presently; and from the signification of lions, which denote the truths of the church as to power, but which in this case, denote falsities destroying truths, thus also as to power, see above (n. 278). Falsities are here denoted, because by the locusts are signified the corporeal sensual who are in the falsities of evil. The reason why they appear to themselves to be in understanding, and thence in power over all things, is, that the persuasive [power] itself, treated of above, resides in the Sensual, which is the ultimate of the natural life. For this [Sensual], or the sensual man, is in self-confidence, and in the belief that he is wiser than others, for he cannot weigh and explore himself, because he does not think interiorly; and when he is persuaded of this, then this confidence and belief are in every thing which he utters. Hence because the tone of his utterance is derived from these, it fascinates and infatuates the minds of others, for the tone of confidence and belief produces such an effect which is particularly manifest in the spiritual world, where a man speaks from his spirit. For the affection of self-confidence, and of the belief derived therefrom that a thing is so, is in the spirit of man, and the spirit of man speaks from affection. It is otherwise in the natural world, in which the spirit of man speaks by means of the body; and, on account of the world, brings forth such things as are not from the affection of his spirit, which he rarely manifests, lest the quality thereof should be known. This is the reason that it is not known in the world, that there exists a persuasive [power] of such an infatuating and suffocating quality as is in the spirit of the sensual man, who believes himself to be wise above others. From these things it is evident why by their teeth being like the teeth of lions is signified that sensual men appear to themselves to be as it were in understanding, and thence in power over all things. That teeth signify things sensual, which are the ultimates of the natural life as to knowledge (scientia), is evident from the correspondence of teeth, upon which see Heaven and Hell 575), and the Arcana Coelestia 5565-5568).

[2] That teeth have this signification is also evident from the following passages of the Word;

as in David:

"My soul, I lie down in the midst of lions; whose teeth are spear and darts, and their tongue a sharp sword" (Psalm 57:4).

Lions signify those who by means of falsities destroy the truths of the church; their teeth, which are spear and darts, signify the scientifics (scientifica) which they apply to confirm falsities and evils, and so to destroy the truths and goods of the church. Their tongue a sharp sword, signifies crafty reasons from falsities, which are called a sharp sword, because a sword signifies falsity destroying truth.

[3] Again:

"O God, destroy their teeth, in their mouth; break out the jaw teeth of the young lions" (Psalm 58:6).

Their teeth in their mouth signify the scientifics from which they produce falsities; the jaw teeth of the young lions signify the truths of the Word falsified, which in themselves are falsities, and by means of which they are especially capable of destroying the truths of the church.

[4] So in Joel:

"A nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the jaw teeth of a great lion. It reduces my vine to wasteness, and my fig-tree into foam" (1:6, 7).

By a nation coming up upon the land is here signified evil devastating the church, a nation denoting evil, and land denoting the church; by their being strong, and without number, is meant that they are powerful and manifold, the term strong being used of the power of evil, and without number, of the power of falsity; whose teeth are the teeth of a lion, signifies destroying falsities; the jaw teeth of a great lion, signify [truths] falsified; by reducing the vine to wasteness and the fig-tree into foam, is signified the destruction of truths spiritual and truths natural, truths spiritual are those of the spiritual sense of the Word, and truths natural those of the sense of its letter; see also above (n. 403.6), where this is explained. The teeth of lions in these passages, signify the same things as the teeth as of lions here in the Apocalypse. Teeth properly signify those things which are in the memory only, and which are brought forth thence; for those things which are in the memory of the sensual man correspond to the bones and teeth.

[5] Again, in Daniel:

"A second beast like to a bear," came up from the sea, and it had three ribs in the mouth of it between the teeth of it; and it was said unto it, Arise, devour much flesh. Afterwards, a fourth beast came up, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and ground in pieces, and trampled the residue with the feet of it" (7:5, 7).

The beast which came up from the sea, means the love of dominion to which holy things serve as the means, and the four beasts signify the successive increase thereof.

This second beast, like a bear, signifies the second state, when such dominion is confirmed by means of the Word. Those who do this also appear in the spiritual world like bears. The three ribs in the mouth between the teeth, signify all things of the Word, which they apply, and which they understand only according to the letter. The three ribs denote all things of the Word, in the mouth, denotes which they apply in teaching, between the teeth of it, denotes which they only understand as to the letter, that is, according to the quality of the sensual man. And it was said unto it, Arise, devour much flesh, signifies, that they applied many things, and thereby destroyed the genuine sense of the Word. By the fourth beast which came up from the sea, dreadful and terrible, and strong exceedingly, is signified the fourth and last state, when, by holy things, as means, they established for themselves a dominion over heaven and earth. This state being profane, and of a powerful nature, is called dreadful and terrible, and strong exceedingly. Its great iron teeth signify falsities from the sensual man, which are hard against the truths and goods of the church. By devouring and grinding in pieces, is signified, that they perverted and destroyed; and by trampling the residue with the feet, is signified, that what they could not pervert and destroy they defiled and blotted out through the evils of natural and corporeal loves; the other details concerning these beasts, are explained above (n. 316:15).

