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ARCANA CCELESTIA

AEGANA C(ELESTIA

THK

HEATEDLY ARCANA

CONTAIXED IX

THE HOLY SCRIPTURE, OR WORD OF THE LORD
UNFOLDED

IX AN EXPOSITION OF GENESIS AND EXODUS

TOGETHER AVITH A KELATIOX OK

WONDERFUL THINGS SEEN IN THE WORLD OF SPIRITS AND
IN THE HEAVEN OF ANGELS

FROiM THE LATIN
EMANUEL SAVEDENBORG

VOLUME I.

GENESIS, CHAPTER I. TO CHAPTKi; IX.
NOS. 1-1113,

THE S W E D E N B C) R G S ( ) CI E T Y

(Instituted 1810)

36 r.LOOMSBURY STREET, LONDDX

1891

'Seek ije first the kingdom of God and His righteousness,
and all these things shall be added unto you."

— .Matthew vi.

1^ A
I^REFACE TO THE FIRST ENGLISH EDITION,

BY ir.S TllA.NSLATOll,

THE EEV. J. CLOWES, M.A.,

FELLOW OF TRINITY COLLEGE, CAMBRIDGE, AND RECTOR OF
ST. JOHN'S, MANCHESTER.

The good and wise in all ages of the Church have heen led to
believe that the Holy Word of God contains inexhaustible
treasures of instruction which do not appear in the letter, and
that the letter is an outer casket to receive and preserve the
jewels of heavenly wisdom within. Hence in the writings of
many of the Primitive Fathers, and even of St. Paul himself, we
tind the Sacred Scriptures interpreted according to a spiritual
or allegorical sense, not only in tlie rituals of the Jewish law.
but also in the historical and prophetical parts of the Old Testa-
ment. Those holy men, by the spirit of illumination with which
they were gifted, penetrated through the veil of the letter, and
saw into the bright mysteries of truth which lay concealed
behind it ; they kept in mind the declaration of their heavenly
Lord, " The words that I speak tmto you, they are spirit, and
they are life ; " * and therefore they were not content to remain
only in the deadness of the letter, but searched diligently for
the sjm-it and the life wuth which the Word was inwardly
animated, and which they knew could alone render it a spiritual
and living, and consequently a saving. Word in themselves.

The pious and learned Archbishop Wake, in his apology
for the Catholic Epistle of St. Barnabas, has given us so fully
the sense of the Primitive Church in regard to this method of
interpreting the Holy Scriptures, tliat, for the reader's satisfac-
tion, we shall transcribe his words at full length : " I need not
say," says he, "how general a way this was of interpreting
Scripture in the time that St. Barnabas lived. To omit Origen,
who has been noted as excessive in it, and for whom yet a
learned man f has very lately made a reasonable apology ; who
has ever shewn a more diffusive knowledge than Clemens

* .Tolm vi. (]?,.

t Iluetiu-s Origeu, lib. ii. quest. 13, p. 170.

V

vi i'i;i:i'At:E.

Aloximdriniis lias done in all his composuvcs ? And yet in liis
works \vi' lind the very same method taken of interpreting the
Holy Scriptures, and that without any reproach either to his
learning or his judgment. What author has there been more
generally api)lauded for his admirable piety than the other
element, whose epistle to the Corinthians I have here inserted ?
And yet even in that plain piece we meet with more than one
instance of the same kind of interpretation; which was never-
theless admired Ijy the best and most primitive Christians.

" Even St. Paul himself,* in his epistles received by us as
canonical, alibrds us not a few instances of this which is so
much found fault with in St. Barnabas; as I might easily
make appear from a multitude of passages out of them, were it
needful for me to enlarge on a point which every one who has
read the Scriptures with any care cannot choose but have
observed.

" Now that which makes it the less to be wondered at in
St. Barnabas is, that the Jews,! one of whom he was himself
originally, and to whom he wrote, had for a long time been
wholly addicted to this way of interpreting the law, and taught
men to search out a spiritual meaning for almost all the ritual
commands and ceremonies of it. This is plain from the account
which Aristeas:|: has left us of the rules which Eleazar the
high priest, to whom Ptolemy sent for a copy of the Mosaical
Law, gave him for the understanding of it; when, it being
objected to him, that their legislator seemed to have been too
curious in little matters, such as the prohibition of meats and
drinks, and the like ; he showed him at large that there was a
further hidden design in it than what at first sight appeared,
and that these outward ordinances were but as so many cau-
tions to them against such vices as were principally meant to
be forbidden by them. And then he goes on to explain this
part of the law, according to the manner that Barnabas has
done in the following epistle.

" But this is not all ; Eusebius § gives us yet another in-
stance to confirm this to us, viz., of Aristobulus, who lived at
the same time, and delivered the like spiritual meaning of the
law that Eleazar had done before. And that this was still con-
tinued among the Hcllenistical Jeios, is e\ident by the account
that is left us by one of them, who was contemporary with St.
Barnabas, and than whom no one has been more famous for
this way of writing : I mean Philo, || in his description of the
Thcrapeutce ; whether the same whom in the beginning of his

* See 1 Cor. x. 1, 4 ; Gal. iv. 21 ; Eph. v. 31 ; Heb. \x. 8, 23, 24 ; chap. x.
1, PtC.

t See Hist. Crit. du V. T., liv. iii. cap. vii.

"t Apud Euseb. Prseparat. Evangel. , lib. viii. cap. ix.

§ Praepar. Evang., lib. viii. cap. x.

11 .Apud Euseb. Hist. Eccles. , lib. ii. cap. xvii.

PREFACE. Vll

book he calls by the name of Esseues, as Scaliger supposes, or
a particular sect of Jews, as Valesius will have it, or lastly, a
kind of monkish converts from Judaism to Christianity, as
Eusebius heretofore described them, and as some otlier learned
}uen seem rather to conjecture.

" But whatever becomes of this, herein they all agree, that
they were originally Jews, and therefore we may be sure they
followed the same method of interpreting Scripture that the
Alexandrian Jeivs were wont to do.

" Now the account which Eusebius from Philo gives us of
them is this : The leaders, says he, left them many ancient
writings of their notions clothed in allegories. And again : they
interpret the Holy Scriptures — those of the Old Testament —
allcgoricedly. For you must know, continues he, that they liken
the law to an animal, the words of which make up the lody, but
the hidden sense, which lies under them, and is not seen, that
they think to be the soid of it. And this was that which a late
learned author* supposes rendered their conversion to Chris-
tianity the more easy. For, being wont to seek out the spiritual
meaning of the law, they more readily embraced the gospel
than those who looked no further than the outward letter, and
were therefore the harder to be persuaded to come over to so
spiritual an institution." f

Thus far the pious prelate of our own Church. Nor let it
be thought strange that so many wise and good men have all
agreed in acknowledging the spiritual sense of the Holy Scrip-
tures, and in interpreting them accordingly. For surely sound
reason must be forced to allow that the Holy Word of Cod con-
tains in many parts of it more than appears in the outward
figure or letter. If it is really the Word of God, proceeding
from God, and consecpiently partaking of His holy essence,
what candid mind but is obliged to see and confess, that in
such its holy essence, it must be found more and more spiritual,
in proportion as the mind ascends to and approaches nearer the
essential fountain from whence the Word proceeded ? In the
works of God in nature, we find that the more interiorly they
(■ome to be examined, so much the purer, more perfect, anil
more astonishing are their forms: the reason is, because the
more interiorly they are examined, so mucli the nearer we
approach to their internal spiritual essences, from whence they
derive their material coverings. And surely this consideration
respecting the ivorks of God must suggest to every candid mind
the reasonableness of supposing that the same may be true of
the Word of God, and that the more interiorly it is examined,
so much the purer, more perfect, and more astonishing will its
contents be found, as approaching nearer to its internal

* I'nino (Ic Therap., j). 193.

t Sec Wake on the Catliolic Epistle of St. Barnabas, .s. 24 to 30.

Vlll I'ltKKACK.

hivino Essence, in which it is iiilinite, beiiif; the adorahh;
fF KHOVAH.

In order to prevent mistakes, let it be observed, that in what-
ever is advanced here, or in the following pages, in vindicatidn
of the spiritual inter})retation of the Sacred Writings, nothing
is intended to supersede the grammatical and literal sense
thiM-fof, wliether in relation to certain historical truths, or the
perceptive parts of religion, etc., which appear not to have any
mystical meaning, whilst otliers of them have both an external
and internal signification. And here "the scribe instructed
unto the kingdom of heaven" will rightly divide the Word of
Truth, giving unto letter and spirit their proper order and place,
according to his respective gifts from the Father of Lights, who
is graciously })lcased in every age to raise up unto us of our
brethren, — whether clergy or others, — enlightened expositors
to open to us the treasures of Divine Wisdom contained in tlie
Holy Scriptures according to every one's needs and recipiency.
Kor is any danger of delusion in this case to be feared, where
such fresh discoveries are offered to us by persons whose lives
and doctrines are according to the gospel of Christ, and whilst
we, on the other hand, add to a pure love of truth and single-
ness of heart, our humble supplications at the throne of grace
for the guidance of God's good Spirit. But we shall further
guard against mistakes on this suVyect in the sequel of this
preface.

The Apostle says, " The invisible things of Him from the
rreation, of the world are clearly seen, being understood by the
things that are made ; " * and it was a maxim of ancient wisdom,
that " all that u'hich is beloiv is agreeable to that v:hich is
above." -f If, then, all the visible creation stands in such con-
nection with the Creator, and contains in all its parts so many
forms of things invisible ; if the things below, or in this lower
material w^orld, are thus answerable or corresponding to the
things above, or in the superior spiritual world, how reasonable
as well as religious is the idea, that the Holy Word of God may
also stand in tlie same connection with Him from w^hom it pro-
ceeds, and may contain, in all its literal parts, the forms and
images of the eternal invisible wisdom, descendinsr through
various degrees m a regular and connected order, till it is finally
terminated in its last and lowest degree, namely, that of the
written letter, for the use of man.

But this idea concerning the spiritual contents of the Holy
Word of God is not more reasonable and religious than it is
useful and edifying also, as tending to impress deeper on the
mind a due sen.se of the dignity and Divine sanctity thereof, and
t(j reconcile many things which, appearing as inconsi.stencies
and contradictions, have too frequently been matter of offence
* Horn. i. 20. t See Hermes in his Tab. Sniarajr.

ntEFACE. IX

and stumbling to those who look no further than to the sense
of the letter. All Christians are from their infancy taught to
believe that the Word of God is most holy and Divine; hence
they contract an early, though blind, reverence for it, which
in their younger years operates very profitably in making them
in some degree obedient to its heavenly dictates ; but as they
grow up to a greater maturity of judgment, it frequently happens
that, for want of considering and apprehending aright in what
the sanctity and Divinity of this Sacred Book essentially reside,
they fall into a gradual contempt for it, wdiich, in many people,
is much increased by observing in the letter of the Word several
things which appear as inconsistent and contradictory, and some
as trifling and nugatory, unworthy, as they think, of the Divine
Wisdom to dictate, and at the same time unprofitable for the
use of man, to whom they are dictated. Now this evil con-
sequence can only be prevented by a right apprehension of the
spiritual and celestial contents of the Holy Word. A mind
thus taught to regard the letter of the Sacred Scriptures as the
repository of holy and Divine things within ; as a cabinet con-
taining the infinite treasures and bright gems of spiritual and
celestial wisdom ; as a throne whereupon the Great Jehovah
sitteth (as the Psalmist expresses it), " clothed with honour and
majesty, covering Himself with light as tcith a garment, stretching
out the heavens like a curtain, laying the beams of His chambers
in the wcders, and making the clouds His chariot ; " * such a mind
must needs feel itself impressed with a wonderful reverence
towards this Holy Book, grounded not in a mere blind assent
to its sanctity, as resulting from education only, but in a real
inw^ard perception thereof, as the effect of a genuine conviction
wrought in the understanding. In this case all the apparent
inconsistencies and contradictions of the letter vanish, and no
longer give offence, being all found reconcilable in the real
spiritual and celestial senses which they contain. What before
seemed trifling and nugatory, when viewed only in its outward
form and figure, now acquires a Divine weight and consequence,
by being viewed as to its internal form and spirit; and thus all
the parts of the letter are justified as worthy of God to dictate,
and as, in some respect, either more or less remote, conduciAe
to the spiritual use and benefit of man.

But it may possibly be objected to such a spiritual method
of apprehending and interpreting the Word of God, that it has
a tendency to disparage and lessen the authority of the letter, if
not totally to anniliilate and destroy it. This objection, if well
grounded, is indeed of great importance, since the letter of the
Word, like the Lord's coat without seam, ivovcii, by a Divine
hand,/rrt???- tlie top throughout, has ever been, and will ever be,
esteemed sacred and inviolable l)y the wise and good of all ages.

* I'salin <MV. 1, 2, :!.

X PKKFACE.

Hut smvly iliie consideration will teach that this oLjection is so
far from l»oing well grounded, that a spiritual apjjrehension and
intrepretation of the Sacred Scriptures will produce effects
directly opposite to what the ol)jection implies. For who will
say that the dignity or the reality of the human body are at all
lessened by supposing it to be the habitation and repository of
the soul within ? Or, who Avill say that the visible things of
creation lose any part of their glory or their substance by being
considered as the material forms, images, and clothing of iu-
visil)le and spiritual things ? Nay, who does not see that, in
both these cases, the dignity, value, and reality of what is
material, are infinitely heightened by connecting it with that
which is spiritual ? Just so it is with the Holy Word of God.
A right apprehension of its celestial and spiritual contents is so
far from robbing tlie letter of its just authority, or tending to
destroy it, that it will be found of all other considerations most
elfectual to exalt, dignify, and preserve it entire in every candid
and well-disposed mind. Our Author accordingly is particularly
cautious to guard his readers against any violation or disparage-
ment of the sacred letter, shewing them that the Holy Word is
theiein in all its power and fulness, and that' the letter ought
carefully to be read and attended to, as being the rich reposit-
ory of so many holy and inestimable treasures, which are
thereby preserved and secured from violation, yet ready to be
revealed unto all such teachable minds as, by a diligent observ-
ance of the letter, are rendered meet to receive and improve by
them.

Another objection to this spiritual method of interpreting
the Holy Scriptures may arise from the uncertainty of it. It
may be said that all such interpretations must needs be vague
and indeterminate, without any solid foundation of truth to rest
upon, and that, consequently, they may lead men into various
fanciful and whimsical conceits respecting the true sense of the
Holy Word, whereby they may pervert its genuine meaning,
and thus fall into grievous error and delusion. In reply to this
objection, it must be confessed, that great is the danger of a
mistaken, ill-grounded construction of the sacred writings, and
that men cannot be too cautious how they suffer themselves to
be led away by the false light of their own imaginations in
searching into the deep mysteries of God's wisdom. But still
it should be remembered that the danger is ec^ual on the other
side, and that men may be alike sufferers by not searching at
all into the spiritualities of the Sacred Scriptures, as by search-
ing into them with a wrong spirit. This is particularly observ-
able in the case of the Jews at the time of the Lord's Coming
amongst them ; they rested so much in the letter of the Holy
AVord, which seemed to promise them a mighty temporal prince,
to deliver them from their temporal enemies, and establish his

PREFACE. XI

dominion over all nations of the eartli, that they were LlindeJ
thereby to the knowledge of that spiritual Prince who came to
deliver them from the tyranny of their spiritual foes, and to
establish His spiritual kingdom in their hearts. We may be led
astray by false lights, and we may be led astray, too, in con-
sequence of having no light. What, then, is to be done in this
case, or by what rule should a wise man be directed herein ?
Are we to reject all spiritual interpretation of God's Holy
Word, merely from a supposition that it may he false ? And are
we to disclaim all acquaintance with the mysteries of sacred
wisdom, only from a supposal that they may he fanciful ? Surely
this is but a poor expedient, to think of securing ourselves from
the darkness of error by discarding the light of truth along
with it. The holy oracles whereof we are speaking suggest to
us a very different rule of conduct, where it is written, " Open
Thou mine eyes that I may hchold wondrous things out of
Tliy laiu ; " * and in another place, " The secret of the Lord is
with them that fear Him ; " -f- and again, "If any man ivill do
His vjilly he shall know of the doctrine, ivhether it he of God." ^
Here we have an infallible rule for our safe interpretation of
the Holy Scriptures, and also for our examination of the
pretensions of such as would expound them unto us. It is to
pray unto the Lord for Divine ilkimination, and at the same
time to prepare for such illumination by setting our hearts to
fear Him, and to do His tvill. Humility and sincerity in these
duties will assuredly preserve us both from being deceived by
false and fanciful explanations of heavenly mysteries, and from
being betrayed into the no less fatal delusion arising from an
indolent supineness in our spiritual conduct, which would make
us content with our spiritual darkness, and dispose us to reject
every messenger of heavenly liglit without examining his
credentials.

But it may be objected further, that by thus prying curiously
into the secret counsels of God, and the mysteries of His wisdom,
men may be led to neglect the weightier matters of religion,
such as love, mercy, charity, humility, patience, and the faitli-
ful discharge of those duties to which they are called in their
respective situations; they may fill their heads full of speculative
knowledge, and leave their hearts empty of substantial good ;
they may labour more to enlighten their understandings, than
to reform their corrupt wills and lives ; and thus they may fall
under the severe denunciation pronounced by the Lord against
all such deluded persons, " That servant wldeh knew his Lord's
ivill, and pirepared not himself, neither did according to His will,
shall he heaten with many stripes." § And in another place,
" If ye tvere hlind ye shoidd have no sin, hut now ye say. We see ;

* Psalm cxix. 18. f Psalm xxv. 1?,.

+ John vii. 17. § Luke xii. 47.

Xll I'KEFACE.

therefore your sin rcmaineth." * It is very true. Notbinu
can be more dangerous. Notbing, tberefore, is more justly
reprobensibb^ tlian a mere curious opinionative knowledge,
oven in Divine tilings, if it be not attended witb, or does
not lead to, a suitublerUHiTY of heart and life. It was tbis
consideration wbicb drew from tbe apostle that censure, wben,
comparing knowledge witb cbarity, be says of it, " It shall
vanish a wai/ ;"-f and in anotber place, " Knoioledge puffeth up ,
hut charitji huilddh up" I And yet we find tbe same apostle
in other places passing high commendations on knowledge; as
where be prays for the Epbesians, " TIlcU God v.mdd rjive unto
them the spirit of wisdom and revelation in the knowledge of
Jesus Christ ; " § and for the Pbilippians, " That their love mif/ht
abound yet more and more in knowledge and in all judgment." ii
^Vnd agreeably to this prayer of tbe apostle's, we read in other
parts of the sacred writings, tbe great advantages and even
necessity of spiritual knowledge, in order to the soul's attain-
ing unto perfection in a godly life; as where it is written,
" It is not good that the soul be without knowledge ; " ^ and
again, " 3fy people are destroyed for lack of knowledge : because
thou hast rejected knowledge, / will also reject thee ; " ** not
to mention many other passages to the same purport.-j-j- The
truth therefore seems to be that it is not hioiolcdge, but tbe
ahuse of it, which is hurtful, and consequently reprehensible.
Men therefore should not be discouraged in the pursuit of
spiritual knowledge, except so far as they pursue it from wrong
motives, or in a wrong spirit. If they seek to pry into the deep
mysteries of holy things, merely to indulge in a vain curiosity,
or to build themselves up in a proud conceit of superior wisdom,
without regard to real reformation of heart and life, through
the humble spirit of love and charity, they then deserve the
greater censure, as they will subject themselves to greater
condemnation. But if, in humility and the fear of the Lord,
they seek the illumination of Divine knowledge, as a principle
of heavenly light for spiritual direction, to lead them in the
ways of righteousness and regeneration, to confirm their faith,
to purify their love, and thus to build themselves up in a godly
life ; if they study to be acquainted with heavenly mysteries,
only that tbe spirit of truth may be more fully opened, and
more powerfully operative in their wills, their understandings,
and their actions, what pursuit in this case can be more pro-
fitable, what more commendable, than that of spiritual know-
ledge, or a diligent searching for the treasures of Divine Truth ?

* .John ix. 41. 1 1 Cor. xiii. 8. t 1 Cor. viii. 1. § Eplies. i. 17.

Ii Phil. i. 9. H Prov. xix. 2. ** Hosea iv. 6.

tt Our enlightened Author has accordingly proved in various parts of his
numerous writings, from a deep and scriptural ground, the absolute necessity
of the mnrriage-union of love and wisdom, or of good and truth, in order to
advance the soul in the regeneration, and make it fruitful in the Divine life.

PREFACE. Xlll

Surely we may say of hnoivkdge, sought after in such a spirit,
and applied to such holy purposes, what is said in the prophet
concerning Tyre: "Her merchandise and her hire shall he holi-
ness unto the Lord." *

But after all some will say, " Allowing the Holy Scriptures
to contain a spiritual or internal sense, and that in that sense
their essential holiness, excellence, and Divinity do reside, yet
who is to open this sense unto us, and be the interpreter
thereof ? What sign or credentials does the interpretation here
offered bring along with it, whereby we may be ascertained of
its authority and truth ? Why has this spiritual sense of God's
Word been so long concealed from mankind, and how comes it
to be now first opened and made manifest ? Have not the
people of God heretofore been sufficiently taught the way of
heaven by the plain Word of God, without such a spiritual
interpretation ? Wliat need then is there that the internal
contents of this sacred book should be divulged in these latter
ages, M'hen former ages have prospered so well without them ? "
These questions are indeed of great importance, and we could
wish, for the reader's satisfaction, to give each of them here a
full and particular answer ; but this would be to repeat what
has been already most pertinently said on these subjects in
several excellent discourses prefixed to other works of our
author translated into English, and likewise to forestall a large
part of the contents of the following volumes, wherein the
reader will find the truest and most satisfactory answers to the
above inquiries. Let him only read with a humble, sincere,
and unprejudiced mind, hungering and thirsting after heavenly
things, more than after the things of time and sense ; let him
but put away from him the spiiit of carnal wisdom and prudence,
from which the things of God will be ever hid, and put on the
sjjirit of a little child, to which alone they are revealed ; f let
him be but candid enough to allow that God alone knows the
times and the seaso7is when it is expedient to make His will
further known unto men ; let him but examine and ponder
seriously the variety of important matter presented to him in
the following volumes, and mark the blessed effect it has a
tendency to produce in his heart and life ; then we have good
reason to promise him, he will be convinced by an evidence of
Divine Truth in himself, infinitely surpassing that of any
liunian testimony whatever, that the enlightened Author of the
work before us, being himself first taught of God, was by Him
commissioned in these latter days of sin and darkness to teach
others ; by preaching to them anew the everlasting gospel of
repentance and faith in the Lord Jesus Christ, the manifested
Jkhovaii, and hereby to proclaim the Lord's Second Advent
for the establishment of His New Jerusalem Church, here on

* Isaiah xxiii. 18. t Matt. xi. 25 ; Luke x. 21.

MV ri;KKACK.

citrtli. Ho will not Uierefore seek for, because lie will not
want, any other credentials of the authority of Sivederibory' n
Ifsliniony than what the light and power of truth bring along
with them: for herein he will discover an evidence of Divine
cDiinnission and illuniiniitiou far superior to that which the
working of miracles, or the rising of one from the dead, could
aiVord ; and under the conviction of this evidence he will no
longer ask why God suffered such things to be so long con-
cealed ; but, being made sensible of their excellence, and per-
(H'iving their inexpressible value in his own mind, he will be
thankful to God continually that they are now further revealed,
and will labour to shew himself worthy of them, by suffering
them so to influence his life and conversation, that by their
doctrine, reproof, correction, and instruction in righteousness, the
man of God may he more thoroughly furnished, unto every good
uvrk.

That such may be the blessed effect of the following pages
is the hearty prayer of

The Translator.

CONTENTS.

PA(iK

Introduction, . . . . . . .1

Genesis, Chapteh First—

Text, ........ ;j

The Contents, ....... 5

The Internal Sense, ...... C,

The St>/les of the Word, ...... 30

Genesis, Chapter Second —

Intercourse with Sj>irits and Angels, . . . .32

Text of Verses 1-17, ...... 33

The Contents, ....... 34

The Internal Sense, ...... 35

Text of Verses 18-25, ...... 51

The Contents, ....... 6.3

The Internal Sense, ...... 53

The Resuscitation of Man from the Dead, and his Entrance into

Eternal Life, ....... 63

Genesis, Chapter Third —

Continuation concerning the Entrance into Eternal Life of those

who are Resuscitated, ...... 65

Text of Verses 1-13, ...... 66

The Contents, ....... 67

The Internal Sense, ...... 67

Textof Verses 14-19, ...... 81

The Contents, ....... 82

The Internal Sense, ...... 82

Text of Verses 20-24, ...... 96

The Contents, ....... 96

The Internal Sense, ...... 97

Continuation cojicerning Man^s Entrance into Eternal Life, . 107

Genesis, Chapter Fourth —

The Nature of the Life of the Soul or Spirit, . . . 109

Text, . . . . . . . .110

Tlie Contents, . . . . . . .112

The Internal Sense, . . . . . .113

Some Examples from Spirits of what they thought during the IJfc of

the Body concerning the Soid or Spirit, . . ,151

CONTENTS.

Cknksis, CiiAi'TKiJ Firrii —

Heaviii and Ilcaceiihj Joy, ..... !■>•>

Tcvt, . 15«

The Contents, ....... loi)

The Internal Sense, ...... ICO

Continuation coucendiuj llcartn and lltavcnbj Joij, . .18(1

(Jenesis, Chapter Sixth —

Heaven and Heavcnli/ Jo'j, . . ■ ■ • .184

Text of Verses 1-8, . . . .187

The Contents, ....... 187

The Internal Sense, ...... 188

Text of Verses 'J-22, ...... 208

The Contents, ....... 20!)

Tlie Internal Sense, . . . . . .210

The Societies which constitute Ihaccn, .... 2J3

Genesis, Chapter Seventh —

Hell, 2-K;

Text, ........ 248

The Contents, .... . .250

The Internal Sense, . . . . . . 251

The Hells of those who haiepasscd their Lives in Haired, Revenge,

and Cruelty, . . . . . ■ . . 208

Genesis, Chapter Eighth —

The Hells of those who have passed their Lives in Adulteries and Lasci-
viovsness; also, the Hells of the Deceitftd, and of Crafty
Women, ....... 304

Text,. ........ 309

Tlie Contents, . . . . . . .311

The Internal Sense, . . . . . .311

The Hells of the Avaricious ; the Filthy Jerusalem, and the llohhers in
the Desert; likewise the Excrementitious Hells of those who had
lived in mere Sensual Pleasure, .... 3G8

Genesis, Chapter Ninth —

Other Hells, distinct from those mentioned before, . . . 373

Text, . . . . ' . . . . 380

The Contents, ....... 381

The Internal Sense, ...... 382

Vaslations, ........ 4G2

THE

BOOK OF GENESIS.

1. That the Word of the Old Testament includes arean,a of
heaven, and that all its contents, to every particular, regard the
Lord,, His Heaven, th€ Church, faith, and the things relating to
faith, no man can conceive who only vievjs it from the letter. For
the letter, or the sense of the letter, suggests only such things as
respect the externcds of the Jewish church, when, nevertheless, it
everyvjherc contains internal things, which do not in the least
appear in those externcds, except in a very few cases, vjhere the
Lord revealed atul unfolded, tlierii to the apostles — as that sacri-
fices are significative of the Lord — and that the land of Canaan
a,nd Jerusedem are significative of Heaven, on which account they
are ccdled the heavenly Canaan and Jerusalem — and that Paradise
has a like significcdion.

2. But that (dl and every part of its contents, even to the
most minute, not excepting the smcdlcst jot and. tittle, signify and
involve spiritucd and celestial things, is a truth to this day deeply
hidden from the Christian world ; in conseguence of which little
attention is paid to the Old Testammt. This tridh, however,
wight appear plainly from tills single circumstance, thcU the Word
beivg of the Lord, and from the Lord, could not possibly he given
withoid eontainvnfi interiorly such things as relcdc to Heaven, to
the Church, and. to faith. For if this he denied, how can it he
caMed the Word of the Lord, or he said to have any life in it ?
For whence is its life, hut from those things which 2'>ossess life ?
that is, except from hence, thcd cdl things in it, hoth generally
and, particLdarly, have relcdion to the Lord, who is very Life
Itself. Wherefore loludsoever does not interiorly regard Him,
docs not live ; nay, whatsoever expression in the Word does not
involve Him, or in its measure rekUe to Him, is not Divine.

?K Witlwut such a life, the Word, as to the letter, is dead.
For it is ivith the Word as it is with man, who consists, as all
Christians are taught to believe, of tuio parts, an cxterwd and an
internal. The external man separate from, the interned, is the
body, vjhieh, in such a state of separation, is dead; but the

VOL. I. A 1

4, 5.] CrENESIS.

internal is that ivkich lircs and causes the external to live. The
internal man is the soul ; and thus the Word, as to the letter
alone, is like a hod// without a. soul.

4. If is impossible, whilst the mind abides in the sense of the
letter onli/, to sec that it is full of such spiritual contents. Thus,
in these first chapters of Genesis, nothing is discoverable from the
.'<ense of the letter, hut that the// treat of the creation of the icorld,
aiui of the garden of Eden ivhieh is cedlcd Parculisc, and also <f
Adam as the first-created man; and scarcely a single person
supposes them to relate to anything besides. But that they con-
tain arcana which were never heretofore revealed, vnll sufficiently
appear from the following 2>('gcs ; where it will he seen that the
first chapter of Genesis, in its internal sense, treats of the New
Okeatiox of man, or of his Regeneuatiox, in genercd, and
specifically of the Most Ancient Church; and this in such a
mamier, t/iat there is not a single syllable which docs not repre-
sent, signify, and involve something spiritual.

o. That this is really the case, in respect to the Word, it is
impossible for any mortal to hwiv, hoivever, except from the Lord.
Wherefore it is expedient here to premise, that, of the Lord'x
JJivine Mercy, it has been granted me, now for severed years, to
he constantly and uninterruptedly in company unth spirits and
angels, hearing them converse luith each other, and conversing
with them. Hence it has been j^ermittcd mc to hear and sec things
in another life ivhich are astonishing, and which have never before
come to the hioivlcdge of any man, nor entered into his imagina-
tion. I have there been instructed concerning different kinds of
spirits, and the state of soids after death, — concerning Hell, or
the lamentcdjle state df the unfaithful, — concerning Heaven, or the
most happy state of the faithful, — cmd particularly concerning
the doctrine of faith which is acknowledged throughout cdl heaven :
on which subjects, by the Divine Mercy of the Lord, more will be
said in the following paejes.

CHAPTEPt I.*

1. In the beginning, God created the heaven and the earth.

2. And the earth was vacuity and emptiness, and darkness
ivas upon the faces of the abyss. And the Spirit of God moved
ipon the faces of the waters.

3. And God said, Let there be light : and there was light.

4. And God saw the light, that it was good; and God
livided between the light and the darkness.

5. And God called the light Day, and the darkness He called
N"ight. And the evening and the morning were the first day.

6. And God said, Let there be an expanse in the midst of
Lhe waters, and let it divide the waters from the w^aters.

7. And God made the expanse, and divided between the
ivaters which were under the expanse, and between the waters
which were above the expanse : and it was so.

S. And God called the expanse Heaven. And the evening
md the morning were the second day.

9. And God said, Let the waters under the heaven be
gathered together into one place, and let the dry [land]
ippear: and it was so.

10. And God called the dry [land] Earth, and the gathering
together of the waters called He Seas : and God saw that it was
^'ood.

11. And God said, Let the earth bring forth the tender
^rass, the herlj yielding seed, and the fruit-tree bearing fruit
ifter its kind, whose seed is in itself, upon the earth : and it
was so.

12. And the earth brought forth the tender grass, the herl)
yielding seed after its kind, and the tree bearing fruit, whose
seed was in itself, after its kind : and God saw that it was good.

13. And the evening and the morning were the third day.

14. And God said, Let there be luminaries in the expanse
)f the heavens, to distinguish l)etween the day and the niglit ;
md let them be for signs, and lor seasons, and for days, and for
years :

15. And let them be for luminaries in tlie expanse of tlie
lieavens, to give light upon the earth : and it was so.

* It is to be observed, that the author, writing; in Latin, has jriveii his own
translation, in that language, of the Hebrew text of (lenesis and Exodus, in
ivhich, for the sake of the. spiriiiud sense, he has rendered the original almost as
literally as ])Ossiblc ; and that in all important yiarticulars, it has been deemed
aecessary to follow him in this translation of the work into English.

GENESIS.

If). Ami God made two great liiniiiiaries, the greater lumin-
ary to rule by day, and the lesser luminary to rule by night ;
and the stars.

17. Ami God set them in the expanse of the heavens, to
give light upon the earth ;

IS. And to rule over the day, and over the night, and to
divide between the light and the darkness : and God saw that
it was good.

10. And the evening and the morning were the fourth day

20. And God said. Let the waters bring forth abundantly
the creeping thing, the living soul ; and let the fowl Hy above
the earth, upon the faces of the expanse of the heavens.

21. And God created great whales, and every living soul
that creepeth, which the waters brought forth abundantly after
their kind, and every winged fowl after its kind : and God saw
tiuit it was good.

22. And God blessed them, saying, Be fruitful and multiply
and fill the waters in the seas ; and the fowl shall be multiplied
in the earth.

23. And the evening and the morning were the fifth day.

24. And God said. Let the earth bring forth the living soul
after its kind ; the l)east, and the moving thing, and the wild
beast of the earth, after its kind : and it was so.

25. And God made the wild beast of the earth after its
kind, and tlie beast after its kind, and everything that creepeth
on the ground after its kind : and God saw that it was good.

26. And God said, Let us make man, in our image, aftei
our likeness : and let them have dominion over the fish of the
sea, and over the fowl of the heavens, and over the beast, and
over all the earth, and over every creeping thing that creepeth
upon the earth.

27. And God created man in His own image, in the image
of God created He him ; male and female created He them.

28. And God blessed them, and God said unto them, Bt
ye fruitful and nmltiply, and replenish the earth, and subdue
it : and have dominion over the fish of tlie sea, and over the
fowl of the heavens, and over every living thing that creepetl
upon the earth.

29. And God said. Behold, T give you every herb bearing
seed, which is upon the faces of all the earth, and every tree ii
which is fruit ; the tree yielding seed, to you it shall be for meat

30. And to every wild beast of the earth, and to every fow'
of the heavens, and to everything that creepeth upon the earth
wherein there is a living soul, [I give] every green herb for meat
and it was so.

31. And God saw everything that He liad made, and behold
it was very good. And the evening and the morning were th(
sixth day.

4

CHAPTER I. [G-12.

THE CONTEXTS.

G. The six days, or times, which are so many successive
itates of the regeneration of man, are in general as follows.

7. Th.Q first state is that wliich precedes, including both the
itate of infancy, and the state immediately before regeneration,
rhis is called vacuity, emptiness, and darkness ; and the first
notion, which is the Lord's mercy, is the Spirit of God moving
ipon the faces of the waters.

8. The second state is when a division takes place l^etween
hose things which are of the Lord, and such as are proper to
nan. The things which are of the Lord are called in the Word
emains, and are here principally the knowledges of faith, which
lave been learned from infancy, and which are stored up, and
,re not manifested till man comes into this state. This state at
he present day seldom exists without temptation, misfortune,
ir sorrow, by which the things pertaining to the body and the
k'orld, thus those things which constitute the projxriitm, are
)rought into a state of quiescence, and as it were of deatli.
'hus the things which belong to the external man are separated
roni those belonging to the internal. In the internal man are
he remains, stored up by the Lord till this time, and for this
lurpose.

9. The third state is that of repentance, in which he who
3 to 1)0 regenerated, begins to discourse piously and devoutly
rom the internal man, and to do good actions, as it were works
f charity, but which nevertheless are inanimate, because they
re supposed to originate in himself. These good actions are
ailed tender grass, and also the herb yielding seed, and after-
guards the tree bearing fruit.

10. ThQ fourth &tQ.tQ. is when man becomes affected with love,
nd enlightened by faith. He indeed previously discoursed
liously, and produced the fruit of good actions ; but he did so
11 consequence of the temptation and straitness under which he
iboured, and not from a principle of faith and charity : where-
jre faith and charity are now enkindled in his internal man,
nd are called two luminaries.

11. The fifth state is when man discourses from a principle
f faith, and thereby confirms himself in truth and goodness,
'he things tlien produced by him are animated, and are called
he fish of the sea, and tlie birds of tlie heavens.

12. The sixth state is when, from a principle of faith, and
hence of love, he speaks what is true, and does what is good ;
he things which he then produces are called the living soul
nd the wild beast. And because he then begins also to act
rom a principle of love, as well as of faitli, he becomes a
piritual man, and is called an image. His spiritual life is

5

I.UIC] GEXESIS.

delighted and sustained l)y such things as relate to knowledges
respecting I'ailh, anil to ^V()rks of charity, which are called his
meat; and his natural life is delighted and sustained by such
things as belong to the body and the senses ; from whence a
combat or struggle arises, until love gains the dominion, and
he becomes a heavenly man.

13. Those who are regenerated do not all arrive at this state.
The greatest part, at tliis day, oidy attain to the first state ;
some only to the second ; others to the third, fourth, and fifth;
few to the sixth; and scarcely any one to the seventh.

THE INTEENAL SENSE.

14. Is the follovAng vjorh, hj the LORD, is meant soldi/
Jesus Christ, the Saviour of the vjorkl, who is called the Lord,
■irithout other names. He is acknovdedged and adored as the
Lo7'd throughout all Heaven, hecaiise He has all j^ower in Heaven
mid on earth. He also commanded His disciples so to call Him,
irhen He said: " Ye call me Lord, and ye say n-ell,for so I am "
(John xiii. 115). A7id after His resurrection His disciples called
Him Lord.

15. Throughov.t all Heaven they hnoiv no other Father than
the Loi'd,hecause He and the Father are one, as He Himself said :
" I am the way, the truth, and the life. Philip saith, Lord, sheio
IIS the Father. Jesus saith unto him, Have I heen so long time
with you, and yet hast thou not known 3fe, Philip? He that
hath seen Me hath seen the Father : and how sayest thou then,
Sheu.' us the Father ? Bclievest thou not that I am in the Father,
a.nd the Father in Me 1 Believe Me, that I am in the Father, and
the FatJier in Me" (John xiv. 6, 8-11).

16. Verse 1. In the heqinning, God created- the hearrn and
the earth. The most ancient time is called the heginning ; by
the prophets it is usually called the ancient days, and also the
days of eternity. The heginning also implies the first time when
man is regenerating, for then he is born anew and receives life:
it is from this ground that regeneration is called a new creation
of man. To create, to form, to make, in almost all parts of the
prophetic writings, signify to regenerate, yet with a difference
of signification ; as in Isaiah : " Every one that is called by My
name, I have created him for My glory, I have formed him;
yea, I have made him " (xliii. 7). Wherefore the Lord is called
the Kedeemer, the Former from the womb, the Maker, and also
the Creator ; as in the same prophet : " I am Jehovah, your
Holy One, the Creator of Israel, your King" (xliii. 15). And

6

CHAPTEE I. 2. [17-10.

iu David : "The people wliicli shall be ereatcd shall praise the
Lord" (Psalm cii. IS). And in the same: "Thou sendest
forth Thy Spirit, they are created ; and Thou renewest the face
«)f the earth " (civ. 30). That heaven signifies the internal man,
and earth, before regeneration, the external, may be seen from
what follows.

17. Verse 2. And the earth was vacuity and emptiness, and.
darkness v:as upon th.e faces of tlte abyss. And the Spirit of God.
■iiiored njjon the faces of the vjaters. Man before regeneration
is called earth void and empty, and also ground wherein nothing
that is good or true is sown ; it is said to be void where
there is nothing of good, and empty where there is nothing of
truth. Hence comes darkness, or a dulness and ignorance
as to all things which belong to faith in the Lord, consequently,
respecting spiritual and celestial life. Man in this state is thus
described by the Lord in Jeremiah: "My people is foolish,
they have not known Me : they are sottish children, and they
liave no understanding ; they are wise to do evil, but to do
good they have no knowledge. I beheld the earth, and lo, it
was vacuity and emptiness: and the heavens, and they had no
light" (iv.'22, 23).

