739. And that great dragon was cast out, that old serpent.- That this signifies that those who were in evils of life and had thus become sensual, and had perverted all things of the Word, and thus of the church, were separated from heaven and cast down into hell, is evident from the signification of being cast out, when said of the dragon, as denoting to be separated from heaven and cast out into hell (that they had been conjoined to heaven, but were separated afterwards, may be seen in an article above, n. 737; - that they were cast down and condemned to hell is meant by "he was cast out unto the earth," of which we shall speak presently); from the signification of the great dragon, as denoting those who are in evils of life, and nevertheless confess God and the Lord with their lips, who also declare the Word to be holy, and speak in favour of the church (that these are meant by the dragon may be seen above, n. 714, 715, 716, 718, 737); he is therefore also called a great dragon, for the term great, in the Word, is used of good, and in the opposite sense, as in this case, of evil; but their falsities are signified by his angels (of which we shall speak presently); and from the signification of the old serpent, as denoting those who are sensual, here that those who had perverted all things of the Word and of the church had thence become sensual. That the Sensual is signified by the serpent may be seen above (n. 581, 715 end). The serpent is called old, because in olden times there were those who perverted all things of the Word and of the church. According to the historical sense of the letter, the old serpent means the serpent that seduced Adam and Eve in paradise, but by that serpent, as well as by this one, are meant all those who seduce the whole world, as is evident from what follows in this paragraph. From these things it is plain that "the great dragon was cast out, that old serpent," signifies that those who were in evils of life, and who had perverted all things of the Word and thus of the church, were separated and cast down into hell.

[2] That all those who are in evils of life become sensual, and that those who thus become sensual pervert everything of the church, is evident from this, that there are in men three degrees of life, an inmost, a middle, and an ultimate, and that these degrees in man are successively opened as he becomes wise. Every man at birth is absolutely sensual, so that even the five senses of his body must be opened by use; he next becomes sensual in thought since he thinks from the objects which have made their impression upon his bodily senses; afterwards he becomes interiorly sensual. But so far as he acquires natural light (lumen naturale) by visual experiences, by knowledges (scientias) and especially by the practice of moral life, so far does he become interiorly natural. This is the first or ultimate degree of man's life.

[3] And as at this time from parents, masters, and preachers, and also from reading the Word and books respecting it, he acquires knowledges (cognitiones) of spiritual good and truth, and stores them up in his memory like other knowledges (scientifica), he lays the foundation of the church; yet if he goes no further, he remains natural. But if he does advance further, that is to say, if he lives according to those knowledges from the Word, the interior degree is opened in him, and he becomes spiritual, but only so far as he is influenced by truths, understands them, wills them, and does them; and for the reason that evils, and falsities therefrom - which by heredity have their seat in the natural and sensual man - are in this and in no other way removed, and as it were dispersed. For the spiritual man is in heaven, and the natural man in the world, and so far as heaven, that is the Lord through heaven, is able to flow in through the spiritual into the natural man, so far evils, and falsities therefrom, are removed, which, as we have said, have their seat in the natural man; for the Lord removes them as He removes hell from heaven.

The interior degree in man can be opened in no other way, because the evils and falsities which are in the natural man keep it closed up; for the spiritual degree, or spiritual mind, contracts itself against evil and the falsity of evil of every kind, as a fibril of the body contracts itself at the touch of a sharp point; for as fibres of the body contract themselves at every harsh touch, so does man's interior mind, which is called the spiritual mind, at the touch or breath of evil and falsity therefrom. But, on the other hand, when homogeneous things, which are Divine truths from the Word, and which derive their essence from good, draw near to that mind, it then opens itself. But yet this opening is effected solely by the reception of the good of love flowing in through heaven from the Lord, and by its conjunction with those truths which man has stored up in his memory; and this conjunction is effected only by a life according to Divine truths in the Word, for when these truths enter into the life they are called goods. How the second or middle degree is opened is therefore evident.

[4] But the third or inmost degree is opened in those who apply Divine truths immediately to life, and who do not first recall them from the memory and reason about them, and thus bring them into doubt. This is called the celestial degree. As there are these three degrees of life in every man, and yet they are opened in different ways, therefore there are three heavens. In the third or inmost heaven are those in whom the third degree is opened; in the second or middle heaven are those in whom the second degree only is opened; and in the first or ultimate heaven are those in whom the interior natural man, also called the rational man, is opened; for this, if truly rational, receives influx from the Lord through heaven. All these come into heaven. But those who have received Divine truths only in the memory, and not at the same time in the life, remain natural, in fact they become sensual. The reason is, that the evils into which man is born have their seat in the natural and sensual man, as said above; and in such these evils have not been removed, and as it were dispersed, by the influx of good from the Lord, and by its reception by man; consequently the loves of the body reign in them, which, in general, are the love of self and the love of the world, and thus the love and pride of their own intelligence. These loves, with the evils and the falsities that flow from them, fill the interiors of their natural mind, although they are concealed under the respectable and becoming demeanour of moral life, put on for the sake of the world and because of the laws enacted for the external man. Although such persons have filled their memory with knowledges from the Word, from the dogmas of their several religions, and from the sciences (scientiae), they are nevertheless natural, and even sensual; for the interiors of their natural mind, which are nearest to the spiritual mind, are closed up by confirmations, even from the Word, against spiritual life, which is a life according to Divine truths, and is called charity towards the neighbour. These then, since they are sensual, are meant by the dragon, and are called serpents, for a serpent signifies the Sensual, because the Sensual is the lowest part of man's life, and it creeps as it were upon the ground and licks the dust like a serpent.

