10037. 'And its dung' means all other unclean things. This is clear from the meaning of 'dung' as that which is unclean. 'Dung' means that which is unclean, and therefore means evil and falsity since these in the spiritual sense are the unclean things, because all food that has no use or has served its purpose passes away into dung, and food in the spiritual sense is the truth and good of faith and love, 4792, 5147, 5293, 5340, 5342, 5576, 5915, 8562, 9003. Therefore also dung and excrement correspond to evils that exist in hell, which in the Word is also called a latrine. Regarding this correspondence, see 954, 2755, 4948, 5394, 5395, 7161.

[2] Consequently such things in the Word mean those which are hellish, as may be recognized from the following places: In Isaiah,

He who remains in Zion, and he who is left in Jerusalem, will be called holy, everyone who has been written for life in Jerusalem, when the Lord will have washed the excrement of the daughters of Zion and washed away the blood ¹ of Jerusalem. Isaiah 4:3-4.

'Zion' and 'Jerusalem' mean the Church, 'Zion' the Church among those who are governed by the good of love, and 'Jerusalem' the Church among those who are guided by truths springing from that good. 'Washing the excrement of the daughters of Zion' means purifying from evils those in the Church who are governed by the good of love, while 'washing the blood of Jerusalem' means purifying from falsities of evil those there who are guided by truths.

[3] In Jeremiah,

They will bring out the bones of the kings of Judah, and the bones of its princes, and the bones of the priests, and the bones of the prophets, and they will spread them out before the sun and the moon, and all the host of heaven, which they have loved and which they have served. They will not be gathered nor buried; they will be as dung on the face of the earth. Jeremiah 8:1-2.

These words describe the condition of those who rendered the Church's forms of good and its truths unholy. Their condition at that time was represented by the bringing of the bones out of their tombs. 'The bones of the kings' and 'of the princes' brought out of their tombs mean truths rendered unholy; 'the bones of the priests' and 'of the prophets' mean forms of good rendered unholy. 'Being spread out before the sun and the moon, and all the host of heaven' means being removed from all goodness and truth; 'not being gathered and buried' means not being raised up to life; and 'being dung on the face of the earth' means being nothing but that which is hellish. In the same prophet,

They will die by the deaths of grievous illnesses, so that they are not mourned nor buried; they will become dung on the face of the earth. Jeremiah 16:4; 25:33.

'Becoming dung on the face of the earth' has the same meaning as the words used in the previous quotation.

[4] In Lamentations,

Those who ate delicacies are desolate ² in the streets; those brought up in purple have embraced dunghills. Lamentations 4:5.

'Those who ate delicacies' means those who have the Word and consequently have cognitions or knowledge of truth; 'those brought up in purple' means those with cognitions of good; and 'embracing dunghills' means learning and choosing falsities instead of those things. In Malachi,

If you will not hear, and if you will not take it to heart, I will send a curse on you, and spread dung on your faces, the dung of your feasts. Malachi 2:2-3.

'Spreading dung on their faces' means defiling the more internal things of life with the falsities of evil; '[spreading] the dung of feasts' means defiling the holy things of worship.

[5] In Ezekiel,

The prophet was commanded, Make a barley cake with human dung, for thus will the children of Israel eat their bread unclean. But he said, Ah Lord Jehovih! my soul has not been polluted; abominable flesh has not come into my mouth. Then He answered, I give you excrement of the ox instead of dung of the human being, that you may make your bread with it. For I will cause them to be in want of bread and water, and they will be dismayed with one another ³ , and waste away on account of their iniquity. Ezekiel 4:9-17.

These things represented the character of goodness and truth in the Church of the Jewish nation. 'A barley cake with dung of the human being' means the Church's interior good defiled with the evils of self-love; 'a cake with excrement of the ox' means the Church's external good defiled with the evils of that love. Since those things are meant by 'cake' it says that they would be in want of bread and water and would be dismayed. 'Bread and water' means goodness and truth; 'being in want of them' and 'being dismayed' means being deprived of [them].

[6] Since such things were meant by dung and excrement it is evident what the following words in Moses mean,

There shall be a space outside the camp, where you may go out, and you shall have a spade ⁴ with which you shall cover your excrement. For Jehovah God will be walking in the midst of your camp, so that your camp may be holy, and so that He may see no indecent thing among you and turn away from you ⁵ . Deuteronomy 23:12-14.

This command was given because uncleanness was represented by dung. For the camp where the children of Israel were living represented heaven and the Church, in which the Lord is present through faith and love. The place outside the camp therefore represented a place where heaven and the Church did not exist, thus where the Lord was not present through faith and love. This is why it says, 'Jehovah will be walking in the midst of the camp, so that the camp may be holy, and so that He may see no indecent thing and turn away'. 'Indecent thing' means uncleanness that results from evils and falsities. The fact that 'the camp' there meant heaven and the Church, in which the Lord is present, will be seen in what comes next.