18. The faces of the ahyss denote the lusts of the unre-
generate man, and the falsities thence, of which he consists,
and in which he is totally immersed. In this state, having no
light, he is like a deej) ahyss, or something obscure and confused.
Such persons are also called, in many parts of the Word, abysses
and dejjths of the sea, which are dried up, or wasted, before man
is regenerated. As in Isaiah : "Awake as in the ancient days,
in the generations of old. Art not Thou He who hath dried the
sea, the waters of the great cdjyss ; that hath made the depths
of the sea a way for the ransomed to pass over ? Therefore the
redeemed of Jehovah shall return "(li. 9-11). Such a man
also, when he is seen from heaven, appears like a black mass,
destitute of vitality. Tiie same expressions likewise in general
imply the vastation* of man, frequently spoken of ])y tlie pro-
])hets, which precedes regeneration : for, before man can know
truth, and be affected with good, there nuist be a removal
of such things as hinder and resist their admission : thus
the old man must needs die, before the new man can be
conceived.

19. ¥>y the Spirit of God is meant the mercy of the Lord,
which is said to move, or brood, ns a hen broods over her eggs.
The things over which it mores, are such as the Lord has liidden
and treasured up in man, which in the Word throughout are

* The term vastation, when applied to the ren;enerate man, .signifies th(>.
removal of such things as hinder the ojx'ration of the nivinc grace in the soul ;
but whcii applied to the unrcgeneratc, it signifies his (ln|)rivatioii of all good
and truth, wliereby he is left a prey to tiu; evils and errors winch he has
embraced.

20-22.] (JENESIS.

called remains or a remnant, consisting of the knowledges of
initli and good, which never come to light, or day, until
external things are vastated. These knowledges are here called
the faces of the waters. *

20. Verse 3. And God said, Let there he light: and there
was light. The first [state] is when man begins to know that
good and truth are of a superior nature. ^len who are alto-
gether external do not even know what good and truth are ;
for they iancy all things to be good which relate to self-love
and the love of the world, and all things to be true whieli
I'avour those loves ; not being aware that such goods are evils,
and such truths falses. But when man is conceived anew, he
then begins first to know that his goods are not goods ; par-
ticularly when he is enlightened to see that the Lord exists, and
that Ho is Good itself and Truth itself. That men ought to
know that the Lord exists, He Himself teaches in John: "Except
}e believe that I AIM, ye shall die in your sins" (viii. 24).
Also, that the Lord is Good itself, or Life, and Truth itself, or
Light, and, consequently, that there is neither good nor trutli
except from Him, is thus declared : " In the beginning was the
Word, and the Word was with God, and the Word was
God. All things were made by Him, and without Him was
7iot anything made that was made. In Him was life, and the
life was the light of men. And the light shineth in darkness.
He was the true light, which lighteth every man that cometh
into the world" (John i. 1, 3, 4, 9).

21. Verses 4. 5. And God sarv the light, that it was good :
and God divided hetivcen the light and the darhiess. And God,
ealled the light Dag, and the darlcncss He called Night. Light
is called good, because it is from the Lord, who is good itself.
Darkness means all those things, which, before man is conceived
and born anew, appeared like light, evil in that state seeming
like good, and the false like the true ; nevertheless all is darl-
'iiess, consisting mei-ely of the things proper to man himself.
which still remain. Whatever is of the Lord is compared to
day, because it is of the light ; and whatever is man's own is
compared to night, because it is of darkness. These compari-
sons frequently occur in the Word.

22. Verse 5. And the evening and the morning were the first
dag. What is mefant by evening, and what by morning, are hence
now discoverable. Evening means every preceding state, or
that of shade, or of falsity and of no faith; morning \s every
subsequent state, being one of light, or of truth, and of the
knowledges of faith, Evening, in a general sense, signifies all
things which are of man's own ; but morning whatever is of the
Lord ; according as it is said by David : " The Spirit of Jehovah
spake by me, and His word was in my tongue ; the God of
Israel said, the Eock of Israel spake to me; He is as the liulit

8

CHAPTER I. 6. [23, 24.

of tlie morniiv), when the sun ariseth, even a morning without
clouds ; as the tender grass springeth out of the earth, by clear
shining after rain " (2 Sam. xxiii. 2-4). As it is evening when
there is no faith, and morning when there is faith, therefore the
coming of the Lord into the world is called morning ; and the
time when He comes, because then tliere is no faith, is called
evening ; as in Daniel : '• And he said unto me, Unto two thou-
sand and three hundred days. The vision of the evening and
the morning" (viii. 14, 26). In like manner, the morning is
used, in the Word, to denote every particular coming of the
Lord ; consequently, it is an expression which lias respect to
the new creation.

23. That dag is used to denote time itself, appears from
many passages in the Word ; as in Isaiah : " The day of Jehovah
is at hand. Behold, the day of Jehovah cometh. I will shake
the heavens, and the earth shall remove out of her place, in the
wrath of the Lord of Hosts, and in the day of His fierce anger.
Her time is near to come, and her days shall not be prolonged "
(xiii. (J, 9, 13, 22). And in the same prophet : " Her antiquity
is of ancient days. And it shall come to pass in that day, that
Tyre shall be forgotten seventy years, according to the days oi
one king" (xxiii. 7, 15). Forasmuch as day is used to denote
time, it is also used to denote the state of that time ; as in
Jeremiah : " Woe unto us, for the day goeth away, for the
shadows of the evening are stretched out " (vi. 4). And again :
" If ye can break My covenant of the day, and My covenant of
the night, and that there should not be day and night in their
season," etc. (xxxiii. 20, also v. 25). And again : " lienew our
days as of old " (Lam. v. 21).

24. Verse 6. And God said, Let there he an expanse in the
7nidst of tJie waters, and let it divide the waters from the waters.
After the Spirit of God, or the mercy of the Lord, has brought
forth into day the knowledges of truth and of good, and has
communicated a perception that the Lord IS, that He is the
Good Itself and Truth Itself, and that there is no good and
truth but from Him ; He then distinguishes the internal man
from the external, consequently the knowledges which are in
the internal man, from the scientifics which pertain to the
external. The internal man is called an expanse ; the know-
ledges which are in the internal man are called the waters,
above the expanse; and the scientifics appertaining to the
external man are called the waters beneath the expanse. Man ;
before he is regenerated, does not even know that any internal
man exists, much less is he acquainted with its nature and
([uality. I>eing occupied with corporeal and worldly tilings in
which also the faculties of his internal man are immersed, he
cannot conceive of any difference between this and his external,
and thus he forms a confused and obscure something, from two

'J

2.-;-27.] GENESIS.

jKntoclly tlistinct existences. It is on lliis account that it is
first said, " Lrt llirrc he an i:i'2)n7is(' in the mufst of the waterH"
ami iuvther, "Let il diridr the waters from the waters;" but
not, " Ect it divide between the waters which are under tlie
(expanse, and the Avaters which are ahovc the expanse," as it is
afterwards said in the next verses: "And God made the expanse,
and diridcil bctivccn the waters which were under the expanse,
and t/ie irate rs which ivere above the expanse: and it was so.
And God called the expanse Heaven" (verses 7, 8). The next
thing therefore which man observes in the course of regenera-
tion is, that he begins to know that there is an internal man,
or that the things which are in the internal man are goods and
truths, which are of the Lord alone. Now, as the external man,
when he is being regenerated, is of such a nature that lie still
supposes the goods which he does to be done of himself, and
the truths which he speaks to be spoken of himself, and whereas,
Ijeing such, he is led by them of the Lord, as by things of his
own, to do good and to speak truth, therefore mention is first
made of a division of the uxiters under the expanse, and after-
wards of those cdwvc the expanse. It is also an arcanum of
heaven, that man, by things of his own, as well the fallacies
of the senses as the natural appetites, is led and inclined of the
Lord to good and truth : and thus that each and every moment
of regeneration proceeds from evening to morning, thus from
the external man to the internal, or from earth to heaven ;
wherefore now the expanse, or internal man, is called heaven.

25. To spread out the eaiih and stretch out the heavens, is a
common form of speaking with the prophets, when they are
treating of the regeneration of man ; as in Isaiah : " Thus saith
Jehovah thy Redeemer, and He that formed thee from the Avomb;
I am Jehovah that maketh all things, that stretcheth forth the
heavens alone, that spreadeth abroad the earth, by Myself " (xliv.
24). And again, where he plainly speaks of the Lord's coming:
" A bruised reed shall He not break, and the smoking flax
shall He not quench; He shall bring forth judgment unto
truth ; " that is, He does not break the fallacies, nor quench the
desires of the senses, but inclines them to what is true and good ;
therefore it follows, " He that created the heavens, and stretched
tliem out ; He that spread forth the earth, and that which cometh
out of it ; He that giveth breath unto the people upon it, and
spirit to them that walk therein " (xlii. 3, 5). Not to mention
many other passages to the same purport.

26. Verse 8. And the evening and the morning were the
second day. The meaning of evening, morning, and day, was
shewn above, verse 5.

27. Verse 9. And God said. Let the waters under the heaven
he gathered together into one jjlaec, and let the dry [land'] appear.
When it is known that there is both an internal and an external

10

OHArTEE I. 10-12. [28, 29.

man, and that truths and goods descend by influx from, or
through, the internal man to the external, from the Lord,
although this is contrary to appearance, then those things, or
the knowledges of truth and good in the regenerate man, are
stored up in his memory, and become scientitics ; for whatever
is insinuated into the memory of the external man, whether
it be natural, spiritual, or celestial, abides there as a scientific,
and is called forth thence by the Lord. These knowledges are
the vxitcrs gathered together into one place, and are called seafi ;
but the external man himself is called clnj [land], and presently
earth, according to what follows.

28. Verse 10. And God called the dry [land'] Earth, and
the gathering together of the loaters called He Seas: and God saw
that it VMS good. That waters signify knowledges and scientitics,
is plain from the sense in which they are most generally used
in the Word, and hence it is that seas signify their being
gathered together ; as in Isaiah : " The earth shall be full of
the knowledge of the Lord, as the waters cover the sea " (xi. 9).
And in the same prophet, where he speaks of a want or failure
of knowledges and scientitics : " The waters shall fail from the
sea, and the rircr shall be wasted and dried up, and they shall
turn the rivers far away " (xix. 5, 6). So in Haggai, where he
is speaking of a new Church, " I will shake the heavens, and the
eay^th ; and the sea, and the dry [land] : and I will shake all
nations ; and the desire of all nations shall come, and I will
fill this house with glory " (ii. 6, 7). And concerning man in
the process of regeneration, in Zechariah : " It shall Ite one
day which shall be known to the Lord, not day nor night ; l)ut
it shall come to pass that at evening-time there shall be light ;
and it shall be in that day that living waters shall go out
from Jerusalem, half of them towards the eastern sea, and
half of them towards the hinder sea " (xiv. 7, 8). Da^dd also,
in describing the state of vastation in the man who is about
to be regenerated and to worship the Lord, says : " Jehovah
despiseth not His prisoners; let the lieavens and tlie earth
l)raise Him, the seas, and everything that creepeth therein "
(Psalm Ixix. 33, 34). That earth signifies a recipient, appears
from Zechariah : " Jehovah stretcheth forth the heavens, and
layeth tlie foundation of the eartli, and formeth the spirit of
man in the midst of him " (xii. 1).

29. Verses 11, 12. And God said, Let the eartli Iring forth
the tender grass, the herb yielding seed, and the fruit-tree hearing
fruit after its kind, vjhose seed is in itself, npon the earth : and
it was so. And the earth brought forth the tender grass, the herb
yielding seed after its kind, and the tree bearing fruit, whose
seed is in itself after its kind: and God saw that it vms good.
When the eartli,, or man, is thus prepared to receive heavenly
seeds from the Lord, and produce something good and true,

11

;{0.] GENESIS.

thou the LdvcI first causes souie tender tiling to spring foitli,
which is called ///<■ touh'r grass: tlieu something more useful,
which again bears seed in itself, and is called the hcrh yielding
.s<('</ ; and at length something good which becomes fruitful, and
is called the tree hearinrj fruit, whose seed is in itself, each ac--
cording to its own kind. The man who is l)eing regenerated is
at first of such a quality that he supposes the good which he
does, and the truth which he speaks, to be of himself, when,
in reality, all good and truth are from the Lord, and whoever
supposes them to be of himself, has not yet the life of true
faith ; which he may, however, afterwards receive : for he
cannot as yet believe they are from the Lord ; because he is
only in a state of preparation for the reception of the life of
faith. This state is here represented by things inanimate, and
the succeeding one of the life of faith, by animate things. The
Lord is He who soivs, the seed is His Word, and the ground is man,
as He Himself has deigned to declare (Matt. xiii. 19-24, 37-
;->9 ; 3Lirk iv. 14-21 ; Luke viii. 11-16). To the same purport
He gives this description : " So is the kingdom of God, as if a
man should cast seed into the ground, and should sleep and rise
night and day, and the seed should spring and grow up, he
knoweth not how ; for the earth bringeth forth fruit of herself,
first tlie blade, then the ear, after that the full corn in the ear "
(Mark iv. 26-28). By the kingdom of God, in its universal
sense, is meant the universal heaven ; in a sense less universal,
the true Church of the Lord ; and in a particular sense, every
individual having a true faith, or who is regenerated by the life
(jf faith. Wherefore such a person is also called heaven, because
heaven is in him ; and likewise the kingdom of God, because the
kingdom of God is in him ; as the Lord Himself teaches in Luke :
being " demanded of tlie Pharisees when the kingdom of God
should come, He answered them, and said, The kingdom of God
cometh not with observation ; neither shall they say, Lo, here !
or, Lo, there ! for behold, the kingdom of God is within you "
(xvii. 20, 21). This is the third successive period in the regener-
ation of man, being his state of repentance, proceeding, like
the former periods, from shade to light, or from evening to
morning, wherefore it is said (verse 13), "And the evening and
the morning ivere the third day."

30. Verses 14-17. And God said, Let there he luminaries in
the expanse of the heavens, to distinguish between the day and the
night ; cmd let them be for signs, aiul for seasons, and for days,
and for years: and let them be for luminaries in the expanse
(f the heavens, to give light iipon the earth: and it was so. And.
God made tvjo great luminaries, the greater luminary to rule by
day, and the lesser lumimiry to rule by night ; and tlie stars. And
God set them in the ea^jxinse of tlie heavens, to give light upon the
earth. What is meant hj great luminaries cannot be clearly
12

CHArTER I. U-17. [31.

understood, unless it be first known what is the essence of faith,
and also what is its progress with those who are created anew.
The very essence and life of faith is the Lord alone : for he who
does not believe on the Lord cannot have life, as He Himself
has declared in John : " He that believeth on the Son hath ever-
lasting life ; and he that believeth not on the Son shall not see
life, but the wrath of God abideth on him " (iii. 36). The pro- '■
gress of faith with those who are created anew is as follows.
At first they have no life, for it is only in good and truth
that there is life, and none in evil and falsity : afterwards they
receive life from the Lord Ijy faith, first by faith of the memory,
which is scientific faith ; next by faith in the understanding,
which is intellectual faith ; lastly by faith in the heart, which
is the faith of love, or saving faith. Scientific and intellectual
faith are represented from verses 3-13, by things inanimate,
lait faith vivified by love is represented from verses 20-25,
by animate things ; wherefore love, and the faith thence,
which are called luminaries, are now first treated of. Love is
the greater luminary which rules ly day ; faith derived from love
is the lesser luminary which rules hy night ; and as these two
luminaries ought to make a one, therefore they are spoken of
in the* singular number, let it be {sit), instead of in the plural,
let them be (sint). Love and faith in the internal man are like .
heat and light in the external-corporeal man, for wliich reason
the former are represented by the latter. It is on this account
that luminaries are said to be set in the exiJcmse of the heavens,
or in the internal man, a great luminary in the will, and a less
in the understanding : but they only appear in the will and the
understanding, like the light of the sun in its recipient olijects ;
it is the Lord's mercy alone which affects the will with love,
and the understanding with truth, or faith.

31. That great luminaries signify love and faith, and are also
called sun, moon, and stars, is evident from the prophets ; as in
Ezekiel : " When I shall put thee out, I will cover the heavens
and make the stars thereof dark ; I will cover the sun with a
cloud, and the moon shall not give her light: all the luminaries
of the light of heaven will I make dark over thee ; and set
darkness upon thy land " (xxxii, 7, 8). In this passage Pharaoh
and the Egyptians are treated of, by whom are meant, in the
Word, the Sensual and Scientific parts ; and herein is descril)ed
how by sensuals and scientifics they extinguished love and
faith. So in Isaiah : " Behold the day of Jehovah cometh to
lay the land desolate : for the stars of heaven, and the cov-
steUations thereof, shall not give their light ; the sun shall
he darkened in his going forth, and the moon shall not cause

* The distinction of niiniher lierc reiiiarked is vory obvious in tlie oii'rinal
Imt cannot be expressed in our langua^'c, inasmuch as tlie exi)iession, " Lei l/icrc.
be," is applicable alike to a single thing, or to a multitude.

13

32.] GENESIS.

lier liiihl to sliino" (xiii. 9, 10). Again, in Joel: "Tlie day of
.leliovah iiinielh, a day of darkness and of thick darkness.
The earth trenibleth before Him, the heavens are moved : the
suti and the t/ioon shall be dark, and the stars shall with-
draw their shining" (ii. 1, _, 10). Again, in Isaiah, speaking
of the Lord's coming, and the enlightening of the Gentiles,
consequently of a new Church, and in particular, of all who
are in darkness, and receive light, and are regenerated : " Arise,
shine, for thy li(jht is come, and tlie glory of the Lord is risen
upon thee. For l)ehold darkness shall cover the earth, and
gross darkness the peojde ; and Jehovah shall arise upon thee.
And the Gentiles shall come to thy Hr/ht, and kings to the
brightness of thy rising. Thy sun shall no more go down,
neither shall thy moon withdraw itself, for Jehov^ah shall be
thine everlasting light " (Ix. 1-3, 20). So in David : " Jehovah
by wisdom made tlie heavens ; He stretched out the earth above
the waters ; He made great luminaries ; the sun to rule by day ;
tlie moon and stars to rule by night" (Ps. cxxxvi. 5-9). And
again : " Pi'aise ye Him, sun and moon ; praise Him, all ye stars
of light ; praise Him, ye heavens of heavens, and ye waters
that are above the heavens " (Ps. cxlviii. 3, 4). In all these
passages, luminaries signify love and faith towards the Lord,
and it was on this account ordained in the Jewish Church that
a per])etual luminai'ij should be kept burning from evening till
UKn'ning, inasmuch as every ordinance in that Church was
representative of the Lord. Of this luminary it is written :
" Thou shalt command the children of Israel that they bring
thee pure oil for the luminary, to cause the lamp to ascend
continually in the tabernacle of the congregation without the
vail, which is before the testimony. Aaron and his sous shall
order it from evening to morning before Jehovah " (Ex. xxvii.
20, 21). That these things signify love and i'aith, which the
Lord kindles and causes to give light in the internal man, and
by the internal man in the external, will be shewn, of the
Divine mercy of the Lord, when w^e come to treat of the above
passage.

32. Love and faith are called, first, yre.at luminaries, and
afterwards love is called the greater luminary, and faith the
less ; and it is said of love that it shall rule hy day, and of faith
that it shall rule hy niyht: now these being arcana, which are
hidden, especially in these latter days, it is permitted, of the
Divine mercy of the Lord, to explain them. The reason why
these arcana are more especially concealed in these latter days
is, because we are now arrived at the consummation of the age
Avhen tliere is scarcely any love remaining, and consequently
scarcely any faith ; according to what the Lord Himself fore-
told in these words of the evangelist : " The sun shall be dark-
ened, and the moon shall not give her light, and the stars shall
14

CHAPTER I. 14-17. [33, 34.

fall from heaven, and the powers of the heavens shall be shaken "
(Matt. xxiv. 29). By the sim is here meant love, whicli is
darkened ; by the moon, faith, which does not <]jive light ; and
by the stars, the knowledges of faith, which fall from heaven,
which are the virtues and powers of the heavens. The Most
Ancient Church acknowledged no faith distinct from love itself;
the celestial angels also do not know what faith is except it
be of love ; and the universal heaven is of love, no other life
existhig in heaven but the life of love. From love is derived
all heavenly happiness, which is so great that no degree of it
admits of description, or can ever be conceived by any human
idea. Those who are under the influence of love, love the Lord
from the heart, but yet know, declare, and perceive, that all
love, and consequently all life, which is of love alone, and
thereby all hap])iness, come only from the Lord, and that they
have not the least of love, of life, or of happiness from them-
selves. That it is the Lord from whom all love comes, was also
represented by the great luminary or s^in, at His transfigura-
tion ; for it is written : " His face did shine as the sun, and His
raiment was white as the liglit " (]\latt. xvii. 2). By face is
signified what is inmost, and by raiment that which proceeds
from the inmost; consequently, His Divine was represented
by the sun or love, and His Human by the light, or by wisdom
from love.

33. It is in every one's power to see most clearly, that life
never exists without love, and tliat there is no kind of joy but
what flows from love. Such, however, as the love is, such is
the life, and such the joy ; if you remove loves, or, what is the
same thing, desires, which have relation to love, thought would
instantly cease, and you would become like a dead person ; of
which I have often been convinced by personal experience.
Self-love and the love of the world have in them some resem-
blance to life and to joy : but as they are altogether contrary to
true love, which consists in a man's loving the Lord above all
things, and his neighbour as himself, it must be evident that
they are not loves, but hatreds ; for in proportion as any
one loves himself and the world, in the same proportion he
hates his neighbour, and thereby the Lord. Wherefore true
love is love towards the Lord ; and true life is the life of love
fnjni Him ; and true joy is the joy of that life. There cannot
possibly exist more than one single true love, nor more than
one single true life, whence flow true joys and true felicities,
•such as are tasted by the angels in the heavens.

34. Love and faith admit of no separation, Ijecause they
constitute one and the same thing : wherefore, when mention
is first made of luminaries, they are regarded as one, and it is
said. Let there be luminaries in the expanse of heaven {sit).*

* Sec note above, no. 30.

15

•^'^, :uk] genesis.

Coiu'ovning tliis circumstaiico, it is permitted me to relate tlie
Idllowiii;^- oxtraovtlinarv particulars: The celestial angels, by
virliie of the love with wliieh they are inthienced from the
Lortl, are in all the knowledges of iaith, and enjoy such a life
and light of intelligence as can scarcely be described ; but, on
the other hand, spirits, who are only skilled in the doctrinals of
faith witliout love, are in such a coldness of life, and obscurity
of light, that they cannot even approach to the first limit of the
entrance into the heavens, but lly back with all speed. Some
of them profess to have l^elieved in the Lord, but they have not
lived according to His precepts ; and it was of such that the
Lord said in Matthew : " Not every one that saith luito Me,
Lord, Lord, shall enter into the kingdom of heaven, but he that
doeth the will of My Father who is in heaven. Many will say
to ]\Ie in that day, Lord, Lord, have we not prophesied in Thy
name ?" etc. (vii. 21, 22, to tlie end). Hence it is evident that
such as are in love are also in faith, and thereby in the posses-
sion of celestial life ; but it is otherwise with those who say
they are in faith, and are not in the life of love. The life of
fiiitii without love is like the light of the sun without heat, -as
in the time of winter, when nothing grows, but all things are
torpid and dead; whereas faith proceeding from love is like
the light of the sun in the time of spring, when all things grow
and flourish in consequence of the sun's fructifying heat. It is
precisely similar in regard to spiritual and celestial things,
which are usually represented in the Word by such as exist in
the world, and on the face of the earth. No faith, and faith
without love, are also compared by the Lord to winter, where
He speaks of the consummation of the age, in Mark : " Pray ye
that your fliglit be not in the v-inter, for in those days shall be
attiiction," etc. (xiii. 18, 19). Fliglit means the last time, which,
when applied to each particular person, is the time of his death ;
winter is a life destitute of love ; the day of affliction is man's
miserable state in another life.

35. Man has two faculties, the will and the understanding.
When the understanding is governed by the will, they then
constitute together one mind, and thus one life, for then what a
man wills and does, he also thinks and intends. But, when the
nnderstanding is at variance with the will, as with those who
say they have faith, and yet live in contradiction to faith, then
• )ne mind is divided into two, one of which desires to exalt itself
into heaven, whilst the other tends towards hell ; and since the
will rules in every act, the whole man would plunge headlong
into hell, unless he were prevented by the Lord's mercy.

36. Such as have separated faitli from love do not even know
what faith is. When thinking of faith, some imagine it to be
mere thought, some that it is thought directed towards the Lord,
lew that it is the doctrine of faith : but faith is not only a

16

CHAPTER I. 18. [37, 38.

knowledge and acknowledgment of all things which the doctrine
of faith includes, but it is especially an obedience to all things
which the doctrine of faith teaches. The primary point insisted
on in the doctrine of faith, and recommended for obedience, is
love to the Lord, and love towards the neighbour, by which, if
a man be not influenced, he is not in faith. This the Lord
teaches so plainly as to leave no doubt concerning it, in these
words of Mark : " The first of all the Commandments is. Hear,
O. Israel, the Lord our God is one Lord : and thou shalt love the,
Lord thy God with all thy heart, and with all thy soul, and with
all thy mind, and with all thy strength : this is the first Com-
mandment ; and the second is like, namely, this, Thou shalt love
thy neighbour as thyself: there is none other commandment
greater than these" (xii. 29-31). In Matthew, the Lord calls
the former of these the first and great Commandment, and says,
that on these two Commandments hang all the law and the ^wo-
'phets (xxii. 37-41). The law and, the propliets are the universal
doctrine of faith, and the whole Word.

37. It is said, that the luminaries shall he for signs, and for
seasons, and for days, and for years. In these words are con-
tained more arcana than can at present be unfolded, although
in the sense of the letter nothing of the kind appears. Suffice
it here to observe, that there are changes relative to things
sj)iritual and celestial, both in general and in particular, which
are compared to the changes of days and of years. The changes
of days are from morning to mid-day, thence to evening, and
through night to morning; and the changes of years are
similar ; from spring to summer, t\\Q,nc,id to autumn, and through
winter to spiring. Hence come the changes of heat and light,
and also of the fruitfulness of the earth ; and with these are
compared the mutations of things spiritual and celestial. Life
without such changes and varieties would be uniform, con-
sequently nothing [deserving the name of life] : nor would
goodness and truth be known or distinguished, much less per-
ceived. These changes are in the prophets called ordinances
(statuta), as in Jeremiah : " Thus saith Jehovah, who giveth
the sun for a light by day, and the ordinances of the moon and
of the stars ior a light hy night" (xxxi. 35, 36). And in the
same prophet : " Thus saith Jehovah, If My covenant be not
with day and night, and if I have not appointed the ordinances
of heaven and earth," etc. (xxxiii. 25). But more will be said
on this subject, l)y the Divine mercy of the Lord, when explain-
ing Genesis viii. 22.

38. Verse 18. And to rule over the day, and over the night,
and, to divide hetivecn the light and the darlcncss : and God saw
that it was good. By the day is meant good, by the night, evil ;
wherefore good actions are called works of the day, but evil
deeds works of the night ; by the light is meant truth, and by

VOL. I. B 17

no, 40.] GENESIS.

(Jarkncas falsity, accordiiij]^ to wliat the Lord says : " j\Ien loved
t/((rk/u:-is rather tlian lif/ht. He that doeth truth cometh to the
liijht" (Jolin iii. 19, 21). Verse 19. And the cvcn'uuj and the
•iiiorniny axrc the fourth day.

.■)9. Verse 20. And God said, Let the tvaters h'ing forth
(diundantJii the crecinng thing, the living soul; and let the fowl
fit/ (dnnr the earth, vjw)! the faces of the cxjmnsc of the heavens.
After the great himinaries are kindled and placed in the
internal man, and the external thence receives light, then he
first begins to live. Heretofore he can scarcely be said to have
lived, inasmuch as the good which he did was supposed by him
to have been done of himself, and the truth whicli he spake to
have been spoken of himself ; and since man of himself is dead,
and there is in him nothing but evil and falsity, therefore
whatever lie produces from himself is not alive, in consequence
of his inability to do good which is good in itself. That man
can neither think what is good, nor will what is good, conse-
(piently cannot do what is good, except from the Lord, must
be plain to every one from the doctrine of faith, for the Lord
says in Matthew : " He ivho sovjcth the good seed is the Son of
Man " (xiii. 37). Xor can any good come but from the real
Eountain of good, which is One only, as He says in another
place: "None is good save One, that is God" (Luke xviii. 19).

2 Nevertheless when the Lord raises up to life, or regenerates
man, He permits him at first to suppose that he does good, and
speaks truth from himself, inasmuch as at that time he is in-
capable of conceiving otherwise, nor can he otherwise be led to
believe, and afterwards to perceive, that all good and truth are
from the Lord alone. Whilst he thus thinks, the truths and
goods which are in him are compared to the tender grass, and
also to the herb yielding seed, and lastly to the tree hearing fruit,
all of which are inanimate ; but now that he is vivified by love
and faith, and believes that the Lord operates all the good
which he does, and all the truth which he speaks, he is com-
pared first to the crec])ing things of the water, and to the foivls
which fly above the earth, and also to beasts, which are all
animate things, and are called living soids.

40. By creeping tilings which the waters bring forth, are sig-
nified scientifics, which belong to the external man ; by birds
in general, rational and intellectual things, the latter of which
belong to the internal man. The creeping things of the vmters,
or fishes, signify scientifics, as is plain from Isaiah: "At My
rebuke, I dry up the sea, I make the rivers a wilderness ; their
fish stinketh, because there is no xvater, and dieth for thirst ;

2 I clothe the heavens with blackness " (1. 2, 3). But it is still

plainer from Ezekiel, where the Lord describes the new temple,

or in general a new Church, and the man of the Church or a

regenerate person, for every one who is regenerate is a temple

18

CHAPTER I. 20. [41, 42.

of the Lord. Tlie words are these : " Then said He uuto ine,
These 'waters issue out towards the east country, and go down
into the desert, and go into the sea, wliich being brought forth
into the sea, the waters shall be healed ; and it shall come t<j
pass, that every living soul which shall creep forth whither-
soever the rivers shall come, shall live ; and there shall be a
very great multitude of fish, because these loaters shall come
thither ; for they shall be healed, and everything shall live
whither the river cometh. And it sliall come to pass, that
the fishers shall stand upon it from En-gedi even unto
En-eglaim ; they shall be a place to spread forth nets : their
fish shall be according to their kinds, as the fish of the great
sea, exceeding many " (xlvii. 8-10). Fishers from En-gedi
unto En-cglaim signify those who shall instruct the natural
man in the truths of faith. Birds signify things rational and 3
intellectual, as is plain from the prophets ; thus in Isaiah :
" Calling a ravenous bird from the east, a man that exeeuteth My
counsel from afar country" (xlvi. 11). And in Jeremiah:
" I beheld, and lo, there was no man, and all the birds of tlic
heoAiens were fled " (iv. 25). Again, in Ezekiel : " I will plant
a cutting of the high cedar, and it shall lift up a branch, and
shall bear fruit, and be a goodly cedar; and under it shall
dwell every f Old of every wing, in the shadow of the branches
thereof shall they dwell" (xvii. 22, 23). And in Hosea,
speaking of a new Church, or of a regenerate man : " And in
that day will I make a covenant for them, with the wild beast
of the held, and with the fowls of heaven, and with the creeping
^/mi^s of the ground " (ii. 18). That ^^iM beast here does not
signify wild beast, nor bird bird, must be evident to every one,
inasmuch as the Lord is said to make a new covenant witli
them.

41. Whatever belongs to man's propriuni has no life in
itself, and whenever it is made manifest to the sight, it appears
hard, like a bony and black substance ; but whatever is from
the Lord has life, containing in it a Spiritual and Celestial,
which to tlie sight appears as something human living. It
may possibly seem incredible, but it is nevertheless most true,
that every single expression, every single idea, and every the
least principle of thought in an angelic spirit, has life, contain-
ing in each particular an affection proceeding from the Lord,
who is Life Itself. Eor whatever things are from the Lord
have life in themselves, because they contain faith towards
Him, and are here signified Ijy tlie living soul ; they have also a
species of body, here signified by what 7novcs itself, or creeps.
These truths, however, are as yet arcana to man, and are now
only mentioned because the living soul, and the moving thing,
are treated of.

42. Verse 21. And God created great whales, and every

19

4:\ 44.] GENESIS.

living sold that crcepctli, wJiich the waters hroiight forth abnnd-
nntlji after their kind, and crery winr/cd fotvl after its kind :
and God sav: that it icas good. Fishes, as was said above, sig-
nify scientitics, now animated l)y faith from tlie Lord, and thus
tiring. IThales signify tlieir general principles, in subordina-
tion to which, and of which, particulars consist ; for there is
not a single thing existing in the universe, which is not in
subordination to some general principle, as a means of its
existence and subsistence. Whcdes or great fishes are sometimes
mentioned by the prophets, and are used to signify the generals
nf scientifics. riiaraoli, king of Egypt, by whom is represented
human wisdom or human intelligence, that is to say, science in
general, is called a great whale. As in Ezekiel : " Behold, I
am against thee, Pharaoh, king of Egypt, the great vjhede that
Jieth in the midst of his rirers, which hath said, My river is
2 mine own, and I have made it for myself " (xxix. 3). And in
another place : " Take up a lamentation for Pharaoh, king of
Egypt, and say unto liim. Thou art as a u-hale in the seas, and
thou camest forth with thy rivers, and troubledst the seas with
thy feet " (xxxii. 2) ; by which are signified such persons as
desire to enter into the mysteries of faith by scientifics, that is,
of themselves. Again, in Isaiah : " In that day the Lord, with
His hard and great and strong sword, shall punish levicdhan
the piercing {oUongnni) serpent, even leviathan that crooked
serpent, and he shall slay the vdicdes that are in the sea "
(xxvii. 1). By slaying the whales that are in the sea, is signified
that such persons are ignorant of general principles. So in
Jeremiah : " Nebuchadnezzar, the king of Babylon, hath de-
A'oured me, he hath crushed me, he hath made me an empty
vessel, he hath swallowed me up like a whcde, he hath filled
his belly with my delicaeies, he hath cast me out " (li. 34) ;
whereby is meant that he hath swallowed up the knowledges
of faith, here called delieacies, as the vdmle did Jonah ; a ichale
denoting those who possess the generals of the knowledges of
faith, as scientifics, and act in this manner.

43. Verse 22. Aoid God Messed them, saying, Be fruitful and
multiply, and fill the waters in the seas ; and the foui shall he
midtiplicd in the earth. Everything which has in itself life
from the Lord, fructifies and multiplies itself immensely ; not
indeed so much while man lives in the body, but to an amazing
degree in another life. Fruetifieation, in the Word, is pre-
dicated of the things which are of love, and mult iplieat ion of
the things which are of faith ; fruit which is of love contains
seed, by which it so greatly multiplies itself. The Lord's
blessing also signifies in the Word, fruetifieation and multi-
plication, because they proceed from it. Verse 23. And the
evening and the morning were the fifth day.

44, Verses 24, 25. And God said, Let the earth bring forth

20

CHAl'TER I. 24, 25. [45, 4G.

the living soul after its kind ; the heast, and the moving thing,
and the vnld heast of the earth, after its Jdnd: and it was so.
And God made the wild heast of the earth after its kind, a.nd the
heast after its kind, and every tiling that crccpcth on the ground
after its kind : and God saio that it was good. Man, like the
earth, can produce notliing good, unless the knowledges of faith
are first sown in him, whereby he may know what is to he
believed and done. Tt is the office of the understanding to
hear the Word, and of the will to do it. To hear the Word,
and not to do it, is like saying that we believe, when we do
not live according to our belief; in which case we separate
hearing and doing, and thus have a divided mind, and fall
under the description of those whom the Lord calls foolish in
the following passage : " Whosoever heareth these sayings of
Mine, and doeth them, I will liken him unto a 7vise man who
built his house upon a rock : and every one that hcareth these
sayings of Mine, and doeth them not, shall be likened unto a
foolish man who built his house upon the &and " (Matt. vii.
24, 26). The things which belong to the understanding are
signified, as was shewn above, by erceping things which the
waters bring forth, and also hy fowl iqyon the earth, and upon the
faees of the expanse ; but those which are of the will are signified
here by the living soul which the earth produces, and by tlie
heast and creeping thing, and also by the wild heast of that earth.

45. Those who lived in the most ancient times represented
in this manner the things relating to the understanding and
the will : and hence amongst the prophets, and constantly
in the Word of the Old Testament, like tilings are represented
by different kinds of animals. Beasts are of two kinds ; the
evil, so called because they are hurtful, and the good, which
are harmless. Evils in man are signified by evil beasts, as by
bears, wolves, and dogs ; and the things which are good and
gentle, by beasts of a like nature, as by heifers, sheep, and
lambs. The heasts here alluded to are those which are good
and gentle, and thus signify affections, because it here treats of
those who are being regenerated. The lower things in man,
which have more connection with the body, are called loihl
beasts of that earth, and are lusts and pleasures.

46. That heasts signify man's affections, — evil affections
with the evil, and good affections with the good, — is demon-
strable from numerous passages in the Word, as in Ezekiel,
when speaking of regeneratitui : " Behold, I am for you,
and I will turn unto you, and ye shall be tilled and sown ;
and I will multiply upon you man and heast, and they
sliall be multiplied and bring forth fruit : and I will settle
you after your old estates " (xxxvi. 9, 11). So in Joel : " Be
not afraid, ye heasts of My field, for the pastures of the wilder-
ness do spring " (ii. 22). In David also : " So foolish was I

21

47.] aEXP:STS.

and ignorant ; T was as a hensi before Tliec " (Psalm Ixxiii. 22).
And in Jeremiah, wlien treating of regeneration : " Behold tlie
days come, saith Jehovah, tliat I will sow the house of Israel
and tlie house of Judah with the seed of man, and with the
fired of hcasf, and I will watch over them to build and to plant "

- (xxxi. 27, 28). IVild hcaats in the following jxassages have a
similar signification. As in Hosea : " In tliat day will I make
a covenant for tliem with the wild beasts of the field, and with
the fold of the heavens, and with the creeping thing of the
earth " (ii. 18). So in Job : " Thou shalt not be afraid of the
vild beasts of the earth, for thou shalt be in league w4th the
stones of the field, and the tvild beasts of the field shall be at
peace with thee " (verses 22, 23). Again, in Ezekiel : " 1 will
make with them a covenant of peace, and will cause the evil
irild beast to cease out of the land, and tliey shall dwell safely in
the wilderness " (xxxiv. 25). In Isaiah : "The tcUd beasts of the
field shall honour me, because I give waters in the wilderness "
(xliii. 20). In Ezekiel : " All the foiuls of the heavens made
their nests in his boughs, and under his branches did all the
■v-ilcl beasts of the field bring forth their young, and under his
shadow dwelt all great nations " (xxxi. 6). This is said of the
Assyrians, by whom is signified the spiritual man, is com-
pared to the garden of Eden. Again, in David : " Glorify ye
Him, all His angels. Glorify Jehovah from the earth, ye
lohales, fruitful trees, unld beasts, and all beasts, creejmiff things,
and flying fowl" (Psalm cxlviii. 2, 7, 9, 10). Here mention is
made of the same things as zvhales, the fruitful tree, the irild beast,
beast, the creeping thing, and fowl, whicli, unless they had sig-
nified what is living in man, could never have been called upon to

3 praise Jehovah. The prophets carefully distinguish between
beasts and wUd beasts of the earth, and between beasts and wild
beasts of the field. Nevertheless, goods in man are called beasts,
just as those wlio are nearest to the Lord in heaven are called
animals,* both in Ezekiel and in John : " And all the angels
stood round about tlie throne, and the elders and the four
animcds,* and fell before the throne on their faces, and wor-
shipped the Lamb" (Apoc. vii. 11; xix. 4). Those also who
have the gospel preached unto them are called creatures, be-
cause they are to be created anew : " Go ye into all the world,
and preach the gospel to every creature" (Mark xvi. 15).