[5] In order to illustrate this, I will quote what is related in Genesis concerning the old serpent that seduced Eve and Adam, and will explain the same according to the spiritual sense. The words are as follows:

"Out of the ground Jehovah God caused to grow every tree that is pleasant to the sight and good for food, and the tree of lives in the midst of the garden, and the tree of the knowledge of good and evil. And Jehovah God commanded the man, saying, Of every tree of the garden eating thou mayest eat, but of the tree of the knowledge of good and evil thou mayest not eat, because in the day thou eatest thereof, thou shalt assuredly die. And the serpent was more crafty (astutus) than any wild beast of the field which Jehovah God made; and it said unto the woman, Hath God indeed said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, Of the fruit of the tree of the garden we may eat, but of the fruit of the tree which is in the midst of the garden God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not assuredly die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil. And the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to give intelligence, and she took of the fruit thereof, and did eat, and she gave also to her husband with her, and he did eat. And the eyes of both of them were opened, and they knew that they were naked, and they sewed fig leaves together and made themselves girdles. And Jehovah said unto the serpent, Because thou hast done this, cursed art thou above every beast, and above every wild beast of the field; upon thy belly shalt thou go, and dust shalt thou eat, all the days of thy life. And I will put enmity between thee and between the woman, and between thy seed and her seed; he shall tread upon thy head, and thou shalt wound his heel. And Jehovah God sent forth the man from the garden of Eden, and made cherubim to dwell at the east of the garden of Eden, and the flame of a sword turning itself to guard the way of the tree of lives" (Genesis 2:8, 9, 16, 17; 3:1-7, 14, 15, 23, 24).

How the historical narratives of the creation of heaven and earth, recounted from the first chapter of Genesis down to the story of the flood, are to be understood, cannot possibly be known, except from the spiritual sense, which is contained in every part of the sense of the letter of the Word. For these historical narratives of the creation of heaven and earth, and of the garden in Eden, and the posterity of Adam, as far as the flood, are in the form of history; and yet they are most holy, because every particular therein, and every expression, are correspondences, and thus signify spiritual things. Anyone with a clear understanding might discern this from the history of the creation contained in the first chapter, for this is said to have begun from light, although the sun did not yet exist; and from various other circumstances there related. [It might also be discerned] from the creation of Eve the wife of Adam out of one of his ribs; also from the two trees in Paradise, and the command not to eat of the tree of the knowledge of good and evil, when, although the wisest of all people, they were seduced by the serpent and did eat; and again, from this, that Jehovah placed such trees in the midst of the garden, and suffered them to be seduced by the serpent into eating of the forbidden tree, which He nevertheless might have averted; and finally, from the whole human race being judged to eternal death, merely because they eat of that tree. Who cannot see that these things and many others which an obscure understanding might in simplicity believe, would be contrary to the Divine Love and contrary to the Divine providence and foresight? And yet children and the simple-minded may without harm believe these things according to the literal history since they serve, like the rest of the Word, to conjoin human minds to angelic minds, for angels are in the spiritual sense when men are in the natural sense. But what those historical circumstances involve in the spiritual sense shall be briefly explained.

[6] The first chapter treats of the new creation or establishment of that church, which was the most ancient church on this earth, as well as most excellent of all, for it was a celestial church, because in love to the Lord. The men of that church were consequently exceedingly wise, having almost immediate communication with the angels of heaven, through whom they received wisdom from the Lord. And because they were in love to the Lord, and had revelations out of heaven, and at once applied to life the Divine truths revealed to them, therefore they were in a similar state to that of the angels of the third heaven; consequently that heaven consists chiefly of the men of that church. This church is meant by Adam and his wife. But the garden in Eden signifies their intelligence and wisdom, which is also described in the spiritual sense by all those things that are mentioned about that garden. Also how wisdom was lost in their posterity is described by the eating of the tree of knowledge (scientia); for the two trees placed in the midst of the garden mean perception from the Lord and perception from the world, the tree of lives, perception from the Lord, and the tree of the knowledge of good and evil, perception from the world, which, however, in itself is only cognition and knowledge (scientia). But the serpent, which seduced them, signifies man's Sensual, which communicates immediately with the world, therefore their being seduced by the serpent signifies that they were seduced by the Sensual, which derives everything that it has from the world, and nothing from heaven. For men of the celestial church are such that they perceive all the truths and goods of heaven from the Lord through influx into their interiors, whence they see goods and truths interiorly in themselves, as though innate, and have no need to learn them by a posterior way, or to enrich the memory with them. Neither therefore do they reason about truths, whether they are so or not; for those who see truths in themselves do not reason, since reasoning implies a doubt whether a thing is true. For the same reason they never make mention of faith, for faith involves something unknown, which although not seen must nevertheless be believed. That the men of the Most Ancient Church were of such a character as is above described, has been revealed to me out of heaven; for it has been granted me to speak with them, and to receive information about them, as is evident from the various things related concerning the men of that church in the Arcana Coelestia.