[6] Again, in Moses:

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

The Israelitish and Jewish people were threatened with this amongst many other evils, if they did not keep and do the statutes and commandments. By the tooth of beasts, are signified falsities from evils of every kind; and the poison of the crawling things of the earth, signifies those who kill, and altogether extinguish spiritual life. Beasts, in the Word, signify such things as pertain to the natural man, and crawling things of the earth, the things that pertain to the sensual man; and when these are separated from the spiritual man, they are simply falsities from evils, because they are such things as belong to the body only, to which they adhere, and to the world, to which they are closely related; and in spiritual things all thick darkness arises from the body and the world.

[7] Again, in David:

"Arise, O Jehovah; save me, O my God; for thou smitest all mine enemies upon the cheek; thou breakest the teeth of the ungodly" (Psalm 3:7).

Here, by smiting the enemies on the cheek, is signified the destruction of the interior falsities of those who are against the goods and truths of the church, such persons, with their falsities of evil, being meant by enemies in the Word. To break the teeth of the ungodly signifies to destroy exterior falsities, which are founded upon the fallacies of the senses, and confirmed by them.

[8] Since in David the expressions to smite the cheek, and break the teeth occur, and by them is signified to destroy interior and exterior falsities, the meaning of smiting on the cheek in Matthew is evident:

"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, That ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat (tunica = chiton), let him have thy robe (pallium = imation) also; and, whosoever shall compel thee to go a mile, go with him twain. Give to every one that asketh thee, and from him that would borrow of thee turn not thou away" (5:38-42).

That these words are not to be understood according to the letter, is evident to every one. For who is bound by Christian love, to turn the left cheek to him who smites the right, and to give the robe to him who would take away the coat? In a word, who is there who is not allowed to resist evil? But because all things which the Lord uttered, were in themselves celestial Divine, it is evident that these words, as well as the rest which the Lord spoke, contain a celestial sense. The reason why the law was given to the sons of Israel, that they should give an eye for an eye, and a tooth for a tooth (Exodus 21:23, 24; Leviticus 24:20; Deuteronomy 19:21), was, that they were external men, and were consequently only in the representatives of things celestial, and not in celestial things themselves, and therefore they were not in charity, in mercy, in patience, or in any spiritual good, and hence were in the law of retaliation. For the heavenly law, and consequently the Christian law, which the Lord taught in the Evangelists, is:

"All things whatsoever ye would that men should do to you, do ye even so to them; this is the law and the prophets" (Matthew 7:12; Luke 6:31).

Because this is the law in heaven, and from heaven in the church, therefore also every evil has with itself a corresponding punishment, called the punishment of evil, which is in the evil, as if conjoined with it. From this proceeds the punishment of retaliation, which was prescribed to the sons of Israel, because they were external and not internal men.

Internal men, as the angels of heaven are, do not desire to retaliate evil for evil, but from heavenly charity they forgive, for they know that the Lord defends against the evil all who are in good, that He defends according to the good which they possess, and that He would not defend, if, on account of the evil done to them, they were to be fired by enmity, hatred, and revenge, for these things turn protection aside. These, therefore, are the things involved in the above words of the Lord, but their signification shall be given in order.