脚注:

5147. There was some of every kind of food for Pharaoh' means full of celestial good for nourishing the natural. This is clear from the meaning of 'food' as celestial good, dealt with below; and from the representation of 'Pharaoh' as the interior natural, dealt with in 5080, 5095, and also the natural in general, since the interior natural and the exterior natural make one when they correspond. And because food exists to provide nourishment, 'every kind of food for Pharaoh' means full of celestial good for nourishing the natural. It is said that this food was in the highest basket, meaning that the inmost degree of the will was full of celestial good. For good from the Lord flows in by way of the inmost degree in a person; and from there it passes degree by degree, so to speak down a flight of steps, to what is more exterior. For in relation to other degrees the inmost one exists in the most perfect state, and can therefore receive good from the Lord directly, in a way the lower ones cannot. If these were to receive good from the Lord directly, they would either obscure it or pervert it, since they are less perfect in comparison with the inmost degree.

[2] As regards the influx of celestial good from the Lord and the reception of it, it should be recognized that the will part of the human mind is the receiver of good and the understanding part is the receiver of truth. The understanding part cannot possibly receive truth so as to make this its own unless at the same time the will part receives good; and vice versa. For one flows as a result into the other and disposes that other to be receptive. All that constitutes the understanding may be compared to forms which are constantly varying, and all that constitutes the will may be compared to the harmonies resulting from those variations. Consequently truths may be compared to variations, and forms of good may be compared to the delights which those variations bring. And this being pre-eminently the case with truths and forms of good it is evident that one cannot exist without the other, as well as that one cannot be brought forth except by means of the other.

[3] The reason 'food' means celestial good is that angels' food consists in nothing else than forms of the good of love and charity, and that these serve to enliven angels and to rejuvenate them. Especially when they are expressed in action or practice do those forms of good cause angels to feel rejuvenated, for they are the desires they have; for it is a well known fact that when a person's desires are expressed in action he feels rejuvenated and enlivened. Those desires also nourish a person's spirit when material food supplies nourishment to his body, as may be recognized from the fact that when no delight is taken in food it is not very nutritious, but when delight is taken in it, it is nutritious. The delight taken in food is what opens the meatus or channels which serve to convey it into the blood, whereas the opposite closes them. Among angels those delights are forms of the good of love and charity, and from this one may deduce that these are spiritual kinds of food which correspond to earthly ones. Also, just as forms of good are meant by different kinds of food, so truths are meant by 'drink'.

[4] In the Word 'food' is mentioned in many places, yet someone unacquainted with the internal sense will inevitably suppose that in those places ordinary food is meant. In fact spiritual food is meant, as in Jeremiah,

All the people groan as they search for bread. They have given their desirable things for food to restore the soul. Lamentations 1:11.

In Isaiah,

Everyone who thirsts, come to the waters, and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Isaiah 55:1.

In Joel,

The day of Jehovah is near, and as destruction from the thunderbolt-hurler will it come. [s not the food cut off before our eyes, gladness and joy from the house of our God? The grains have rotted under their clods, the storehouses have been laid waste, the granaries have been destroyed, because the grain has failed. Joel 1:15-17.

In David,

Our storehouses are full, yielding food and still more food; our flocks are thousands, and ten thousands in our streets. There is no outcry in our streets. Blessed are the people for whom it is thus. Psalms 144:13-15.

In the same author,

They all look to You, that You may give them their food in due season. You give to them - they gather it up; You open Your hand - they are satisfied with good. Psalms 104:27-28.

[5] In these places celestial and spiritual food is meant in the internal sense when material food is referred to in the sense of the letter. From this one may see how the interior features of the Word and its exterior features correspond to one another, that is, how what belongs inwardly to its spirit and what belongs to its letter do so; so that while man understands those things according to the sense of the letter, the angels present with him understand the same things according to the spiritual sense. The Word has been written in such a way that it may serve not only the human race but heaven also, and for this reason all expressions are used to mean heavenly realities, and every matter described there is representative of these realities. This is so with the Word even to the tiniest jot.

[6] Furthermore the Lord Himself explicitly teaches that good is meant in the spiritual sense by 'food': In John,

Do not labour for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give you. John 6:27.

In the same gospel,

My flesh is truly food, and My blood is truly drink. John 6:55.

'Flesh' means Divine Good, 3813, and 'blood' Divine Truth, 4735. And in the same gospel,

Jesus said to the disciples, I have food to eat of which you do not know. The disciples said to one another, Has anyone brought Him [anything] to eat? Jesus said to them, My food is to do the will of Him who sent Me, and to finish His work. John 4:33-34.

'Doing the will of the Father and finishing His work' means Divine Good when expressed in actions or practice, which in the genuine sense is 'food', as stated above.