[7] But it must be understood that they were never forbidden to acquire for themselves cognitions of good and evil from heaven, for by means of these they perfected their intelligence and wisdom; neither were they forbidden to procure for themselves knowledges of good and evil from the world, for from this source their natural man had its knowledge (scientia). But they were forbidden to view these knowledges by a posterior way, because it was granted them to see all things which appeared before their eyes in the world by a prior way. To view the world and everything therein by a prior way, and thence to receive knowledges is to regard them from the light of heaven, and in that way to know what they are. Therefore by means of knowledges from the world they were able to confirm heavenly things, and thus strengthen their wisdom. But they were forbidden to view knowledges from the world by a posterior way, as is the case when conclusions are drawn from them concerning heavenly things, which is an inverted order, called by the learned the order of physical or natural influx, which cannot in any way enter into heavenly things. Such did the men of the Most Ancient Church become when they began to love worldly more than heavenly things, to be proud of and boast about their wisdom; on this account their posterity became sensual, and then their Sensual, meant by the serpent, led them astray; and the Sensual does not wish to advance by any other than a posterior way. This, therefore, is the signification of the tree of the knowledge of good and evil, of which they were forbidden to eat.

That they were permitted to acquire knowledges from the world, and to view them by a prior way, is signified by Out of the ground Jehovah God caused to grow every tree that is pleasant to the sight, and good for food, - for trees signify knowledges and perceptions, pleasant to the sight signifies what the understanding desires, and good for food that which conduces to the nourishment of the mind. The cognitions of good and evil from the Lord, from which wisdom is derived, and knowledges of good and evil from the world, from which knowledge (scientia) is derived, were represented by the tree of lives, and by the tree of the knowledge (scientia) of good and evil in the midst of the garden.

[8] That they were permitted to appropriate to themselves knowledges from every source, not only from heaven but also from the world, provided they did not proceed in an inverted order, by reasoning from them about heavenly things, instead of thinking from heavenly things about worldly things, is signified by Jehovah God commanding them to eat of every tree of the garden, but not of the tree of the knowledge of good and evil; that if they did this heavenly wisdom and the church in them would perish, is signified by In the day that thou eatest thereof thou shalt assuredly die, - to eat in the spiritual sense signifying to appropriate to themselves.

[9] That the Sensual seduced them, because it lies nearest to the world, and is consequently sensitive to every pleasure and delight from the world, and is thus in fallacies, and is ignorant of and rejects heavenly things, is signified by the serpent, the serpent denoting the Sensual, and no other sensual than that of such people. The reason why the serpent is "the devil and Satan" is that the Sensual communicates with hell and makes one with it, for in it resides all the evil of man in its entirety. And because man from the Sensual reasons from fallacies and from the delights of the loves of the world and of the body, and this indeed skilfully and cunningly, therefore it is said that the serpent was more crafty (astutus) than any wild beast of the field which Jehovah God had made, the wild beast of the field signifying, in the spiritual sense, the affection of the natural man.

[10] Since the Sensual imagines that wisdom is procured by means of knowledges from the world and natural knowledges (scientias naturales), and not by any influx out of heaven from the Lord, therefore from such fallacy and ignorance the serpent said to the woman, Ye shall not die; for God doth know that in the day ye eat thereof then your eyes shall be opened, and ye shall be as God, knowing good and evil. For the sensual man supposes that he knows everything and that nothing escapes him; but it is not so with the celestial man, who is convinced that he knows nothing from himself but from the Lord, and that, what he does know is so insignificant as to be scarcely anything compared with what he does not know. In fact their posterity believed themselves to be gods, and that they knew all good and all evil; but from evil they were not capable of knowing heavenly good, but only worldly and corporeal good, which in itself is not good; nevertheless from heavenly good man is capable of knowing what is evil.

[11] That the affection of the natural man persuaded by the Sensual supposed that intelligence in the things of heaven and of the church was to be acquired by means of the knowledge (scientia) of cognitions from the world, is signified by The woman saw that the tree was good for food, and that it was pleasant to the eyes, and to be desired to give intelligence, - the woman here signifying the natural affection of man, which draws its desires from the Sensual; and of such a nature is that affection. That that affection also seduced the Rational, is signified by the woman taking of the fruit of that tree and eating, and giving to her husband with her, and by his eating thereof, the husband of the woman signifying the Rational. That they then saw that they were without truths and goods is signified by Then the eyes of both were opened, and they knew that they were naked, - the nakedness that is ashamed signifying the deprivation of celestial love, and thus of good and truth. That they then clothed themselves with natural truths, lest they should appear to be lacking in truths, is signified by They sewed fig leaves together and made themselves girdles, - the fig tree signifying the natural man, and its leaf truth scientific (verum scientificum). Afterwards what their Sensual became, namely, that it turned itself entirely away from heaven, and turned itself to the world, and thus received nothing Divine, is described by the curse of the serpent. For the Sensual in man cannot be reformed; consequently when man is reformed it is simply removed, since it clings to the body and is manifest to the world; therefore the pleasures therefrom are called and felt to be goods. For this reason it is said that the seed of the woman shall tread upon its head, and that it shall wound his heel; the seed of the woman means the Lord, the head of the serpent all evil, and the Lord's heel Divine Truth in ultimates, which with us is the sense of the letter of the Word, and this the sensual man, or the Sensual of man, perverts and falsifies, and thus wounds. That the sense of the letter acts as a guard, lest the Lord should be approached except through appearances of truth, and not through genuine truths, by those who are in evils, is signified by the cherubim which, with the flame of a sword turning itself, were placed at the garden of Eden to guard the way of the tree of lives. But this and the rest of those chapters may be seen explained in the Arcana Coelestia.