47. These words contain arcana relating to regeneration, as is
also manifest from this circumstance, that in the foregoing
verse it was said, the earth should produce the living soul, the
beast, and the vnld beast of the earth ; whereas in the following

* This word is here correctly translated animals and not beasts, as iu the
Authorized Version, for ^uov in Greek, and animal in Latin and English, precisely
correspond with each other, and properly signify a living creature. Zuoy is the
word used in these passages in tlie original, and not ^r,p or ffttpiov, as would be
the case if beast had been intended.

22

CHAPTER I. 26. [48, 49.

verse the order is changed, and it is said, Clod made the wild
heast of the earth, and likewise the beast ; for man in the first
state of regeneration, and afterwards until he becomes heavenly,
brings forth as of himself; and thus regeneration begins from
the external man, and proceeds to the internal : therefore here
there is another order, and external things are first mentioned.

48. Hence, then, it appears that man is in the fifth state
of regeneration, when he speaks from a principle of faith, which
belongs to the understanding, and thereby confirms himself in
truth and good. The things then brought forth by him are
animate,' and are called the Jishes of the sea, and the foid of the
heavens. He is in the sixth state, when from faith in the under-
standing, and from the love thence in the will, he speaks what
is true, and does what is good ; what he then brings fortli
being called the livinfj soul, and the least. And because in this
state he begins to act from love, as well as from faith, he be-
comes a spiritual man, which is called, as in the following
passages, an image of God.

49. Verse 26. And God said, Let vs make man, in our image,
after our likeness : and let them have dominion over the fish of
the sea, and over the fowl of the heavens, and over the heast, and.
over all the earth, and over every creejnng thing that creepeth iqjo')!,
the earth. In the Most Ancient Church, with the members
of which the Lord conversed face to face, the Lord appeared as
a man ; concerning wdiich much might be related, had the time
for so doing yet arrived. On this account they called no one
Man but the Lord Himself, and the things which were of Him ;
neither did they call themselves men, but only those things
— as all the good of love and all the truth of faith, — which they
perceived they had from the Lord. These they said were of
3fan, because they were of the Lord. Hence in the prophets, 2
by Man and the So7i of Man, in the highest sense, is meant
the Lord, and in the internal sense, wisdom and intelligence ;
thus every one who is regenerate. As in Jeremiah: " I beheld
the earth, and lo, it was vacuity and emptiness, and the heavens,
and they had no light. I beheld, and lo, there was no man,
and all the birds of the heavens were fled " (iv. 23, 25). In
Isaiah, where, in the internal sense, by mcin is meant a regener-
ate person, and in the highest sense, the Lord Himself, as He
alone is Man: " Thus saith Jehovah the Holy One of Israel,
and his Maker : I have made the eartli, and created man upon
it : I, even My hands, have stretched out the heavens, and all
their host have I commanded " (xlv. 11, 12). Tlie Lord there- 3
fore appeared to the prophets as a 7nan, as it is said in Ezekiel :

" Above the firmament was the likeness of a throne, as the
appearance of a sapphire stone ; and upon the likeness of the
throne was the likeness as the appearance of a man above upon
it" (i. 26). And there appeared to Daniel one called the Son

23

50.] GENESIS.

of Man, or a Man, which is the same thing: "I saw in the
night visions, and behold, one like the Son of Man came with
the clouds of heaven, and came to the Ancient of days, and
they brought Him near before Him. And there was given
Him dominion, and glory, and a kingdom, that all people,
and nations, and languages should serve Him ; His dominion is
an everlasting dominion, which shall not pass away, and His
kingdom that which shall not be destroyed " (vii. 13, 1-4).
4 The Lord also frequently calls Himself the Son of Man, or a
Man, and, as in Daniel, speaks of His future Coming in glory:
" Then they shall see the Son^of Man coming in the clouds of
heaven with power and great glory " (Matt. xxiv. 30). Tlce
clouds of the heavens are called the sense of the letter of the
Word ; poiccr and (jreat [jlory, the internal sense of the Word,
which solely regards the Lord and His kingdom, in each and
every passage, and from this that sense derives its power and
glory.

50. The ]\Iost Ancient Church understood by the image of
the Lord more than can be expressed. Man is altogether ignor-
ant that he is governed of the Lord by angels and spirits, and
that with every one there are at least two spirits, and two angels.
By spirits man has communication with the world of spirits.
and by angels with heaven. Without communication by spirits
with the world of spirits, and by angels with heaven, and thus
through heaven with the Lord, it would be utterly impos-
sible for man to live ; for his life depends entirely on siich
conjunction, so that supposing spirits and angels to depart from

2 him, he would instantly perish. Whilst man remains unre-
generate, he is governed in a manner altogether different from
what takes place after his regeneration. Whilst he remains
unregenerate, evil spirits are with him, ruling over him in such
a manner, that the angels, notwithstanding they are present,
can scarcely do more than prevent his plunging himself into
the lowest depths of mischief, and incline him to some sort of
good : and this they effect by making his own lusts in some
degree subservient to good, and the fallacies of his senses to
truth. In this state he has communication with the world of
spirits, by means of his associate spirits, but he has not the
like communication with heaven, because evil spirits have the
dominion over him, and angels only avert their influences.

3 When, however, he becomes regenerate, then the angels have
the dominion, and inspire him with whatever is good and true,
infusing at the same time a dread and fear of what is evil and
false. The angels, indeed, guide man, but herein they only
minister to the Lord, who alone governs him by angels and
spirits. As this government is, however, effected by the
ministry of angels, therefore it is here first said in the plural,
Let US make man, in our image ; but, as the Lord alone governs

24

CHAPTEK I. 2G. [51-53.

and disposes, in the verse following it is added in the singular,
God created man in His oivn imnije. This the Lord also plainly
declares in Isaiah : " Tims saith Jehovah thy Eedeemer, and
He that formed thee from the womb; I Jehovah make all
things, stretching forth the heavens alone, spreading abroad the
earth by Myself " (xliv. 24), The angels themselves likewise
confess that they have no power of their own, but that they
act from the Lord alone.

51. We may observe, in reference to an image, that although
it is not a likeness, it is similar to a likeness, wherefore it is said,
" Let us make man, in our image, after our likeness." The
spiritual man is an image, but the celestial man is a likeness or
effigy. This chapter treats of the spiritual man, but the follow-
ing of the celestial. The spiritual man, who is an image, is
called by the Lord a son of light, as in John : " He that walketh
in darkness knoweth not whither he goeth. While ye have
light, believe in the light, that ye may be the sons of light "
(xii. 35, 36). He is called also a friend : " Ye are My friends
if ye do whatsoever I command you " (John xv. 14). But the
celestial man, who is a likeness, is called a son of God ; as in
John : " As many as received Him, to them gave He power to
become the sons of God, even to them that believe on His name,
who were born, not of bloods,* nor of the will of the flesh, nor
of the will of man, but of God " (i. 12, 13).

52. So long as man is spiritual, his dominion proceeds from
the external man to the internal, as here stated : " Let them
have dominion over ih&fish of the sea, and over ihefoivlof the
heavens, and over the heast, and over all the earth, and over
every creeping thing that creepeth upon the earth : " luit when
he becomes celestial, and does good from love, then his domi-
nion proceeds from the internal man to the external. This is
the case with the Lord Himself, and also with the celestial man,
who is His likeness, as He declares in David : " Thou madest
him to have dominion over the works of Thy hands ; Thou hast
put all things under his feet ; all sliccp and oxen, and also the
heasts of the fields ; i\\Gfov:l of the heavens, and the fish of the
sea, and whatsoever passeth through the paths of the sea"
(Psalm viii. 6-8). Here, therefore. Leasts are first mentioned,
and then fotvl, and afterwards fish of the sea, because the celes-
tial man proceeds from love, which belongs to the will, differing
herein from the spiritual man, in descriljing whom fishes and
fovd are first named, which belong to the understanding, as
having relation to faith, and afterwards mention is made of beasts.

53. Verse 27. And God created man in His own image, in

* " 'e| aifiUTuv." Tlie plural Conn, althotirjli not ailojitcil in the connnou
version, on account of its harsh sound to an Englisli ear, is lici'e retained, both
as heinj^ THore correct, and as liaving reference to an important fact connected
with the internal sense of tlic Word, which is explained at no. 374.

25

r.4, ~<'k] genesis.

the imatjc of God nrafaJ JFc h'nn. The reason why image is here
twice mentioned is, because t'liith, whicli belongs to the under-
standing, is called His image; whereas love, which belongs to
the will, is called an image of God, which in the spiritual man
follows, but in the celestial man precedes.

r»4. Male (did female created He them: AVhat is meant by
male and female, in the internal sense, was well known to the
]\Iost Ancient Church, but when the interior sense of the Word
was lost amongst their posterity, this arcanum also perished.
Their marriages were their chief sources of happiness and delight,
and whatever admitted of the comparison they likened to mar-
riages, in order that thence they might perceive its felicity,
lieing also internal men, they were delighted only with internal
things, viewing externals with their eyes merely, whilst in their
thoughts they regarded that which they represented. Thus
external things were as nothing to them, serving only as means
to lead them to reflect on what was internal, and from these
to what was celestial, and thus to the Lord — their all in all. In
this way they were led to reflect on the heavenly marriage,
whence they perceived the felicity of their marriages to flow ;
and on this account they called the understanding in the
spiritual man male, and the will female, wliich, when acting in
unity, were spoken of as married. From that Church was de-
rived a form of speaking, which came afterwards into general
use, whereby the Church itself, by reason of its affection for
goodness, was called davghter, and virgin, as the rirgin Zion,
and the virgin Jeruscdem, and also v-ife. But on this subject
more may be seen in the following chapter (verse 23) ; and in
chapter third (verse 15).

z>V). Verse 28. And God Ucssed them, and God said mito
them, Be ye fruitful and midtiply , and replenish the earth, and
suhdne it : a^id hare dominion over the fish of the sea, and over
the fov-l of the heavens, and over every living thing thcd cveepeth
vpon the earth. The most ancient people, in consequence of
calling the conjunction of the understanding and will, or of
faith and charity, a marriage, also denominated everything of
good produced from that inaTv[age,fructifieatio7is, and every-
thing of truth, multiplications. Hence the like method of
speaking is used in the prophets. As in Ezekiel : " I will nudfi-
ply upon you man and beast, and they shall mvUiply and fructify
themselves ; and I will settle you after your old estates, and will
do better unto you than at your beginnings ; and ye shall know
that I am Jehovah, yea, I will cause man to walk upon you,
even My people Israel " (xxxvi. 11, 12). By man is here meant
the spiritual man, who is called Israel; by old estates, the
Most Ancient Church ; by heginnings, the Ancient Church after
the flood. The reason why mnltiplication, which is of truth,
is first mentioned, and fructification, which is of good, secondarily,
26

CHAPTER I. 29. [56, 57.

is, because the passage treats of one who is to become regener-
ated, not of one wlio is ah'eady regenerated. When the 2
understanding is united with the will, or faith with love, man
is called by the Lord married land ; as in Isaiah : " Thy land
shall be no more termed desolate, but thou shalt be called
Hephzi-bah [that is, My delight is in her], and thy land Beulah
[that is, married] ; for the Lord delighteth in thee, and thy land
shall be married" (Ixii. 4). The fruits thence issuing, which
are of truth, are called sons, and those whicli are of good are
called daughters, and this method of speaking occurs very fre-
quently in the Word. The earth is replenished, or tilled, when 3
there is an abundance of truth and good ; and when the Lord
blesses, and speaks to man, or, in other words, operates upon
him by His Divine proceeding, there is an immense increase of
good and truth, as the Lord says in Matthew: " The kingdom
of heaven is like to a grain of mustard-seed, which a man
took and sowed in his field ; which indeed is the least of all
seeds ; but when it is grown, it is the greatest among herbs,
and becometh a tree, so that the birds of the heavens come and
build their nests in the branches thereof " (xiii. 31, 32). A
gram of mustard-seed is man's good before he becomes spiritual,
which is the least of all seeds, because he thinks to do good of
liimself, and what is of himself is nothing but evil. Since,
however, a state of regeneration has commenced, there is some-
thing of good in him, but it is the least of all good. At length
his faith is joined with love, it grows larger, and becomes a7i
herl ; and lastly, when the conjunction is perfected, it becomes
a tree, and then tlic birds of the heavens, in this passage also
denoting truths, or things intellectual, huilel their nests in its
hranches, which are scientifics. When man is spiritual, as well 4
as during the time of his becoming spiritual, he is in a state of
warfare, and therefore it is said, suhduc the earth and have
dominion.

56. Verse 29. And God said, Behold, I give you every herhhear-
ing seed, whieh is upon the faees of all the earth, and every tree iii
which is fruit ; the tree yielding seed, to you it shall he for meat.
The celestial man is delighted with celestial things alone, which
being agreeable to his life are called celestial meats : the
spiritual man, with spiritual tilings, and as these are agreeable
to his life they are called spiritual meats : the natural man in
like manner is delighted with natural things, which by reason
of their suitableness to his life are called meats, and consist
chielly in scientifics. Forasmuch as the spiritual man is here
treated of, his spiritual meats are described by representatives,
as by the herb bearing seed, and by the tree in vjhich is fruit,
which are in general called the tree yieldiug seed. His natural
meats are described in the following verse.

57. TJie herb hearing seed is every truth which regards use ;

27

r.S, r.O.] GENESIS.

iJic tree in which is fruit is the jrood of faith ; fruit is what the
Lord gives to the celestial man, but scat producing fru it is what
He gives to the spiritual man ; wherefore it is said, the tree
yielding seed, to you it shall he for meat. Celestial meat is called
fruit from a tree, as is evident from the following chapter, where
the celestial man is treated of, and from these words which the
Lord spake by Ezekiel : " And by the river, upon the bank
tiiereof, on this side and on that side, shall grow all trees for
meat, whose leaf shall not fade, neither shall the fruit thereof
he consumed ; it shall bring forth ncio fruit according to its
months ; because their waters issued out of the sanctuary ; and
the fruit thereof shall be for meat, and the leaf thereof for
medicine" (xlvii. 12). Wedcrs issuing out of the sanetuary
signify the life and mercy of the Loi'd, who is the sanctuary ;
//wnY, wisdom, wliich shall be meat for them; the /m/ denotes
intelligence which shall be for their use, and this use is called
medicine. But that spiritual meat is called herh, appears from
David : " The Lord is my Shepherd, I shall not want ; Thou
makest me to lie down in pastures of herh" (Psalm xxiii. 1, 2).

58. Verse 30. And to every wild heast of the earth, and to
every fowl of the heavens, and to everything that creepeth wpou
the earth, wherein there is a living soid, [I give] every green herh
for meat : and it was so. The natural meat of the same is here
described. His natural part is signified by the wild heast of
the earth and by thefoivl of the heavens ; to which is given for
meat, vegetahles and the green of the herh. Both his natural and
spiritual food are thus described in David : Jehovah " causeth
the grass to grow for the heast, and herh for the service of man,
that he may bring forth /oofZ out of the earth" (Psalm civ. 14) ;
where the term heast is used to express both the wild heast of
the earth, and also the fowl of the heavens, which are mentioned
in verses 11 and 12 of the same Psalm.

59. The reason why vegetahles and the green of the herh only
are here described -as food for the natural man, is this. In the
course of regeneration, when man is being made spiritual, he
is continually engaged in warfare, on which account the Cluircli
of the Lord is called militant ; for before regeneration divers
lusts have the dominion, because the whole man is composed
merely of such lusts, and the falsities thence originating. Dur-
ing regeneration these lusts and falsities cannot be instant-
aneously removed, for that would be to destroy the whole man,
since this is the only life which he has acquired ; wherefore evil
spirits are suffered to continue with him for some time, that
they may excite his lusts, which, by innimierable modes, may
be so much weakened as to be inclined by the Lord to good,
and thus the man be reformed. In the time of combat the
evil spirits, who bear the utmost hatred against good and
truth, — tliat is, against whatever is of love and faith towards

28

CHAPTER I. 31. [G0-G3.

the Lord, which only are good and true, having eternal life in
them, — leave the man nothing else for food but what is com-
pared to vegetables and the green of the herh ; nevertheless, the
Lord gives him at intervals meat also, which is compared to tlie
Jirrh hearing seed, and to the tree in whieh is fruit, that is, the
meat of tranquillity and peace, with their joys and delights.
Unless the Lord defended man every moment, yea, even the ~
smallest part of every moment, he would instantly perish, in
consequence of the indescribably intense and mortal hatred
which prevails in the world of spirits against the things relating
to love and faith towards tlie Lord. Tlie certainty of this fact
I can affirm, having now for some years, notwithstanding my
remaining in the body, been associated with spirits in the other
life, even with the worst of them, and I have sometimes been
surrounded by thousands, to whom it was permitted to spit fortli
their venom, and infest me by all possible methods, yet without
being able to hurt a single hair of my head, so secure was I under
tlie Lord's protection. From so many years' experience I have
l)een thoroughly instructed concerning the world of spirits and
its nature, as well as witli that of the spiritual warfare which the
regenerate must needs undergo, in order to attain the felicity of
eternal life. But as no one can be properly instructed in such
subjects by a general description, so as to believe them with an
undoubting faith, it is proposed, by tlie Lord's Divine mercy,
to relate the particulars in the following pages.

60. Verse 31. And Goel sa-w everything that He had made,
and. behold, it tvas very good. And the evening and the onorning
inere the sixth day. This state is called very good, the former
being merely called good : because now the things which are of
fuith make one with those which are of love, and thus a marriage
is effected between what is spiritual and what is celestial.

61. All things which are of the knowledges of faith are
called spiritual, and all which are of love to the Lord and
towards the neighbour, celestial ; the former belong to man's
understanding, the latter to his will.

62. The times and states of man's regeneration in general
and in particular are divided into six, and are called the days
of his creation : for by degrees he is elevated from a state in
which he possesses none of the qualities wliicli properly consti-
tute a man, until by little and little he attains to the sixth day,
in which he becomes an image of God.

63. During this period the Lord fights continually for him
against evils and falsities, and by combats confirms liim in truth
and good. The time of warfare is the time of the Lord's opera-
tion, wherefore the regenerate person is called by the prophets
the 'worh of the fingers of God: and He resteth not until love
becomes his ruling principle, and then the combat ends. When
the work is so far perfected, that faith is conjoined to love, it

29

G4-GG.] GENESIS.

is then called vcri/ good, because then the Lord acts upon man
as His likc/usa. At the close of the sixth day the evil spirits
de])art, and the ^t;ood succeed in tlieir place, when man is intro-
duced into heaven, or the celestial paradise, which is the subject
of the Ibllowiiig chapter.

G4. This, then, is the internal sense of the Word, — its xery
essential life, v:hieh docs not at all appear from the sense of the
letter; hut the arcana contained therein are so numerous, that
volumes would not suffice for their explanation. Here only a
very few things are related, yet enough to shew that it treats of
regeneration, and that regeneration proceeds from the externcd
man to the internal. It is thus the angels perceive the Word.
They Icnow nothing of the letter, not even ivhat a single expression
proximcdcly sigmfics, much less the names of countries, cities,
rivers, and 'persons, icliich occur so frecpiently in the historiecd.
and propheticcd 'parts of the Word. They only have an idea of
the things signified, hy the words and names ; thus ly Adam in
Paradise they understand the Most Ancient Church ; not indeed
as a Church, hut as to its faith in the Lord. By Noah they
understand the Church remaining with the descenelants of the
Host Ancient Church, and continued till the time of Ahram ; hy
Ahraharn, never that individucd , hut a saving faith which he
represented, and so in other instances — thus they have a per-
ception of things spiritual and celesticd, cdtogether ahstractcd
from words and names.

65. Cc7'tain spirits who ivere talxcn up to the entrance of heaven,
and conversed tvith me from thence whilst Iivas reading the Word,
said, that they did not understand anything of the Word, or of
the letter, hut only whcd was signified thcrehy in the j^roxi^nate
interior sense, ^chich they described as so heautiful, folloiving in
such order, and affecting them so powerfidly, tJiat they called it
glory.

66. T]ie7'e are in general four different styles in which the
Word is written. The First icas in use in the Most Ancient
Church. Their method of expressing themselves was such, that
when they mentioned earthly and worldly things, they thought of
the spiritucd and celestial things luhich they represented, so that
they not only Of^pressed themselves hy representatives, hut also re-
duced their thoughts into a kind ef series, as of historical par-
ticulars, in order to give them more life : and in this they found
their grecdcst delight. This style is meant when Hannah pro-
phesied, saying, " Speak ye what is high, high, let what is ancient
come forth from your mouth" (1 Sam. ii. 3). Such representat-
ives are called hy David, dark sayings of old (Psalm Ixxviii. 2,

30

CHAPTEE I. [66.

etc.). From the posterity of the Must Ancie'iit Churck, Moses re-
ceived ivliat he tvrote concerning the creation, the garden of Eden,
etc., doivn to the time of Ahram. The Second style is the his-
torical, occurring in tlie hooks of Moses from the time of Ahram,
and afterwards in those of Joshua, Judges, Samuel, and Kings,
ill which the historical facts actually occurred as they are re-
lated in the letter, although all and each of them contain things
altogether different in the internal sense, of ichich, hy the Divine
mercy of the Lord, we shall speak in order in the following pages.
The Third style is the 2)ropheticcd, which took its rise from that
which was so highly venerated in the Most Ancient Church. This
style, however, is not connected, and in apipearance historiccd, like
the Most Ancient, is yet hroken and interrupted , heing scarcely ever
inteUigihle except in the internal sense, — in which are contained,
tlie greatest arcana, succeeding each other in a heautiful and
orderly connection, and relcding to the external and internal man,
the various states of the Church, Heaven itself, and in their
inmost to the Lord. The Foukth style is that of the Psalms of
David, which is intermediate hetween the prophetiecd style and
that of common speech. Here, the Lord is treated of in the
internal sense in the person of David as a king.

ol

GENESIS.

CIIAPTEli THE SECOND.

67. It having been granted me, hg the Divine mercy of the
Lord, to hioio the internal sense of the Word, in which are con-
tained the deepest arcana, such as never heretofore hare come to
the knoidcdge of any iwrson, nor can come, unless the nature of
the other life he himun ; for the greater fart of what is contained,
in the internal sense of the Word describes and involves what
relates to it ; therefore it is alloiced me to disclose what I have
heard and seen during the communications vnth spirits and
angels, which, now for several years, have been permitted to me.

68. / am well aware that many persons vnll insist that it is
impossible for any one to converse ivith spirits and angels during
his life in the body; many, that such intercourse must be mere
fancy and illusion ; some, that I have invented such relations in
order to gain credit ; tvhilst others will make other objections ;
for all these, hovjever, I care not, since I have seen, heard, and
had sensible experience of ivhat I am about to declare.

69. 3Ian has been created by the Lord, so that during his life
in the body, he is ccq^dble of conversing with sjnrits and angels, as
indeed occurred in the most ancient times ; for being a spirit,
clothed tvith a body, he is one vnth them. But because, in course of
time, mankind so immersed themselves in corporecd and ivorldly
things, caring for almost nothing else, the way to effect this became
dosed ; nevertheless, it is again opened- as soon as bodily things
are removed, ami then man is introduced amongst spirits, and
associates with them.

70. It being permitted me to rclcde what I have, during several
years, heard and seen in the spirit^icd world, I shall begin by
shewing the state of man when rising from the dead, or in what
way he 'passes from the life of the body into the life of eternity.
For that I might knoio that man lives after decdh, it has been
granted me to speak and converse with sevei^al persons with ivhom
I had been acquainted dicring their life in the body, and this not
m,erely for a day or a week, bid for months, and in some instances
for nearly a year, as I had been iised to do here on earth. They

32

CHArTEE IL [71, 72.

■I'rrr greatlij Hurpriscd, tliat ihcij themselves, during their life in
the hody, held lifed, and that many others still live, in such a state
of unhelief concerning a future life, 'wlien, nevertheless, there
intervenes hut the space of a few days between the decease of the
hody a.nd their entrance into anotJicr ivorld ; for dcatJi is a,
continuation of life.

71. But, as such relations vovJd he scattered and uncomiected,
vrre they inserted u-ith the e.iyplanation of the text of the Word,
I propose, hy the Lord's Divine mercy, to adjoin them, in order, as
a sort of preface and conclusion to each chapter, except vherc they
are incidentally introduced .

72. How, therefore, man is raised from the dead, and coders
into the life of eternity, it i'< p)erinitted me to state at the end of
this chapter.

CHAPTEK II.

1. And the lieavens and the earth were finished, and all the
host of them.

2. And on the seventh day (iod finished His work wliich He
had made: and He rested on the seventh day from all His worlv
wliich He had made.

• 5. And God blessed the seventh day, and sanctified it ; be-
canse that in it He rested from all His work, which God in
making created.

4. These are the nativities of the heavens and of the earth,
V when He created them, in the day in which Jehovah God made

the earth and the heavens.

;"). And there was no shrub of the field as yet in the earth,
and there was no herb of the field as yet put forth, because
Jehovah God had not caused it to rain upon the earth. And
tliere was no man to till the ground.

<). And He made a mist to ascend from the earth, and
watered all tlie faces of the ground.

7. And Jehovah God formed man [of] the dust of the
ground, and breathed into his nostrils the l)reath of lives; and
nuui became a living soul.

5. And Jehovah God planted a garden eastwai'd in Edeu,
and there He put the man whom He had formed.

'.). And out of the ground made Jehovah God to grow every
tr(!e that is pleasant to the sight, and good for food ; the tree of
lives also, in the midst of the garden ; and the tree of the
knowledge of good and evil.

10. And a river went out of Eden to water the garden, and
from thence it was parted, and became into four heads.

11. The name of the first is Pison ; that is it whicli coiu-
passeth the whole land of Havilah, where there is gold ;

VOL. I. G oo

73-80.] (J EN ESI S.

12. Aiul the gold of that hind is ^ood : tliore is hdellimn and
the onyx-stone.

I'A. And the name of the second rivev is (lihon ; the same is
it that compasseth the ^vhole land of Etliio])ia [Cusli].

14. And tlie name of the third river is lliddekel ; that is it
Avliich goetli eastward towards Assyria ; and tlu; fourth river is
Ku]»hrates.

If). And Jehovali (uxl took the man, and placed him in tlic
garden of Eden, to till it and take care of it.

16. And Jehovah God connnanded the man, saying, Of
every tree of the garden, eating tliou mayest eat :

17. ]5ut of the tree of the knowledge of good and evil, thou
shalt not eat of it ; for in the day that thou eatest thereof,
tlying thou shalt die.

THE COXTEXTS.

73. Wheueas man iVom lieing dead is made spiritual, so
from being spiritual he is made celestial, as is now treated of,
verse 1.

74. The celestial man is the srccnth day on LoMck the Lord
rests, verses 2, o.

75. His scientific and rational parts are described by the
sJrnib and the herb [/roivi/>[/ out nf the ground, weltered luith 'mist,
verses 5, 6.

76. His life, by the trreatk. of Vices hreedhed into him, verse 7.

77. Afterwards his intelligence, by the (jeirden in Eden eeist-
'icdrcl ; in which trees pleasant to the sight are the perceptions
of truth, and trees good for food , the perceptions of good. Love
is described by the tree of lives ; faith, by the tree of knowledge,
verses 8, 9.

78. His wisdom is described ijy the river in the geirden ;
\\QXiCQ,i\\Q four ricers, tlie first oi which is good and truth, and
tlte seeond the knowledge of all things belonging to good and
truth, or to love and faith, wdiich are of the internal man ; tlie
third is reason, and the fonrth is science, which are of the
external man : all are from wisdom, and wisdom is from love
and faith tow\ards the Lord, verses 10-14.

79. The celestial man is such a garden : but inasmuch as!
the garden is the Lord's, it is granted him to enjoy all those
things, but not to possess them as his own, verse 15.

80. He is also permitted to acquire a knowledge of what is]
good and true, by means of every perception derived from the!
Lord ; but he must not do so from himself and the world,!
i]or inquire into the mysteries of faith bv means of sensualsj

34

CHAPTER II. 1. [81, 82.

and scientifics, as in such a case the celestial part is destroyed,
verses 16, 17.

THE INTERNAL SENSE.

81. This chapter treats of the celestial man, as the pre-
ceding one did of the spiritual, wlio was formed out of the dead
man. But as it is unknown at this day what is meant by the
celestial man, and scarcely what by the spiritual, and the dead
■man, it is permitted me briefly to relate the nature of each, that
they may be known. Fir>it, then, a dead man acknowledges
nothing to be true and good, Ijut wliat belongs to the body and
the world, and this he adores. A spiritual man acknowledges
spiritual and celestial truth and good : but he does so from a
principle of faith, which is likewise the ground of his actions,
and not from love. A celestial man believes and perceives
spiritual and celestial truth and good, acknowledges no other
faith ]}ut what has its ground in love, from which also he acts.
Secoiidli/, the ends which influence a dead man regard only '■
corporeal and worldly life, nor does he know what eternal life
is, or what the Lord is ; or should he knoio, he does not believe.
The ends whicli influence a. spiritual man regard eternal life,
and thereby the Lord. The ends which influence a celesticd
man regard the Lord, and thereby His kingdom and eternal life.
Thirdly, a dead man, when he is engaged in spiritual combats, .
most commonly yields in them, and when he is not in combat,
evils and falsities have the dominion over him, and he is their
slave. The restraints by which he is bound are merely external,
as the fear of the law, the loss of life, of wealth, of gain, and
of reputation, which he values for their sake. The spiritual
man is engaged in spiritual combats, but is always victorious :
the bonds by which he is restrained are internal, and are called
tlic restraints of conscience. The celesticd man is engaged in no
combats, and when assaulted by evils and falses, he contemns
them, and is therefore called a conqueror. He is apparently
influenced by no restraints, but is free : the restraints whicli
()])erate upon liim are not apx)arent, — they are the perceptions
of good and truth.

82. Verse 1. And the ]i ravens and lite earth were finished,
and cdl the host of them. l>y tliese words is meant that man
is now rendered so far spiritual, as to have become the sixtli
day ; heaven is his internal man, and ea7'th his external ; the
host of them, are love, faith, and the knowledges thereof, which
were previously signified by the great luminaries and the stars.
The internal man is called hcaccn, and the external earth, as is

8.". 8.".] GENESIS.

C'vidcMil from llio passages of tlie Word already cited in the
]irecedin;4 clia]iter, to which may be added the foUowing from
Isaiah : " I will make a man more rare than solid gold, even a
man tlian the ]>reeious gold of Opliir ; therefore 1 will shake
the /iraroi.^ with terror, and tjie rarth shall remove ont of her
])lace" (xiii. 1-, 13). And again: "Thou forgettest Jehovah
thv ]\Iaker, that stretched forth the licavcns, and laid the foun-
dations of the cdvtli ; but 1 will i)Ut My words in thy moutli,
anil I will cover thee in the shadow of My hand, that I may
stretch out heaven, and lay the foundation of the earth" (li.
13, 16). From these words it appears, that both heaven and
rarth are predicated of man ; for although they refer prinaarily
lo the j\[ost Ancient Church, yet the interiors of the Word are
(»f such a nature, that whatever is said of the Church may also
be said of every individual member, who, unless he were a
Cimrch, could not possibly be a part of the Church ; as he who
is not a temple of the Lord cannot be what is signified by the
temple, that is, a Church and Heaven. It is for this reason
that the Most Ancient Church is called Man in the singular
number.

83. The heavens and the earth and all the hast of them' are
said to he finished, when man completes the sixth day, for then
faith and love make a one. In this state love and not faith,
that is, the Celestial, not the Spiritual, begins to rule ; and thus
he becomes a celestial man.

84. Verses 2, 3. And on the seventh day God finished His
vorh u'liieli He lead mcaJe: and. He rested on the seventh elay from,
all His v:ork n-hieh He had made. And God Messed the seventh
day, and sanetified it ; heccntse that in it He rested from cdl His
'ii'ork, ichich God in inahing created. The celestial man is tlie
seventh day, which, as the Lord worked during the six days,
is called His icork ; and because all combat then ceases, the
liord is said to rest from cdl His work. On this account the
seventh day was sanetified, and called the Sabbath, from a
Hebrew word signifying rest; and thus man was created,
formed, and made, as is plainly discoveral)le from the words
tliemselves.

85. That the celestial man is the seventh day, and that tlic
seventh day was therefore sanctified, and called the Sabbath, are
arcana which have not hitherto Ijeen discovered. For no one has
been acquainted with the nature of the celestial man, and few
only with that of the spiritual, who as a necessary consequence
of this ignorance has been confounded with the celestial, not-
withstanding the great difference which we have seen to exist
between them (as may be seen, no. 81). With respect to the
seventh day, and to the celestial man as being the seventh day ox
tke Sahbath, it is plain from this, that the Lord Himself is the
Sabbath ; wherefore He says, " The Son of Man is Lord also of

30

CIIArTEE II. 2, 3. [8G, 87.

the Sahhafh " (Mark ii. 27) ; which words imply that the Lord
is Man Himself, and the Sabbath itself. His kingdom in the
heavens and on the earth is called from Him, a Sahhath, or
eternal peace and rest. The Most Ancient Church, which is
here treated of, was the Sahhath of the Lord above all that suc-
ceeded it. Every subsequent inmost Church of the Lord is also 2
a Sahhath ; and so is every regenerated person when he becomes
celestial, because he is a likeness of the Lord. Six days of
combat or labour always precede this Sahhath. These tilings
were represented in the Jewish Church by the da_>/s of lahoui;
and by the seventh elay whieh loas the Sahhath : for in that
Church there was nothing instituted which was not representative
of the Lord and His kingdom. The like was also represented
by the ark when it went forward, and when it rested, for by its
going forward in the wilderness were represented combats and
temptations, and l)y its rest a state of peace : therefore, when
it set forward, Moses said : " Rise up, Jehovah, and let Thine
enemies be scattered ; and let them that hate Thee flee before
Thy faces. And when it rested, he said, Return, Jehovah, unto
the myriads of the thousands of Israel " (Num. x. 35, 36). It
is tliere said of the ark that it went from the mount of Jehovah
"to search out a rest for them" (verse 33). The rest of the 3
celestial man is described by the Sahhath in Isaiah : " If thou
turn away thy foot from the Sahhath, from doing thy pleasure
on My holy day, and call the Seihhath a delight, the holy of
Jehovah, honourable; and shalt honour Him, not doing thine own
ways, nor finding thine own pleasure, nor speaking thine own
words ; then shalt thou be delightful to Jehovah the Lord, and
I will cause thee to ride upon the high places of tlie earth, and
feed thee with the heritage of Jacolj" (Iviii. 13, 14). Such is
the quality of the celestial man, that he acts not according to
liis own desire, but conforms his wishes to the good pleasure of
the Lord. Thus he enjoys peace and internal felicity, here
expressed by riding vpon the high j^lffees of the earth ; and at
the same time trantpiillity and external delight, which is signified
hy feeding on the heritage ef Jaeoh.

80. The spiritual man, who is made the sixth day when he
begins to be celestial, which state is here first treated of, is the
evening of the Sahhath, represented in the Jewish Church by the
sanetiJieatio7i of the Sahheithfrom the evening. The celestial man
is the morning to be spoken of presently.

87. Another reason why the celestial man is the Sahhath. or
rest, is, because all combat ceases when he becomes celestiah
Then evil spirits retire, and good ones approach, as well as celes-
tial angels ; and when these are present, evil spirits cannot
possibly remain, but flee far away. And since it was not the
juan himself wlio carried on tlie combat, but the Lord alone for
man, it is said that the Lord rested.

37'

S8. 80.] (lENESIS.

88. AVhcn tlic spiritual man Lecomcs celestial, he is called
the work of God, because the Lord alone has fought for him,
and created, formed, and made him : wherefore it is here said,
(lod Jinisluxl His irurk on the seventh dai/ ; and twice that He
rested from oil His work. ]iy the prophets man is repeatedly
called the vork of the hands and finrjers of Jehovah ; as in Isaiah,
speaking of the regenerate man : " Tlius saith Jehovah, the
Holy One of Israel, and his ]\Iaker, Ask Me of tilings to come,
concerning My sons, and concerning the work of My hands
command ye Me. / liave made the earth, and created man
upon it ; I, even ]My hands have stretched out the heavens,
and all their host have I commanded. For thus saith Jehovah
rreatinrj the hcaveyis, God Himself /w^nzn^ the earth and making
it ; He is establishing it. He created it not a vacuity. He formed
it to be inhabited. 1 am Jehovah, and tliere is no God else
beside Me" (xlv. 11, 12, 18, 21). Hence it is evident that the
new creation, or regeneration, is the work of the Lord alone.
The expressions, to create, to form, and to mctke are sufficiently
distinct in their explanation, both in the above passage,
" creating the heavens, /<?r?»i?;7 the earth, and making it," and
in other places in the same prophet, as: "Every one that is
called by ISiy name, I have created him for ]\Iy glory, I have
formed\\\\x\, I also have made him" (xliii. 7); and also both in
the ])receding and in this chapter of Genesis, as in the passage
before iis : " He rested from all His ivork, vjliieli God in making
created." So, likewise, whenever the Lord is called Creator, or
Former, or Maker, each term always involves a distinct idea in
the internal sense.

80. Verse 4. These are the nativities of the hcavensi and of the
earth, wlien He created them, in the day in which Jehovah God
made the earth and the heavens. The nativities of the heavens
and of the earth are the formations of the celestial man. This
formation is here treated of, as is very evident from the par-
ticulars which follow, as that no herb had as yet sprung forth,
that there was no man to till tlie ground, as well as that Jehovah
God formed man, and afterwards, that he made every beast and
bird of the heavens, of whose formation mention was made in
the foregoing cliapter ; from all which it is manifest that another
man is here treated of. This is, however, still more evident
from this circumstance, that now the Lord is first called
Jehovah God, whereas in the preceding passages, which treat
of the spiritual man, He is simply called God, and, further,
that the ground and the field are here treated of, whilst, in the
preceding passages, it is only called earth. In this verse also
heaven is first mentioned before earth, and afterwards earth
before heaven ; the reason of M'hich is, that earth signifies the
external man, and heaven the internal, and in the spiritual
man reformation begins from the earth, or the external man,

CHArTEE 11. 5, 6. [90-93.

while, in the celestial man, which is here treated of, it begins
fnini the internal man, or from heaven.

!)0. Verses 5, 6. And tlicre was no shnib of the field as yd
in the earth, and, there was no herb of the field as yet jnd forth,
because Jehovah God had not caused it to rain upon the earth.
And there was no man to till the ground. And He made a mist
to ascend from the earth, and watered all the faces of the ground.
By the shrub of the field and the herb of the field are meant in
general all that his external man produces. The external man
is called earth whilst he remains spiritual : hni ground and also
field when he becomes celestial. Rain, which is soon after
called mist, is the tranquillity oi peace when the combat ceases.

91. Unless, however, the state of man be known, when from
being spiritual he is made celestial, it is impossible to have any
perception of what is here implied, in consequence of their
being interior arcana. Whilst he is spiritual, the external man
is not yet reduced to such obedience as to be willing to serve
the internal, hence there is warfare ; but when he becomes
celestial, then the external man begins to comply with and
serve the internal, wherefore the combat ceases, and hence
arises tranquillity (see no. 87). This tranquillity is signified by
rai7i and mist, for it is like a vapour, witli which the external
man is v;atered and bedewed from the internal ; it is this
tranquillity, the offspring of i)eace, Mdiich produces what are
called the shrub of the field and the herb of the field, which are,
specifically, things rational and scientific from a celestial-
spiritual origin.