[9] An eye for an eye, and a tooth for a tooth, signifies, that in the measure that one takes away from another the understanding of truth, and the sense of truth, in the same measure they are taken away from himself, the eye signifying the understanding of truth, and a tooth, the sense of truth, for the tooth denotes truth and falsity, as found in the sensual man. That he who is in Christian-good, will permit an evil person to take those things away as far as he can, is described in the reply which the Lord gives upon the same subject; the precept not to resist evil, signifies, that it is not to be resisted with violence, nor retaliated, for the angels do not fight with the evil, much less do they return evil for evil, but they permit them to do it, because they are defended by the Lord, and hence no evil from hell can possibly hurt them. But whosoever shall smite thee on thy right cheek, turn to him the other also, signifies, that if any one shall desire to injure the perception and understanding of interior truth, it should be permitted so far as he makes the attempt, the cheek signifying the perception and understanding of interior truth, the right cheek the affection, and thence perception thereof, and the left, the understanding thereof, and because the cheek is mentioned, therefore also smiting is named, by which is meant to injure. For all things connected with the mouth, as the throat, the mouth itself, the lips, the cheek bones, the teeth, signify such things as pertain to the perception and understanding of truth, because they correspond to them, therefore they are used to express such things in the sense of the letter of the Word, which consists of pure correspondences. If any man will sue thee at the law, and take away thy coat, let him have thy robe also, signifies that, if any one desire to take away the interior truth in thee, that he shall be allowed also to take away exterior truth, the coat (tunica = chiton), signifying truth interior, and the robe (pallium = imation), truth exterior. This also the angels do when they are with the evil, for the evil cannot take away any thing of truth and good from the angels, but they can from those, who on that account burn with enmity, hatred and revenge, for these evils avert and reject the protection which is from the Lord. And whosoever shall compel thee to go a mile, go with him twain, signifies, if any one desire to lead away from truth to falsity, and from good to evil, that he shall not be opposed, because he is not able to accomplish it, a mile signifying the same as a way, namely, that which leads away and leads. Give to every one that asketh thee, signifies that it should be permitted; and from him that would borrow of thee turn thou not away, signifies, to instruct if any one desire to be instructed, for the evil desire this in order that they may pervert and deprive, which, however, they cannot do. This is the spiritual sense of the above words, wherein those things now explained lie deeply hidden, which are more especially for the angels, who perceive the Word only according to its spiritual sense; they are also for men in the world who are in good, when the evil try to seduce them. That the evil opposed to those whom the Lord defends are such, I have been permitted to know by much experience; for they have continually laboured with all their might, and in every possible way, to deprive me of truths and goods, but in vain.

From what has been stated, it may be in some degree evident that by a tooth is signified truth or falsity in the Sensual, which is the ultimate of the intellectual life of man. That this is signified by a tooth, is evident from the Lord's reply, where in the perception and understanding of truth are treated of, which the evil try to take away from the good.

[10] That teeth have this signification is further evident from the following passages; as in Jeremiah:

"In those days they shall say no more, The fathers have eaten the wild grape, and the teeth of the sons are made blunt. But every one shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt" (31:29, 30; Ezekiel 18:2, 3, 4).

That this means that the sons and descendants shall not incur punishment for the evils of their parents, but every one for his own evil, is clear. By eating the wild grape is signified to appropriate to themselves the falsity of evil, for a wild grape, which is a bitter and bad grape, denotes the falsity of evil, and to eat, signifies to appropriate to oneself; and by the teeth being made blunt, is signified to be thence in the falsity of evil. For the teeth here, as above, signify falsities in ultimates, or in the sensual man, in which the evils of the parents, which are called hereditary, principally lie concealed with the children, and to be made blunt, signifies the appropriation of falsity from evil. For man is not punished on account of hereditary evils, but for his own, and if he causes hereditary evil to become actual evil in himself, wherefore it is said, "Every man shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt."

[11] So in Job:

"All men abhor me; my bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth" (19:19, 20).

These words, in the sense of the letter, mean, that he became both lank and lean; but the spiritual sense, signifies that temptations so suppressed the interiors of his mind, that he became sensual, and thought only in things most external, but still did not think falsities but truths; this is signified by escaping with the skin of his teeth, teeth without skin denoting falsities, but with skin, not falsities, because still in some degree clothed.

[12] So in Amos:

"I have given to you emptiness of teeth in all your cities, and want of bread in all your places" (4:6).

By emptiness of teeth in cities, is denoted a scarcity of truth in doctrines; and by want of bread in [all] places, a scarcity of good from these in the life.

[13] So in Zechariah:

"I will take away her bloods out of her mouth, and her abominations from between her teeth" (9:7).

This is spoken concerning Tyre and Zidon, which signify the cognitions of truth and good, here, these falsified. By taking away bloods from the mouth is signified the falsifications of the cognitions of truth; and by abominations from between the teeth, are signified the adulterations of the cognitions of good; the cognitions of good are also truths, for to know good is from the understanding, and the understanding is of truth.

[14] So in David:

"The waters had overwhelmed us, the waters of the proud had gone over our soul. Blessed be Jehovah, who hath not given us a prey to their teeth" (Psalm 124:4, 5, 6).

By waters overwhelming, are signified the falsities which inundate, and, as it were, overwhelm man when he is in temptations; hence, it is said, "Blessed be Jehovah, who hath not given us a prey to their teeth," that is, to the hells which, by means of falsities, destroy truths, thus, to destroying falsities.

[15] Again, in Job:

"I brake the jaw teeth of the wicked, and plucked the spoil out of his teeth" (29:17).

These words of Job are spoken concerning himself, and by his saying, "I brake the jaw teeth of the wicked," is signified that he fought against falsities, and conquered them, the jaw teeth of the wicked signifying scientifics from the sense of the letter of the Word, applied to confirm falsities by means of which truths are destroyed. His delivering others from falsities by instructing them, is signified by, I plucked the spoil out of his teeth.