714. And, behold, a great red dragon.- That this signifies all who from the love of self are merely natural and sensual, and still have more or less knowledge from the Word, from doctrine therefrom, or from preaching, and who think that they will be saved by knowledge (scientia) alone without life, is evident from the signification of the dragon, as denoting the merely natural and sensual man, who has nevertheless a knowledge (scientia) of things in themselves spiritual, whether from the Word, from preaching, or from religion (concerning which we shall speak presently); and from the signification of great and red, as denoting to be in the love of self, and in its evils. For "great," in the Word, is used of good, and, in the opposite sense, of evil, as "much" is used of truths, and, in the opposite sense, of falsities (as may be seen above, n. 336, 337, 424); and "red" is used of love in each sense, namely, of celestial love, which is love to the Lord, and, in the opposite sense, of devilish love, which is the love of self (concerning which also see above, n. 364). It is evident from these things that by "a great red dragon" are meant all those that are merely natural and sensual from the love of self, and still have more or less knowledge from the Word, either from doctrine therefrom, or from preaching, and who think they will be saved by knowledge alone without a life of charity. Such think they will be saved by knowledge alone without a life of charity, because all those who live for the body and the world, and not for God and heaven, become merely natural and sensual. For every one is formed interiorly according to his life; and to live for the body and the world is to live a natural and sensual life, and to live for God and heaven is to live a spiritual life.

[2] Every man is born sensual from his parents, and, by his life in the world, becomes more and more interiorly natural, that is to say, rational, according to moral and civil life, and the light (lumen) acquired therefrom; but he afterwards becomes a spiritual man by means of truths from the Word, or from doctrine from the Word, and by a life according to them. It is therefore evident that he who knows the things taught in the Word, or in doctrine or by a preacher, and does not live according to them, however learned and scholarly he may appear to be, is nevertheless not spiritual, but natural, in fact he is sensual, for knowledge (scientia) and ability to reason do not make man spiritual, but life itself. The reason of this is that knowledge and the consequent ability to reason are merely natural, and can therefore be enjoyed by the evil, indeed by the worst of men; but truths from the Word and a life according to them make man spiritual, for life means to will truths and to do them from a love for them, and this is not possible from the natural man alone, but from the spiritual, and from the influx of this into the natural. For to love truths, and from love to will them, and from such will to do them, is from heaven, that is, through heaven from the Lord, and in its nature is heavenly and divine; this cannot flow in immediately into the natural mind, but mediately through the spiritual mind, which can be opened and formed for the reception of heavenly light and heat, that is to say for the reception of Divine Truth and Divine Good. These cannot flow immediately into the natural mind, because in this mind man's hereditary evils reside, which belong to the love of self and of the world; therefore the natural man, viewed in itself, loves only itself and the world, and from love wills, and from will does those evils, and these prevent anything from flowing out of heaven into the natural man and its reception there. It is therefore provided by the Lord that these evils may be removed, and thus a place given for the truths and goods of spiritual love, namely by the opening and formation of the spiritual mind, which is above the natural mind, and by means of the influx of heaven from the Lord through that mind into the natural mind.

[3] These things have been said, in order that it may be understood that to know the things of the Word, and of the doctrine of the church, does not make man spiritual, but a life according to those things which the Lord has commanded in the Word; consequently, that although men may know many things from the Word, they may yet remain natural and sensual. These are therefore those who are signified, in the Word, by the dragon. Such are signified by the dragon, because the dragon is a kind of serpent, which not only creeps upon the ground, but also flies, and thence (inde) it appears in heaven; and it is because of this flying and this appearance that those who are in the knowledge (scientia) of truths from the Word, and not in a life according to them, are meant by the dragon. For serpents in general signify the sensual things of man, as may be seen above (n. 581), and for this reason also the dragon is called the old serpent in the ninth verse of this chapter and in the second verse of the twentieth chapter.

[4] Since the dragon is treated of in the rest of this chapter, and also afterwards, it shall be stated who in general and particular are signified by it. In general it signifies those who are more or less natural, and who are yet in a knowledge of spiritual things from the Word. But in particular it signifies those who have confirmed themselves by doctrine and life, in faith separated from charity. These form the head of the dragon. But those who from their own intelligence have hatched for themselves dogmas from the Word are the body of the dragon; while those who study the Word without doctrine form the external parts of the dragon. All these also falsify and adulterate the Word, since they are in the love of self, and thus in the pride of their own intelligence, from which they become merely natural, and even sensual; and the sensual man cannot see the genuine truths of the Word, because of fallacies, obscurity of perception, and the evils of the body residing therein; for the Sensual clings to the body, whence such things come.

[5] (1) In the first place, the dragon means in general those who are more or less natural, and yet possess a knowledge of spiritual things from the Word, because serpents in general signify the sensual things of man, and thus sensual men; therefore the dragon, which is a flying serpent, signifies the sensual man, who nevertheless flies towards heaven, in that he speaks and thinks from the Word, or from doctrine from the Word. For the Word itself is spiritual, because in itself it is Divine, and is therefore in heaven. But it is not mere knowledge of spiritual things from the Word that makes man spiritual, but a life according to those things that are in the Word; therefore all those who have knowledge from the Word, and are not in a life according to that knowledge, are natural, indeed, sensual.