92. What the tranquillity of peace of the external man, on
the cessation of combat, when he is no longer disturbed by evil
desires and false suggestions, is, can only be known to those
wlio are acquainted with the state of peace. This state is so
delightful, as to exceed every idea of delight : it is not only a
cessation of combat, l)ut it is life proceeding from interior
l>eace, and affecting the external man in such a manner as
cannot be described ; the truths of faith, and the good affections
of love, which derive their life from the delight of peace, then
come into existence.

93. The state of the celestial man, gifted with the tran-
quillity of peace, rerired by rain, and delivered from the slavery
of what is evil and false, is thus described by the Lord in
E/.ekiel : " I will make with them a covenant oi peace, and will
cause the evil wild beast to cease out of the land, and they
shall dwell safely in the wilderness, and sleep in the woods ;
and I will make them and the places round about IVly hill a
blessing ; and I will cause the shower to come down in his
season ; there shall be slimcersu^ blessing. And the tree of the
field shall yield her fruit, and the earth shall yield her increase,
and thev shall be upon the ground in their confidency, and

39

94-90.] (JKNESIS.

shall know that T niu Jehovah, wlieii I have hrol-cen the hanjs
(if tlioir yoke, aiul delivcreil them out of the hand of tliose that
served tlieniselves of them. And ye My liock, the Hock of My
])asture, ye are a man, and I am your God" (xxxiv. 25-27, 31 ).
This is ell'ected on the third day, which in the Word signifies
the same as the seventh day, as is thus declared in Hosea ;
"After two days will He revive us; in the third day He will
raise us up, and we shall live in His sij^^ht ; and we shall know,
and shall i'ollow on to know Jehovah: His going forth is
prepared as the morning, and He shall come unto us as the
rain, as the evening rain watering the earth" (vi. 2, 3). It is
compared to the hud of the field, as is declared by Ezekiel, when
speaking of the Ancient Church : " I have caused thee to
multiply as the had of the field, and thou hast increased, and
waxen great, and thou art come to excellent ornaments " (xvi.
7). And also to a hunch of the 2'lc(,7itations, and to the work of
tlie hands of Jehovah God (Isaiah Ix. 21).

94. Verse 7. And Jehovah God formed, man [o/] the dust of
the ground, and breathed into his nostrils the breath of lives ; and
■man beeanie a living soul. To form man [of] the dust of the
ground, is to form his external man, which before was not man ;
for it is said (verse 5), that there was no man to till the ground.
To breathe into his nostrils the breath of lives, is to give him the
life of faith and love ; and by man became a living soul is signi-
fied that his external man was also made alive.

95. The life of the external man is here treated of; the life
of his faith or understanding in the two former verses, and
the life of his love or will in this verse. Hitherto the external
man has been unwilling to yield to and serve the internal, being
(jngaged in a continual combat with him, and therefore, properly
s})eaking, the external was not then a man. Now, however, being
made celestial, the external begins to comply with and ser\e
the internal, and in this case becomes ft man, being so rendered
both by the life of faith and the life of love. The life of faitli
})repares him, but it is the life of love which causes him, tu In
a man.

96. It is said that Jcliovah- God breathed into his nostrils. Of
this expression it is to be observed, that in old time, and in the
Word, by nostrils was understood whatever was grateful in
('onsequence of its odour, which signifies perception. On this
account it is repeatedly written of -Jehovah, that He smclled an
odour of rest from the burnt-offerings, and from those things
which represented Him and His kingdom; and as the things
relating to love and faith are most grateful to Him, it is said
that He brcatlicd the breath of lives through the nostrils ; hence
the Anointed of Jehovah, or the Lord, is called the breath of the
nostrils (Lam. iv. 20). This also the Lord Himself signified l)y
breathing on His disciples, as it is written in John : "He breathed

40

CHAPTER II. 8. [97-99.

en the/n, awl saith unto tkoii, Rcceice ye the Hohf Spii'd "
uxx. 22).

97. The reason why life is described by Ircathing and h/i
hrcath, is, because the men of the Most Ancient Church per-
ceived states of love and of faith by states of respiration, which
were successively changed in their posterity. Concerning this
respiration nothing can as yet be said, inasmuch as it is a
subject at this day altogether unknown ; nevertheless, the most
ancient people had a perfect knowledge of it, as those also have
who are in another life, although there is not a single person
on earth at present who is at all acquainted with it : it was on
this account that they compared spirit or life to vnnd. The
Lord also applies the same comparison, when speaking of the
regeneration of man, in John : * " The icind bloweth wliere it
listeth, and thou hearest tlie sound thereof, but canst not tell
whence it cometh, or wliither it goeth ; so is every one that is
born of the Spirit " (iii. 8). So in David : " V^y the word of
Jehovah were the heavens made, and all the host of them by
tlie hrcath of His mouth " (Psalm xxxiii. 6) ; and again : " Thou
takest away their breath, they die, and return to their dust ;
Thou sendest forth Thi/ spirit, they are created, and Thou
renewest the face of the earth " (Psalm civ. 29, 30). Breath is
used for the life of faith and of love ; as appears from Job :
" There is a sjnrit in man, and the insp)iration of the Almighty
giveth them understanding " (xxxii. 8). Again, in the same :
" The Spirit of God hath made me, and the hrcath of the
Almighty has given me life" (xxxiii. 4).

98. Yerse 8. And Jehovah God jjlantcd a garden eastward
in Eden, and there He put the man whom He had, formed. V>y
a garden is signified intelligence ; by Eden, love ; by the cast, the
Lord : consequently, by the garden in Eden eastward, is signi-
fied the intelligence of the celestial man, M'hich flows in by
love from the Lord.

99. Life, or the order of life, with the spiritual man, is so
ordained, that although there is an influx from the Lord into
liis intellectual, rational, and scientific things, through the
medium of faith, yet there is an appearance, arising from tlie
opposition of the external to the internal man, as if intelligence
did not flow in from the Lord, but was derived from himself, by
means of scientific and rational acquirements. But life, or the
order of life, with the celestial man is such, that the Lord flows
in by love, and l)y faith of love, into his intellectual, rational,
and scientific things ; and as there is no strife between the
internal and external man, he perceives that this is so. Thus
order, whicli is as yet inverted with tlie spiritual man, is

* The original word nviv/u.x means both wind, hrenth, ami spirit, and in this
very passage is translated wind at the beginning, and spirit at the end of the
verse.

41

100-10;;..] (lEXESis.

restored with the celostiul, and this order, or Man, is called a
l/ardfH in J'Jdni ca^it iravd . IVw ijardcn in EdcneaslvHird 2'>ltt^dr(l
hi/ Jihovali God, is, in the highest sense, the Lord ; in its inmost
sense, which is also the universal sense, it is the Lord's kingdom
or heaven, in which man is placed when he becomes celestial.
Such is then his state that he is associated with angels, iu
heaven, and is, as it were, one Avith them ; for man was so
created, that he may be in heaven at tlie same time that lie is
living on earth. In this state all liis thoughts and ideas of
thoughts, yea, his words and actions, in which are the celestial
and spiritual, are open, and open even from the Lord ; for there
is in each the life of the Lord, which causes it to have percep-
tion.

100. That ix garden signifies intelligence, and Eden love, ap-
pears also from Isaiah: "Jehovah will comfort Zion, He will
comfort all her waste places, and He will make her Mdlderness
like Eden, and her desert like tlic garden of Jehovah ; joy and
gladness shall be found therein, confession and the voice of
melody " (li. 3). In this passage, icildcrness, joy, and confes-
sion, are terms expressive of the celestial things of faith, or such
as relate to love ; but desert, gladness, and the voiee of melody,
have reference to the spiritual things of faith, or such as belong
to tlie understanding. The former have relation to Eden, the
latter to garden; for with this prophet two expressions constantly
occur concerning the same thing, one of which signifies celestial,
and the other spiritual, things. What is further signified by ^//'^
garden in Eden, may be seen in what follows (at verse 10).

101. That the Lord is the east, appears also throughout tlu^
Word ; as in Ezekiel : " Afterwards he brought me to the gate,
even the gate that looketh towards the cast, and behold, the
glory of the God of Israel came from the way of the cast : and
His voice was like the voice of many waters, and the earth shined
with His glory " (xliii. 1, 2, 4). It was in consequence of tlie
Lord being the east, that a holy custom prevailed in the repre-
sentative Jewish Church, before the Imilding of the temple, of
turning their faces towards the east when they prayed.

102. Verse 9. And ont of tlie groimd. made Jehovah God to
grovj every tree that is pleasant to the sight, and good for food ;
the tree of lives also, in the midst of the garden ; and the tree oj
the knowledge of good and evil. A tree signifies perception ; a
tree pleasant to the sight, the perception of truth ; a tree good
for food, the perception of good ; the tree of lives, love, and the
faith thence ; tlie tree of the knouiedge of good and evil, faith
from the sensual part, or from knowledge.

103. The reason why trees here signify perceptions, is, be-
cause the celestial man is treated of ; but it is otherwise when
speaking of the spiritual man, for the subject determines the
predicate.

42

CHAPTEE II. 10. [104-108.

104. At this day it is unknown wliat p^rcciHion is. It is a
certain internal sensation communicated by the Lord alone, as
a means of discovering tlie true and the good, and it was best
known to the Most Ancient Church. This 2)crcqytion is so per-
fect with the angels, that they thence both may know, and have
known, what is true and good, wliat from the Lord, and what
from themselves ; and also the quality of a stranger, at once on
his arrival, and from a single idea of him. The spiritual man
does not possess perception, but conscience only ; a dead man
lias not even conscience, and the generality of persons do not
know what conscience is, still less what jjcrcrj^^io?^ is.

105. The tree of lives is love and the faith thence ; in the
midst of the garden, is in the will of the internal man. Tlie
will, which in the Word is called tJie heart, is the primary pos-
session of the Lord with every man and angel. But as no one
can do good of himself, the will or the heart is not of man,
although it is predicated of man ; lust, which he calls will, is
of man. Since then the will is the midst of the garden, where
the tree of lives is placed, and man has no will, but mere lust,
therefore the tree of lives denotes the mercy of the Lord, from
whom all love and faith, consequently all life proceed.

106. But the nature of the tree of the garden, or perception ;
of the tree of lives, or love and the faith thence ; and of the tree
(f knowledge, or faith from the sensual part, or from knowledge,
will be shewn in the following pages.

107. Verse 10. And a river went out of Eden to wafer the
garden, and from thence it was parted, and became into four
heads. A river out of Eden signifies wisdom from love, which is
Eden; to vrnter the garden, denotes to communicate intelligence ;
to be thence jjarted into four heads, denotes a description of the
intelligence flowing from the four rivers, as follows.

108. The most ancient people, when comparing man to a
garden, also compared wisdom, and the things relating to
wisdom, to rivers ; nor did they merely compare them, for they
actually so called them, according to their usual mode of speak-
ing. This mode of comparison and of speech was afterwards
adopted by the prophets ; as by Isaiah, where he treats of those
who receive faith and love : " Thy light shall arise in darkness,
and thy tliick darkness shall be as the light of day ; and tliou
shalt be like a watered garden, and like a spring of water, whose
waters lie not " (Iviii. 10, 11). Again, speaking of the regener-
ate : "As the valleys are they spread forth, as gardens by the
river s side ; as the trees of lign-aloes, which Jehovah hath
planted, and as cedar trees beside the unters " (Num. xxiv. 6).
So in Jeremiah : " Blessed is the man wlio trusteth in Jehovah ;
he shall be as a tree planted by the %vaters, and that spreadetii
out her roots by the river " (xvii. 7, 8). In Ezekiel the regener-
ate are not only compared to « garden and a tree, but are so

4;j

10'.), no.] (I EXES IS.

called, as in the following passage : " T]ic waters made her to
grow, the deep set her up on liigh, the river running round
about her plant, and the watcra sent out her streams to all thr
trees of the field: she was made beautiful in her greatness, in
the length of her branches, for her root was by many vxiters.
The cedars m the f/arden of God could not hide her; the^?'-^/T's
were not like her boughs, and the ehestnut-trces were not like
her branches: nor was any tree in the garden of God equal to
her in her beauty ; I have made her beautiful by the multitude
of her branches ; and all tlie trees of Eden that were in the garden
of God envied her " (xxxi. 4, 7-9). From these passages it is
evident that when the most ancient people compared man, or
the things in man, to a garden, they adjoined also waters and
rivers by which he might l)e watered ; and tliat by welters and
rivers they understood such things as would make him
increase.

109. That W'isdom and intelligence, although they appear in
man, are of the Lord alone, as above observed, is plainly de-
clared liy similar representatives in Ezekiel: " V)q\\o\(\., waters
issuing out from under the threshold of the house eastweird ; for
the face of the liouse is the east ; and he said. These waters go
(jut to the border towards the east, and they descend upon the
plain and come to the sea ; which being brought forth into the
sea, the waters shall be healed ; and it shall come to pass that
every living soul which creepeth, whithersoever the trater oftlu
rivers shall come, shall live. And by the river upon the bank
thereof, on this side and on that side, shall grow all trees for
meat, whose leaf shall not fade, neither shall the fruit thereof
Ije consumed ; it shall bring forth new fruit according to his
months, because his icaters issued out of the sanctuary, and
the fruit thereof shall be for meat, and the leaf thereof fcjr
medicine" (xlvii. 1, 8, 9, 12). Here the Lord is signiiied by
tlie east, and by the sanctuary, from whence the water's and
rivers issued. In like manner in .John : " He shewed me a pure
river of water (f life, clear as crystal, proceeding out of the
throne of God and of the Lamb. In the midst of the street of
it, and on either side of the river, was there the tree of life, which
l>are twelve manner of fruits, and yielded her fruit every month j
and the leaf of the tree was for the healing of the nations
(Apoc. xxii. 1,2).

110. Verses 11, 12. The name of the first is Pison ; that is
it which eompassetlb the whole land of Harikih,where there is
gold; and the gold of theit land is gooel ; there is hdellium and
tlie onyx-stone. The first river, or Pison, signifies the intelli-
gence of faith from love; the land of Havilali, the mind,
gold, good ; hdellium and the onyx-stone, truth. Gold is twice
mentioned, because it signifies the good of love and the good
of faith from love : and hdellium and the onyx-stone are both

44

CHAriEIl II. 11, 12. [111-114.

inentioned, because one signifies the truth of love, and the other
the truth of faith from love. Such is the celestial man.

111. It is, however, a very difficult matter to descril)e these
tilings according to their internal sense, for in the present day
no one understands what is meant by faith from love, and what
liy the wisdom and intelligence thence. For external men
scarcely know anything but knowledge, which they call both
intelligence, and wisdom, and faith. They do not even know
what love is, and many do not know what the will and under-
standing are, and that they constitute one mind ; although each
of them is distinct, yea, most distinct, and the universal heaven
is arranged by the Lord, in most distinct order, according to
the difi'erences of love and ftiith, which are innumerable.

112. Be it known, further, that there is no wisdom which
is not from love, thus from the Lord ; nor any intelligence, ex-
cept from faith, thus also from the Lord ; and that there is no
good except from love, thus from the Lord ; and no truth except
from faith, thus from the Lord. AVliat are not from love and
faith, thus from the Lord, have indeed similar names, but they
are spurious.

113. Nothing is more common in the Word than for tlu'.
good of wisdom or love to be signified and represented by gold.
All the gold in the ark, in the temple, in the golden tal)le, in
the candlesticks, in the vessels, and upon the gaiments of Aaron,
signified and represented the good of wisdom or of love. So
also in the prophets ; as in Ezekiel : " In thy wisdom and in
thine intelligence, thou hast gotten thee riches, and hast gotten
gold and silver in thy treasures " (xxviii. 4) ; where it is plainly
said, that from wisdom and intelligence are gold and silver,
or good and truth, for silccr here signifies truth, as it does
also in the ark and in the temple. Again in Isaiah : "■ The
multitude of camels shall cover thee, the dromedaries of Midian
and Ephah ; all those from Sheba shall come, they shall bring
gold and frankincense, and they shall announce the praises of
Jehovah" (Ix. 6). Thus also the wise men from the east, who
came to Jesus when He was born, "fell down and worshipped
Him ; and when they had opened their treasures, they presented
unto Him gifts ; //o/^/, and frankincense, and myrrh " (Matt. ii. 1,
11). Here also gold signifies good: frankincense and myrrh,
grateful offerings proceeding from love and faith, which are
therefore called the praises of Jehovah. Wherefore it is said
in David : " He shall live, and he shall give to him of the gold.
of Sheba ; and he shall also pray for him continually, and every
day shall he bless him " (I's. Ixxii. lo).

114. The truth of faith also is signified and representcnl in
tlie Word by precious doncH, as by those in the breast-plate of
judgment, and on the shoulders of Aaron's ephod. In the breast-
plate, gold, blue, purple, scarlet double-dyed, and fine-twined

45

115-117.] GENESIS.

linen, roinvsiMilcd such things us relate to love, and tlie precious
stones such things as are of I'aith from love ; as did likewise the
two stones of memorial on the shoulders of the ephod, whicli
were onj/.v-stones, set in ouches of gold (Exod. xxviii. 9-22).
It is also ]>lain from Ezekiel, where, speaking of man possessing
heavenly riches, wisdom, and intelligence, it is said, "Full of
wisdom, and perfect in beauty, thou hast been in Eden the
ijanlen of God ; every lyrccioas stone was thy covering, the ruhij,
the topaz, the diamond, the beryl, the onyx, and tJce jasper ; tlu
sapphire, the emerald, and the carhnncle, and gold, the work of
thy tabrets and of thy pipes, were prepared in thee in the day
that thou wast created ; thou wast perfect in thy ways from the
day that thou wast created" (xxviii. 12, 13, 15). These words,
it must be evident to every one, do not signify stones, but the
(celestial and spiritual things of faith ; yea, every particular ]
stone represented some essential of faith. '

115. When the most ancient people spoke of lands, they
understood what was signified by them ; just as those at the
])resent day, who have an idea that the land of Canaan and
Mount Zion signify heaven, do not so much as think of any
country or mountain when those places are mentioned, but only
of the things which they signify. It is so here with the land of
HavilaJi, which is mentioned again in Genesis (xxv. 18), where
it is said of the children of Ishmael, that " they dwelt from
HavilaJi even unto Sliur, which is near the face of Egypt, as
thou goest toward Assyria." Those who are in the heavenly
iilea have no perception here of anything but intelligence, and
"what fiows from intelligence. So by to compass — as where it is
said that the river Fison compasseth the whole land of Harilah —
they perceive that to flow in is meant, and also that the onyx-
stones on tlie sJwidders of Aaron's ephod shoidd he compassed in
(inches of gold (Exod. xxviii. 11), signified that the good of love
should enter by infiax into the truth of faith; and so in many
other instances.

116. Verse 13. And tlie name of the second river is Gihon
the same is it that compasseth the whole land of Ethiopia (Cushh
The second river, which is ccdlcd Gihon, signifies the knowledge]
of all things of good and truth, or of love and faith, and the
land of Ethiopia, the mind or faculty. The mind is constitutec
of the will and the understanding : what is said of the first!
river has reference to the will; what of this, to the understand-]
ing, to which belong the knowledges of good and truth.

117. The land of Cush, or Ethiopia, moreover, abounded]
with gold, precious stones, and spices, which, as was before]
observed, signify good, truth, and the things thence which ar(
agreeable to them, such as those of the knowledges of love andj
faith, as is evident from the passages cited above in no. 113,]
from Isaiah Ix. 6: Matt. ii. 1, 11; David (Psalm Ixxi. 15).

46

CHAPTER II. 14. [118, 119.

Similar things are understood in the "Word hy Ciisli, or Ethiopia,
as by Slieba, as is evident from the prophets ; thus from Zephan-
iali, where also the rivers of Cush are mentioned : " In the
morning He will bring His judgment to light ; for then will I
turn to the people with a pure lip, that they may all call upon
the name of Jehovah, that they may serve Him with one
shoulder ; from the passage of the rivers of Chcsh My suppliants
shall bring Mine offering" (iii. 5, 9, 10). And from Daniel,
speaking of the king of the north and of the south : " He shall
rule over the treasures of gold and silver, and over all the desir-
able things of Egypt: and the Lylians and the EtMopians shall
be under his steps " (xi. 43) ; where Egypt is put for scientifics,
and the Ethiopians for knowledges. So in Ezekiel : " The mer- '■
chants of Slieha — by whom likewise are signified the know-
ledges of faith — and Eaamah, these were thy merchants — in
the chief of all spices, and in every precious stone, and in gold "
(xxvii. 22). So in David, speaking of the Lord, consequently
of the celestial man : " In his days shall the righteous flourish,
and abundance of peace even until there shall be no moon ; the
kings of Tarshish and of the isles shall bring presents ; the
kings of Shcba and Seba shall offer a gift " (Psalm Ixxii. 7, 10).
These words, as is plain from their connection with the preced-
ing and subsequent verses, signify the celestial things of faith.
Similar things were signified by the queen of Slieha, who came
to Solomon, and proposed enigmas, and brought to him spices,
gold, and the precious stone (1 Kings x. 1, 2) : for all that is
contained in the historical pflrts of the Word, as well as in the
prophets, signify, represent, and involve arcana.

118. Verse 14. And the name of the third river is Hiddekel ;
til at is it v:]iieh goeth eastward towards Assyria; and the fourth,
river is EHj)hreites. The river Hiddehel denotes reason, or the
clearness of reason : Assyria denotes the rational mind : the
river s going eastward to Assyria, signifies, tiiat perspicuity of
reason comes from the Lord through the internal man into the
rational mind, which is of the external man. Fhrath, or Uu-
2)hrates, denotes knowledge, which is the ultinuite or boundary.

119. Assyria signifies the rational mind, or man's rational
part, as is very evident from the prophets ; as from Ezekiel :
" Behold, the Assyrian was a cedar in Lebanon, beautiful in the
branch, and a shady grove, and high in altitude, and her off-
shoot was among the dense [leaves] ; the waters made her to
increase, the depth of tlie ivaters exalted her, the river running-
round about her plant " (xxxi. 3, 4). The rational part is
called a cedar ef Lehanon : tlie offsheiot among the dense [leavcsj
signifies the scientifics of the memory, which are thus circum-
stanced. This is still clearer in Isaiah : " In that day shall
there be a highway from Egypt to Assyria, and the Assyrian
shall come into Euypt, and the Egyptian into Assyria, and the

47

1L>0-1L'L'.] (lENKSlS.

Ivjivitlians sliall serve with Ax^iiria. In that day shall Israel
lie the third Mitii Kgyjit and with Assi/ria, a blessing in the
niidsit i»f the land, whom Jeliovah of Hosts shall bless, sayini;,
lUessetl be Kgypt INIy people, and Asaijria the work of IMy
hands, and Israel Mine inheritance " (xix. 23-25). By £f/r/pt
in this and other passages is signified knowledge, by Assyria
reason, and by Israel intelligence.

120. As by Egypt, so also by EkjjJi rates, are signified know-
ledges, or scientifics, and also the sensual things from which
stientifics are formed. This is evident from the Word by the
prophets ; as in Micah : " Mine enemy hath said, Where is
Jehovah thy God ? The day in which he shall build thy walls,
that day shall the decree be far removed ; that day also he shall
come even to thee from Assyria, and to the cities of Egypt, and
to tlic rircr [P'uphrates] " (vii. 10-12). They thus expressed
themselves concerning tlie Lord's Coming to regenerate man,
that he might be made heavenly. In Jeremiah : " What
hast thou to do in the way of Egypt, to drink the waters of
Silior ? or what hast thou to do in the way of Assyria, to drink
the waters of the river [Euphrates] ?" (ii. 18); where Egypt
and Ewphraies likewise signify scientifics, and Assyria the
reasonings thence. From I)avid: "Thou hast made a vine to
^o forth out oi Eyypt ; Thou hast cast out the nations; Thou
hast planted her ; Thou hast sent out her layers even to the sea,
and her twigs to the river [Euphrates]" (Psalm Ixxx, 8, 11)
where also the river Evphrates signifies the sensual and scientific
parts. For the Euphrates was the boundary of the dominions
of Israel towards Assyria, as the scientific part of the memory
is the boundary of the intelligence and wisdom of the spiritual
and celestial man : the same is signified by what was said to
Abraham : " Unto thy seed will I give this land, from the river
of Egypt, unto the great river, the rircr Euphrates" (Gen.
XV. 18) : these two boundaries have similar significations.

121. What heavenly order is, or how those things which are
of life proceed, is demonstrable from these rivers to be from the
Lord, who is the East: from Him proceeds wisdom, by wisdom
intelligence, and by intelligence reason; thus by means of
reason the scientifics of the memory are vivified. This is the
order of life, and such are celestial men : wherefore, since the
elders of Israel represented heavenly men, they were called
unse, intelliycnt, and knounng (Dent. i. 13, 15). Hence it is said
of Bezaleel, who constructed the ark, that he was filled "with
the spirit of God, in vHsdovi, in ■understanding, and in know-
l(dgc,dM(\. in every work" (Exod. xxxi. 3 ; xxxv. 31; xxxvi<
1,2).

122. ^ erse 15. And, Jrlinrali God tool' the man, and placed.
him in the garden of Eden, to till it and take care of it. By tlie
garden of Eden are signified all the things of the celestial man,

48

CHAPTER 11. IG, 1^ [123-12G.

of wliicli we have been speaking ; by to till and take care of it,
is signified, that it is permitted him to enjoy all those things,
ln;t not to possess them as his own, because they are the
Lord's.

123. The celestial man acknowledges — because he perceives,
that each and everything is the Lord's ; tlie spiritual man in-
deed acknowledges the same, but orally, because he has learnt
it from the Word. The worldly and corporeal man neither
acknowledges nor allows that it is so, but whatever he has he
calls his own, and imagines that were he to lose it, he should
altogether perish.

124. That wisdom, intelligence, reason, and science, are not
of man, but of the Lord, is very clear from all that the Lord
lias taught, as in Matthew, where the Lord compares Himself
to a householder, who planted a vineyard, and hedged it round,
and let it out to husbandmen (xxi. 33) ; and in John : " The
Spirit of Truth will guide you into all truth ; for He shall
not speak of Himself, but whatsoever He shall hear, that
shall He speak : He shall glorify Me, for He shall receive
of 3[ine, and shall shew it unto you " (xvi. 13, 14) ; and in
another place : " A man can receive nothing except it be
given him from heaven" (iii. 27). This truth is known to
every one who is acquainted with only a few of the arcana of
heaven.

125. Verse 16. And Jehovah God commanded the man, say-
ing. Of every tree of the fjardcn, eating thou may est eat. To eat
of every tree is to know and understand ix:o\i\. fcreeiMon what is
good and true ; for, as was before observed, a tree signifies jyer-
ception. The men of the Most Ancient Church had the know-
ledges of a true faith by means of revelations, for they conversed
with the Lord and with angels, and were also instructed by
visions and dreams, wliich were most delightful and paradis-
iacal to them. They had from the Lord continual j^crception, so
that when they reflected on what was treasured up in the
memory, they instantly perceived whether it was true and good,
so that when anything false presented itself, they not only
avoided it, but even regarded it with horror : such also is the
state of the angels. In place of this peree2)tio7i of the Most
Ancient Church, however, the hiovAedge of what is true and
good afterwards succeeded ; primarily from what had been pre-
viously revealed, but in succeeding ages from what was revealed
in the Word.

12G. Yeise 17. But of tlie tree of the hnmdcdgc of good and
evil, thou shall not eat of it: for in the day that thou eat est
thereof dying thou shcdt die. These words, taken together with
those just explained, signify, that it is allowable to obtain a
knowledge of truth and good by means of every perception
derived from the Lord, but not fnjm self and the world ; nor to
VOL. I. D 49

12T-120.] GENESIS.

inquire into the mysteries of faitli by sensual and scientific
thiui^'s, by which his Celestial would die.

127. A desire to investigate the mysteries of faith by sensual
and seientitic thinj^^s, was not only the cause of the fall of the
l)osterity of the Most Ancient Church, as treated of iu the
following chapter, but it is also the cause of the i'all of every
Church ; for hence come not only false opinions, but also evils
of life.

128. The worldly and corporeal man says in liis lieart : " If
1 am not instructed concerning faith, and matters relating to
faith, by things of sense, so that I may see them, or by means
of knowledge, so that I may understand them, I will not
believe;" and he confirms himself in his incredulity by this
fact, that natural things cannot be contrary to spiritual. Thus
he is desirous of being instructed in what is celestial and Divine
from what is sensual, which, yet, is as impossible as it is for a
camel to go tlirough the eye of a needle ; for the more he desires
to grow wise by such a process, the more he blinds himself, till
at length he comes to believe nothing, not even the reality of
spiritual existences, or of eternal life. This is a necessary con-
sequence of the principle which he lays down, and this is to eat
of the tree of the hnoidcdgc of good and evil, of wdiich the more he
eats the more thoroughly is he destroyed. He, however, who
wishes to grow wise from the Lord and not from the world, says
in his heart, that the Lord must be believed, that is, the things
which the Lord has spoken in the Word, because they are truths;
and according to this principle he regulates his thoughts. He
(confirms himself in his belief by rational, scientific, sensual, and
natural things ; and he rejects from his thoughts every idea
which does not tend to its confirmation.

129. Every one may see, that man is governed by the prin-
ciples he assumes, even the most false, and that all his know-
ledge and reasoning favour his principles ; for innumerable con-
siderations tending to support them readily present themselves
to his mind, and thus he is confirmed in falsities. He, there-
fore, who assumes it as a principle, that nothing is to be believed
before it is seen and understood, can never believe, since
spiritual and celestial things are incapable of being seen with
the eyes, or conceived hy the imagination. But the true order
is, for man to Ije wise from the Lord, that is, from His Word,
— then all things succeed in their order, and he becomes en-
lightened both as to rational and scientific things. For man is
by no means forbidden to learn knowledges, since they are
l^oth useful and agreeable to his life, nor is he who is in faith
prohibited from tliinking and speaking as the learned of the
world ; but then he must be guided by this principle, to be-
lieve the AVord of the Lord, and to confirm, so far as he can,
spiritual and celestial truths by natural truths, in terms familiar

50

CHAPTER IT. [130.

to the learned world. Thus his principle of action must be
derived from the Lord, and not from himself ; for the former,
spiritually, is life, but the latter, death.

130. He who desires to be wise from the world, has for his
garden sensual and scientific things ; self-love and the love of the
world are his Eden ; his cast is the west, or himself ; his river
Euphrates, his entire scientific faculty, which is condemned ; the
other river going to Assyria is infatuated reasoning productive of
falsities ; the third river compassing the land of Ethiopia denotes
the principles therefrom of evil and falsity, which are the
knowledges of his faith ; the fourth river is the wisdom there-
from, which in the Word is called magic ; wherefore Egypt,
which denotes knowledge after it became addicted to magic,
signifies such a one, because, as may be seen from the Word,
he wills to be wise from self. Of such it is written in Ezekiel:
" Thus saith the Lord Jehovih, Behold, I am against thee,
Pharaoh Icing of Egypt, the great whale lying in the midst of
his rivers, who hath said, JNIy river is mine own, and I have
made it for myself. And the land of Egypt shall be desolate
;uid waste, and they shall know that I am Jehovah, because he
liath said, The river is Mine, and I have made it" (xxix. 3, 9).
Such also are called trees of Eden in hell, by the same prophet,
^vllere he speaks of Pharaoh, or the Egyptian, in these words :
" When I shall have made him to descend into hell with them
that descend into the pit. To whom art thou thus made like
in glory and in greatness among the trees of Eden ? yet shalt
thou be made to descend vnth the trees of Eden into the lower
earth ; in the midst of the uncircumcised, with them that be
slain by the sword. This is Pharaoh and all his multitude "
(xxxi. 16, 18). Here, the trees of Eden are the scientifics and
knowledges from the Word, which they thus profane by
reasonings.

18. And Jehovah God said. It is not good that the man
should be alone ; I will make him a help as with him.

19. And Jehovah God formed out of the ground every beast
of the field, and every fowl of the heavens, and brought it to
the man to see what he would call it ; and whatever the man
called every living soul, that was the name thereof.

20. And the man gave names to every beast, and to tlie fowl
of the heavens, and to every wild beast of the field : but for the
man there was not found a help as with him.

21. And Jehovah God caused a deep sleep to fall upon the
man, and he slept; and He took one of his ribs, and closed up
the fiesh in the place thereof.

22. And the rib which Jehovah God had taken from

51

i

GENESIS.

Iho nifin, TTo bnilt into a wdinan, and hronght her to the
miin.

2;>. And the man said, This now is bone of my bones, and
ilesli of my flesh ; therefore she shall be called Wife,* because
she was taken out of man {vir).-f

24. Therefore shall a man (W?-) leave his father and his
mother, and shall cleave unto his wife, and tliey shall be one
Hesh.

25. And they were l)oth naked, the man and his wife, and
were not ashamed.

* The word in the original Ilelu'ew Scriptures which is here translated tvife M
(uxoi-) by Swedenborg, is the same as in the preceding verse is translated woman. "
]>y this change of terms, we certainly lose sight of the relationship that exists,
and is expressly alluded to, in the text, between the Hebrew words ^^X ('«^') and
riu'N (Ishah), and which is well represented by the English words " man " and
" woman." Had our author written in English, he would probably, to exhibit
this relationship, have again used the word "woman " in this verse, as is done
in the common English Bible; but writing in Latin, in which language neither
of the words signitying woman or wife is at all related to that wliich signifies
man, and thus not being able to exhibit in his translation the form of tlie
original expression, he has judiciously nsed that word which most adequately
exhibits the siinne : for it is in reference to woman in her character as the io[fe of
man, that the original adverts to the derivation of her name. On this account,
then, our author, after having in the 22nd verse translated the word HE^N
{ishnh) — mnUer, woman, as most agreeable to the sense in that place, translates
it in this verse uxor — wife, as most expressive of the meaning here. In the
following verse — the 24th — the translators of the authorised version of the Bible
have also made the same change of terms : as we cannot say in English " a man
shall cleave to his woman,' t\\ey have there introduced the term "wife "as
their translation of Hti'X (ishah). The difficulty arises from this circumstance.
The Hebrew word nCX (inhah), like the French word /emme, means both a
woman, in general, and a u'ife, in particular ; and therefore in languages like
the English, which appropriate a separate word to express each of those ideas,
it must be translated either by the one term or the other, according to the
.sense, as determined by the context.

From this statement it will also be seen, that when the author says below, no.
lf)l, that the proprium " is called a ivoman, and afterwards a icife," he does
not mean that the words in the Hebrew are diHerent, liut that different words .
are used by him, because the idea attached to the same Hebrew word is different
in different places.

t It is necessary to explain why the Latin word vlr is here and in other places*
added in parentheses after the word " man."

In the three ancient langnages, the Hebrew, the Greek, and the Latin, there
are two words to denote man ; one of these words, which in Hebrew is D^K
iadam), in Greek, IcM^fuvoi {aniliropos), and in Latin Aowio, denoting a human-
being in general, without any reference to sex ; and the other, which in Hebrew
is tJ'^X (i«A), in Greek, kvnf (ano-), and in Latin, rlr, denoting a male man only.
P>ut as the English affords but the single word "man," by which to translate
the twofold expressions of the ancient languages ; and as, on account of the
distinctness of the ideas in the spiritual sense, it is necessary to indicate, by'
.some means, what expression is used in the author's Latin, and in the passages
of the Hebrew and Greek Scriptures which he translates, tiierefore throughout
tliis work, when the word in the Latin is homo, answering to the Greek a.y^fwx^t
{anlhropo^) and the Hebrew QHX (adam), the English word " man " is given by
itself ; but when the word in the Latin is vir, answering to the Greek dthp (aiier)
and the Hebrew {^"'J< [ish), the Latin word vir is added, as above.

52

CHAPTER II. 18. [131-139.

THE CONTENTS.

131. The posterity of the Most Aucient Church, whicli
inclined to 2^'i'oprmm* is liere treated of.

132. Since man is such as not to be content to be led by
the Lord, but desires also to be guided by himself and the world,
or by the proprium ; therefore the propriiim, which was granted
to him, is here treated of, verse 18.

133. And first it is given him to know the affections of good,
and the knowledges of truth, with which he is endowed by the
Lord ; still, however, he inclines to the proprium, verses 19, 20.

134. Wherefore he is let into the state of the 'proprium, and
a proprium is given to liim, which is described by a rib huilt
into a ivoman, verses 21-23.

135. Celestial and spiritual life also are adjoined to the ^wo-
prium, so that they appear as one, verse 24.

136. And innocence from the Lord is insinuated into the
p)ropriuin, that it might not be offensive to him, verse 25.

THE INTERNAL SENSE.

137. The first three chapters of Genesis treat in general of
the Most Ancient Church whicli is called Man, from its begin-
ning to its end, when it perished : the preceding part of this
chapter treated of its most flourishing state, when it was a
celestial ma7i ; the present, of those who inclined to p)roprmvi,
and of their posterity.

138. Verse 18. And Jcliovah God said, It is not good that the,
nnan should he alone; I will make him a help) as with him. By
alone is signified, that he was not content to be led by the Lord,
but desired to be so from self and the world. By a help as with
him, is signified the p"t>2«-t«y;i, which is subsequently called a
rib huilt into a woman.

139. In ancient times those were said to dwell (done who
were under the Lord's guidance as celestial men, because such
were no longer infested l)y evils, or evil spirits. This was also
represented in the Jewish Church by their dwelling alone when
they had driven out the nations. On this account it is fre-
quently said of the Lord's Church in the Word, that she is alone,
as in Jeremiali : " Arise, get you up to the (juiet nation tliat
dwelleth confidently, saith the Lord, which hath neither gates

* The Latin word proprium, which is lierc rctaiiuMl, for want of an Englisli
word exactly answering to it, literally signilics what is jn-oparli/ one's oion ; and
it is connnonly used by our author to express the self -hood. The Frencli leproprc
answers to it perfectly.

140-142.] GENESIS.

nor bars; tliey <hrdl alone" (xlix. 31). In the prophecy of
Moses: " Israel Jiatli dtrclt conjidenthi alone" (Dent, xxxiii. 28).
And still more clearly in the prophecy of Balaam : " Lo, the
people durllcth alone, and shall not be reckoned among the
nations " (Nnm. xxiii. 9) ; where nations signify evils. This
])osterity of the ]\Iost Ancient Church was not disposed to dwell
alone, that is, to be a celestial man, or to be led by the Lord as
a celestial man, but to live amongst the nations like the Jewish
Church. In consequence of this inclination, it is said, i/! is not
good that the man should he alone; for he who desires it, is
already in evil, and his desire is granted to him.

140. That by a help as vAth him the propi^ium is signified, is
evident both from the nature of the fropriuni, and from what
folhnvs. As, however, the man of the Church, who is here
treated of, was well-disposed, a pro2')rium was granted to him,
l)ut of sucli a kind that it appeared like his own, wherefore it is
said to be a help as with him.

141. Innumerable circumstances might be related of the p)ro-
2yrium, in describing its nature and influence with the corporeal
and worldly man, with the spiritual man, and with the celestial
man. The proprium, with the corporeal and worldly man, is
his all; he knows notliing else but i\\Q p)roprium, and imagines,
as was said above, that if he were to lose his propjTinrn he should
perish. With the spiritual man also the p)ro2-)rium has a similar
appearance ; for, although he knows that the Lord is the life of
all and gives wisdom and understanding, and consequently the
power to think and to act, yet this knowledge is rather the
profession of his lips, than the belief of his heart. But the
celestial man acknowledges that the Lord is the life of all, and
gives the power to think and to act, because he perceives that
it is really so. He never desires a proprium ; but although he
does not, still a proprium is given him by the Lord, which is
conjoined with every perception of the good and the true, and
with all felicity. The angels are in such a proprium and thence
in the utmost peace and tranquillity : for in their j;?'02:)?'n;9» are
contained the things which are of the Lord, who governs their
propriu7n, or themselves by means of their ^jro/;ru»n. This
jyrojjriinn is the very essence of all that is celestial, whilst that
of the corporeal man is infernal. But respecting t\\Q proprium
more shall be said hereafter.