[16] Since the teeth signify falsities in things outermost, by gnashing of teeth is signified, to combat with vehemence and anger from falsities against truths, in the following passages.

Thus in Job:

"He teareth me in his wrath and hateth me; mine enemy gnasheth against me with his teeth; he sharpeneth his eyes against me" (16:9).

And in David:

"The lame whom I knew not are gathered together against me, they tear me, nor are they silent. They gnashed against me with their teeth" (Psalm 35:15, 16).

Again:

"The wicked plotteth evil against the just, and gnasheth upon him with his teeth" (Psalm 37:12).

Again:

"The wicked shall see, and be grieved; he shall gnash with his teeth and melt away" (Psalm 112:10).

And in Micah:

"Against the prophets that make my people err, that bite with their teeth" (3:5).

And in Lamentations:

"All thine enemies have opened their mouth against thee," O daughter of Jerusalem; "they have hissed and gnashed with the tooth" (2:16).

And in Mark:

A certain one said to Jesus, "I have brought unto thee my son, who hath a dumb spirit; and wheresoever he taketh him, he teareth him; and he foameth and gnasheth with his teeth, and pineth away; I spake to thy disciples that they should cast him out; and they could not." And Jesus said unto him, "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him" (9:17, 18, 25).

He who does not know the spiritual sense of the Word, may suppose that it is said in the above passages that they gnashed their teeth, merely for the reason that they were angry and intended evil, because they then pressed their teeth together; but it is said that they gnashed their teeth because the endeavour to destroy and the act of destroying truths by means of falsities are meant; this is said in the Word because the teeth signify falsities in outermost things, and gnashing signifies eagerness in fighting on behalf of them. This effort and act are also from correspondence.

[17] Such also was the deaf and dumb spirit which the Lord cast out; for all spirits are from the human race, and this spirit was from that kind of men, who had fought eagerly for falsities against truths; for this reason he who was obsessed by him foamed, and gnashed with his teeth. He is called by the Lord deaf and dumb, because he did not wish to perceive and understand truth, for such are signified by the deaf and dumb. And being firm and obstinate against truths, and having confirmed himself in falsities, therefore that spirit could not be cast out by the disciples; for they could not dissipate the falsities for which he had fought, since they were not yet in the fitting state, therefore the disciples were on that account rebuked by the Lord. That this spirit was of such a nature, but not the one obsessed by him, is signified by the spirit tearing him, and by the obsessed pining away, and also by the fact that the Lord commanded the spirit to enter no more into him.

[18] From these considerations it is evident what is signified by gnashing of teeth, mentioned in Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28. By the gnashing of teeth in the hells is meant the continual disputation and combating of falsities amongst themselves, and against truths, consequently of those who are in falsities, conjoined with contempt of others, enmity, derision, scorning, blaspheming and these also break forth into attempts to tear each other in pieces, for every one fights for his own falsity from the love of self, of erudition, and of fame. These disputations and combats are heard outside those hells as gnashings of teeth, and are also turned into gnashings of teeth when truths flow in thither out of heaven; more may be seen upon this subject in the Heaven and Hell 575).

[19] It is from this fact that the teeth of the evil correspond to falsities in the ultimates of their intellectual life, which are called corporeal sensual, that the spirits who are of such a nature appear deformed in the face, of which the teeth form a prominent part, standing out and extended like a grating in a kind of a gaping grin, and this because such grinning of teeth corresponds to the love and desire of fighting on behalf of falsities against truths.

[20] Teeth correspond to the ultimates of the intellectual life of man, which are called sensual, and these are in falsities of evil when they are separated from the truths of the interior understanding, which are called spiritual, but they correspond to truths of good in the Sensual when these are not separated, therefore, in the Word, they also signify ultimate truths, as in Job (19:19, 20); Amos (4:6), explained above.

[21] And because the Lord glorified His whole Human, that is, made it Divine, therefore it is said of Him, in Moses,

"Red in the eyes from wine, and white in the teeth from milk" (Genesis 49:12).

By red in the eyes from wine, signifies that His Intellectual was Divine Truth from Divine Good; and by white in the teeth from milk, is signified that His Sensual similarly was Divine Truth from Divine Good; for by Shiloh in that chapter [Genesis 5:10] is meant the Lord.

[22] Because teeth correspond to the ultimates of the intellectual life, which are called sensual, therefore good spirits and angels have teeth equally as men, but with them they correspond to truths in the ultimate Sensual, for the Sensual with them is not separated from the truths of the interior understanding which are called spiritual.