[6] The sensual, who are meant by the dragon, are those who see nothing from the light of heaven, but only from the light of the world, and who from this light alone are able to speak concerning Divine things, and also to reason with acuteness and readiness, when excited by the fire of the love of self and pride therefrom; but still they cannot see whether these things are true or not, declaring that to be the truth which from childhood they have imbibed from a master or preacher, and afterwards from doctrine, and which they have since confirmed by some passages of the Word not interiorly understood. Because these see nothing from the light of heaven, they do not see truths, but falsities in place of them, and these they call truths; for truths themselves can be seen only in the light of heaven, and not in the light of the world, unless the latter light be illuminated by the former. Because such is their character, they love no other than a corporeal and worldly life; and as the pleasures and lusts (concupiscentiae) of that life have their seat in the natural man, therefore the interiors of such are filthy and crowded with evils of every kind, which close up every entrance against the influx of the light and heat of heaven; consequently they are interiorly devils and satans, however much they may seem to be spiritual and Christians from their talk and simulated gestures. Such persons are utterly sensual, for outwardly they can talk about the holy things of the church, while inwardly they believe nothing; and those who think they believe, have a merely historical, and thus persuasive faith acquired from some teacher or from their own intelligence, which in itself is false; this they nevertheless hold, because it serves as a means to acquire fame, honour, and gain. Such in general are the dragons. But there are many that are signified in particular by the dragon, for there are some that have reference to the head, some to the body, and some to the external parts.

[7] (2) Those who have reference specifically to the head of the dragon are those who have confirmed themselves both in doctrine and life, in faith alone which is faith separated from charity. These have reference to the head of the dragon, because they are for the most part men of erudition and are believed to be learned; for they have confirmed themselves in the belief that they will be saved, by merely thinking about the things which the church teaches; and this they call believing. But the nature of their doctrine and their life shall be stated. Their doctrine is, that God the Father sent His Son, born from eternity, into the world, that He might become a man, fulfil all things of the law, bear the iniquities of all, and suffer the cross. That thereby God the Father was reconciled and moved to compassion, and that those who from confidence were in faith concerning these things, would be received into heaven; and that confidence in that faith, together with the Lord, would intercede and save. Consequently, that such a faith is given to mankind, who are separated from God the Father, as a medium of reception and salvation, because after Adam had eaten of the tree of knowledge (scientia) man was no longer in a state to do good of himself, having, with the image of God, thus lost his free will. Lastly, that the things above mentioned are the Lord's merit, by which alone man can be saved. These, as to doctrine, are the primary things of faith with those who are in faith alone. That no one can possibly perceive and thus believe any of these things from spiritual insight, which belongs to the understanding, but can know, and thus talk about them only from the memory, without understanding them, thus that there is nothing of intelligence in that doctrine, shall be explained and illustrated elsewhere, the Lord being willing.

[8] But what is the character of such as to life, shall also be explained. They teach that man is led of God by faith alone, even to the effort to do good, and that good itself in act contributes nothing to salvation, but faith only, and that then nothing of evil condemns him, because he is in grace, and is justified. They have also devised steps, which they call progressions of faith alone even to the last stage of justification. The first is information in such things as pertain to faith, especially in those mentioned above; the second is confirmation from the Word, or from preaching; the third is mental examination, whether it be so or not; and because doubt and consequent wavering - which is temptation - then flow in, confirmation from the Word concerning the operation of faith is necessary, whence a man has confidence and this is victory. They add that care must be taken that the understanding does not go beyond confirmations from the Word concerning justification by faith alone; and if it proceeds further, and is not kept under obedience to faith, the man succumbs. The fourth and last step is the effort to do good; this is an influx from God, and nothing of it is from man, being the fruit of faith; for they say that when a man is thus fully justified, nothing of evil afterwards condemns him, and nothing of good saves him, but faith alone. From these things the character of such persons as to life is evident, namely, that they live for themselves and not for God, and for the world and not for heaven; for this follows from the belief that evils do not condemn and that goods do not save. Nor do they know that faith without the life of charity is not faith, and that man ought to shun evils and do goods as of himself, nevertheless believing that it is from the Lord, and that otherwise evils cannot be shaken off, or goods appropriated. But more will be said on this subject elsewhere.

[9] Such is the doctrine and life with those who form the head of the dragon, who for the most part are learned dignitaries, with but few from among the common people; the reason is, that the former consider those things as secrets of theology which cannot be comprehended by the common people on account of their secular employments. These belong to the head of the dragon, because they also pervert and falsify all those things of the Word that teach love, charity, and life; for the Word, regarded in itself, is simply the doctrine of love to the Lord and of charity towards the neighbour, and in no case the doctrine of faith separated from charity. They falsify all things of the Word by calling them either faith, or a kind of fruit which they do not eat, because they give no thought to life; they are consequently not nourished by that fruit. Moreover they allow those principles to enter only as far as the memory, and from there to come into the thought nearest to it; this thought is sensual, in which there is nothing spiritual, and it does not examine whether a thing is true. Therefore they take care that nothing shall enter the interior sight which is of the understanding, being unwilling to know that all those things which we have stated concerning their faith are contrary to an enlightened understanding, as they are contrary to the genuine sense of the Word. It is for this reason that those who form the head of the dragon have no genuine truth, for from a false principle, such as that of faith alone, nothing but falsities in a continual series can proceed. Nor can there be any such thing as faith alone, for faith without charity is not faith, since charity is the soul of faith; therefore to speak of faith alone is to speak of that which is without a soul, and thus without life, a thing in itself dead.