142. Verses 19, 20. And Jehovah God formed out of the
f/roimd every least of the field, and every fowl of the heavens,
and brought it to the man to see vjhat he would call it ; and what-
ever the man ccdled every living soul, that was the name thereof
And the man gave ouimes to every least, and to the foid of tlie
heavens, and to every wild least of the field : but for the man
tJiere vjas not found a help as with him. By beasts are signified
the celestial affections, and hy fou-ls of the heavens, the spiritual ;

54

CHAPTER 11. 19, 20. [143-145.

or by hcasts what is of the will, and by fowls what is of the
understanding. To hring them to tlie man to see what lie would
call them, is to enable him to know their quality, and liis givinrj
them names, signifies that he knew it. But, notwithstanding
his knowing with what quality the affections of good and the
knowledges of truth were endowed by the Lord, still he inclined
to iwoprium, which is expressed in the same terms as before,
that there was not found a heljy as tvith him.

143. That by beasts and animals were anciently signified
affections, and their like in man, may appear strange at the pre-
sent day ; but as the men of that period regarded all objects
from a heavenly idea, and as such things are represented in the
world of spirits by animals, and, indeed, by animals of a similar
quality, therefore when these were mentioned affections were
understood : in the Word also, whenever beasts are spoken of,
either generically or specifically, they are implied. The whole
prophetic Word abounds with similar representative expres-
sions ; wherefore he who does not know what every beast
specifically signifies, cannot possibly understand what the Word
contains in the internal sense : but, as was before observed,
beasts are of two kinds, — evil or noxious beasts, and good or
harmless ones, — by the good, good affections are signified, as by
sheep, lambs, and doves ; and as it is the celestial, or the celes-
tial-spiritual man who is here treated of, such are here meant.
That beasts in general signify affections, was shewn from some
passages in the Word above (nos. 45, 46) ; so that there is no need
of adducing further proof in this place.

144. That to call by name signifies to know their quality, is,
because the ancients, by the name, understood no other than
the essence of a thing ; and by seeing and calling by name, to
know the quality. This was the reason why they gave names
to their sons and daughters according to the things which w^ere
signified ; lor every name had something peculiar in it, from
which, and by which, they might know whence and what it was,
as will be seen in a future part of this work, when, by the Lord's
Divine mercy, we come to treat of the twelve sons of Jacob,
Since therefore names implied whence and what they were,
nothing else was understood by calling by name. This was the
customary mode of speaking amongst them, and those who are
not aware of it must feel surprised that to call by name has this
signification.

145. In the Word, also, by name is signified the essence of a
thing, and by seeing and callivg by name to know its quality ;
as in Isaiah : " I will give thee the treasures of darkness, and
hidden riches of secret places, that thou may est know that I,
Jehovah, who call thee by thy name, am the God of Israel. For
Jacob My servant's sake, and Israel Mine elect, I have even
called thee by thy name, I have surnamed thee, and thou hast not

55

14G-148.] , GENESIS.

known Me" (xlv. 3, 4). In this passage, to call hy name, and
to surname, signifies to foreknow liis quality. Again : " Thon
slialt be called hy a new name, which the mouth of Jehovah
shall name " (Ixii. 2), signifies to become another kind of person,
as appears from the ])receding and subsequent verses. Again :
" Fear not, 0 Israel, for I have redeemed thee, I have called thee
hy thy name ; thou art Mine " (xliii. 1) ; denoting that He knew
their quality. Again, in the same prophet : " Lift up your eyes
on high, and behold who hath created these things, that bringeth
out tlieir liost by number ; He will call them all hy name " (xl.
26) ; for He knew them all. In the Apocalypse : " Thou hast a
few names even in Sardis who have not defiled their varments.
He that overcometh, the same shall be clothed in white raiment,
and I will not blot out his name out of the book of life, but I
will confess his name before My Father, and before His angels "
(iii. 4, 5). And in another place : " Whose names are not written
in the Lamb's book of life" (xiii. 8). By names in these pas-
sages are never understood names, but qualities ; nor is the
name of any one ever known in heaven, but only what he is.

146. From wdiat has been stated, the connection of what is
signified may be seen. In verse 18 it is said, It is not good that
the man shoidd he alone; I will make him a help as ivith him ;
by and by heasts and hirds are spoken of, which had, however,
been mentioned before ; and immediately it is repeated, that/o?'
the man there was not found a help as with him, which denotes
that, although he was permitted to know his state as to the
afi'ections of good, and the knowledges of truth, still he inclined
to ^jroprmw ; for those who are of such a nature as to desire
a pro'prium, begin to despise the things of the Lord, however
plainly they may be represented and demonstrated to them.

147. Verse 21. And Jehovah God caused a deep sleep to fall
upon the man, and he slept; and He took one of his ribs, and
closed up the flesh in the place thereof. By a rih, which is a bone
of the chest, is meant man's proprium, in which there is but
little vitality, and, indeed, a iwoprium which is dear to him : by
flesh in tlie place of the rih, is meant a proijrium in which there
is vitality : by a deep sleep, is meant that state into which he
was let so that he might appear to himself to possess a pro-
prium ; which state resembles sleep, because whilst in it he
knows no other but that he lives, thinks, speaks, and acts from
himself; when, however, he begins to know that this is false,
he is then roused as it were out of sleejy and becomes awake.

148. The reason why man's proprium is called a rib, which
is a bone of the chest, and indeed a proprium which is dear to
him, is, because the chest, amongst the most ancient people,
signified charity, l)ecause it contains both the heart and the
lungs ; and bones signified the viler things, because they possess
a minimum of vitality ; whilst /es7t denoted such as had vitalitv.

56

i

CHAPTER II. 21. [149, 150.

The ground of these significations is one of the deepest arcana
which was known to the men of the Most Ancient Church,
concerning which more will be said, by the Lord's Divine mercy,
in the following pages.

149. In the Word, also, 2:)ropriurii is signified by hones, and
indeed a j^roprium vivified by the Lord ; as in Isaiah : " Jehovah
shall satisfy thy soul in drouglit, and free thy hones from in-
cumbrance, and thou shalt be like a watered garden " (Iviii. 11).
And again : " When ye see this your heart shall rejoice, and
your hones shall fiourish like an herb " (Ixvi. 14). In David :
" All my hones shall say, Jehovah, who is like unto Thee ? "
(Psalm XXXV. 10). That is still more evident from Ezekiel,
where he speaks of hones receiying Jtcsh, and having breath put
into them : " The hand of Jehovah set me down in the midst
of the valley which was full of hones, and He said to me,
Prophesy upon these ho7ies, and say unto them, 0 ye dry hones,
hear the word of Jehovah ; thus saith the Lord Jehovih to
these hones, Behold I will cause breath to enter into you, and ye
shall live : and I will lay sinews upon you, and will bring up
Jlesh upon you, and cover you with skin, and I will put breath
in you, and ye shall live, and ye shall know that I am Jehovah "
(xxxvii. 1, 4-6). Man's j^^W^'ium, when viewed from heaven, 2
appears altogether like something bony, inanimate, and thor-
oughly deformed, consequently as, in itself, dead, but when
vivified by the Lord, it looks like a Hcshi/ substance. Man's
2)roprium is, indeed, a mere dead nothing, although to him it
seems so real and important, yea, as his all. Whatever lives in
him is from the Lord's life, and if this were removed, he would
fall down dead, like a stone : for man is only an organ receptive
of life, and such as is the quality of the organ, such is the affec-
tion of the life. The Lord alone has j^^'oprium ; by His projmuvi.
He redeemed man, and by His jjrojyrium He saves man. The
Lord's 2^'>'opriuvi is life, and from His proprium, man's propriuin,
which in itself is dead, is vivified. The Lord's proprium is also
signified by the Lord's words in Luke : " A spirit hath not Jlesh
and bones as ye see Me have " (xxiv. 39) ; and likewise by this,
that a hone of the pcisclial lavih should not he hroken (Exod. xii. 46).

150. The state of man, when he is in proprium, or when he
supposes that he lives from himself, is compared to deep sleep ;
yea, by the ancients it was called deep sleep ; and in the Word
it is said of such, that they hcive poured out upon them the spirit
of deep sleep, and that they sleep) the she}). That man's 2^'i'oprium
in itself is dead, or that no one has any life of himself, is shewn
so clearly in the world of spirits, that evil spirits who love
nothing but i\\Q proprium, and cjlistinately insist that they live
from themselves, are convinced by sensible experience, and
forced to confess, that they do not live from themselves. It
has been especially permitted me now for several years to

57

1,TI-154.] GENESIS.

Li^cnniie acquainted with the liuinan proprium, and it lias been
granted to nic to perceive clearly that I could think nothing
fiuni niyself: hut that every idea of thought entered by inHux,
and, sometimes, how and whence this influx entered. The man,
therefore, who supposes that he lives from himself, is in falsity,
and in conse([uence appropriates to himself everything evil and
false, which he would never do were he to believe according to
the real truth of the case.

151. Verse 22. And fhc rib which Jehovah Clod had. tah'u
from the man, He built into a tvoman, and brought licr to the man.
By to build is signified to raise up what was fallen : by the rib,
the unvivified 'proprium : by a icoman, proprium vivified by the
Lord : by He brought her to the man, that a 'proprium was granted
to him. The posterity of this Church did not wish, like their
parents, to be celestial men, but to be under their own self-
guidance ; and thus inclining to jnvprium, it was granted to
them, but still one vivified by the Lord, and therefore called a
woman, and afterwards a vnfe*

152. It requires but little attention in any one to discern,
that v:oman was not formed out of the rib of a man, and that
deeper arcana are here implied than any person has heretofore
been aware of. It must be plain also, that by the woman is
signified the p)roprium, from this circumstance, that it was the
woman who was deceived ; for nothing ever deceives man but the
proprium, or what is the same, the love of self and of the world.

15.3. The rib is said to be built into a looman, but it is not
stated that the woman was created, or formed, or made, as it
was before when treating of regeneration. The reason of its
being said to be built, is, because to build is to raise up that
which is fallen ; in this sense it is applied to the Word, where
to build is predicated of evils : to raise up, of falses ; and to rc-
neu), oihoth.. As in Isaiah: "They shall build the wastes of
eternity, they shall raise up the ancient desolations, and they
shall renew the waste cities, the desolations of many genera-
tions " (Ixi. 4). Wastes in this and other passages signify evils ;
desolations, falses ; to build is applied to the former ; to raise up,
to the latter ; and this distinction is carefully observed in other
places by the prophets ; as where it is said in Jeremiah : " Again
I will build thee, and thou shalt be built, 0 virgin of Israel"
(xxxi. 4).

154. Nothing evil and false can possibly exist which is not
projn'ium, and from the proprium, for the pirojyrium of man is
evil itself; thence man is nothing but evil and falsity. This
was demonstrated to me by the fact, that when the propriuni
of man is presented to view in the world of spirits, it appears
so deformed that it is impossible to depict anything more ugly,
although with a difference according to the nature of the pro-

* See the note above, p. 52,

58

CHAPTER II. 23. [155, 156.

prium, so that he to wliom the things of his jnvprwm are visibly
exhibited, is struck with horror, and wishes to flee from himself
as from a devil. AYhen, however, the things of the j^Top'^^i-t""'
of man are vivified by the Lord, they appear fair and beautifid,
with a variety according to the life, to which the Celestial of
the Lord can be adjoined. Thus, such as have been endowed
with, or vivified by, charity, appear like boys and girls with the
most beautiful countenances ; and those who are in innocence,
like naked infants, variously adorned with garlands of flowers
encircling their bosoms, and diadems upon their heads, living
and sporting in an adamantine aura, and having the most
interior perception of felicity.

155. The words, the rib was built into a woman, include more
arcana than it is possible for any one ever to discover from the
letter; for the Word of the Lord is such, that its inmost con-
tents regard the Lord Himself and His kingdom ; thence is the
life of the Word. Tlie passage before us likewise, as may be
seen when viewed interiorly, refers to the celestial marriage.
This celestial marriage exists in the proimum, which, when
vivified by the Lord, is called both the Lord's bride and wife.
The proprinm thus vivified has a perception of all the good of
love and the truth of faith, and consequently possesses all
wisdom and intelligence, conjoined with inexpressible felicity.
The nature, however, of the vivified proprinm, wdiich is called 2
the Lord's bride and ivifc, cannot be concisely explained. Suffice
it, therefore, to observe, that the angels perceive that they live
from the Lord, although, when not reflecting on the subject,
they know no other but that they live from themselves. They
are influenced by a common affection, which is such, that if
they recede even in the least from the good of love, and the
truth of faith, they perceive a change ; and, consequently, they
are in the enjoyment of their peace and felicity, which is inex-
pressible, whilst they are in this common perception that they
live from the Lord. This p)ropiriuni also is what is meant in
Jeremiah, when it is said : " Jehovah hath created a new thing
in the earth, a woman shall compass a man" (xxxi. 22). The
celestial marriage, also, is signified in this passage, where by
a vjoman is meant the p)i'02)rium vivified by the Lord, of whom
the expression to compass is predicated, because the 2)roprkim
encompasses, as a rib made flesh encompasses the heart.

156. Verse 23. And the man said. This now is bone of my
hones, and flesh of ony flesh; therefore she shall be called Wife,
because she was taken out of man (vir). Bone of bones and flesh
of flesh, signify the 2)ro2rrium of the external man : bone, the
projjriuni before it is vivified, and flesh the vivified ])roprium.
Man (vir), moreover, signifies the internal man ; and as this is
consociated with the external, as stated in the subsequent verse,
therefore the p)'''02')rium which was before called u:oman, is here

59

157-lGl.] GEXESIS.

ilenoniinaled wife. Now, si;j;nifies tlmt it was thus effected at
this time, when the state was changed.

lo7. Inasmuch as hone of hones and flesh of flesh signified
the 'proprium of the external man in which was the internal,
therefore in ancient times all those were called hone of hones
and Jlesh of flesh, who could he said to belong to them, and
were of one house, or of one family, or in any degree of relation-
ship to each other. Thus Lal)an says of Jacob, " Surely thou
art my hone and mj/ flesh" (Gen. xxix. 14). And Abimelech
says of his mother's Ijrethren, and of the family of the house of
his mother's father, " llemember that I am your hone and your
flesh " (Judges ix. 2). The tribes of Israel also say of them-
selves to David, " Behold, we are thy hone and we are thy flesh "
(2 Sam. V. 1).

158. That man (vir) signifies the internal man, or, what is
the same, one who is intelligent and wise, is plain from Isaiah :
" I behold, and there is no man (vir), even among them, and
there is no counsellor " (xli. 28) — that is, none icisc and intelli-
(jcnt. Also in Jeremiah : " Pain ye to and fro through the
streets of Jerusalem, and see if you can find a man, if there be
any executing judgment, seeking the truth " (v. 1). One who
executes judgment is a wise person, and he who sechs the truth, an
intelligent one.

159. It is not, however, easy to perceive how these things
are, unless the state of the celestial man is understood. In the
celestial man the internal man is distinct from the external ;
indeed, so distinct, that he perceives what belongs to the
internal, and what to the external, and how the external is
governed by the internal from the Lord. But the state of the
posterity of this celestial man, in consequence of inclining to
'proijrium; which belongs to the external man, was so changed,
that they no longer perceived the internal man to be distinct
from the external, but imagined the internal to be one with the
external, for such a perception takes place when man inclines
to 2)ro2)rium.

IGO. Verse 24, Therefore shcdl a man (vir) have his father
and Ids mother, and shall cleave unto his icife, and they shall he
one flesh. To leave father and mother is to recede from the
internal man, for it is tlie internal which conceives and brings
forth the external. To cleave unto a xvife, is that the internal
may be in the external; to he one flesh, that they are there
together ; and because there was previously an internal man,
and an external man from the internal, what was then a spirit
is now made flesh. Thus celestial and spiritual life was adjoined
to the proiri'ium, that they might be as one.

161. This posterity of the Most Ancient Church was not
evil, but still good; and because they desired to live in the
external man, or in the propriurn, this was permitted them by
60

CHAPTER II. 25. [162-164.

the Lord, — what was spiritual-celestial, however, being mercifully
insinuated therein. How the internal and external act as one,
or how they appear as one, cannot be known unless the nature
of the influx of one into the other be understood. To enable
us to conceive some idea of this influx, let us take an action as
an example, in which unless there be charity interiorly, or love
and faith, and the Lord in them, it cannot be called a work of
charity, or the fruit of faith.

162. All the laws of truth and rectitude flow from celestial
principles, or from the order of life of the celestial man. For
the whole heaven is a celestial man, because the Lord alone is a
celestial man ; and as He is the all in all of heaven and the;
celestial man, they are thence called celestial. As every law of
truth and rectitude flows from celestial principles, or from the
order of life of the celestial man ; so, in an especial manner,
does the law of marriages. It is the celestial marriage, from
and according to which all marriages on earth will be derived :
and this consists in there being one Lord and one Heaven, or
one Church, whose Head is the Lord. The law of marriages
thence derived is, that there shall he one husband and one wife,
who are thus an image of the celestial man. This law was not
only revealed to the men of the Most Ancient Church, but also
inscribed on their internal man ; wherefore a man (vir) at that
time had but one wife, and they constituted one house. But
when their posterity ceased to be internal men, and became
external, they then married more wives than one. Because the ■
men of tlie Most Ancient Church, with their wives, represented
the celestial marriage, conjugial love was to them a kind of
heaven and heavenly felicity ; but when the Church declined,
they had no longer any perception of happiness in conjugial
love, but in multiplied connections, which is a delight of the
external man. This is called by the Lord hardness of heart, on
account of which they were permitted by Moses to marry more
wives than one, where He says : " For the hardness of your heart
Moses wrote you this precept, but from the beginning of the
creation God made them male and female. For this cause
shall a man leave his father and mother, and shall cleave
unto his wife, and they twain shall be one flesh ; wherefore
they are no more twain but one flesh. What, therefore, Cod
hath joined together, let no man put asunder " (Mark x. 5-9).

163. Verse 25. And they vrre hotli naked, the tnan and his
vnfe, and imrc not ashamed. Their heimj 'naked, and not ashamed,
signifies that they were innocent ; for the Lord had insinuated
innocence into their ^j?'oprM«?/i, to prevent its being unpleasing.

164. Man' s p7r)prinm, as before stated, is mere evil, and when
exhibited to view, is most deformed ; but when cliarity and
innocence from the Lord are insinuated into the p7'oprium, it
then appears good and beautiful (as was observed, no. 154).

61

lOr.-lGT.] GENESIS.

Charity and innocence not only excuse the proprium, or evil and
lalsity in man, but, as it were, abolish it; as may be observed
in little children, in whom evil and falsity are not merely con-
cealed, but even pleasing, so long as they love their parents
and one another, and manifest their infantile innocence. Hence
it may be known why no one can be admitted into heaven, un-
less he possesses some degree of innocence, agreeably to what
the Lord has said : " Suffer the little children to come unto Me,
and forbid them not, for of such is the kingdom of God. Verily,
1 say unto you, whosoever shall not receive the kingdom of God
as a little chihl, he shall not enter therein. And He took them
Tip in His arms, put His hands upon them, and blessed them "
(Mark x. 14-16).

165. That the nakedness of which they were not ashamed, sig-
nifies innocence, is proved by what follows ; for when integrity
and innocence departed, their nakedness appeared to them dis-
graceful, and they therefore hid themselves. It is evident also
from the representations in the world of spirits, where nakedness
(if u-hich they were not ashamed denotes innocence ; for spirits,
when desirous to exculpate themselves and prove their guiltless-
ness, stand naked before their accusers to testify their innocence.
But it is best demonstrated by the fact, that the innocent in
heaven appear as naked infants decorated with garlands, varying
according to the specific nature of their innocence ; whilst such
as are not so thoroughly imbued with innocence, are clad in
handsome and shining garments, resembling adamantine silk,
as the angels were occasionally seen by the prophets.

166. This is an exposition of a few of the contents of the

Wwd in this chapter, hut as it treats of the celestial man who

is scarcely knov:n to any one in the present day, it must, to some

persons, necessarily appear obscure.

167. If any one could know how many arcana each particular
verse cmitains, he woidd he perfectly astonished ; for although
there is hut little evidence of their existence in the letter, they
are too numerous ever to he fully explained. For the purpose of
hriefly elucidcdinrj the nature of the Word, it may he mentioned
that in the irorld of spirits, tvhieh is a rep)resentative inorld, the
sense of the letter, as it occurs, is vividly represented in a heautiful
order, and wludever is thus represented to the life is perceived in
the second heaven hy the angelic spirits as to the more minute
ideas conveyed hy the representations, and these again hy the
angels in the third heaven still more copiously, heing full of inex-
ptressihle angelic ideas, which are moreover presented, according
to tlie Lord's good pleasure, in all and in unlimited variety.
Such is the Word of the Lord,

62

CHAPTEK II. [168-177.

THE RESUSCITATION OF MAN FROM THE DEAD, AND HIS
ENTRANCE INTO ETERNAL LIFE.

168. Being I'^criiilttcd to describe in a series the mode in
irhich man passes from the life of the hody into the life of eternity,
that I might 'understand the way in which he is resuseitcded, I
was, as has been stated, instructed not audibly, but by sensible
experience.

169. / ivas reduced into a state of insensibility as to the bodily
senses, thus almost into the state of dying persoiis, retaining, how-
ever, my interior life tmimpaired, attended with the power of
thinking, that I might perceive and remember ivhat occurs to those
who die and arc resuscitated, with so much of respiration as was
tiecessary for life, and afterwards with tacit respiration.

170. Celestial angels came and occupied the region of the
heart, so that as to the heart I might seem united, with them, and
thus at length scarcely anything was left to me except thought,
and the7ice jicrception ; and this for some hours.

171. I was thus removed from communication with spirits in
the 7V07'ld of spirits, who supposed that I had departed from the
life of the body.

172. Besides the celesticd angels, who occupied the region of
the heart, there were also tivo angels sitting at my head, and it
was given me to perceive that it is so with every one.

173. The angels who sat at mi/ head ivere perfectly silent, only
commtinicating their thoughts with the face, so that I coidd per-
ceive that another face was, as it were, induced upon me ; indeed
two, because there loere two angels. When the angels perceive
that their faces are received, they then hnoiv that the man is dead.

174. After recognising their faces, they induced certain
changes abottt the region of the mouth, and thus communicated
their thoughts; for it is customary with the celestial angels to
specth by the province of the mouth ; and it was permitted me to
perceive their thought-speech.

175. An aromatic odour like that of an embalmed corpse was
perceived; for when the celestial angels are present, then the
cadaverous odour is 2ycTceived as if it were an aromcdic, which
when recognised by the evil spirits preve7its their approach.

176. In the meantime I perceived that the region of the heart
was kept very closely U7iitcd with the celestial angels, as was also
evident from the pulse.

177. It ivas insinuated to rnc that man is kept engaged by tlte
angels in the pioics and holy thoughts which he entertained at the
point of death ; and it was also insinuated that those ivho die
usually think about eternal life, and seldom- of salvation and-
hap2nness, therefore the angels keep them in the thought of eternal
life.

63

17S-181.] gp:nesis.

11^. Tliey arc kept eiujaycd in this thouf/hf, for a sufficient
Ictii/f/i of time, hy t/ic celestial angels, hforc their departure ; and.
then "'■^' ''^'^'"' entrusted to the spiritual anyels, vnth whom they
arc affencards associafed : in the mean time tlicy have an obscure
/lotion that they arc liriny in the body.

179. lichen the intermd ^;ari'.s of the body grow cold, the vital
sidisfances, wherever they may be, even if enclosed in tJie vndti-
plied intricacies of the most elaborate tissue, are separated from
the man; for such is the efficacy of the Lord's mercy, which pre-
cionsly to this separation was perceived by me as a vivid and
spiritual attraction, that nothing vital could remain behind.

ISO. The celestial angels, who sat at the head, remained vnth
me for some time, after I was, as it u'cre, resuscitcttcd, but they
conversed only tacitly ; it was perceived from their cogitative
speech, that they made light of all fallacies and falsities, not
indeed laughiiuj at them as contemptible, but regarding them as
mere nothings. Their speech is cogitcdive, not sonorous, and this
is the language they employ when first conversing with soids.

181. 3fa'}i, when thus resuscitated by the celesticd angels, pos-
sesses only cm obscure life ; but, when the 2Jeriod arrives for him
to be delivered to the spiritual angels, tlien, cfter a little delay,
as the spiritncd angels approach, the celestial retire ; and it has
been shoivn to me how the latter operate tliat he may receive the
actual use of light, as described in the continuation of this subject
_preJlTed to the following chapter.

64

GENESIS.

CHAPTER THIRD.

CONTINUATION CONCERNING THE ENTRANCE INTO ETERNAL
LIFE OF THOSE WHO ARE RESUSCITATED.

182. As the celestial angels are with the rcsuscitatecl person,
they do not leave Mm, for they love every one ; hut ivhcn the soul
can no longer consociate with the celestial angels, it desires to
depart from them ; and ivhen this takes place, the spiritual angels
arrive and communicate the actual use of light ; for, previously,
tlie spirit scav nothing, hut only thought.

183. The mode in which the angels effect this ivas shcv:n to
me. They were seen to unrol, as it were, a memh'anc from the
left eye toivards the nose, so that the eye might he opened, and
the enjoyment of light cfforded ; and a mcin has no idea hid that
this is really the case ; it is, however, only an appearance.

184. After this delicate membrane has been thus in appearance
stripped off, some light is visible, cdthough only obscurely, as a
man sees through his eyelids when he first aivakes out of sleep, the
spirit remaining in a tranquil state, guarded by the celestial
angels. At this time, there appears a sort of cloud of a blue
colour, and a little star ; but it ivas perceived that this was done '
with considerable variety.

185. Aftericards it seems as if something was gently removed
from the face, and perception is communicated to him ; the angels
being especially cautious, whilst effecting this, to prevent any idea
gaining admission but such as is of a soft and tender nature, as
of love ; and it is now given him to know that he is a spirit.

186. He then enters upon a life which is at first happy and
joy fid ; for he appears to himself to have been admitted into
everlasting life, which is represented by a splendid white light
heaictifidly merging into ycUovj, which signifies that this, his Jirst
life, is celestial-spiritual.

187. IViat he should afterwards be received into the society of
good spirits, is represented by a yoidh sitting upon a horse, which
cannot move, however, a single step, and directing him towards

VOL. I, E 65

1S8, ISO.] GENESIS.

7/(7/. He w rcprrsrvfi'd r^<? a youth, because when he first enters
vpoH eternal life he /.s in the society of angels, and therefore
appears to himself to he in. the fioirer of youth.

188. 2'he snhsegnent life is represented- by his dismounting from
the horse and walkiny on foot, because he cannot make the horse
more from his place ; and it is insinuated to him that he must be
instructed in the knouiedfjcs of truth and good.

189. Afterwards there appear 'pathvays leading gently up-
wards in an oblique direction, tvhich signify, that by the hnov)-
tedges of truth and good, and. by an achwidedgment of what he
is of himself, he should be led by degrees towards Heaven ; for no
one can he condvcted thither without such self -acknowledgment ,
and the knoicledges of truth and good. The continuation may he
seen at the end of the chapiter.

CHAPTER III.

1. And the serpent was more subtle than any wild beast of
the field which Jehovah God had made; and he said to the
woman, Hath not God, moreover, said, Ye shall not eat of every
tree of the garden ?

2. And the woman said to the serpent, We may eat of the
fruit of the tree of the garden ;

'5. 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 should thence die.

4. And the serpent said to the woman, In dying ye shall
not die.

5. Eor God knoweth that in the day in which ye eat thereof,
then your eyes shall be opened, and ye shall be as God, know-
ing good and evil.

6. And the woman saw that tlie 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 (xir) with lier, and he did
eat.

7. And the eyes of them both were opened, and they knew
that they were naked : and they sewed fig-leaves together, and
made themselves girdles.

8. And they heard the voice of Jehovah God going from
Himself in the garden in the air (aura) of the day ; and the man
and his wife hid themselves from the face of Jehovah God, in
the midst of the tree of the garden.

9. And Jehovah God called to the man, and said to him,
AVhere art thou ?

6G

CHAPTEE III. 1. [190-194

10. And he said, I henrd Tliy voice in the garden, and I was
afraid, because I was naked ; and I hid myself.

11. And He said, Who told thee that thou wast naked ? hast
thou eaten of the tree, whereof I commanded thee that thou
shouldest not eat ?

12. And the man said, The woman whom thou gavest to be
with me, she gave me of the tree, and I have eaten.

13. And Jehovah God said to the woman. Why hast thou
done this? And the woman said. The serpent deceived me, and
I have eaten.

THE CONTENTS.

190. TiiE third state of the Most Ancient Church is treated
of, in which they so far inclined to projwnim that they loved it.

191. Because they then began to believe nothing which they
could not comprehend with the senses, from the love of self, or
the proprium,, — the sensual part being represented by the ser-
pent ; self-love or the 2^'^'oprm7n, by the woman ; and the llational,
by the man.

192. Thence the serpent or the sen,sual part persuaded the
woman that she should scrutinize those things which relate to
faith in the Lord, whether they are so, — which is signified by
eating of the tree of hiouiedge ; and that the Eational of man
{homo) consented, is signified by the man's {vir) eatmg thereof,
verses 1-6.

193. But they perceived that they were in evil ; from which
remnant of perception, — which is signified by their eyes being
ojjened, and their hearing the voice of Jehovah, verses 7, 8 ; and
from the fig-leaves, of which they made themselves girdles,
verse 7 ; from their shame, and coneealmeiit in the midst of the
tree of the garden, verses 8, 9 ; and likewise from their aclcnon--
ledgment and confession, verses 10-13, it is evident that natural
good still remained with them.

THE INTERNAL SENSE.

194. Verse 1. And the srypent was more sid)tle titan any
wild beast of the field ivhieh Jehovah God had made ; and lie said
to the woman, Hath not God, moreover, said, Ye shall not cat of
every tree of the gardeii ? By the serpent is here meant the
Sensual of man, when depended upon ; by the wild beast of the
field, as before, every affection of the external man ; by the
vjoman, proprium ; by the seypent's saying. Hath not God, more-

07

lO:..] GENESIS.

over, said, Ye sJuill not cat of every tree ? that they began to
doubt. The subject treated of is the third generation of tlie
Most Ancient Cliurch, which began to disbelieve iu what was
revealed, unless they could see and have sensuous evidence of
its truth. Their first state is described in this and the sub-
sequent verse, which was a state of doubt.

195. The most ancient people did not compare all things in
man to beasts and birds, but they so named them. This was
their customary manner of speaking, which remained even in the
Ancient Church after the Hood, and was preserved amongst the
prophets. The sensual things of man they called serpents,
because, as serpents live close to the earth, so sensual things
are closely connected with the body. Hence also reasonings
concerning the mysteries of faith, founded on the evidence of
the senses, were spoken of by them as the poison of a serpent,
and the reasoners themselves as scrjKnts: and because such
reasoners argue much from sensual or visible things, wliich are
terrestrial, corporeal, mundane, and natural, it was said that

2 the serpent was more subtle tluin any vnlcl least of the field. It
is likewise said by David, speaking of those who seduce man
b}^ reasonings : " They have sharpened their tongue like a ser-
jjcnt ; the 2^018071 of the asp is under their lips" (Psalm cxl. 3).
And again : " They are estranged from the womb, speaking a
lie. Their 2'>oison is Wee the poison of a serpfAit : like the deaf
■poisonous asp that stoppeth her ear, that she may not hear the
voice of charmers, the companionship of the wise companion"
(Psalm Iviii. 3-6). Eeasonings are here called the poison of a
serpent, which induce an unwillingness to hear the wise, or the
voice of the wise ; hence it became a proverb amongst the
ancients that the serpent stoppeth the car. It is said in Amos :
"As if a man went into the house and leaned his hand on the
wall, and a serpent bit him. Shall not the day of Jehovah be
darkness and not light ? even very dark, and no brightness in
it?" (v. 19, 20). The hand on the laall stands for one's own
power, and the confidence in sensual things, whence comes the

3 blindness which is here described. So in Jeremiah, it is related
of Egypt : " The voice thereof shall go like a serpent, for they
shall go in strength, and shall come to her with axes, as hewers
of wood. They shall cut down her forest, saith Jehovah, be-
cause it will not be searched; for they are more than the
locusts, and are innumerable. The daughter of Egypt was
ashamed ; she shall be delivered into the hand of the people of
the north " (xlvi. 22-24). Egypt denotes reasoning about Divine
things from what is sensual and scientific ; such reasonings are
called the voice of a serpent, and the blindness thereby occasioned
is signified by the p)eople of the north. Again, in Job : " He shall
suck the poison of asps ; the viper's tongue shall slay him. He
shall not see the brooks, the rivers of rivers of honey and butter"

OS

CHAPTER III. 1. [19G.

(xx. 16, 17). Hivcrs of honey and hutfcr are things spiritual
and celestial, which could not he seen by mere reasoncrs ; rea-
sonings are called the poison of the asp and the vip)ers tongue.
More may be seen respecting the serpent in tlie explanation of
verses 14, 15.

196. In ancient times, those were called serpents who had
more confidence in sensual things than in revealed truth. But
it is still worse at the present day, for now there are persons
who not only disbelieve everything which they cannot see and
feel, but who also confirm themselves in such incredulity by
scientifics unknown to the ancients, and thus occasion in tliem-
selves a far greater degree of blindness. That it may be known
how those who form their opinions on heavenly subjects from
sensual, scientific, and p)hilGsophical considerations blind them-
selves, so as afterwards to see and hear nothing, — being not
only deaf se^yents, but also the flying serpents frequently spoken
of in the Word, which are much more pernicious, — we will take,
for example, what they believe about the spirit, Tlie sensual 2
man, or he who only believes on the evidence of his senses,
denies the existence of spirit because he cannot see it, saying,
There is nothing which I cannot feel : what I see and touch
that I know to exist. The man of science, or he who forms his
conclusions from the sciences, says, What is spirit, unless, per-
haps, a vapour or heat, or some other existence recognised by
science, which will vanish when the fire which gave rise to it
is extinguished ? Have not animals a body, senses, and some-
thing analogous to reason ? and yet it is asserted that although
these must all perish the spirit of man is immortal. Thus they
deny the existence of the spirit. Philosophers also, who wish
to have the credit of possessing more discernment than the rest
of mankind, speak of the spirit in terms which they do not
themselves understand, for they dispute about them, contend-
ing that not a single expression is applicable to spirit which
is derived from what is material, organic, or has extension ;
thus by abstracting from spirit every conceivable quality, it
vanishes from their ideas and becomes to them notliing. Tlie 3
wiser philosophers, however, assert that tlie spirit is thought ;
but in their reasonings about thought, in consequence of separ-
ating from it all substantiality, they conclude that it must
necessarily cease to exist when the body expires. Thus all who
reason merely from sensual, scientific, and philosophic con-
siderations, deny the existence of spirit, and in so doing cease
to believe wliat is asserted of the spirit and spiritual things.
Not so tlie simple in heart; if these are questioned al)0ut the
existence of the S])irit, they declare their unftiigned belief
therein, because the Lord has said that they sliall continue to
live after death ; thus, instead of extinguishing their Pational,
they vivify it by the Word of the Lord.

69

197-200.] GENESIS.

1 97. By tJic serpent, amongst tlie most ancient people, who
■were celestial men, was signified circumspection, and also the
sensual })rinciple by which they exercised circumspection so as
to be secured from injury. It is in this sense that the Lord
said to His disciples : " IJehold, I send you forth as sheep in the
midst of wolves : be ye therefore prudent as serpents, and harm-
less as doves" (Matt. x. 16). Thus also the brazen serpent v:as
set up in tlie wilderness, by which was signified tlie sensual part
of the Lord, who alone is the celestial man, and takes care of
and provides for all ; wherefore all who looked upon it were
preserved.

198. Verses 2, 3. And the woman said to the serpent, We
may eat of tlie fruit of the tree of the garden ; but of the fruit
of the tree ivhich is in the midst of the garden, God hath said.
Ye shall not cat of it, neither shall ye touch it, lest ye should
tlienee die. The fruit of the tree of the garden is the good and
the truth revealed to them from the Most Ancient Church ; the
fruit of the tree which is in the midst of the garden, of ivhich
they vxre not to eat, is the good and the truth of faith, which
they were not to learn from themselves; not to touch it, is a
prohibition against thinking of the good and the truth of faith
from themselves, or from what is sensual and scientific ; and
lest ye should thence die, is, because thus faith, or all wisdom
and intelligence, would perish.

199. That the fruit of tlie tree of which they might not eat,
siirnifies the cjood and the truth of the faith revealed to them
from the Most Ancient Church, or the knowledges of faith, is
evident from this circumstance, that it is said to be the fruit of
the tree of the garden of tvhich they might eat, and not the tree
of the garden, as before, when treating of the celestial man, or
the Most Ancient Church (ii. 16). Tlie tree of the garden as it
is there denominated, signifies the perception of good and truth ;
and the good and truth originating thence is here called fruit,
and is also frequently signitied hy fruit in the Word.

200. The reason why the tree of hnoujledge is here spoken
of as being in the midst of the garden, although previously
(ii. 9), the tree of lives was said to be in the midst of the garden,
and not the tree of knowledge, is, because the midst of the garden
signifies the inmost ; and the inmost of the celestial man, or the
Alost Ancient Church, was the tree of lives, which is love and
the faith thence ; whereas with this man, who may be called a
celestial-spiritual man, or with this posterity, faith was the
midst of the garden, or the inmost. It is impossible more fully
to describe the quality of the men who lived in that most
ancient time, because in the present day it is utterly unknown,
their genius being altogether difterent from our own. For the
purpose, however, of conveying some faint idea of their
character, it may be mentioned that from good they knew the

70

CHAPTER III. 2, 3. [201, 202.

truth, or from love they knew what is of faith. But, when
that generation expired, another succeeded of a totally different
nature ; for, instead of from good discerning the trutli, or from
love what was of faith, they acquired the knowledge of good by
means of truth, and of love from the knowledges of faith ; and
with many amongst them mere knowledge alone was the object
sought. Such was the change made after the flood, to prevent
the destruction of the world.

201. Since, therefore, the genius of the most ancient people
before the flood was such as is not now found to exist amongst
mankind, it is no easy matter to explain intelligibly what the
words of this passage in their genuine sense imply. They are,
however, perfectly understood in heaven, for the angels and
angelic spirits who are called celestial, are of the same genius
as the most ancient people who were regenerate before the
flood ; whilst the angels and angelic spirits who are termed
spiritual, are of a similar disposition to the regenerate after the
flood ; although in l.ioth cases in indefinite variety.

202. The Most Ancient Church, Mdiich was a celestial man,
was so constituted as not only to abstain from eating of the tree
of knowledge, that is, from acquiring their ideas of faith by
means of information obtained from things sensual and scientific,
but they were not even allowed to touch that tree, or, in other
words, to think on any matters of faith under the influence of
things sensual and scientific, lest tliey should descend from
celestial into spiritual life, and thence downwards. Such also
is the life of the celestial angels, the more interiorly celestial of
whom do not even allow I'aith to be named, nor anything what-
ever which has a merely spiritual origin ; and if it is spoken of
by others, instead of faith they have a perception of love, with a
difference known only to themselves ; — thus whatever is of faith
they derive from love and charity. Still less can they endure
listening to any reasonings about faith, and, least of all, to any
mere scientific respecting it ; for, by means of love, they have a
])erception of good and truth from the Lord. From this percep-
tion they know instantly whether it be so or not : wherefore
when anything is said al)Out faith, they answer simply that it
is so, or that it is not so, because they perceive from the Lord
liow it is. This is what is signified by the Lord's words in
]\Iatthew : " Your communications shall be, Yea, yea ; nay, nay ;
for whatsoever is more than these cometh of evil " (v. 37).
'J'his then is what was meant by their not being alloioed to touch
the fruit of the tree of knoviedge ; for, in case they touched, they
would be in evil, or would thereby die. The celestial angels,
however, converse together on various subjects, like the other
angels : but their celestial Lmguage, which is formed and de-
rived from love, is more ineffable than that of the spiritual
angels.

71

203-20G.] GENESIS.

203. The spiritual angels, however, converse about faith, and
even contirni their views of faith by intellectual, rational, and
scientific considerations ; but they never form their opinions
toucliing mailers of faith on such grounds; for they only act in
this manner \vho are in evil. They are also endowed by the
Lord with a perception of all the truths of faith, although not
such a perception as the celestial angels enjoy. The perception
of the spiritual angels is something of conscience vivified by
the Lord, which, indeed, appears like celestial perception, yet is
not so, but only spiritual perception.

204. Verses 4, 5. And the serpent said to the voman, In
dying ye shall not die. For God knotceth thatin the day imvhich
ye eat thereof, then your eyes shall he opened, and ye shall he as
God, hnoiviny good and evil. That their eyes woidd he opened if
they should eat of the fruit of the tree, signifies that were they to
examine matters of faith from the sensual and scientific, that
is, from themselves, they would then see clearly that their
former opinions were erroneous ; that they shall be as God, know-
ing good and evil, denotes that if they thus examined, from
themselves, they would be as God, and might guide them-
selves.

205. Every single verse contains a particular state, or change
of state, in the church. The preceding verses express a percep-
tion of the unlawfulness of that to which they were inclined ;
these verses, an incipient doubt whether it might not be lawful,
since they would thus be enabled to see the truth of what they
had heard from their forefathers, and so Jiave their eyes ojjencd.
At length, in consequence of the ascendancy of self-love, they
desired to be under their own guidance, and thus to be like the
Lord ; for such is the nature of self-love, that it is unwilling
to be led by the Lord, but prefers to be led by self, and to
form its creed from the deductions of tlie senses and from
science.

206. Who are more persuaded that their eyes are open, and
that as God they Icnow good and evil, than those who love them-
selves, and at the same time excel in worldly wisdom ? And
yet, who is more blind ? An attentive examination would
shew that they do not even know, much less believe in, the
existence of the spirit. ^Yith the nature of the spiritual and
celestial life they are utterly unacquainted. They do not
acknowledge an eternal life, for they believe themselves to be
like the brutes which perish. Xeither do they acknowledge
the Lord, but worship only themselves and nature. Those
amongst them who wish to be guarded in their expressions, say
that there is a certain Supreme Being, of whose nature they are

2 ignorant, and who rules over all. These are the principles in
which they confirm themselves by numerous sensual and
scientific arguments ; and if they dared, they \vould do the
72

CHAPTER III. 6. [207-210.

same before all mankind. Such persons, although tliey desire
to be regarded as gods, or as the wisest of beings, if they were
asked wliether they know what it is to have no irropriiuii, would
reply, that it is the same thing as to have no existence, and
that were they deprived of their propriuvi, they would be
nothing. If they were asked, what it is to live from the Lord,
they would conceive it to be a mere fantasy. And if inter-
rogated as to their knowledge of conscience, they would say it
is a mere creature of the imagination, which may be serviceable
in keeping the common people under restraint. If interrogated
as to their knowledge of perception, tliey would do nothing Ijut
laugh at the question, and call it enthusiastic. Such is their
wisdom, such open eyes have they, and such gods they are ! On
these principles, which they imagine to be clearer than the day,
they ground all their reasonings and conclusions concerning
the mysteries of faith. And what can be the result but an
abyss of darkness ! These are the serpents, above all others,
who seduce the world. However, this posterity of the Most
Ancient Church was not as yet depraved ; but such was the
case with those described from verses 14 to 19 of this chapter.

207. Verse 6. And the woman saw that the tree ivas good,
for food, and. that it urns pleasant to the eyes, and. a tree to he
desired, to gire intelligence ; and she tooh of the fruit thereof, and,
did eat ; and she gave also to her husband (vir) ivith her, and he
did eat. Good for food signifies lust ; pleasant to the eyes,

'fantasy; and desirable to give i^itelligence, •pleasure: these are
of the propriuni, or ivoman. By the husband's eating is signified
the consent of the Rational, no. 265.

208. This was the fourth posterity of the Most Ancient
Church, which suffered itself to be seduced by the love of the
proprinm, and was unwilling to believe what was revealed,
unless confirmed by things sensual and scientific.

209. The expressions here employed, as that the tree was good
for food, pleasant to the eyes, and desirable for giving intelligence,
are such as were adapted to the genius of those who lived in
that most ancient time, having especial reference to the will,
because their evils originated in the will. Where the Word
treats of the people who lived after tlie flood, such expressions
are adopted as are not thus applicable to the will, but to the
understanding ; for the most ancient people derived truth from
good, whilst those who lived after the flood acquired good l)y
means of truth.

210. In order that tlie nature of the projirium may be under-
stood, it should be ol)served that the propriuvi of man is all
evil and falsity originating in the love of self and the world,
whereby men are inclined to l)elieve in self, and not in the
Lord or the Word, and to suppose that what they cannot
acquire sensually and scientifically lias no existence. Hence

73

211-213.] GENESIS.

they become nltogetlier evil and false, and thus see all things
perversely. Tliey regard evil as good, and good as evil ; falsities
as truths, and truths as falsities ; realities as nothing ; and
nothing as everything. They call hatred love, darkness
light, death life, and vice mrsd; and are denominated in the
AVord, the lame and the hllnd. This then is the proprium of
man, which in itself is infernal and accursed.

211. Verse 7. And the ei/es uf them both were opened, ami
they knew that they were naked. Their eyes heiny opened, signi-
fies that they knew and acknowledged, in consequence of an
internal dictate, that they u-crc naked, that is, no longer in inno-
cence, as before, but in evil.

212. Tiiat by their eyes heiny opened is signified an interior
dictate, is evident from similar expressions in the Word ; as from
what Balaam says of himself, who, in consequence of having
visions, calls himself the man tchose eyes were opened (Num.
xxxiv. 3). And from Jonathan, who, when he tasted of the
honey-comb, and had a dictate from within that it was evil,
said that his eyes saiv so as to be enliyhtenr.d, that he might see
what he did not know (1 Sam. xiv. 29). Besides, in the Word,
the eyes are often used to denote the understanding, and thus
an interior impression thence received ; as in David : " Liyhten
Thou mine eyes, lest I should sleep the death " (Psalm xiii. 3) ;
where eyes denote the understanding. So in Ezekiel, — speak-
ing of those who are not willing to understand, — " ivho have eyes
to see, and see not " (xii. 2). In Isaiah : " Shut Thou his eyes,
lest he sec with his eyes " (vi. 10) ; which signifies to blind them
lest they should understand. So Moses says to the people :
" Jehovah hath not given you a heart to know, and eyes to see,
and ears to hear " (Deut. xxix. 4) ; where heart signifies the
will and eyes the understanding. It is written of the Lord in
Isaiah, that He should open the Mind eyes (xlii. 7). And again,
in the same prophet : " The eyes of the hlind shall sec out of
obscurity, and out of darkness" (xxix. 18).

213. That by knowiny that they were naked, is signified that
they knew and acknowledged themselves to be no longer in
innocence as before, but in evil, is evident from the last verse
of the preceding chapter, where it is said, ami they were both
naked, the man ami his ivife, and were not ashamed. Not to
be ashamed because they were naked, is there shewn to signify
that they were innocent. The contrary is signified by their
being ashamed, as in this verse, where it is said that they sewed
Jty-leaves together, ami concecded themselves ; for where there is
no innocence, there 'nakedness is a scandal and disgrace, because
it is attended with a consciousness of thinking evil. For this
reason nakedness is used in the Word as a type of disgrace and
evil, and is predicated of a perverted Church ; as in Ezekiel :
"Thou wast naked and bare, and polluted in thy blood" (xvi.

74

CHAPTER III. 7. [214, 215.

22). And again : "They shall leave her nalrd and hare, and
the nakedness shall be discovered" (xxiii. 29). In John : " 1
counsel thee to buy of Me white raiment that thou mayest be
clothed, and that the shame of thy nakedness do not appear "
(Rev. iii. 18). And concerning the last day : " Blessed is he who
watcheth, and keepeth his garments, and doth not walk naked,
and they see his shame " (Rev. xvi. 15). In Deuteronomy : " If
a man shall find in his wife some nakedness, let him write her a
bill of divorcement " (xxiv. 1). On this account, also, it was
commanded to Aaron and his sons to have linen breeches, when
they came to the altar to minister in the Holy Place, to cover
the flesh of their nakedness, lest they should bear iniquity and
die (Exod. xxviii. 42, 43).

214. They are called neiked because left to their propriuvi ;
for those who are left to the jrroprium, or to themselves, have
no longer anything of intelligence and wisdom, or faith re-
maining; consequently they are naked as to truth and good,
and therefore in evil.

215. That the proprium is nothing but mere evil and falsity,
was made evident to me from this circumstance, that whatever
any spirits uttered from themselves was evil and false, insomuch
that whenever it was made known to me that they spoke from
themselves, I was instantly aware that what they said was false,
and yet they were themselves so thoroughly persuaded of the
truth of what they spake as to have not the slightest doubt
about it. The case is similar also with men who speak from
themselves. It has likewise been permitted me to perceive
when any have begun to reason concerning the truths relating
to spiritual and celestial life, or, in other words, truths of faitli,
that they were in a state of doubt, yea, even of denial ; — for none
reason about faith but such as doubt and deny it. As this
proceeds from self, or from the proprium, they fall into mere
falsities, consequently into an abyss of darkness or falsity ; and,
when in this state, the slightest objection prevails over a thou-
sand truths ; as a minute particle of dust applied to the eye in
the axis of vision interrupts the view of the universe and of
everything which it contains. Of such persons the Lord says
in Isaiah : " Woe unto those who are wise in their own eyes, and
intelligent before their own faces " (v. 21). And again : " Thy
wisdom and thy knowledge, it hath turned thee aside ; and thou
hast said in thine heart, I, and none else beside me ; and evil
shall come upon thee ; thou shalt not know from whence it
riseth : and mischief shall fall upon thee, which thou shalt not
be able to expiate ; and vastation shall come upon thee suddenly,
which thou shalt not know" (xlvii. 10, 11). In Jeremiah:
" Every man is made stupid by knowledge, every founder is
confounded by the graven image, for his molten image is false-
hood, neither is there breath in them " (li. 17). A graven inunjc

75

216-218.] GENESIS.

stands for tlie falsity of the proprho)!, and a molten image for
the evil of the jrroprium.

216. And the;/ seiccd Jig-leaves together, ami made themsehe>i
girdles. To sciv leaves together, is to excuse themselves ; the
^fig-tree is natural good ; and to mahe themselves girdles, is to be
alfected with shame. Thus spake the most ancient people, and
thus they described this posterity of the Church, which, instead
of the innocence they had formerly enjoyed, possessed only
natural good, by which their evil was concealed ; and because
they were in natural good, they were affected with shame.

217. That the vine is used in the Word to signify spiritual
good, and the fig-tree natural good, is at this day utterly un-
known, because the internal sense of the Word has been lost.
Nevertheless, wherever those expressions occur, they signify or
involve this meaning ; as when the Lord spake in parables con-
cerning the vine and the fig-tree. Thus in Matthew : " Jesus seeing
a fig-tree in the way, came to it, but He found nothing thereon
save leaves only ; therefore He said to it, Let no fruit grow
on thee henceforward for ever. And presently the fig-tree
withered away " (xxi. 19). By this is understood, that no good,
not even natural good, was to be found upon the earth. Similar
is the meaning of the vine and fig-tree in Jeremiah : " Were
they ashamed when they had committed abomination ? Even
in being ashamed, they were not affected with shame, and they
knew not how to blush ; therefore in collecting I will collect
them, saith Jehovah ; there sliall be no grajjes on the vine, nor
figs on the fig-tree, and the leaf shall fall" (viii. 12, 13). By
this is signified that all good, both spiritual and natural, had
perished, since they were so depraved as to have lost even the
sense of shame ; like many at the present day who are in evil,
and who, so far from blushing for their wickedness, make it their
boast. In Hosea it is said : " I found Israel like gro.jjes in the
wilderness ; I saw your fathers as the first-ripe in the fig-tree at
her first time " (ix. 10). And in Joel : " Be not afraid, ye
beasts of My fields, for the tree shall bear her fruit, the fig-tree
and the vine shall yield their strength " (ii. 22). The vine is
put for spiritual good, the fig-tree for natural good.

218. Verse 8. A7id they heard the voice of Jehovah God
going from Himself in the garden in the air (aura) of the day ;
and the man and his vife hid themselves from the face of Jehovah
God, in the midst of the tree of the garden. By the voice of
Jehovah God going from Himself in the garden, is signified an
internal dictate, which caused them to feel afraid, — this dictate
being the residue of the perception which they had possessed :
by the air or hreath (aura) of the day, is signified a period when
the Church still possessed some residue of perception : to hide
thernselves from the face of Jehovah God, is to fear the dictate,
as is usual with those who are conscious of evil : by the midst
76

CHAPTEE III. 8. [219-221.

of the tree of the garden, in which they hid themselves, is signi-
fied natural good; that which is inmost is called the midst ; the
tree denoting perception, as before ; but, because there was little
perception remaining, the t7'ce is spoken of in the singular-
number, as if there were only one remaining.

219. That by the voiee of Jehovah God goiuff from Himself in
the garden, is meant an internal dictate, of which they were
afraid, is evident from the signification of voiee in the Word ;
where the voice of Jehovah is used to designate the Word itself,
the doctrine of faith, conscience, or an internal animadversion,
and also every warning thence resulting. For this reason also
tMinders are ecdled the voices of Jehovah ; as in John : " Then the
angel cried with a great voice, as a lion roareth, and when he
had cried seven thunders nttered their voices " (Apoc. x. 3) ; de-
noting that the voice was then lioth external and internal. Again,
with a similar meaning : " In the days of the voice of the seventh
angel, the mystery of God shall be consummated " (Apoc. x. 7).
In David : "Sing unto God; sing praises unto tJie Lord, who
rideth upon the heavens of heavens which were of old ; lo. He
doth send out His voice, thQ voice of strength" (Psalm Ixviii.
82, 33). The heavens of heavens ■irhich were of old, denote tlie
wisdom of the Most Ancient Church ; voice denotes revelation,
also an internal dictate. Again : " The voice of Jehovah is upon
the waters ; the voice of Jehovah is in power ; the voice of
Jehovah is in glory ; the voice of Jehovah breaking the cedars ;
the voice of Jehovah dividing the flames of fire ; the voice of
Jehovah maketh the wilderness to shake ; the voice of Jehovah
maketh the hinds to calve, and discovereth the forests" (Psalm
xxix. 3-5, 7-9). And in Isaiah : " Jehovah shall cause the
excellency of His voice to be heard ; for through the voice of
Jehovah shall the Assyrian be beaten down " (xxx. 30, 31).

220. By the voice going from Himself, is meant, there was but
little of perception remaining, and that alone, as it were, by
itself, and unheard, — whicli is manifest also from the follo\vin<>'
verse, where it is said, Jehovah called to the man ; as in Isaiah :
" The voice of one calling in the wilderness. The voice said.
Call " (xl. 3, 6). 2%e wilderness is the Church where there
is no faith ; the voice of one ccdling is the annunciation of the
Lord's Coming, and in general every announcement of His Com-
ing as to the regenerate, to whom it is made hy an internal
dictate.

221. That by tlte air or Ireath, of the day is signified a ])eriod
when the Church had still somewhat of perception remaining,
is evident from the signification of day and night. The most
ancient people compared the states of the Church to the times
of the day and of the night, — to the times of the day whilst
still in light ; wherefore this state is compared to the hreath or
air of the day, Ijecause there was still some remnant of percep-

77

222-225.] GENESIS.

tion, from wliich tlioy knew tliat tliey wore fallen. The Lord
also calls the state of faith, dai/, and that of no faith, night ; as
in John : " It behoveth me to work the works of Him that sent
.me whilst it is dn}i, tlie nirjld cometh wlien no man can work"
(ix. 4). The states of tlie regeneration of man were for the
same reason called daija in the tirst chapter.

222. That to hide tliemselves from the face of Jehovah, means
to be afraid of His dictate, as is nsnal with those who are con-
scious of evil, appears evidently from their reply (v. 10), where
it is written, " I heard Thy voice in the garden, aiul I icas afraid,
because I was naked." The face of Jehovah or the Lord is
mercy, peace, and e^'ery good, as appears clearly from the bene-
diction : " Jehovah make His faces to shine upon thee, and be
merciful unto thee ; Jehovah lift up His faces upon thee, and
give thee peace " (Num. vi. 25, 26). And in David : " God be
■merciful unto us, and Uess us, and cause His/acf.s to shine upon
us " (Psalm Ixvii. 1). And in another place : " There be many
that say, Who will shew us any flood ? Jehovah, lift Thou up
tlie light of Tliy faces upon us " (Psalm iv. 6). The mercy of
the Lord is therefore called the angel of faces, in Isaiah : " I will
mention the mercies of Jehovah, which He hath bestowed on
them according to His mercies, and according to the multitude
of His mercies ; and He became their Saviour. In all their
affliction He was afflicted, and the a7igel of His faces saved them ;
in His love and in Ris 2^111/ He redeemed them " (Ixiii. 7-9).

223. Since the face of the Lord is mercy, peace, and every
good, it is evident that He regards all from mercy, and never
averts His countenance from any ; but that it is man, whilst he
is in evil, who turns away his face from the Lord. This is
declared by the Lord through Isaiah : " Yoitr iniquities have
separated between i/ou and your God, and your sins have hid
His face from yon " (lix. 2). Tims also here, they hid themselves
from the face of Jehovah, hecause they vjere naked.

224. Mercy, peace, and every good, or the faces of Jehovah,
are what cause the internal dictate with those who have per-
ception, and also with those who have conscience, although
in a different manner; and they always operate mercifully,
although they are received according to the state in which
man is. The state of this man, or of this posterity of the
Most Ancient Church, was natural good ; and such as are in
natural good hide themselves through fear and shame because they
are naked; whilst such as are destitute of natural good do not
indeed hide themselves, because they are insusceptible of shame
(concerning whom see Jer. viii. 12, 13 ; and above, no. 217).

225. That tlie midst of the tree of the garden signifies natural
good in which there is some perception, and which is called a
tree, is also evident from the garden in which the celestial man
dwelt ; for all that is good and true is called a garden, with a

CHAPTER III. 9, 10. [22G-229.

difference according to the man who cultivates it. Good is not
good unless its inmost be celestial, from which, or by which
from the Lord, comes perception. This inmost is here called
the midst, as also elsewhere in the Word.

226. Verses 9, 10. And Jehovah God called to the man, and
mid unto him, Where art thou ? And he said, I heard Thy voice
in the garden, and I ivas afraid, because I ivas naked ; and I hid
myself. Tlie meaning of crying, of the voice in the garden, and
of their being afraid heeause they were naked, and therefore
hiding themselves, has been previously explained. It is common
in the Word for man to be interrogated as to where he is and
what he is doing, although the Lord previously knew everything
about him. The reason of tlie inquiry is, that man should
acknowledge and confess.

227. As it is desirable that the origin of perception, internal
dictate, and conscience should l)e understood, because it is at
the present day altogether unknown, therefore it is permitted
me to relate something on the subject. It is most true that
man is governed by the Lord by means of spirits and angels.
When evil spirits begin to rule, then the angels labour to avert
evils and falsities, and hence arises combat. It is this combat of
which he is rendered sensible by perception, by inward dictate,
or conscience. By these, and also by temptations, it might be
plainly known to man that spirits and angels are with him, were
he not so deeply immersed in corporeal things as to believe
nothing that is said about spirits and angels. Such persons,
therefore, supposing them to feel these combats hundreds of
times, would still say they were imaginary, and the effect of a
disordered mind. To me it has, however, been permitted
sensibly to feel such combats tliousands of times ; and now, for
several years past, it has been granted me to perceive almost
continually what spirits were with me, their nature and origin,
the period of their approach and departure, and I have conversed
with them.

228. It is impossible to describe the exquisite perception
whereby the angels discover whethei- anything gains admission
which is contrary to the truth of faith and the good of love.
They perceive both the quality of the influx and the precise
moment of its entrance a tliousand times more perfectly than
the man himself, who, indeed, scarcely knows anything respect-
ing it. The least of thouglit in man is more fully jjcrceived by
the angels than his greatest. However incredible it may appear,
it is yet most true.

229. Verses 11-13. And He said. Who told thee that thou
wast naked ? Hast thou eaten of the tree, whereof I commanded
thee that thou shouldcst not eat ? Aiid the man said, The vmmart.
wJwm tjiou gavest to he vnth me, site gave me of the tree, and. I
have eaten. And Jehovalb God said to the womaii, Why hast

79

230-23:;..] GENESIS.

thou done this? And the voman said, The serpent deceived me,
and I have eaten. The signification of these words is evident
from what has been previously stated, that the Kational of man
suffered itself to be deceived by the ^j?'Ojo?'i»w, because it
was dear to it — or by self-love — so as to believe nothing but
what it could see and feel. Every one may see that Jehovah
(lod did not speak to a serpent, and indeed that there was no
serpent, — neitlier did He address the sensual part signified by
the serpent, — but tliat these words imply a different meaning,
namely, that they perceived themselves to be deluded by the
senses, and yet, in consequence of self-love, were desirous of
ascertaining the truth of what they heard concerning the Lord,
and faith in Him ; and wished, in this manner, first to believe.

230. The ruling evil of this posterity was self-love, without
their having at the same time so much of the love of the world
as exists in the present day ; for they dwelt each in his own
house and family, and had no desire to accumulate wealth.

231. The evil of the Most Ancient Church which existed
before the flood, as well as that of the Ancient Church after
the flood, of the Jewish Church, and subsequently of the new
Church established amongst the Gentiles after the Lord's
Coming, and also of the Church of the present day, is, that
they do not believe the Lord or the Word, but themselves and
their own senses. Hence there is no faith ; and where there is
no faith there is no love of the neighbour, thus every evil and
falsity.

232. At this day, however, the evil is much greater than in
former times, because men can now confirm the incredulity of
the senses by scientifics unknown to the ancients ; and these
have given 1)irth to an indescribable degree of darkness, at
which mankind would be perfectly astonished did they but
know its extent.

233. To explore the mysteries of faith by scientifics, is as
impossible as for a camel to pass through the eye of a needle, or
for a rib to regulate the movements of the purest fibres of the
chest or of the heart ; so gross, yea, much more so, are the
sensual and scientific respectively to the spiritual and celestial.
He who seeks to investigate merely the secrets of nature, which
are innumeraljle, with difficulty discovers a single one ; and, as
experience proves, in the course of his investigation is liable to
fall into many errors. How much more likely, then, is this to
be the case whilst investigating the hidden truths of spiritual
and celestial life, where myriads of mysteries exist for one that

2 is to be found in nature ! For the sake of illustrating this point
let us take the following instance : Man of himself cannot act
otherwise than wickedly, and turn himself away from the Lord,
yet it is not the man who acts thus, but as he is incited by the
evil spirits who are attendant upon him ; nor do the evil spirits
80

CHAPTER III.

so act except from the evil itself which they have appropriated ;
nevertheless man does evil and turns himself away from the
Lord, and is in fault ; and yet he lives only from the Lord. So,
on the other hand, man of himself cannot possibly do good, and
turn towards the Lord, but by the ministry of angels ; neither
can the angels, except from the Lord alone ; and yet man may
as if from himself do good, and turn to the Lord. Neither the
senses, nor science, nor philosophy, can conceive such truths as
these ; and, if consulted, would utterly deny their possibility,
although in themselves most certain. And so it is in all other
similar cases. From what has been said it is evident that those 3
who consult sensual and scientitic things respecting what is to
be believed, not only precipitate themselves into doubt, but also
into denial, and thus into darkness, and into every lust. For
such persons as believe falsity act accordingly, and, denying the
existence of the spiritual and celestial, they believe only what
is corporeal and worldly. Thus they love whatever is of them-
selves and the world ; and a false sentiment removing all
restraint over the inclinations of the natural man, gives rise to
evils of life.

14. And Jehovah God said to the serpent. Because thou hast
done this, thou art cursed above every beast, and above every
M'ild beast of the field ; upon thy belly shalt thou go, and dust
shalt thou eat all the days of thy life.

15. And I will put enmity between thee and the woman, and
between thy seed and her seed ; He shall tread upon thy head,
and thou shalt bruise His heel.

16. And to the woman He said, In multiplying I will multiply
thy sorrow and thy conception ; in sorrow thou shalt bring
forth sons, and thine obedience shall be to thy husband, and he
shall rule over thee.

17. And to the man He said, Because thou hast hearkened to
the voice of thy wife, and hast eaten of the tree of which I
commanded thee, saying, Thou shalt not eat of it; cursed is
the ground for thy sake ; in great sorrow shalt tliou eat of it
all the days of thy life.

18. And it shall bring forth to thee the thorn and the thistle,
and thou shalt eat the herlj of the field.

19. In the sweat of thy face shalt thou eat bread, till thou
return unto the ground ; for out of it wast thou taken : for dust
thou art, and unto dust shalt thou return.

VOL. I. F 81

234-241] GENESIS.

THE CONTENTS.

234. The subsequent state of the Church down to tlie flood
is here described ; and as at tliat time the Church utterly de-
stroyed itself, it is foretold that the Lord would come into tlie
world, and save the human race.

235. Beino- unwilling to believe anything which could not
T>e apprehended by the senses, the sensual part, which is tlie
ficrpcnt, cursed itself, and became infernal, verse 14.

236. To prevent, therefore, all mankind from falling into hell,
the Lord promised that He would come into the world, verse 15.

237. The Church is further exemplified by the tvoman, who
so loved self, or the ijroprium, as to be no longer capable of
apprehending truth, although a liational was given to it, that it
might rnJe, verse 16.

238. The quality of the Eational is then described, in that it
consented to the suggestions of the proprium, and thus cursed
itself, and became infernal, so that reason no longer remained,
but rcttiocinatio7i, verse 17.

239. The curse and vastation are described, and also their
animal nature, verse 18.

240. Also their turning away from everything of faith and
love; and thus from being man that they became not men,
verse 19.

THE INTERNAL SENSE.

241. The most ancient people, being celestial men, were so
constituted, that every object which they beheld, either in
the world or upon the face of the earth, produced indeed the
ordinary impression on their natural eye, but at the same time
excited in their minds a perception of the heavenly and Divine
realities which they signified and represented ; their sight was
thus only a kind of instrumental sense, and their language
thence partook of a similar character. Every one, by consult-
ing his own experience, may in some measure apprehend how
this was ; for whoever attends earnestly to the meaning of
what is spoken by another, hears indeed the words which he
employs, and yet as it were does not hear them, for he regards
their sense only; and he who thinks still more deeply does not
even attend to the mere meaning of the expressions used, but
to the sense of the whole. These descendants, however, of whom
the Word here treats, were unlike their forefathers ; for in con-
sequence of their love being placed on worldly and terrestrial
objects, the sight of them induced a permanent impression on
82

CHAPTER III. 14. [242-245.

tlieir minds ; on these tlieir thoughts were first employed, and,
from the ideas thus acquired, they thought concerning celestial
and Divine things. Hence the sensual order l)ecame with them
the 2^}'incij>('i, instead of being esteemed, as l)y their ancestors,
merely as the instrumental; and, whenever what is worldly
and terrestrial is regarded as the principal, then men reason
thence on heavenly things, and thus bring on themselves
spiritual blindness. Every one may comprehend this also from
his own experience : for he must have remarked that when-
ever he does not attend to tlie sense of a speaker, but rather to
his words, he carries away with him but little of their mean-
ing, and knows almost nothing about their sense as a whole, be-
cause, judging perhaps from a single word, yea, from a single
grammatical construction, respecting it.

242. Verse 14. And Jehovah God said to the serpent, Be-
cause thou hast done this, thou art cursed above every Least, and
above every wild beast of the field ; uijon tliy belly shalt thou go,
and dust shalt thou eat all the days of thy life. Jehovah God's
speaking to the serpent, signifies that they perceived that the
sensual part was the cause [of their fall] ; and by the scipent's
being cursed above every beast, and every wild beast of the field,
that the Sensual turned itself away from the Celestial, and
towards the Cai'poreal, and thus cursed itself. The beast and
the tvild beast of the field, signify affections, here, as before ; and
tlie serpent's goi^ig on his belly, tliat the sensual part could no
longer look uj^wards towards celestial things, but downwards
only towards things corporeal and terrestrial. To eat dust all
the days of its life, is that the sensual part could no longer live
except on what was corporeal and terrestrial, and thus had
become infernal.

243. In the most ancient celestial man, the sensual things of
the body were such as to yield oljedience and service to their
internal man, and beyond that they were not regarded ; but
when men began to love themselves, and preferred sensual
things to the internal man, it was therefore separated, became
corporeal, and was thus condennied.

244. Having Ijefore shewn that by Jehovah God spcaJcing to
the serpent, is signified their perceiving the sensual part to be
the cause [of their fall], no more need l)e said on these words.

245. That His saying to the serpent, TJlou art cursed above
every beast, and above every wild beast of the field, signifies that
the Sensual turned itself away from the Celestial, turned
towards the Corporeal, and thereljy condemned or cursed itself,
may be clearly demonstrated from the internal sense of the
Word. Jehovali (lod, or the Lord, never curses any one; He
is never angry with any one, never leads any into temptation,
punishes no one, and still less does He curse any. All this is,
however, done by the diabolical crew, for such actions can never

24G, 247.] GENESIS.

proceed from the fountain of mercy, peace, and goodness. The
reason of its l>eing said, both liere and in other parts of the
AVord, that Jehovah God not only turns away His face, is angry,
punishes, and tempts, but also kills and even curses, is, that
men may believe the Lord governs and disposes all and every
thing in the univer.se, even evil itself, punishments, and temp-
tiitions ; antl wlicn they have received this most general idea,
may afterwards learn how He governs and di.sposes all thing.s
by turning the evil of punishment and of temptation into good.
In teaching and learning the Word, the most general truths
must be first considered ; such therefore abound in the sense of
the letter.

24G. That the least and the wild beast of the field signify
affections, is evident from what was previously said concerning
them (nos. 45 and 46); to which it is permitted to add the follow-
ing passage from David : " Thou, 0 God, hast shaken out the
rain of benevolences ; Thou contirmest Thy labouring inherit-
ance : Thy ivild least shall dwell therein " (Psalm Ixviii. 9, 10) ;
where also wild least denotes the affection of good, because it is
said it shall divell in the inheritance of God. The reason why
here, and also in chap. ii. 19, 20, the least and the wild least of
the field are mentioned, whilst in chap. i. 24, 25, the least and
the wild least of the earth are named, is, because the present
passage treats of the Church or regenerated man, whereas the
first chapter related to what was as yet not a Church, or of
man about to become regenerate ; for the word fiekl is applied
to the Church, or to the regenerate.

247. That the serpent's going on his lelly denotes the inability
of the sensual part any longer to look upwards towards celes-
tial things, and its looking downwards towards such as are
corporeal and terrestrial, is plain from hence, that in ancient
times by the lelly such thiugs are signified as are nearest to the
earth ; by the chest such as are elevated above the earth ; and
by the head, what is supreme. It is here said that the Sensual,
which in itself is the lowest part of man's nature, v-ent ujjon its
lelly, because it regarded what was terrestrial. The depression \
of the belly even to the earth, and the sprinkling of dust on
the head, had a similar signification in the Jewish Church.
Thus we read in David : " Wherefore hidest Thou Thy faces,
and forgettest our affliction and our oppression ? For our soul
is bowed down to the diist, our lelly cleaveth to the earth.
Arise for our help, and redeem us for Thy mercy's sake"
(Psalm xliv. 24-26) ; where also it is evident that when man
turns himself away from the face of Jehovah, he cleaves ly his
lelly to the dust and to the earth. In Jonah likewise, by the
lelly of the great fish, into which he was cast, the lower parts
of the earth are signified, as is evident from his prophecy :
" Out of the lelly of hell have I cried ; Thou heardest
84

CHAPTER III. 15. [248-250.

iny voice " (Jonali ii. 2) : where hell is put for the lower
earth.

248. For this reason, also, when man regarded celestial
tilings he was said to ivalk erect, and to look upwards ov forwards,
which means the same : but when lie regarded corporeal and
terrestrial things, he was said to be inclined to the earth, and to
look dowmoards or backwards; as in Leviticus: " I am Jehovah
your God, who brought you forth out of the land of Egypt,
that ye should not be their bondmen ; and I have broken the
bonds of your yoke, and made you to go erect" (xxvi. 13). In
Micah : " Ye shall not thence remove your necks, neither sliall
ye go erect " (ii. 3). In Jeremiah : " Jerusalem hath sinned ;
therefore they despise her, because they have seen her naked-
ness ; yea, she groaneth and hath turned havkward. From
above hath He sent fire into my bones, and hath made me
to turn back; He hath made me desolate" (Lan^ i. 8, 13).
And in Isaiah : " Jehovah, thy liedeemer, turneth wise meti
backward, and maketh foolish their knowledge" (xliv. 24,

249. That eating dust cdl the dags of its life signifies that
the Sensual was reduced to such a state that it could feed only
on what was corporeal and terrestrial, and had consequently
become infernal,- is evident also from the signification of dust
in the Word; as in Micah: "Eeed Thy people, as in the days
of old. The nations shall see and shall blush at all their
might ; theg shall lick the dust like a serpent, they shall move out
of their holes like the creeping things (serpentes) of the earth "
(vii. 14, 16, 17) ; the days of old mean the INIost Ancient Church ;
the nations, those who trust in proprium, of whom it is predicated
theg shall lick the dust like a serpent. In David : " Barbarians
shall bow themselves before God, and His enemies shcdl lick the
dust " (Psalm Ixxii. 9). Barbarians and enemies are those who
only regard terrestrial and worldly things. In Isaiah : " Dust
shall be the serpent's bread " (Ixv. 25). As dust signifies those
who do not regard spiritual and celestial things, but only what
is corporeal and terrestrial, therefore the Lord enjoined His dis-
ciples, that if the city or house into which they entered was not
worthy, they should shake off tlie dust of their feet (Matt. x. 14).
That dust signifies wliat is condemned and infernal, will Ije further
shewn, verse 19.

250. Verse 15. And I vMl pid enmity between thee and the
vjoman, and betiveen thy seed and her seed ; He shall tread upon
thy head, and thou shcdt bruise His heel. Every one is aware
that this is the first prophecy of the Lord's Coming into the
world; it appears, indeed, clearly from the words theniselves :
from this and from the prophets, the Jews also knew that the
Messiah would come. Hitherto, liowever, no one has under-
stood what is specifically meant by the serpent, the ivoman, the

85

2r)l, 252.] GENESIS.

scrpt'iit's seal, ihc y'fl7nan's seed, the head of the sequent which vms
1o he trodden upon, and the heel vltieh the serpent shoidd,
hruise. They must tlicreforo be eN]>lained. By tJie serpent is
here meant every evil in general, and specifically self-love ; l)y
tlie vjoman is understood the Church ; by the seed of the serpent,
all intidelity ; by the seed of the woman, faith in the Lord ; by
He, the Lord Himself; by the lieeid of the serpent, the dominion
of evil in general and of self-love specifically ; by treading upon,
depression, so that it should go npon the Jjelly and cat the dust :
and by the heel, the lowest natural part, as the corporeal, ichieh
the serpent should bruise.

251. The reason why the serpent means in a general sense all
evil, and specifically self-love, is, because every evil has its rise
from the sensual and scientific parts, which were primarily
signified by tlie serpent ; wherefore, now, it denotes evil of every
kind, and specifically self-love, or hatred against the neighbour
and the Lord, which is the same as self-love. As this evil or
hatred was various, consisting of numerous genera, and still
more numerous species ; it is described in the Word by various
hinds of serp)cnts, as snakes, cockatrices, asps, haemorrhoids,
presters or fiery serpents, flying serpents, and also creeping things,
and vipers, according to the differences of the poison, which is

2 hatred ; as in Isaiah : " Rejoice not, thou whole Palestina,
because the rod which smiteth thee is broken ; for out of the
serpent's root shall go forth a cockatrice, and his fruit shall be a
fiery flying serpent" (xiv. 29). The serjjent's root denotes the
sensual and scientific parts ; the cockatrice denotes evil from
the falsity thence; and the f cry flying se^ye^it , the lust of self-love.
By the same prophet, also, similar things are elsewhere thus
described : " They hatch cockatiices eggs, and weave the spider's
web ; he that eateth of their eggs dieth, and when it is crushed
there cometh out a, viper " (lix. 5). The serpent is called in the
Apocalypse the great and red dragon and the old serpent, and
also the Devil and Satan, who deceives the whole world
(xii. 3, 9 ; xx. 2). Where and elsewhere, by the Devil is never
meant any particular devil who is prince over the others, Ijut
the whole crew of wicked spirits, and evil itself.

252. That by the ivomcin is meant the Church, may appear
from what was said above (no. 155), concerning the celestial
marriage. Such is the nature of the celestial marriage, that
heaven, and consequently the Church, is united to the Lord by
its jnvprium, so that the conjunction is in the p)rop)rium, since
without d, 2)7V2rrium there can be no union. When the Lord
in mercy insinuates innocence, peace, and goodness into this
propi^i^im, it still retains its identity, but becomes celestial and
most happy (as may be seen at no. 164). The quality of a
celestial and angelic proprium from the Lord, and the quality
of one which, because it is from self, is infernal and diabolical,

86

CHAPTER in. 15. [253-255.

cannot be explained ; it is, however, like tlie difference between
heaven and hell.

253. It is by virtue of a celestial and angelic j^fopriicjn that
the Church is called a ivoma-ii, and also a wife, a bride, a virgin,
and a daughter. She is called a uvman in the Apocalypse :
" A vjomcuh clothed with the sun, and the moon under her feet,
and upon her head a crown of twelve stars. And the dragon
persecuted the woman, who brought forth the man-child "
(xii. 1, 4, 5, 13). In this passage, by a ivoman is meant the
Church ; by the sun, love ; by the moon, faith ; by stars, as before,
the truths of faith, which evil spirits hate, and persecute to the
utmost. The Church is called a woman, and also a wife, in
Isaiah : " Thy Maker is thy Husband ; Jehovah of hosts is His
name ; and thy Eedeemer the Holy One of Israel ; the God of
the whole earth is He called. Tor the Lord hath called thee as
a woman forsaken and grieved in spirit, and a wife of youth "
(liv. 5, 6) ; where the Maker is called Husband also, because
united to the pro2Jrium ; and a woman forsaken and a wife
of youth signify specifically the Ancient and Most Ancient
Churches. Likewise in Malachi : " Jehovah hath been witness
between thee and the wife of thy youth " (ii. 14). She is called
a vnfe and a bride in the Apocalypse : " I saw the holy city
New Jerusalem coming down from God out of heaven, prepared
as a bride adorned for her Husband. Come hither, I will shew
thee the bride, the Lamb's wife " (xxi. 2, 9). The Church is
called a virgin and a daughter throughout the prophets.

254. That by the seed of the serpent is meant all infidelity, is
plain from the signification of a serpent, which is all evil; seed
is what produces and is produced, or which begets and is
begotten ; and as the Church is here spoken of, this is infidelity.
In Isaiah, in reference to the Jewish Church in its pervertetl
state, it is called the seed of evil doers, the seed of adultery, the
seed of falsehood : " Woe to the sinful nation, a people laden
with iniquity, a seed of evil doers, sons that are destroyers : they
have forsaken Jehovah, they have provoked the Holy One of
Israel, they are gone away bacJcivard" (i. 4:). Again: "Draw
near hither, ye sons of the sorceress, the seed of adultery. Are
ye not children of prevarication, a seed of falsehood ? " (Ivii.
3, 4). And also, speaking of the serpent or dragon, who is there
called Lucifer: "Thou art cast out of thy sepulchre like an
abominable branch, because thou hast corrupted thy land, tliou
hast slain thy people ; the seed of evil-doers sliall not be called
for ever " (xiv. 19, 20).