[10] (3) That those who, from their own intelligence, have hatched for themselves dogmas from the Word form the body of the dragon, is evident from this, that all those who study the Word and are in the love of self are also in the pride of their own intelligence; and all who are in this pride, and at the same time excel in cleverness from natural light (lumen) hatch dogmas for themselves therefrom. This is the origin of all the heresies and all the falsities in the Christian world. What intelligence from man's proprium is, and what that intelligence is which is not from his proprium, must be explained. The intelligence which is from a man's proprium is from himself, but the intelligence which is not from his proprium is from the Lord. All who are in the love of self have their intelligence from their proprium, for the love of self is the very proprium of man, and those are in the love of self who read the Word and collect dogmas from it for the sake of fame, glory, and honours. And as they are unable to see any truths, but can see falsities only, therefore they are in the body of the dragon; for they collect and hatch such things from the Word as favour their loves and the evils flowing from them; and such things as are contrary to their dogmas, which are truths from good, they either do not see, or they pervert. But all those who are in the spiritual affection for truth, that is, who love truth because it is truth, and because it is serviceable to eternal life, and to the life of the souls of men, have their intelligence from the Lord. It is said that their intelligence is not from their proprium, but from the Lord, because when they read the Word they are raised above their proprium, and even into the light of heaven, and are enlightened; in this light truth is evident from the truth itself, because the light of heaven is Divine Truth. But those who are in the love of self, and consequently in the pride of their own intelligence, cannot be raised up out of their own proprium, for they continually look to themselves, and they do this in everything. This is the reason why such place the whole duty of salvation in belief in their own dogmas, that is, in knowing and thinking, and not at the same time in the life, thus not at the same time in willing and doing. These, therefore, form the body of the dragon. The heart of this body is the love of self, and the breath (anima) of respiration, or his spirit is pride in [his] own intelligence; from these two the dragon is called a great red dragon, and the term red, in the original Greek text, is derived from fire-red, thus from love and pride.

[11] (4) Those who study the Word without doctrine, and who at the same time are in the love of self, form the externals of the dragon's body. Exteriors proceed from interiors, and involve, inclose, and contain them, like the skins, scales, and prominences on every part. Such form the externals of the body of the dragon, because they have no understanding of the spiritual things of the Word; for they know the Word only in the sense of the letter, which is of such a nature, that unless doctrine lights the way, it may lead into errors and falsities of every kind. Consequently, those who study the Word without doctrine are able to confirm as many heresies as they choose, and to embrace and also defend them by the loves of self and of the world, and the evils arising therefrom. For the sense of the letter of the Word is the ultimate sense of Divine Truth, and is therefore for the natural and sensual man, accommodated to its apprehension, and often so as to favour it; unless, therefore, it is read and viewed from doctrine, as from a lamp, it carries the mind away into darkness respecting many things pertaining to heaven and the church. And yet such believe themselves to be wise above all others, when, in fact, they are not wise at all.

[12] (5) All those who form the dragon worship God the Father, and regard the Lord as a man like themselves, and not as God; and if they do regard Him as God, they place His Divine above His Human, and not within it. This will be made clear in what follows, where the combat of the dragon with Michael is treated of.

[13] (6) From this it is now evident that the tail of the dragon means the falsification and adulteration of the Word by those who form its head, its body, and its external parts; for its tail, as is the case with the tail of every animal, is a continuation of the spine (spinoe), which is an extension from the brains, and is therefore moved, bent, and lashed to and fro, according to the appetites, lusts, and pleasures of the head and body, which it, as it were, caresses. And as all those who form the dragon falsify and adulterate the Word because they are natural and sensual from the love of self, and are consequently proud of their own intelligence, it is therefore said that the dragon with his tail drew the third part of the stars of heaven and cast them unto the earth. The stars of heaven signify the knowledges of truth and good from the Word, consequently truths from good therefrom; and to cast them unto the earth signifies to pervert and adulterate, and thus destroy them.

[14] That those above described form the dragon, and that the adulteration and destruction of the truths of the Word are meant by its tail, I have been permitted to see two or three times in the spiritual world; for all the things that appear in that world are representatives of spiritual things. When such persons were seen in the light of heaven, they were seen as dragons with a long tail, and when many such were seen, the tail appeared to be extended, from the south, through the west, into the north; and that tail was seen also to draw down, as it were, stars from heaven and cast them unto the earth.

[15] Since those above described are meant by the dragon, and the falsification and adulteration of the Word by its tail, therefore the habitation and bed of dragons, in the Word, signify where there is nothing but mere falsity and evil, as in the following passages.

In Isaiah:

"The dry place shall become a pool, and the thirsty places springs of waters; in the habitation of dragons, its bed, grass instead of the reed and the rush" (35:7).