255. That ^/te seed of the ivoman signifies faitli in the Lord, is
manifest, since ^/;6»7??a'/Mlenotes the Chnvch, ivhose seed is nothing
but faith, for it is from faith in the Lord that the Churcli
derives its name. In Malaclii faith is called the scetl of God:
"Jehovah hath witnessed between thee and the tvife of thy

87

250, 257.] GENESIS.

youth. And did not He make one ? yet had He the residue of
the spirit. And wherefore one ? that He might seek a seed of
God. Therefore take heed to your spirit, and let none deal
treacherously against the tnfe of thy youth" (ii. 14, 15). In
this passage the wife of youth is the Ancient and Most Ancient
Cliurches, of wliose seed or faith the prophet is here speaking.
In Isaiah also, in reference to the Church : " 1 will pour waters
upon the thirsty, and floods upon the dry ground ; I will pour
IVIy spirit upon thy seed, and My l)lessing upon thine offspri7ifj^'
(xliv. 3). In the Apocalypse : " The dragon was wroth with the
icoman, and went to make war with the remnant of her seed,
who keep the Commandments of God, and have the testimony
of Jesus Christ " (xii, 17). And in David : " I have made a
covenant with Mine elect, I have sworn unto David My servant,
Thy seed will I establish for ever. His seed also will I make
to endure for ever, and his throne as the days of heaven. His
seed shall endure for ever, and his throne as the sun before Me "
(Ps. Ixxxix. 3, 4, 29, 36). By David is here meant the Lord ;
by throne, His kingdom; by the sun, love', and by seed, faith.

256. Xot only is faith called the seed of the tcoman, but also
the Lord Himself, both because He alone gives faith, and thus
is faith, and because He was pleased to be born, and that into
such a Church as had altogether fallen into an infernal and
diabolical 7;?'02J?-i?(??i though self-love and the love of the world,
in order that by His Divine power He might unite the Divine-
celestial iiroprium with the human 2^'''op')^ium in His human
essence, so that in Him they might be one ; and unless this
union had been effected, the whole world must have utterly
perished. Because the Lord is thus the seed of the icoman, it is
not said it, but He.

257. Tlmihy the head of the serjyent is meant the dominion
of evil in general, and specifically of self-love, is evident from
its nature, which is so direful as not only to seek dominion, but
even dominion over all things upon earth; nor does it rest
satisfied with this, but aspires even to rule over everything in
heaven ; yea, not content with this, it would extend its author-
ity even over the Lord Himself, and still desire an extension
of its power. Such lust is latent in every spark of self-love.
If it were only indulged, and the bonds by which it is restrained
removed, we should perceive this to be its course, and that it
would grow even to such an aspiring height ; hence it is evident
how tlie serpent, or the evil of self-love, lusts for dominion, and
how much it hates all those who refuse to come under its sway.
This is tlie head of the serjyent which exalts itself, and which the
Lord treads doicn, even to the earth, that it may go ni^on its
helly, and eeit dust, as stated in the verse immediately preceding.
The ser23ent or dragon, which is called Lucifer, is described in
Isaiah : " 0 Lucifer, thou hast said in thy heart, I will scale

CHAPTER III. 15. [258, 259.

the heavens, I will exalt my throne above the stars of God ;
and I will sit upon the mount of the congregation, in the sides
of the north ; I will ascend above the heights of the cloud ; I
will be made equal to the Most High : yet thou shalt lie
brought down to hell, to the sides of the pit"(xiv. 12-15).
The serpent or dragon, moreover, is described in the Apocalypse :
" A great red dragon, having seven heads, and ten horns, and
seven crowns upon his heads; and he was cast out into the
earth" (xii. 3, 9). In David: "The saying of Jehovah to my
Lord, Sit Thou at My right hand, until I make Thine enemies
Thy footstool. Jehovah shall send the rod of Thy strength out
of Zion. He shall judge the gentiles. He shall fill with the
dead bodies. He shall bruise the head over much earth. He
shall drink of the brook in the way, therefore shall He lift up
the head" (Psalm ex. 1, 2, 6, 7).

258. That by treading down, or hniising, is understood de-
pression, so as to compel it to r/o on the helly and cat the dtist, is
now evident from this and the preceding verses. It has also
the same signification in Isaiah : " Jehovah hringeth down them
that dwell on high ; the lofty city He will humble it ; He will
humble it even to the earth : He will prostrate it even to the
dust ; the foot shall tread it down " (xxvi. 4-6). Again :
" Jehovah shall cast down to the earth with the hand : they
shall tread the crown of pride with the feet " (xxviii. 2, 3).

259. That by the heel is meant the lowest natural or corporeal
part, cannot be known, unless the mode in which the most
ancient people considered the various components of man's
nature is understood. They referred his celestial and spiritual
things to the head and face ; what exists from these, — as .
charity and mercy, to the chest; natural things, to the feet;
the lower natural, to the soles of the feet ; and the lowest
natural and corporeal, to tlie heel ; nor did they merely refer
them, but also so called them. The lowest things relating to
reason, such as scientiiics, were also understood by what Jacob
prophesied concerning Dan : " Dan shall be a serpent by the
way, an adder in the path ; biting the horse's heels, so that his
rider falls backward" (Gen. xlix. 17). Also in David: "The
iniquity of my heels shall compass me about " (Psalm xlix. 5).
In like manner, by what is related of Jacob, when he came
forth from the womlj, and his hand laid hold of Esau's heel,
whence he AA'as called Jaeoh (Gen. xxv. 2C), for Jacob is named
from the heel, because the Jewish Church, signified by Jacob,
injured the heel. The serpent can only injure the lowest natural 2
things, but not unless it be a particular species of xipcr, the
interior natural ; still less can it approach his spiritual things,
and least of all the celestial, which the J^ord preserves and lays
up in man witliout his knowledge. What are thus stored up
by the Lord are called in the Word remains. The mode iu

89

2G0-2G4.] GENESIS.

Avhich tlio srrjh'iif destroyed those lowest things in the people
lieforc the tlood, hy tlie Sensual and self-love ; and how he
destroyed it amongst the Jews, l)y sensualities, traditions, and
idle stories, and by the love of self and of the world ; and how
at this day he has destroyed and continues to destroy them by
tilings sensual, scientific, and philosophic, and at the same time
hy those loves, will be shewn, by the Lord's Divine mercy, in
the following pages.

2l)0. From wliat has been said, it is evident tliat it was
revealed to the Church of that time, that the Lord would come
into the world to save them.

261. Verse 16, And to the voman He said, In multi2)lying
I v:ill multipljf thy sorww and thy conception ; in sorrovj thou
shalt hring forth sons, and thine obedience shall he to thy hushand,
and he shall nde over thee. By the woman is now signified the
Church as to the 7?ro2?W?»?i which it loved; hy in multiplying
to multiply sorroiv, is signified combat, and from combat anxiety ;
by conception, every thought ; by the sons ichom she would bring
forth in sorroiv, the truths which she would thus produce ; by
husband here, as before, the Eational which it will obey, and
which will rule.

262. That the Church is signified by tlie v:oman, was pre-
viously shewn, but here the Church perverted by the proprium
which was itself formerly signified by the u'oman, because the
posterity of the Most Ancient Church, which had become per-
verted, is now treated of.

263. When, tlierefore, the sensual averts itself, or curses
itself, evil spirits then commence a violent war, and attendant
angels struggle for man, in consequence of which combats are
described by in mtdtiplying to midtiply sorroia as to the
conception and birth of sons, that is, as to the thoughts and
productions of truth.

264. Conception and the birth of son.? are spoken of in some
parts of the Word in a purely spiritual sense, — concep)tion for
the thought and advice of tlie heart, and sons for truths, as is
plain from Hosea : " As for Ephraim, their glory shall fly away
like a bird ; from the birth, and from the womb, and from the
conception. Though they should have educated their sons, yet
will I bereave them, that they shall not be a man: yea, woe
also to them because I shall depart from them " (ix. 11, 12) ;
where Ephraim signifies the intelligent, or the understanding
of truth, and sons truths themselves. It is likewise said else-
where concerning Ephraim, or the intelligent, who has become
foolish : " The sorrows of a travailing woman have come upon
him : he is an unwise son ; for he shall not stay long in the
breaking forth of the sons of the ivomb " (xiii. 1.3). And in
Isaiah : " Blush, O Zidon, for the sea hath spoken, even the
strength of the sea, saying, I have not ty^a vailed, nor brought

90

CHAPTER III. 17. [2G5-2G7.

forth sons, nor educated the young men, and brought up vir-
gins : as to the report concerning Egypt, they shall hviiirj forth
according to the report of Tyre " (xxiii. 4, 5) ; where Zidon
means those who have Ijeen in tlie knowledges of faith, but
have destroyed them by scientifics, and so become liarren.
And in the same prophet, treating of regeneration, and where,
likewise, the truths of faith are signified by sons : " Before she
travailed, she hro light forth ; and before her pain came, she was
delivered of a man-child. Who hath heard such a thing ? Wlio
hath seen such things ? Shall the earth be made to hr in g forth
in one day ? or shall a nation l)e horn at once ? Shall I hrhig
to the birth, and not cause to bring forth .^ saith Jehovah ; shall
I cause to bring forth, and shut the womb ? saith thy God "
(Ixvi. 7-9). Goods and truths, being conceived and horn of the
celestial marriage, are, therefore, also called sons by the Lord
in Matthew : " He that soweth the good seed is the Son of
Man ; the field is the world ; the good seed are the sons of the
kingdom " (xiii. 37, 38) : and the goods and truths of a saving
faith are " the sons of Abraham" (John viii. 30); for seed (as
was stated in no. 255) denotes faith : wherefore sons, which are
of the seed, are the goods and truths of i'aith : thence also the
Lord, as being Himself the seed, called Himself the Son of Man,
that is, the faith of the Church.

265. That by husband (vir) the Rational is signified, appears
from verse 6 of this chapter, where it is written, the uvman
gave to her husband itith her, and he did eat, by which is meant
his consent : also from what is said of the man (in no. 158), where
one who is wise and intelligent is understood bv him. Here,
however, husband denotes the Rational, because in conse-
quence of the destruction of wisdom and intelligence by
eating of the tree of hnoivlcdgc, nothing else remained ; for the
Rational is imitative of intelligence, being as it were its
semblance.

2G6. Since every law and precept exists from what is
celestial and spiritual, as from its true beginning, it follows that
this law of marriage does so also, which requires that the wife,
who is actuated by desire, appertaining to the ■proprium, rather
than from reason, like the man, should be subject to his
prudence.

267. Verse 17. And to the man He said, Because thou hast
hearkened to the voice of thy v.nfe, and hast eaten of the tree of
which I commanded thee, saying. Thou shalt not eat of it ; cursed,
is the ground for thy sake; in great sorroiv shalt thou eat of it cdl
tJie days of thy life. By the mans hearkening to the voice of
his wife, is signified the consent of the husl)and {vir) or the
Rational, by which it also turned away or cursed itself, and
consequently the whole external man, denoted by cursed, is the
ground for thy sake. To eat thereof in sorrow, means that the

91

l->r.8-270.] GENESIS.

future state of his life would be miserable, and this even to the
eiul of that I'hureh, or (dl t/ie (fai/s of his life.

12G8. (rromul signities the external man, as is evident from
what was previously stated concerning earth, (jround, and JidiL
When man is regenerated, lie is no longer called earth, but
ground, because celestial seeds are implanted therein ; he is
also compared to (/round, and is called (/round in various parts
of the Word. The seeds of good and truth are implanted
in the actcrmd man, or in his afl'ections and memory, but not
in the intcrmd man, because there is nothing of the proprtum
in the internal, but only in the external. In the internal man
are goods and truths, and when these no longer appear to be
present, tlien man is external or corporeal ; they are, however,
stored up in the internal by the Lord, without man's knowledge ;
since they do not come forth, unless when the external dies, as
it were, as during temptations, misfortunes, sicknesses, and at
the hour of death. The liational also belongs to the external
man (no. 118), and is in itself a kind of medium between the
internal and external; for the internal, by means of the
National, operates on the corporeal-external ; but when the
liational consented, then the external became separated
from tlie internal, so that the existence of the internal is no
longer known, nor, consequently, the intelligence and wisdom
which are of the internal.

269. Jehovah God, or the Lord, did not curse the (/round, or
the external man, but the external man turned away or separ-
ated itself from the internal, and thus cursed itself, as is
demonstrable from what was previously shewn (no. 245).

270. That to ccd of the ground in great sorroiv denotes a
miserable state of life, is evident from what precedes and follows;
not to mention that to eat, in the internal sense, is to live. It
is plain, also, from this fact, that such a state of life ensues
when evil spirits begin to assault man, and the attendant angels
to experience difficulty in preserving him. This state of life
becomes more miserable when evil spirits begin to obtain
dominion ; for they then govern his external man, and the
angels only his internal, of which so little remains that they
can scarcely pick out anything thence with wliich to defend
him : hence arise misery and anxiety. Dead men are seldom
sensible of such misery and anxiety, because they are no
longer men, although they think themselves more truly so than
others : for they know no more than the brutes what is
spiritual and celestial, and what is eternal life, and like them
they look downwards to terrestrial things, or outwards to the
world ; they favour the projrrium only, and indulge their
inclinations and senses with the entire concurrence of their
rational part. Being dead, they sustain no spiritual warfare or
temptation, and were they exposed to it, their life would sink

92

CHAPTER III. 18. [271-273.

under its weight, and they would thereby curse themselves
still more, and precipitate themselves into damnation still
more deeply infernal : hence they are spared this until their
entrance into the other life, where, being no longer in danger of
dying in consequence of any temptation or misery, they
endure most grievous temptations, which likewise are here
signified by the ground hcing cursed, and eating of it in great
sorroiv.

271. That all tlui dags of thy life denote the end of the days
(if the Church, is evident from the fact of its not here treating
• if an individual man, but of the Church and its state, — the end
of the days of that Church was the time of the flood.

272. Verse 18. And it shall bring forth to thee the thorn and
the thistle, and thou shcdt eat the herb of the field. By the thorn
and. the thistle are meant the curse and vastation ; and by thoii,
shall eat the herb of the field, is signified that he should live as
a wild animal. Man lives like a wild animal when his internal
IS so separated from his external as to operate upon it only in
a most general manner, for man is man from what he receives
through his internal from the Lord, and is a wild animal from
what he derives from the external man, which, separated from
the internal, is in itself no other than a wild animal, having a
similar nature, desires, appetites, fantasies, and sensations, and
also similar organic forms : still he is able to reason, and, as it
seems to himself, acutely ; and this from the spiritual substance
by which he receives an influx of life from the Lord, which is,
however, perverted by him, becoming the life of evil or death,
and hence he is called a dead man.

273. That thorns and thistles signify the curse and vastation,
is evident from the harvest and fruit-trees denoting the opposite,
such as blessings and multiplications. That the thorn, thistle,
briar, bramble, and nettle, have such a signification, is evident
from the Word ; as in Hosea : " Lo, they are gone because of
vastation ; Egypt shall gather them, JSIemphis shall bury them ;
tiie desirable thing with their silver, the nettle shall inherit
them; the thorn shall be in their tent" (ix. 6). YLqyq Egypt
and Memphis denote such as seek to understand Divine things
from themselves, and their own scientiflcs. Again in the same
]>rophet : " The high places also of Aven, the sin of Israel, shall
1)G destroyed; the thorn and the thistle shall come up on their
altars " (x. 8) ; where the high pjlaces of Aven signify self-love,
and the thorn and the thistle on the altars, profanation. In
Isaiah : " Beating upon the breasts, for the fields of desire, for
the fruitful vine ; upon the ground of my peo])le shall come
up the p-ic/c/y thorn" (xxxii. 12, 13). And in Ezekiel : "The
house of Israel shall be no more a ^r^'/r/;/?;// briar, and the
painful th/irn [sliall Ijc removed] from all that are round about
them " (xxviii. 24).

93

1274-270.] (JENESIS.

274. That to cat the Jwrh of thr Jldd, ov wild food, is to live
like a wild beast, is evident from what is said of Nel)uchadnezzar
in Daniel : " They shall drive thee from man, and tliy dwelling
shall be with the beast of the field ; they shall make thee to eat
f/rass as the oxen; and seven times shall pass over thee"
(iv. 25). And from Isaiah : " Hast thou not heard from afar off,
I have done it ; from the days of antiquity, and I have formed
it ; now I have brought it to pass, and it shall be to lay waste
bulwarks ; defenced cities into heaps, and their inhabitants
were short in the hand ; they were dismayed and afiected with
shame ; they were made the (/rass of the field, and the green of
the hcrl), the grass of the house-tops, and a field dried up before
the standing corn " (xxxvii. 26, 27). Here is unfolded what the
<p'ass of the field, the (jreen of tlu herb, grass on the house-tojjs,
and a field dried vp, signify : for it here treats of the period
before the flood, which is meant hj from afar off and the days
of antiquitg.

21 o. Verse 19. In the sweat of thy face shall thou eat bread,
till thou return unto the ground ; for out of it wast thou taJcen ;
for dust thou art, and unto dust shall thou return. By eating
bread in the sweat of the face, is signified to turn away from what
is celestial ; to return to the ground from whence he was taken,
is to relapse into the external man, such as he was before re-
generation ; and dust thou art, and unto dust shcdt thou, return,
that he is condemned and infernal.

27G. That to eat bread in the stceat of the face signifies to
turn away from what is celestial, is evident from the significa-
tion of bread. By bread is meant everything spiritual and
celestial, which is the food of angels, on the deprivation of
which they would cease to live, as certainly as men deprived
of bread or food. What is celestial and spiritual in heaven,
also corresponds to bixad on earth, by which they are, moreover,
represented, as appears from many passages in the Word. The
Lord is bread, because from Him proceeds whatever is celestial
and spiritual, as He Himself teaches in John : " This is the
bread which came down from heaven ; he who eateth this
bread shall live for ever" (vi. 58). Wherefore also bjrcid and
unne are the symbols employed in the Holy Supper. This
celestial food is also represented by manna. That what is
celestial and spiritual constitutes the food of cmgcls, is manifest
from the Lord's words : " Man shall not live by bread alone,
Imt by every word proceeding out of the mouth of God " (]\Iatt.
iv. 4) ; that is, from the life of the Lord, from which everything
: celestial and sjjiritual proceeds. The last posterity of the
Most Ancient Church, which existed immediately before the
Hood, and is here treated of, had become so thoroughly corrupt,
in consequence of their immersion in what was sensual and
corporeal, as no longer to desire to hear what was the truth of
94

CHAPTER III. 19. [277-279.

faith, or that tlie Lord was about to come and save them ; and
when such sul)jects were mentioned they turned away from
them ; this aversion is described by eating bread in the siveat of
the face. So also the Jews, in consequence of their non-
acknowledgment of heavenly things, and their desiring only a
worldly Messiah, could not help feeling an aversion towards
the manna, because it was a representation of the Lord,
denominating it vile bread, on which account serpents were
sent amongst them (Num. xxi. 5, 6). It may, moreover, be
observed that the celestial things imparted to them in states
of adversity and misery, and when brought to tears, were
called by them, the hjrad cf adversity, the hrcad. of misery,
and the hread of tears ; as what is here made use of in aversion
is called the hread of the siveat of the face.

277. This is the internal sense ; he who adheres to the letter,
understands no other than that man must procure bread for
himself out of the ground by labour, or by tlie sweat of his face.
Man, however, does not here mean any single individual, but
the Most Ancient Church ; nor does ground, mean ground, or
hread bread, or garden garden, but celestial and spiritual things,
as lias been sufficiently shewn.

278. That by returning to the ground, whence he was taken, is
signified that the Church would return to the external man such
as it M'as before regeneration, is evident from the circumstance
of ground denoting the external man, as was p)reviously stated.
That dust signifies what is condemned and infernal, is also proved
by what was said of the serpent, which in consequence of being
ciirsed is said to eat dust. In addition to what was there shewn
as to the signification of dust, we are permitted to give the
following passages from David : " All those who go down
to the dust shall bow before Jehovah, and those whose soul He
hath not made alive " (Psalm xxii. 29). And in another place :
" Thou hidest Thy faces, they are troubled ; Thou takest away
their breath, they expire, and return to their dust " (civ. 29) ;
for when men avert themselves from the face of the Lord, they
then expire or die, and thus return to the dust, that is, are con-
demned and Ijccome infernal.

279. All thcise verses, then, taken in a series, involve that
the Sensual turns itself away from the Celestial, verse 14 ;
that the Lord would come into the world for the purpose of
re-uniting them, verse 15 ; that combats took place in conse-
([uence of the external man turning itself away from the
internal, verse 16 ; whence resulted misery, verse 17 ; con-
demnation, verse 18; and at length Llell, verse 19. These
successive states were passed tlirough in that Church, from the
fourth posterity to the deluge.

20. Ani> iIm' man callfil his wiff's nainc Eve, because she
will hi' the iiiolhiT »»f nil liviiii,'.

'2\. Aiitl .li:ii«>VAn (ion ina<le f<>r the man and his wife coats
«>f skin, and elelhed liieni.

•J2. And .iKlloVAH (lOL) said, liehold the man was as one of
us."i"ii knowing' i^'ood and evil ; and now lest he put forth his
hand, and take also <if the tree of lives, and eat, and live for

fver ;

•J.'i. Therefore. Jkiiovah (loi> sent him forth from the garden
of Kden, to till the ground from wliich he was taken.

24. And He cast out the man; and He made cherubim to
dwell in the east towards the garden of Eden, and the flame of
II sword turning itself, to keep the way of the tree of lives.

THE CONTENTS.

280. The ]\[ost Ancient Church, and those who fell away,
:ire here sumnuirily treated of; thus also its posterity down to
the Hood, when it expired.

281. Of the Most Ancient Church which was celestial, and
frum the life of faith in the Lord, called Eve, and the motlmr of
(ill lirhiff, verse 20.

282. Of its first posterity, wliich were in celestial-spiritual
good ; and of its second and third, which were in natural good,
signified by the coat of sJcin ivhich Jehovah God made for the
man and his wife, verse 21.

283. Of the fourth posterity in which natural good began
tu be dissipated, which, had they been created anew or instructed
in the celestial things of faith, would have perished, that is, had
he 2^1 forth his haml, and taken also of the tree of lives, and
tatcn, and lived for ever, verse 22.

284. Of the fiftli posterity which were deprived of every good
and truth, and reduced to the state in which they had been
jjrevious to regeneration, which is his heing sent forth out of the
f/ardc)i of Eden, to till the ground, from which he was taken,
verse 23.

28."j. Of the sixth and seventh posterity which were separated
fi-om the knowledge of good and truth, and left to their own filthy
lovt'S and persuasions, lest they should profane the holy things
of faith, signified by his being driven out, and cherubim being
made to dwell in order to keep, with aflame of a sword, the way
of the tree of lives, verse 24.

96

CHAPTEE III. 20. [286-289.

THE INTERNAL SEXSE.

286. The preceding chapters, and down to the verses now-
under consideration, treat of the most ancient people, and of
their regeneration : primarily, of those who had lived like wild
animals, but at length became spiritual men ; then of those
who became celestial men, and constituted the Most Ancient
Church ; afterwards of those who fell away and their descend-
ants, detailed in regular order through the first, second, and
third posterity and their successors, down to the deluge. In
the verses following, which conclude the chapter, there is a
recapitulation of what occurred from the period when the man
of the Most Ancient Church was formed until the flood ; thus
it is a summary of all that has been previously stated.

287. Verse 20. And the man called his wife's name Eve,
hccause she will he the mother of all living. By man (homo) is
here meant the man (^-ir) of the Most Ancient Church, or the
celestial man (homo) : by the wife and the mother of all living,
the Church. She is called mother, as being the first Church,
and living, from faith in the Lord, who is Life itself

288. That by man is meant the man of the Most Ancient
Church, or the celestial man, has been previously shewn ; and
indeed that the Lord alone is Ifan, and that every celestial
man derives his existence from Him, because he is His likeness.
Hence the man who belonged to the Church, whoever, and of
whatever quality he was, was denominated a man; and at
length this name was applied to all mankind, to distinguish
them from the beasts.

289. It was also shewn above that by wife is meant the
Church, and in a universal sense the Lord's kingdom in the
heavens and on the earth ; and that the same is understood by
mother, follows of consequence. In the Word the Church is
very frequently called mother ; as in Isaiah : " Where is the bill
of your mother's divorcement ? " (1. 1). In Jeremiah : " Your
mother is greatly ashamed : she that hare you is sull'uscd with
shame " (1. 12). In Ezekiel : " Thou art thy mother's daughter
that loathed her husband and her sons ; your mother was a
Hittite, and your father an Arnorite " (xvi. 45) ; where hnshand,
is put for the Lord and all that is celestial ; sons, for the trutlis
of faith ; a Hittite, for what is false ; and an Arnorite, for what
is evil. In the same prophet : " Tliy mother is like a vine in
thy likeness, planted near the waters ; she was fruitful and full
of branches because of many waters " (xix. 10) ; here mother
denotes the Ancient Church. The term mother is more especi-
ally applicable to the Most Ancient Church, Ijecause it was the
first Church, and the only one wliich was celestial, and there-
fore beloved by the Lord more than any other.

VOL. I. G 97

200-294.] GENESIS.

200. Sho was called the mother of all livvnfj in consequence
of "iH)Ssessina faith in the Lord, who is Life itself, as is also
ilonu.nstratod from what was previously stated. It is impos-
sible f.»r more than one fountain of life to exist, from which is
the life of all. or for any life to be communicated, which is life,
except by faith in the Lord, who is Life itself; nor indeed can
a living faith exist, except from Him, consequently unless Hr
be in it. On this account, in the Word, the Lord alone is called
Zrj-t;(//, and is named the Living Jehovah (Jer. v. 2; xii. 16 ;
xvi. 14, 15 ; xxiii. 7 ; Ezek. v. 11). Living for ever (Dan. iv.
34; Apoc. iv. 10; v. 14; x. 6). In David: The Fountain
OF Lii'K (Psalm xxxvi. 9). In Jeremiah : A Fountain of Liv-
ing AVaters (xvii. 13). Heaven, which lives from Him, the
Land of the Living " (Isa. xxxviii. 11 ; liii. 8 ; Ezek. xxvi.
20 ; xxxii. 23-27, 32 Psalm xxvii. 13 ; lii. 5 ; cxlii. 5). Those
are called Living, who are in faith in the Lord ; as in David :
" Who holdeth our soul amongst the liviivj " (Psalm Ixvi. 9).
Such as possess faith are said to be in the Book of Lives
(Psahn Ixix. 28) ; and in the Book of Life (Apoc. xiii. 8 ;
xvii. 8 ; xx. 15). Wherefore, also those who receive faith in
Him are said to be made Alive (Hosea vi. 2 ; Psalm Ixxxv. 6).
And, on the contrary, such as do not possess faith are called
dead ; as in Isaiah : " They are dead, they shall not live ;
Eephaim shall not rise, therefore hast Thou visited and de-
stroyed them" (xxvi. 14); meaning those who are puffed up
with self-love : to rise, signifies to enter into life. They are also
said to be pierced (Ezek. xxxii. 23-26, 28-31). They are also
called decul by the Lord (Matt. iv. 16 ; John v. 25 ; viii. 21, 24,
51, 52). Hell is also called death (Isa. xxv. 8 ; xxviii. 15).

291. In this verse is described the first time of the Church,
when, in the flower of her youth, she was representing the
celestial marriage, on which account she is described as a mar-
riu.fje, and is called Eve, which means living.

292. Verse 21. And Jehovah God made for the man and his
vjife coats of skin, and clothed them. These words signify that
the Lord instructed them in spiritual and natural good. His
instructing them is expressed by making and clothing; and
spiritual and natural good are denoted by a coat of skin.

293. It could never appear from the letter that these things
are signified ; yet still it is evident that more mysterious things
are involved than appear in the letter, for every one must per-
ceive that Jehovah God did not make a coat of skin for them.

294. Neither could it be manifest to any one that a coat of
skin signifies spiritual and natural good, except by a revelation
of the interior sense, and subsequent comparison of passages in
the Word, where similar expressions occur. Skiii is here men-
tioned in a general way, but the skin of a kid, sheep, or ram, is
understood. These animals, in the Word, signify the affections

98

CHAPTER III. 21. [295-297.

of good, charity, and the things relating to cliarity. Similar
things were signified by the sheep used in sacrifices. Those are
denominated shcej^ who are endowed with the good of charity,
that is, with spiritual and natural good ; consequently the Lord
is called the Shepherd of the sheep ; and those who are endowed
with charity, are denominated sheep, as is known to every one.

295. The reason that they are said to be clothed u-ith a coat
of skin, is, because the most ancient people were described as
being naked on account of their innocence ; but when they lost
their innocence, it is stated that they discovered themselves to
be in evil, which is also denominated nakedness. That all things
might appear to cohere historically, agreeably to the mode of
speaking of the most ancient people, they are here said to be
clothed and not naked, or in evil. That they were in spiritual
and natural good, is evident from what was remarked above
concerning them (from verses 1 to 13 of this chapter), as well as
from its being here related that Jehovah God made them a coat
of skin, and clothed them ; for it here treats of the first, and more
especially of the second and third posterity of the Church, who
were endowed with such good.

296. That the skins of kids, sheep, goats, badgers, and rams,
signify spiritual and natural goods, may appear from the internal
sense of the Word, where it treats of Jacob and of the ark.
This will be shewn in reference to Jacob, when by the Lord's
Divine mercy we arrive at the explanation of the passage where
he is described as being clothed with the raiment of Esau, and
having on his hands and on his neck the skins of kids of the
gocUs, which when Isaac smelled, he said, " The smell of my sou
is as the smell of a field " (Gen. xxvii. 22, 27). And the same
will, of the Lord's Divine mercy, be shewn of the ark, where it
is related that the covering of the tent was of rcons skins and
Imdgcrs' skins (Exod. xxvi. 14 ; xxxvi. 19); and that Aaron and
his sons, when they went forward, covered the ark with a cover-
ing of badgers' skins, and likewise the table and its vessels, the
candlestick and its vessels, the altar of gold, and the instru-
ments of ministry, and of the altar (Xum. iv. 6-14); for what-
ever was in the ark, the tabernacle, or the tent, yea, whatever
was upon Aaron, when clothed with the garments of holiness,
signified something celestial-spiritual, so that there was not the
most minute thing which had not a distinct representation.

297. Celestial good is that which is not clothed, because it
is inmost, and is innocent. But celestial-spiritual good is that
which is first clothed, then natural good, for they are exterior,
and on that account are compared to and called garments, as in
Ezekiel, M-hen speaking of the Ancient Church : " I clothed thee
with broidered work, and shod thee with badgers skin, and I
girded thee about with fine linen, and I covered thee with silk "
(xvi. 10). In Isaiah : " Fut on thy beautiful garments, 0 Jeru-

99

298-300.] GENESIS.

salem, the city of holiness" (Hi. 1). And in the Apocalypse:
•• Who have not defiled their garments, and they shall walk with
me in \rhiti\ for they are worthy" (iii. 4, 5) ; also where it is
related of the four-and-twenty elders, that they were " clothed
in white raiment" (iv. 4). Thus, then, exterior goods, which
are celestial-spiritual and natural, are garments : wherefore also
those who are endowed with the goods of charity appear in
lieaveu clothed in splendid garments ; here, however, because
they are still in the body, with a coat of skin.

298. Verse 22. And Jehovah God said, Behold the man unsas
one of us, in knowing good and evil ; and now lest he put forth his
hand, and take also of the tree of lives, and eat, and live for ever.
Jehovah God is first mentioned in the singular, and afterwards
in the plural number, because by Jehovah God is meant the
Lord, and at the same time the angelic heaven. The man's
knoidng good ami evil signifies his having become celestial, and
thus wise and intelligent; lest he put forth his hand, and take
also of the tree of lives, is that he should not be instructed in
the mysteries of faith, for otherwise it would be impossible for
him to be saved to all eternity, which is to live for ever.

299. Here are contained two arcana ; first, that Jehovah God
signifies the Lord, and at the same time heaven ; and secondly,
that had they been instructed in the mysteries of faith, they
would have perished eternally.

300. With reference to the first arcanum, that by Jehovah
God is meant both the Lord and heaven, it is to be observed,
that, for a mysterious reason, the Lord is sometimes called in
the Word Jehovah only, at others Jehovah God, noiv Jehovah, and
afterwards God, now the Lord Jehovih, again the God of Israel,
and at another time God only, as in the first chapter of Genesis,
where also, although God only is mentioned, it is said in the
plural number, Let us make man in our image. Nor is He
denominated Jehovah God until the subsequent chapter, which
treats of the celestial man. He is called Jehovah because He
alone is or lives, thus from essence; and God, because He can
do all things, thus from ijower; as is evident from the Word,
where the names are distinguished (Isa. xlix. 4, 5 ; Iv. 7 ; Ps.
xvni. 2, 28, 29, 31 ; xxxi. 14). On this account every angel or
spirit who conversed with man, and who was supposed to pos-
sess any power, was called God ; as appears from David : " God
standeth m the congregation of God, He will jud^e in the midst
of the gods" (Ps. Ixxxii. 1); and in another place: " Wlio in
the heaven shall be compared with Jehovah ? who among the
sons of the gods be likened to Jehovah " (Ps. Ixxxix 6) Ao-ain •
"Confess to the God of gods; confess to the Lord of lords"
( l^s. cxxxvi. 2 3). Men, also, as possessed of power, were deno-
minated "gods" (as in Ps. Ixxxii. 6; John x. 34,35): Moses
was also said to be " a ^or? to Pharaoh " (Exod. vii. 1); where

CHAPTER III. 22. [301, 302.

also the word God is in the phiral number, Elohim. Since,
however, the angels do not possess the least power of themselves,
as they indeed acknowledge, but only from the Lord, and as
there is but one God, therefore, by Jehovah God, in the Word,
is meant the Lord alone. Where, however, anything is effected
by the ministry of angels, — as in the first chapter of Genesis, —
He is then spoken of in the plural number. Here, also, because
the celestial man, Iteing a man, could not be put in comparison
with the Lord, but with the angels only, therefore it is said, the
man was as one of us, in hiowing good and evil, that is, was wise
and intelligent.

301. The other arcanum is, that had they been instructed
in the mysteries of faith, they would have perished eternally,
which is signified by the words, noio lest he jmt forth his hand,
and take also of the tree of lives, and eat, and live for ever. Con-
cerning this it may be observed that when men became inverted
as to the order of their life, and were unwilling to live, or to
become wise except from themselves and from proprium, then
they reasoned about everything they heard respecting faith,
whether it were so or not ; and because it was from themselves,
from their own sensual and scientific things, it necessarily led
to denial, and then, also, to blasphemy and profanation, so that
at length they did not scruple to commingle what is profane
with what is holy. When man thus acts he is then so con-
demned, that in the other life there remains for him no hope
of salvation. For the ideas commingled by profanation remain
associated, so that whenever a holy thought presents itself to
the mind it does so conjoined with the idea of something pro-
fane, and consequently prevents the possibility of being any
other than that of the damned. The association of ideas in the
mind of every individual is exquisitely perceived in the other
life, even by spirits in the world of spirits, and much more so
by angelic spirits ; so exquisitely, indeed, that from the presence
of a single idea, they become acquainted with a man's quality.
The separation of profane and holy ideas, when thus conjoined,
cannot be effected, except by means of such infernal torment,
that if a man were aware of it, he would as cautiously avoid
falling into profanation as into Hell itself.

302. The Jews were so prone to profanation that the mys-
teries of faith were never revealed to them, so that it was never
explicitly declared to them either that they should live after
death, or that the Lord would come into the world to save them.
Nay, they were, and still are, kept in such ignorance and blind-
ness, that they neither have known nor now know of the exist-
ence of the internal man, or indeed of anything internal ; for
had they known these, or did they now know, so as to acknow-
ledge them, such is their nature that they would profane them,
and thus preclude themselves from all hope of salvation in

101

:;o;V] GENESIS.

niiotluT life. This is what is meant by the Lord in John : " He
hath hhntk'd their eyes, and closed their heart, that they should
not see with their eyes, nor understand with their heart, and
be converted, and 1 should heal them" (xii. 40). This is the
reason, too, why the Lord spake to them in parables without
explaininjj; to them their meaning, lest, as He Himself says,
" Seeing they should see, and hearing they should hear, and
understand" (Matt. xiii. 13). On the same account, likewise,
all the mysteries of faith were hidden from them, and concealed
under the representatives of their Church ; and such was the
style of the prophetic writings, for the same reason. It is,
however, one thing to know, and another to acknowledge. He
whu knows, and does not acknowledge, is as if he knew not ;
but it is he who acknowledges and afterwards blasphemes and
profones, who is meant by the Lord.

303. ]\Ian acquires to himself a life according to the persua-
si(_»ns which he embraces, or, in other words, by what he acknow-
ledges and believes. That of which he is not persuaded, or
which he does not acknowledge and believe, can in no degree
affect his mind : and therefore it is impossible to pn-ofane what
is holy without a previous persuasion and acknowledgment that
it is so, and at length its denial. Those who may know but
do not acknowledge, are as if they knew not, or like persons
acquainted with matters of no consequence. Such were the
Jews about the time of the Lord's Coming, and therefore they
are said in the Word to be vastated, that is, to have no longer
any faith. Under these circumstances, it does a people no injury
to have the interior contents of the Word unfolded to them, for
they are as persons seeing, and yet not seeing ; hearing, and yet
not hearing ; and whose hearts are hardened ; of whoni the Lord
says in Isaiah : " Go and tell this people. Hear in hearing, but
understand not ; and see in seeing, but know not. Make the
heart of this people fat, and make their ears heavy, and shut
their eyes, lest they see with their eyes, and hear with their
ears, and understand with their heart, and be converted, and
2 healed " (vi. 9, 10). That the mysteries of faith are not revealed
previous to vastation, or the entire removal of faith, lest, as
was said before, they should be profaned, the Lord also plainly
declares in the subsequent verses of the same prophet : " Then
said I, Lord, how long ? And He said, Until the cities are
desolated, so that there be no inhabitant, and the house, so
that there be no man, and the land be desolated with desolation,
and Jehovah have removed man" (vi. 11, 12). He is called a
man who is wise, or who acknowledges and believes. Such were
the Jews, as has been before observed, about the period of the
Lord's Commg; and for the same reason they are still kept
vastated by their lusts, and particularly by their avarice, so that
though they heard of the Lord a thousand times, and that the
102

CHAPTER III. 23, 24. [304-306.

representatives of their Church are significative of Him as to
every particular, they would yet acknowledge and believe
nothing. This then was the reason why the antediluvians were
cast out of the garden of Eden and vastated, so as to be no
longer capable of acknowledging any truth.

304. From these observations it appears what is meant by
the words, lest he 2^ut forth his hand, and take also of the tree
of lives, and eat, and live for ever. To take of the tree of lives,
and cat, is to know even so as to acknowledge whatever is of
love and faith ; for lives in the plural are love and faith, and to
eat signifies here, as before, to know. To live for ever is not to
live in the body for ever, but to live after death in eternal dam-
nation. A man who is dead [spiritually] is not called dead
because he is about to die after the life of the body, but because
he will live the life of dccdh; for death is damnation and hell.
The expression to live is used with a similar signification by
Ezekiel : " Will ye hunt the souls of My people, and make to
live souls to you, and profane Me with My people, slaying the
souls which should not die, and making the souls to live which
should not live" (xiii. 18, 19).