This is said of the Lord's coming, and the establishment of a new church by Him among the nations; and these words mean that the truths and goods of the church will be where they were not before, even where there were falsities and evils. Where falsities and evils were before is signified by the dry and thirsty place, and by the habitation of dragons, also by the reed and rush; but the truths and goods which they will then have are signified by the pool, the springs of waters, the bed where dragons were before, and by the grass.

[16] In Jeremiah:

"I will make Jerusalem heaps, a habitation of dragons; and the cities of Judah will I reduce to a waste, that there be no inhabitant" (9:11).

And in the same:

"The voice of a clamour, behold, a great tumult cometh from the land of the north, to reduce the cities of Judah to a waste, a habitation of dragons" (10:22).

Jerusalem means the church as to doctrine; and the cities of Judah mean doctrinals, which are truths from the Word; the falsification of truth, and adulteration of good, from which mere falsities and evils arise, are signified by making Jerusalem heaps, and by reducing the cities of Judah to a waste, a habitation of dragons; for truth falsified is mere falsity, and good adulterated is mere evil. The voice of a clamour and a great tumult from the land of the north, signifies falsities fighting against truths, and evils against goods; the land of the north means where those are who are in falsities of evil.

[17] In the same:

"Hazor shall become a habitation of dragons, a desolation even for an age; a man (vir) shall not dwell there, nor shall the son of man (homo) sojourn there" (Jeremiah 49:33).

Hazor signifies spiritual treasures, which are the knowledges of truth and good from the Word; the devastation of these even until they no longer exist, and falsities and evils take their place, is signified by "Hazor shall become a habitation of dragons, a desolation even for an age." That no truth of the church will remain is signified by "a man shall not dwell there, nor shall the son of man sojourn there," the son of man meaning the truth of the church.

[18] In Isaiah:

"The thorn shall come up in her palaces, the thistle and bramble in her fortresses, that it may be a habitation of dragons, a court for the daughters of the owl" (34:13).

This is said of Edom, and the nations, which mean those who are in falsities and evils; thorns, the thistle, and the bramble signify the falsities and evils in which they are; the dogmas defending them are signified by palaces and fortresses; while the devastation of all good and truth is signified by "a habitation of dragons," and "a court for the daughters of the owl," owls denoting those who see falsities as truths, and their daughters the lusts (concupiscentiae) of falsifying truths.

[19] In the same:

"The Ijim shall answer in her palaces, and dragons in the temples" (13:22).

This is said of Babel, which signifies the adulteration and profanation of good and truth; her palaces in which are the Ijim, and the temples where dragons are, signify the goods and truths of the Word and of the church, which are adulterated and profaned, the Ijim signifying adulterated and profaned truths, and dragons adulterated and profaned goods.

[20] In Micah:

"For this will I wail and howl, I will go stripped and naked, I will make a wailing like dragons, and a mourning like the daughters of the owl" (1:8).

This treats of the vastation of Samaria, which signifies the spiritual church as to doctrine, in the present case that church vastated. To go stripped and naked signifies devastation as to truth and good; lamentation over it is signified by wailing and howling, lamentation over devastated good by making a wailing like dragons, and lamentation over devastated truth by making a mourning like the daughters of the owl. The wailing and mourning are said in a representative sense to be like that of dragons and daughters of the owl, also his going stripped and naked, stripped having a signification similar to that of the dragon, namely, to be destitute of goods, and naked, similar to that of the daughters of the owl, that is, to be destitute of truths.

[21] In Jeremiah:

"Nebuchadnezzar, king of Babel, hath made me an empty vessel, he hath swallowed me up as a sea-monster, he hath filled his belly with my delicacies, he hath driven me away. Let Babel be a heap, a habitation of dragons, a hissing and an astonishment, without inhabitant" (51:34, 37).

Here also Babel and Nebuchadnezzar signify the adulteration and profanation of good and truth. He hath made me an empty vessel, he hath swallowed me up like a sea-monster, he hath filled his belly with my delicacies, he hath driven me away, signifies the dispersion of all truth, and the destruction of all good therefrom. Sea-monster, signifies the same as dragon, both being denoted by the same word, in the original tongue. The devastation of all truth and good because of their adulteration and profanation is signified by Babel being a heap, a habitation of dragons, a hissing and an astonishment, without inhabitant, without inhabitant signifying good with no one.

[22] In Job:

"I walked darkened without the sun, I stood in the congregation, I cried out, I am become a brother to dragons, and a companion to daughters of the screech-owl (ululoe)" (30:28, 29).

This is said of his state in temptations, in which man thinks himself condemned; therefore to walk darkened without the sun signifies to be like a devil, without the good of love; to stand in the congregation and cry out, signifies to be among truths and yet in falsities; to become a brother to dragons, and a companion to daughters of the screech-owl, signifies to be conjoined and to be one with those who are in evils without good and in falsities without truths, dragons denoting those who have adulterated goods and turned them into evils, and the daughters of the screech-owl those who do the same to truths.

[23] In David:

"Our heart is not turned back, neither hath our step declined from thy way, for thou hast sore broken us in the place of dragons, and covered us with the shadow of death" (Psalm 44:18, 19).

This also treats of temptations. That being thus shut off from influx out of heaven, as the sensual man is, he could not perceive what was good and true, is signified by God sore breaking him in the place of dragons, and covering him with the shadow of death, the place of dragons meaning the place in hell where those are who are dragons, that is, those who have destroyed all good in themselves; the falsity in which these are is called the shadow of death.

[24] Again:

"Thou shalt tread upon the lion and the asp, the lion and the dragon shalt thou trample under foot; because he hath set his desire upon me, I will deliver him, I will exalt him, because he hath known my name" (Psalm 91:13, 14).

To destroy the interior and exterior falsities, which vastate the truths of the church, is signified by treading upon the lion and asp; and to destroy the interior and exterior falsities, which vastate the goods of the church, is signified by trampling under foot the lion and dragon. To lead away from falsities, and to lead to interior truths and goods him who is in doctrine from the Word, is signified by "I will deliver him, I will exalt him, because he hath known my name," to deliver meaning to lead away from falsities, to exalt, to lead to interior truths, and to know My name, to be in doctrine from the Word.

[25] In Malachi:

"Esau I hated, and I made his mountains a waste, and gave his heritage to the dragons of the wilderness" (1:3).

Esau means those who are in good as to the natural man, here those who are in evil as to the same; it is therefore said, "Esau I hated." That the goods of love of the natural man will be destroyed is signified by "I made his mountains a waste"; and that the truths of that good will be destroyed by the falsities of the sensual man is signified by I "gave his heritage to the dragons of the wilderness."

[26] Again in Ezekiel:

"Behold I am against thee, Pharaoh, king of Egypt, the great dragon (or sea-monster) that lieth in the midst of his rivers, that hath said, My river is mine own, and I have made it for my myself" (29:3, 4; 32:2).

The pride of [man's] own intelligence pertaining to his natural and sensual man is here described; Pharaoh, king of Egypt, signifies the natural and sensual man; the dragon or sea-monster (cetus) signifies the same as to scientifics, which are falsities or things falsified by the pride of [man's] own intelligence. But these words may be seen explained above (n. 513:5).

[27] In Moses:

"Of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter, their wine is the venom of dragons, and the cruel gall of asps" (Deuteronomy 32:32, 33).

These words may be seen explained above (n. 519:7), where it is shown that "their wine which is called the venom of dragons, and the cruel gall of asps," signifies that the truth of the church with the posterity of Jacob was external, in which interiorly there were infernal evils and falsities; dragons and asps signify sensual things which are the ultimates of the natural man, full of dreadful evils and of falsities confirming them. The reason of this is that the Natural then receives nothing from the Lord through the spiritual mind, consequently what it does receive is from hell.

[28] That the dragon signifies such things as have been stated above will be seen more fully from what follows in this chapter, namely, from his enmity against the woman about to bring forth, and fleeing into the wilderness; also from his combat with Michael; and still further in chaps. 16:13-15, and 20:2, 7, 8, 10, 14, where it is said concerning him that he was bound for a thousand years, that afterwards, being loosed, he went forth to seduce the nations, and to gather Gog and Magog together to war against the saints, but that afterwards he was cast into a lake of fire and brimstone. It is evident from all these things that the dragon means those who do not possess any good of charity and love, because they do not acknowledge it to be a means serviceable for salvation, but regard it only as a kind of knowledge (scientificum) which from persuasion they call faith; and when the good of charity and love is not implanted by a man's life, evil takes its place, and where evil is there is falsity.

[29] Because serpents signify sensual things which are the ultimates of the natural man, and these are not evil except with those who are evil, and as in the Hebrew the same word ¹ is used both for dragons and non-poisonous serpents, therefore dragons, when such serpents are meant by them, signify, in the Word, sensual things that are not evil, or, in regard to persons, sensual men who are not evil. That dragons and such serpents are expressed in Hebrew by the same word, is evident in Moses. When he was commanded out of the bush to cast his rod on the ground, and when it became a serpent (serpens) he took hold of it by the tail, and it became again a rod in his hand (Exodus 4:3, 4); and afterwards, Moses took the rod, and cast it down before Pharaoh, when it became a serpent (dragon = draco), and the magicians did the like with their rods; but the rod of Moses then a serpent (dragon) - swallowed up the rods [or] serpents (dragons) of the magicians (Exodus 7:9-12). In the original the word rendered serpent in the former passage and the word so translated in the latter are different; in the former passage serpent (serpens) is the rendering of the word commonly employed for serpent in other parts of the Word, but in the latter place dragon (draco) represents the same word. This might also be translated thus, "When the rod of Moses was cast before Pharaoh it was changed into a dragon." It follows from this that the dragon, equally as the serpent, signifies, in a good sense, the Sensual, which is the ultimate of the natural man when not evil or not malignant.

[30] In this milder sense dragons are also mentioned in Isaiah:

"The wild beast of the field shall honour me, the dragons and the daughters of the owl, because I will give waters in the wilderness, rivers in the desert, to give drink to my chosen people" (43:20).

And in Jeremiah:

"The hind brought forth in the field, but forsook it because there was no grass; and the wild asses stood upon the hills, they sniffed up the wind like dragons, their eyes were consumed because there was no herbage" (14:6).

In these passages the word used for dragons is commonly used for serpents, and it is also applied to whales (ceti) in the sea, which also have the same signification, namely, the Natural of man in general, which is the Sensual, and therefore the last passage might be translated, "They sniffed up the wind like whales" (ceti). Similarly in Isaiah 51:9; in Jeremiah 51:34; in Ezekiel 29:3, 4; and in David, Psalm 74:13, 14. There are also merely sensual men that are good.

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