305. Verse 23. Therefore Jehovah God sent him forth from
the garden of Eden, to till tlie ground from whieh he was taken.
To he cast out of the garden of Eden is to be deprived of all
intelligence and wisdom ; and to till the ground from which he
was taJccn is to become corporeal, as he was previous to regener-
ation. That to he cast oid of the garden of Eden is to be de-
prived of all intelligence and wisdom, is manifest from the
signification of a garden, and of Eden, as given above ; for a
garden signifies intelligence, or the understanding of truth ;
and Eden, because it refers to love, signifies wisdom, or the
will of good. That to till the ground from whieh he luas taken
signifies to become corporeal, such as he was before regener-
ation, was shewn above (ver. 19), where a similar expression
occurs.

306. Verse 24. And He cast out the man ; and He made cheru-
him to dwell in the east towards the garden of Eden; aiul the
flame of a sword turning itself, to keep the loay of the tree of lives.

To drive out the man is to deprive him entirely of all the will
of good and the understanding of truth, so that he is separated
from them, and is no longer man. To make cheruhim to dwell
in the east is to provide against his entering into any mystery
of faith ; for the east towards the garden of Eden denotes the
Celestial from which is intelligence ; and by chcridjim the
Lord's Providence is signified, preventing such a man from
entering into the things of faith. By the flame of a sword
turning itself, is signified self-love with its unruly desires and
consequent persuasions, which are such that he wishes, indeed,
to enter, but is carried away thence to corporeal and terrestrial

103

:U17, 308.] GENESIS.

things, aiul tliis for the purpose of kecjnnj the way of the tree of
lives, lest lioly tilings should be profaned.

307. The subject here treated of is the sixth and seventh
jvosterity, which" perished by the flood, and were altogether cast
out of the Harden of Eden, or from all understanding of truth;
and thus ceasing, as it were, to be vien, they were left to their
insane lusts and persuasions.

308. As the significations of the east and of the garden of
Eden were given above, it is needless to dwell longer on them ;
but that cherubim denote the Lord's Providence, lest man
should insanely enter into the mysteries of faith, from the
jnvprinm and the Sensual and Scientific, and thus profane them,
and destroy himself, might be demonstrated by all the passages
in the Word, where mention is made of cheruMm. Because the
Jews were of such a quahty, that if they had possessed any
clear knowledge concerning the Lord's Coming, the representat-
ives or types of the Church significative of Him, the life after
death, the interior man, and the internal sense of the Word,
they would have profaned it, and have perished eternally ;
therefore this was represented by the cherubim on the mercy-
seat over tlie ark, over the curtains of the tabernacle, over the
veil, and also in the temple ; and it signified that the Lord had
them in keeping (Exod. xxv. 18-21; xxvi. 1, 31; 1 Kings
vi. 23-29, 32) Eor the ark, in which was the testimony,
signified the same as the tree of lives in this passage, that is,
the Lord, and the celestial things which belong solely to the
Lord. Hence also the Lord is so often called the God of Israel
sitting upon the cherubim, and hence He spake with Moses and

2 Aaron between the cheriMm (Exod. xxv. 22 ; Num. vii. 89).
This is plainly described in Ezekiel, where it is said : " The glory
of the God of Israel was gone up from the cherub whereupon
He was, to the threshold of the house. And He called to the
man clotlied with linen, and said to him, Go through the midst
of the city, through the midst of Jerusalem, and set a mark
upon the foreheads of the men who sigh and who cry for all
the abominations done in the midst thereof. And to the others
He said. Go ye after him through the city, and smite. Let not
your eye spare, neither have ye pity : slay utterly the old and
the young, and the virgin, the infant, and the women ; defile
the house, and fill the courts with the slain" (ix. 3-7). And
agam : " He said to the man clothed with linen, Go in between
the wheels even under the cherub, and fill thy hands with coals
(jf/'/-efrom between the cherubim-, and scatter them over the
city. And a cherub stretched forth his hand from between
the chcriibim unto the fire which was between the cherubim,
and took thereof, and put it into the hands of him that was
clothed with linen, who took it and went out " (x 2 7) From
these passages it is evident that the Lord's Providence pre-

CHAPTER III. 24. [309, 310.

venting men from entering into the mysteries of faith, is under-
stood by cherubim, and therefore that they were left to their
insane lusts ; which are here signified by the fire that ivas to he
scattered over the city, and by that none might he sjmred.

309. That the flame of a sivord turning itself signifies self-
love with its insane lusts and persuasions, which are such
indeed as to desire to enter [into the mysteries of faith], but are
carried thence to corporeal and terrestrial things, might be con-
firmed by as many passages from the Word as would fill pages.
AVe will, however, only make the following quotations from
Ezekiel : " Prophesy and say, Thus saith Jehovah ; Say, A sivord,
a sivord, is sharpened, and also furbished : it is sharpened to
make a sore slaughter; it is furbished that it may glitter.
Let the sivord be doubled the third time, the sivord of the slain ;
the sword of a great slaughter, which entereth into their privy
chambers, that their heart may faint, and their offences be mul-
tiplied ; it is made bright, it is wrapped up for the slaughter "
(xxi. 9, 10, 14, 15, 19, 20). A sivord here signifies the desola-
tion of man, so that he sees nothing which is good and true, but
mere falsities and contrarieties, denoted by multi2)lying offences.
It is also said in Nahum, of those who desire to enter into the
mysteries of faith : " The horseman lifteth up both the flame
of the sword, and the glittering of the spear, and there is a
multitude of slain " (iii. 3).

310. Each particular expression in this verse involves so
many important arcana, applicable to the genius of the people
who perished by the flood — a genius totally different from that
of those who lived subsequent to the deluge — that it is impos-
sible to explain them. It may be briefly stated that their first
parents, who constituted the Most Ancient Church, were celes-
tial men, and had consequently celestial seeds implanted in their
minds; whence their descendants possessed in themselves seed
of a celestial origin. Seed from a celestial origin is such that
love rules the whole mind and makes it a one. For the human
mind consists of two parts, the will and the understanding.
Love or good belongs to the will, faith or truth to the under-
standing ; and from love or good that people perceived every-
thing relating to faith or truth, and thus their mind was single,
or a one. With the posterity of such a race, seed of the same
celestial origin necessarily remains, so that any falling away
from truth and good on their part is attended with the most
dangerous consequences, since their whole mind becomes so
perverted as to render a restoration scarcely possible in another
life. It is otherwise with those who do not possess celestial but
only spiritual seed, as the people after the deluge, and also the
present generation of mankind. There is no love in them,
consequently no will of good, luit still there is a capacity
of receiving faith, or the understanding of truth, by means of

105

;;il-;;i:V] GENESIS.

wliiih soiiio dogree of charity can be induced, althoiigli by a
(lin'oreut process, namely, by the insinuation of conscience from
the Ltird, from the knowledges of truth and of tlie good thence.
Such a state is obviously altogether different from that of the
antediluvians, of whose genius, by the Lord's Di^ine mercy,
more will be said hereafter. These are arcana with wliich the
jtreseut generation of mankind are utterly unacquainted ; since
in modern times none understand the nature of the celestial
man, nor even that of the spiritual man, still less the quality
of the human mind and the life thence, and the consequent
state after death.

:lll. The condition of those who perished by the flood is
such in the other life, that they cannot exist anywhere in the
W( )rld of spirits, or with other spirits, but are in a hell separated
from the hells of others, and as it were under a certain moun-
tain. This appears as an intermediate mountain in consequence
of their direful fantasies and persuasions. Their fantasies and
persuasions are such as to produce so profound a stupor in
other spirits, that they do not know whether they are alive or
dead ; for they deprive them of all understanding of truth, so
that they can perceive nothing. Such also was their persuasion
during their abode in the world. And because it was foreseen
that in another life they would be incapable of associating with
other spirits, without occasioning in them an appearance of
death, they were all destroyed, and the Lord of His Divine
mercy induced other states on those who lived after the deluge.

312. In this verse, the state of these antediluvians is fully
described ; as that they were cast out, or separated from celestial
good, and that cherubim were made to dwell in the cast tovjards
the garden of Eden. This expression, in tlu, east toicards the
(jardcn of Eden, is only applicable to them ; for, had the suc-
ceeding generation Ijeen spoken of, it would have been said, in
the fjarden of Eden toicards the cast. In like manner, had the
words, the flame of a sivord turning itself been applied to the
present race of men, they would have been transposed thus—
the sword of aflame turning itself Nor would it have been said
the tree of lives, but the tree of life ; not to mention other things
inthe arrangement of the words which cannot be explained,
being understood only by the angels, to whom the Lord reveals
them : for every particular state contains infinite arcana, not
even one of which is known to mankind.

31.3. From what is here stated respecting the first man, it
is manifest that all hereditary evil existing at the present day
was not derived from him, as is commonly, but falsely, supposed.
J^ or It IS the Most Ancient Church that is here treated of under
the name of man; and when it is called Adam, it signifies that
'//irr/i was formed from the ground, or that, by regeneration from
llie Lord he was made truly a man, who was not so previously.
106 ^ ''

CHAPTEE III. 24 [314-316.

This is the origin and signification of the name. Hereditary
evil, however, is such that from it every one who commits
actual sin acquires to himself a nature, whence evil is implanted
in his children, and becomes hereditary. Conseqviently it is
derived from every particular parent ; from the father, grand-
father, great-grandfather, and ancestors in succession, and is
thus multiplied and augmented in each descending posterity ;
remaining with each and being increased in each by his actual
sins, and never becoming dissipated or losing its baneful in-
fluence, except in those who are regenerated by the Lord.
Every attentive observer may see evidence of this truth in the
fact, that the evil inclinations of parents remain visibly in their
children, so that a family, yea, an entire race, may be thereby
distinguished from every other.

CONTINUATION CONCEKNING MAN S ENTRANCE INTO ETEENAL

LIFE.

314. When the resuscitated being, or soul, enjoys the Icnefit
of light, so as to he enabled to look around him, the spiritual
angels, of whom ive before spoke, sheio him every attention which
he can desire in that state, and instruct him respecting the things
if the other life, so far as he is in a ccqyacity to bear it. Should
he be in faith, and, desire it, they also point out to him the
wonderful and magnificent scenes of heaven.

315. If, however, the resiLscitated person, or said, is not of
such a disposition as to desire instruction, he then tuishes to separ-
ate himself from the society of the angels. Of this the angels
have an exquisite perception, since, in the other life, there is a
communication of all the ideas of thought ; and ivhen he desires
to separate from them, they do not even then leave him, but he
disunites himself from them. The angels love every one, and
desire nothing more than to do him services, to instruct him, and
to convey him to heaven, for herein co7isists their chief delight.

316. When the soid thus separates himself, he is received by
good spirits, who likewise do him all kind offices whilst he is in
fellowship with them. If, however, his life in the world was
such that he cannot remain associated with the good, he seeks to be
disunited from them also ; and this separation is repeated again
and again, until he associates himself with those whose state
entirely agrees with that of his former life in the world, among
whom he finds, as it were, his own life. They then, wonderful to
relate, live together a life of a similar quality to that which had
constituted their riding deliglit when in the body. On rctui'ning

107

317-319.J GEXESIS.

inio this li/i', ichich appears to them as a neiu coriimencc7ncnt of
c.ristcwc, some after a longer and others after a shorter space of
time arc carried thence towards hell; whilst such as have been in
faith towards the Lord are led hj degrees from this iievj heginniny
of life to heaven.

317. Some are, however, conveyed more slowly, and others
more speedily to heaven. Indeed, I liave seen those vjho were
elevated to heaven immediately after death. I am permitted to
mention only two examples.

318. A certain spirit came and discoursed with me, who, it
was evident from some appearances ahout him, had only lately
died. At first he knew not where he was, supposing himself still
to he in the world; hut lohen he became conscious of having
entered upon another mode of existence, and tliat he nx) longer pos-
sessed anything, — as house, ivealth, and the like, — being in another
kingdom, where he was deprived of all he hoA in the worM, he
was seized with anxiety, and knev: not where to betake himself, or
v:hither to go for a 'place of abode. He ivas then informed that
the Lord alone provides for him. and for all ; and was left to him-
self that his thoughts might take their ivontcd direction, as in the
world. He now considered (for in another life the thoughts of all
nuiy he plainly 'perceived) what he must do, being deprived of all
oneans of subsistence; and whilst in this state of anxiety, he was
brought into association with some celesticd spirits, who belonged.
to the province of the heart, and %oho shewed him every attention
that he could desire. This being done, he was again left to him-
self; and beginning to consider , from a princi2)le of charity, how
he might repay so great kindness, it teas evident from this, that
whilst he lived in the body he had been in the charity of faith,
and he loas therefore taken up straightway into heaven.

319. / horve also seen immediately translated into heaven by
the angels, another person who was accepted by the Lord, and
shewn the glory of heaven; not to mention much other experience
respecting some who ivere translated after a lapse of time.

108

GENESIS.

CHAPTER FOUETH.

THE NATURE OF THE LIFE OF THE SOUL OR SPIRIT,

320. With respect to the general circumstances relating to
tlte mode of life of souls, or fresh sjnrits, after death, it was
demonstrated to me, on numerous occasiotis, that when a man
enters upon eternal life, he is utterly unconseio2is of it, imagining
himself to he still in the world, yea, in his body. Hence, on being
informed that he is a spirit, he is all uvnder and astonishment,
hoth because he is altogether like a man as to his senses, desires,
and thoughts, and because he did not believe, during his abode in
the 'ivorld, that he was a spirit, or {as is the case ivith some) that
a spirit could be what he now finds himself

321. Another circumstance to be noted, is, that a spirit enjoys
much more excellent sensitive facidties, and far superior poimrs
of thinking and speaking, than when living in the body, so that
the former state scarcely admits of com^xtrison tenth the latter ;
although this is unknown to the spirits before they are gifted with
reflection by the Lord.

322. Care shoidd be taken not to give credence to the erro-
neous opinion, that spirits do not possess far more exquisite sen-
sations than during the life of the body ; for I have been convinced
to the contrary by experience repeated thousands of times. Shoidd
any be unwilling to believe this fact, in consequence of their pre-
supposed ideas concerning the ncdurc of spirit, let them ascertain
for themselves when they come into another life, where they will
be compelled to believe by their oivn experience. Spirits not only
possess the faculty of sight, for they live in light — and the good
spirits, angelic spirits, and angels, in such light — that the mid-
day light of this world cannot be compared to it. Of the light
in which they divell, and by which they see, we shcdl, by the Lord's
Divine mercy, subsequently treat. They enjoy cdso the poiver of
hearing, and that in so exquisite a degree as ineomp)arably to
exceed what they p)ossessed in the body ; of which, in my almost
constant conversations with them, noiv for some years, I have had
repeated opportiLnity of being convinced. The nature of their
speech, and the sense of smell they also possess, will, by the Lord's

109

32:1] GENESIS.

JMi'iiir mercy, he considered licreafter. They liavc, hcsidcs, a most
f.wuisitc sense of touch, whence come the pains and torments
rndu red in hell ; for all sensations have relatioii to the touch, of
2 uhich they are merely diversities ami varieties. Their desires
and affections, moreover, areheyond comparison stronger than those
jMK-isessed duriny the life of the body ; hut more ivill he said on
this suhjecf,hy the Lord's Divine mercy, in the follovnny pages.
Men think also, after death, luith greater perspicacity a.nd distinct-
ni'ss t Jul 71 during their 2>revious life: for in a sjnritticd state of
being more is involved in one idea than in a thousand whilst in
the natural life. If it were possible for men here to -perceive vnth
what acidencss, pcnetratio7i, sagacity, and clearness, spirits con-
verse with each other, they would he 2^erfectly amazed. In a word,
man loses nothing hy death, hut is still a man in cdl respects,
although more perfect than when in the hocly, having east off his
bones and flesh, and the inqjerfcctions which necessarily attend
tJiem. Spirits acknowledge and pierccive, that whilst they lived in
the body their sensations were those of tlie, soul, and although they
seemed to be in the body, they ivcre still incorporeal, and, there-
fore, when the body is laid aside, sensations exist in a, much more
exquisite and perfect state. Life consists in sensation, since with-
out senscdion there can he no life, and such as the sensation is,
such is the life, — a fact tchich all have the capacity of krwunng.

323. At the end of the chapter, several examples will be given
of persons entertaining opinions during their abode in this vjorld
rtintrary to those advanced above.

CHAriER IV

1. And tho Man knew Eve his wife, and she conceived, and
bare Cain ; and said, I have gotten a man, Jehovah.

2. And she again bare his brother Abel. And Abel was a
.shepherd of the Hock, but Cain was a tiller of the ground.

3. And at the end of days it came to pass, that Cain brought
of the fruit of the gTound an offering to Jehovah.

4. And Abel, he also brought of the firstlings of his flock,
and of the fat thereof. And Jehovah had respect unto Abel
and to his offering :

5. And to Cain and to his offering He had not respect. And
Cain was very wroth, and his faces fell.

G. And Jeliovah said unto Cain, Why art tliou wroth ? and
why are thy faces fallen ?

7. If thou doest well, art thou not exalted ? and if thou doest
not well sin lietli at the door. And to thee is his desire, and
tiiou Shalt rule over him.
110

CHAPTEE IV.

8. And Cain spoke to Abel his brother ; and it came to pass
when they were in the field, that Cain rose up against Abel his
brother, and slew him.

9. And Jehovah said to Cain, AVhere is Abel thy brother ?
And he said, I know not : am I my Ijrother's keeper ?

10. And He said, What hast thou done ? the voice of thy
brother's bloods crieth to Me from the ground.

11. And now art thou cursed from the ground, which hath
opened its mouth to receive thy brother's bloods from thy hand.

12. When thou tillest the ground, it shall not henceforth
yield unto thee its strength ; a fugitive and a A'agabond shalt
thou be in the earth.

13. And Cain said to Jehovah, Mine inquity is too great to
be removed.

14. Behold, Thou hast driven me out this day from the faces
of the ground; and from Thy faces shall I be hid, and I shall
be a fugitive and a vagabond in the earth ; and it shall come to
pass that every one that tindeth me shall slay me.

15. And Jehovah said to him, Therefore whosoever slayeth
Cain, vengeance shall be taken on him sevenfold. And Jehovah
set a mark upon Cain, lest any one finding him should smite
him.

16. And Cain went out from the faces of Jehovah, and
dwelt in the land of Nod, toward the east of Eden.

17. And Cain knew his wife, and she conceived and bare
Enoch : and he was building a city, and called the name of the
city after the name of his son, Enoch.

18. And unto Enoch was born Irad ; and Irad begat Mehu-
jael ; and Mehujael began Methusael ; and Methusael begat
Lamech.

19. And Lamech took unto him two wives ; the name of
one was Adah, and the name of the other Zillah.

20. And Adah bare Jabal ; he was the father of all such as
dwell in tents, and of cattle.

21. And his brother's name was Jubal; he was the father of
all such as play upon the harp and the organ.

22. And Zillah, she also bare Tubal-Cain, an instructor of
every artificer in brass and iron : and the sister of Tubal-Cain
was Naamah.

23. And Lamech said unto his wives Adah and Zdlah : Hear
my voice, ye wives of Lamech ; and with your ears perceive my
speech, for I have slain a man to my wounding, and a little one
to my bruising.

24. If Cain shall be avenged sevenfold, truly Lamech seventy
and sevenfold.

25. And the Man knew his wife again ; and she bare a son,
and called his name Seth : for God hath replaced to me another
seed instead of Abel, because Cain hath slain him.

Ill

324-333.] GENESIS.

20. And to Seth, to liim also there was born a son ; and he
i;illed liis name Enos : then began they to call upon the name
iif Jehovah.

THE CONTENTS.

324. The Word here treats of doctrines separate from the
Church, or of heresies ; and of a new Church afterwards raised
up, calknl £nos.

325. The j\Iost Ancient Church possessed faith in tlie Lord
througli the medium of love ; but there were some who separ-
ated faith from love. The doctrine of faith separated from love
was called Cain; and charity, which is love towards the neigh-
bour, Ahel, verses 1, 2.

826. The worship of each is described, that of faith separate
from charity by the offering of Cain, and tliat of charity by the
(ffcrinf/ of Abel, verses 3, 4. That worship from charity was
acceptable, but not worship from faith alone, verses 4, 5.

327. That the state of those who were in faith alone became
evil, is described by Cain's anger being Jcindled, cmd his counte-
'iiancc falling, verses 5, 6.

328. That the quality of faith is known by charity ; and that
charity wishes to abide with faith, if faith does not assume the
pre-eminence, and exalt itself above charity, verse 7.

329. That charity is extinguished with such as have separ-
ated faith, and preferred it to charity, is described by Cain's
daying his brother Abel, verses 8, 9.

330. Charity extinguished is called the voice of bloods, verse
10; perverse doctrine, the curse from the ground, verse 11.
Falsity and the evil thence are the fugitive and vagabond in
the earth, verse 12. And as they averted themselves from
th^e Lord, that they were in danger of eternal death, verses
13, 14. But because, by means o"f faith, charity was after-
wards to be implanted, it was made inviolable; and this is
signified by the mark set upon Cain, verse 15. And its removal
from its former situation is denoted by Cain's dwelling tou-ards
the east of Eden, verse 16.

331. The heresy thus extended is called Enoch, verse 17.
332._ The heresies thence originating, each by its respective

name, in the last of which, denominated Zamech, there was
nothing of faith remaining, verse 18.

333 A new Church then arose, which is understood by Adah

and Zdlah, and described by their sons Jabal, Jubal, and Tubal-

tT'i ? celestial things of the Church were represented by

Jabal, the spiritual by Jid)al, and the natural by Tid}al-Cain,

verses 19-22.

112

CHAPTEIl IV. [334-337.

334. The origin of that Church, when everything of faith
and charity was extinguished, and violence done to what was
most sacred, is described in verses 23, 2-4.

335. A general recapitulation of the subject is given. After
i'aith, signified by Cain, was separated from charity, a new faitli
was given by the Lord, whereby charity was implanted. This
faith is denominated Scth,\er&e 25.

336. The charity implanted by faith is called Unos, or another
man, which is the name of that Church, verse 26.

THE INTERNAL SENSE.

337. Since this chapter treats of the degeneracy of the
]\Io3t Ancient Church, or tlie falsification of its doctrine, and
consequently of heresies and sects, under the names of Cain and
Jii,< descendants, it is to be observed that there is no possibility
of understanding how doctrine was falsified, or what was the
nature of the heresies and sects of that Church, unless the
([uality of the true Church be rightly understood. Enough has
been said above concerning the Most Ancient Church, shewing
tliat it was a celestial man, and acknowledged no other faith
than such as was connected with love towards the Lord and the
neighbour. By means of that love from the Lord, they obtained
faith, or a perception of all its truths, and were therefore
unwilling to speak of faith, lest it should be separated from love,
as was shewn above (nos. 200, 203). Such is the nature of the ^
celestial man ; and in this character he is described in David by
representatives, where the Lord is spoken of as the King, and
the celestial man as the King's so7i : " Give the King Thy judg-
ments, 0 God, and Thy righteousness to the King's son. The
mountains shall bring peace to the people, and the hills, by
righteousness. They shall fear Thee as long as the sun and
moon endure throughout all generations. In his days shall the
righteous flourish, and abundance of peace, until there be no
moon " (Ixxii. 1, 3, 5, 7). By the sun, love is signified ; by the
■moon, faith ; by mountains and hills, the Most Ancient Church ;
])y throughout all generations, the Churches after the flood;
until there he no moon, denotes that faith will become love (see
also what is said in Isaiah xxx. 26). Such was the nature of the 3
Most Ancient Church and of its doctrine ; but the case is far
( itlierwdse at the present day ; for now faith precedes charity,
and by means of faith, charity is given by the Lord ; and then
charity takes the precedence. It hence follows that doctrine
became falsified in ancient times when men made confession of
faith, and thus separated it from love. Those who falsified

VOL. I. H 113

338-341.] GENESIS.

iloctrine in this wav, or separated faith from love, or acknow-
leiiged faith alone, were there denominated Cain. And such a
thinti wa.^, in them, a great enormity.

338. Verse 1. And the Man hieiv Eve his wife, and she con-
ceimtand hare Cain: and said, I have gotten a man, Jehovah.
\W the man and his wife the Most Ancient Church is signified,
as has been shewn above. Its first offspring or first-born is
faith, which is here called Cain ; the saying, / have gotten a
man, Jehovah, signifies that, with sucli as are called Cain, faith
is known and acknowledged in a distinct form.

339. In the three foregoing chapters it was so abundantly
shewn that by tlie man and his ivife the Most Ancient Church
is signified, that on this point there can remain no doubt ; and
this^being admitted, it is evident that tlie conception and off-
.><pring of that Church can be no other than what has been stated.
It was customary with the most ancient people to give names
by which they represented events, and thus framed a genealogy.
For whatever has relation to the Church may be considered in
this light, since one faith is conceived and born of another, like
an ordinary generation. Hence it is common in the Word to
name various circumstances relating to the Church, conceptions,
births, offspring, infants, little children, sons, daughicrs, young
men, etc. The prophetical books abound with such expressions.

340. That she said, / have gotten a man, Jehovah, signifies
tliat with such as are called Cain, faith is known and acknow-
ledged as a thing by itself, is evident from what was said in the
introduction to this chapter. They had been, as it w^ere, pre-
viously ignorant of faith as a separate object of thought, because
they had a perception of whatever related to it ; but, when they
began to make a distinct doctrine of faith, they then collected
together the truths which they had perceived, and reduced them
into doctrine, calling it, / have gotten a man, Jehovah, as if they
had found out somewhat new ; and thus, what was before
inscribed on the heart became a mere matter of knowledge. In
ancient times they gave every new thing a name, and explained
what the name implied by particular sayings. Thus the signi-
fication of the name Ishmael is explained by the saying, ''Jehovah
hath heard his ajfliction" (Gen. xvi. 11); that of Beuhen by the
expression, "Jehovah hath looked upon thij afiiction" (Gen.
xxix. 33); the name Simeon by the saying, "Jehovah hath
heard that I was hated" (Gen. xxix. 33) ; and that of Jvdah
by, " Noio will I praise Jehovah " (ver. 35). The altar built
by Moses was called " Jehovah my Banner" (Ex. xvii. 15); and
in like manner the doctrine of faith is here denominated, " /
have gotten a man, Jehovah" or Cain.

341. Verse 2. And she again hare his brother Abel. And
Abel was a shepherd of the flock, but Cain was a tiller of the
ground. The second offspring of the Church is charity, which

114 ^

CHAPTER IV. 2. [342-344

is signified by the term Abel and brother. A shepherd of the
tlock denotes one who exercises the good of charity ; a tiller of
the ground denotes one wlio is destitute of charity, although
in faitli separate from love, which, indeed, is no faith.

342. That the second offspring of the Cliurch is charity, is
evident from the fact that the Church conceives and brings
forth nothing else than faith and charity. The same is signi-
fied by the first children of Leah by Jacob ; Reubeyi denoting
faith, Simeon faith in act, and Levi charity (Gen, xxix. 32, 33,
34) ; wherefore also the tribe oi Levi received the priesthood, and
represented the sheplicrd of the flock. Since charity is another
offspring of the Church, it is called brother, and named Abel.

343. That a shepherd of the flock is one who exercises the
good of charity, must l)e obvious to every one, this expression
being commonly used in the Word of the Old and New Testa-
ments, He who leads and teaches is denominated ct shepherd,
and those who are led and taught are called tlte flock. He who
does not lead to and teach the good of charity, is not a true
shepherd. ; and he who is not led to good, and does not learn
what is good, is not of the flock. It is scarcely necessary to
confirm this signification of shepherd and flock by quotations
from the Word ; we will, however, adduce the following passages.
It is written in Isaiah : " The Lord sliall give the rain of thy
seed, that thou shaft sow the ground withal ; and bread of the
increase of the ground. In that day shall He feed thy cattle in
a large pasture " (xxx. 23). In this passage, bread of the increase
of the ground denotes charity. Again : " The Lord Jehovah
shall feed His flock like a shepiierd ; He shall gather the lambs
with His arm, and carry them in His bosom, and shall gently
lead those that are with young" (xl. 11). In David: "Give
ear, 0 Shepherd of Israel, Thou that Icadest Joseph like o. flock ;
Thou that dwellest between the cherubim, shine forth" (Ps.
Ixxx. 1). In Jeremiah : " I have likened the daughter of Zion
to a comely and delicate woman ; the shepherds with their flocks
shall come unto her ; they shall pitch their tents near to her
round about ; they shall feed every one in his place " (vi. 2, 3).
In Ezekiel : " Thus saith the Lord Jehovih, I will increase
them like 2^ flock of men, as a \\o\^ flock, as \\\q, flock of Jerusalem
in her solemn feasts ; so shall the waste cities be filled with
flocks of men " (xxxvi. 37, 38). And again in Isaiah : " All the
-flocks of Kedar shall be gathered together unto thee, the rams
of Nebaioth shall minister unto thee " (Ix. 7). Such as lead the,
Hock to the good of charity, gather the flock, but those who do
not so lead them, disperse the flock ; for all gathering together,
and all union, proceed from charity, whilst the origin of all
dispersion and disunion is in a want of charity.

344. What is the purpose of faith, or of the science, know-
ledge, and doctrine of faith, but that man may become such as

115

:U5-348.] GENESIS.

faith li'iu'hes I The primary tiling which it teaches is charity
(Mark xii. 28-35 ; Matt. xxil. 34-39). This is the end of all
ti) which failh looks. If this object be not attained, what is
kiiowledm' or doctrine but an empty nothing ?

34'). That a tilhv of the ground denotes one who is destitute
of charity, although in faith separate from love — which is no
faith at all— is plain from the circumstances which follow,
namely, that Jehovah had no respect to his offering, and that he
slew Ins brother, or destroyed charity, which is signified by Ahd.
They were said to till the ground, who regard corporeal and ter-
restrial objects. This is evident from what is related in the
third chapter (vers. 19-23), where it is said that the man was
rant out of the garden of Eden to till the ground.

34G. ^''erse 3. And at the end of days it came to pass, that
Cain brought of the fruit of the ground an offering to Jehovah.
liy the end of days is understood in course of time; hy fruit
of the ground, works of faith without charity ; and by an offering
to Jehovah, worship thence.

347. It must be ob^dous to every one that by tlie end of days
is signified in course of time. This doctrine, here denominated
Cain, does not appear to have been so unacceptable when first
pronndgated and received in simplicity as it became afterwards.
This is evident from the circumstance that they called the
oflspring a man gotten, Jehovah. Thus at its origin faith was
not so far separated from love as in the end of days, or in the
course of time ; which, indeed, is the case with every doctrine
of true faith.

348. That works of faith without charity are signified by the
fruit of the ground, appears from what follows ; for works of

faith without charity are works of infidelity, being in themselves
dead, and the product of the external man alone. Of these it
is written in Jeremiah : " Wherefore doth the way of the wicked
prosper ? Thou hast planted them, yea, they have taken root ;
they grow, yea, they bring forth fruit ; Thou art near in their
mouth, but far from their reins. How long shall the land
mourn, and the herbs of every field wither ? " (xii. 1, 2, 4).
[They with whom the Lord is] near in the mouth hut far from
the reins, are such as act from faith separate from charity, con-
cernmg whom it is predicated that the land mourns. [Such
works] are also called the fruit of their doings, in the same
prophet: "The heart is deceitful above all things, and de-
sperately wicked ; who can know it ? I, Jehovah, search the
heart ; I try the reins, even to give to every man according to
his ways, and according to the fruit of his doings" (xvii. 9,l0).
So in Micah : " The land shall be desolate because of them that
dwell therein, for the fncit of their doings " (vii. 13). But it is
declared that such fruit is no fruit, or that the work is dead,
and that both the frmt and root perish. Thus it is written in
llo

CHAPTER IV. 3. [340.

Amos : " I destroyed the Amorite before them, whose height
Avas like the height of the cedars, and he was strong as the
oaks; yet I destroyed his /riiit from above, and his roots from
beneath " (ii. 9). And in David : " Their fruit shalt thou
destroy from the earth, and their seed, from among the children
of men " (Psalm xxi. 10). The works of charity, however, are
living, and of them it is declared tha.t they take root downwards,
and hear fruit upwards. As in Isaiah : " The remnant that is
escaped of the house of Judah shall again take root downwards,
and hear fruit upwards" (xxxvii. 31). To hear fruit upunrds,
is to act from charity. Such fruit is called the fruit of excellence
in the same prophet : " In that day shall the branch of Jehovah
be beautiful and glorious ; and the fruit of the earth excellent
and comely for them that are escaped of Israel " (iv. 2). It
is also the fruit of salvation, and is so denominated by the same
prophet : " Drop down, ye heavens, from above, and let the
skies pour down righteousness ; let the earth -open itself, and
let them bring forth i\\Q fruit o/67//t-a^ifm, and let righteousness
spring up together ; I Jehovah will create it " (xlv. 8).

349. That worship is denoted by an offering, may appear
from the representative rites of the Jewish Church. There,
sacrifices of every kind, as well of the first-fruits and of all the
other produce of the earth, as the oblation of the first-born, are
called offerings, in which their worship consisted. Now, since
all these were representative of heavenly things, and had refer-
ence to the Lord, it should be obvious to every one that by the
(fferings true worship was signified. Por what is a representat-
ive without the thing which it represents ? Or what is external
I'eligion without internal, but as an idol which is dead ? The
external lives from the internal, or by the internal, from the
Lord. From these considerations it is evident that all the offer-
ings of the representative Church signify the worship of the
Lord. Of these, by the Lord's Divine mercy, we shall treat
in the following pages. That by offerings in general is meant 2
worship, may be shewn from the prophets throughout. Thus
it is written in Malachi : " Who abideth the day of His coming ?
He shall sit as a refiner and purifier of silver, and He shall
purify the sons of Levi, and purge them as gold and silver, and
they shall offer unto Jehovah an offering in righteousness.
Then shall the offering of Judah and of Jerusalem be pleasant
unto Jehovah, as in the days of eternity, and as in the former
days" (iii. 2-4). An offering in righteousness is an internal
offering which the sons of Levi or the holy worshippers should
offer. The dags of eternity signify the Most Ancient Church,
and the former dags the Ancient Church. So in Ezekiel: " In
the mountain of My holiness, in the mountain of the height of
Israel, there shall all the house of Israel, that whole land,
worship ]\Ie ; there will I be gracious to them, and there will I

117

330-353.] GENESIS.

roipiiiv yowY oUlatioiis, and the first-fruits of your offerings, in
Jill yt.ur\sanctitic;iti()ns " (xx. 40). Oblations and the first-fruits
of offtri»i/s, in the sand ifieat ions, denote likewise works sancti-
tiod l»v charity from the Lord. Again, in Zephaniah : " From
lu'ViMul the rivers of Ethiopia My suppliants shall bring Mine
ojfet'inij " (iii. 1 0). Ethiopia denotes those who are in possession
of celestial things, which are love, charity, and the works of
charity.

350. Verse 4. And Abel, he also hrought of the firstlings of
hisfloeh, and of the fat thereof. And Jehovah had respect unto
Ahel and to his offering. Abel here, as before, signifies charity ;
and the firstlings of the fiock, the holiness which is of the Lord
alone. P.y fat is signified the Celestial itself, which also is of
the Lord. That Jehovah had respect unto Ahel and to his offer-
ing, signifies that the things of charity, and all the worship
therefrom, are well pleasing to the Lord.

351. That Abel signifies charity was shewn above. By
charity is meant love to the neighbour, and compassion ; for he
who loves his neighbour as himself is also compassionate towards
him when he sutlers, even as towards himself.

352. That the firstlings of the fioch signify wdiat is of the
Lord alone may appear from the firstlings or first-born in the
representative Church which were all holy, because they had
reference to the Lord, who alone is the first-born. Love and
faitli thence are the first-born. All love is of the Lord, and
not the least of love is of man ; therefore the Lord alone is the
first-born. This was represented in the Ancient Churches by the
first-born of man and of beast being sacred to Jehovah (Exod,
xiii. 2, 12, 15). And by the fact that the tribe of Levi, whicli
in the internal sense signifies love, though born after Eeuben
and Simeon, who signify faith, was accepted instead of all the
first-born, and constituted the priesthood (Xum. iii. 40-45;
viii. 14-20). Concerning the Lord as the first-horn of all, with
respect to His Human Essence, it is thus written in David: " He
shall call Me. TIk.u art My Father, Mv God, and the Eock of mv
salvation. I will also make Him MJ first-born, high above the
knigs of the earth " (Psalm Ixxxix. 26, 27). And in John :
" Jesus Christ the First-begotten from the dead, and the Prince
of the kmgs of the earth " (Rev. i. 5). Let it be observed that
the first-born of worship signifies the Lord, and the first-born of
the Church, faith. "^

. ^f\ ^Y^ ^y f^'^^ is signified the Celestial itself, which also
IS of the Lord, may appear from the following considerations.
Ifie Celestial is everything which is of love. Faith also is
celestial wlien it is from love. Charity is celestial. Every
good of charity is celestial. These were all represented by the
various kinds o^ fat in the sacrifices, and especially bv the fat
upon the^hver, or the caul; by the fat upon the kidncr/s; hx^th^

CHAPTEE IV. 4. [354.

fat covering the intedincs ; and hi/ that lying upon the intestines ;
which were hoi}', and were offered up as burnt-offerings upon
the altar (Exod. xxix. 13, 22; Lev. iii. 3, 4, 14; iv. 8, 9, 19,
26, 31, 35 ; viii. IG, 25). It is on account of their signification
that they are called the food made by fire for the peace of
Jehovah (Lev. iii. 14, 16). For the same reason the Jewish
people were forbidden to eat any of the fat of the beasts, by
what is called an everlasting statute for generations (Lev.
iii. 17 ; also vii. 23, 25) ; because that Church was such that it
did not even acknowledge what was internal, much less what
was celestial. That/a^ signifies celestial things and the goods 2
of charity, is evident also from the prophets. As in Isaiah :
" Wherefore do ye spend money for that which is not bread ?
and your labour for that which satisfieth not ? Hearken
diligently unto Me, and eat ye that which is good, that your
soul may delight itself in fatness " (Iv. 2). And in Jeremiah :
" I will fill the soul of the priests with fatness, and My people
shall be satisfied with My good " (xxxi. 14). In these passages
it is plain that fat does not mean material fat, but celestial-
spiritual good. So it is written in David : " They are filled
with the fatness of Thy house, and Thou makest tliem to drink
of the river of Thy pleasures. For with Thee is the fountain of
lives, and in Thy light we see light" (Psalm xxxvi. 8, 9).
H&XQ fat7iess and i\\Q fountain of lives signify the Celestial which
is of love-; and the rivei' of delights and light, the Spiritual
which is of faith from love. Again : " My soul shall be
satisfied as with marrow and fatness, and my mouth shall
praise Thee with lips of songs " (Psalm Ixiii. 5). Here in like
manner, fat denotes the Celestial, and lips of songs the
Spiritual. It is evident that it denotes celestial, because
" the sold shall he satisfied." Hence also the first-fruits which
were the first-born of the earth, are called /a^ (Num. xviii. 12).
Since celestial things are of innumerable genera, and still more 3
innumerable species, they are thus generally described in the
song which Moses recited before the people : " Butter of kine,
and milk of sheep, with fat of lambs and of rams, sons of
Bashan, and of goats, with the fat of kidneys of wheat ; and
thou didst drink the pure Uood of the grape " (Deut. xxxii. 14).
It is impossible for any one to know the signification of these
things except from the internal sense. Without the internal
sense no one can know what is meant by butter of kine,
milk of sheep, the fat of lamhs, the fat of rams and goats,
sons of Bashan, the fat of kidneys of wheat, and the Uood
of the grape. They would be nothing but mere sounds, when
yet they all and each signify genera and species of celestial
things.

354. That Jehovah had respect unto Abel and to his offering,
signifies that the things of charity, and all the worship there-

119

355-r.S.] GENESIS.

from, are well pleasing to the Lord, was explained above ; also
what is meant by Abel and by an offcrhuj.

Woo. Verse 5. And to Cain and to his opring He had not
resiKct. And Cain was very wroth, and his faces fell. It has
been stated already, tliat by Cain is signified faith separate from
love, or such a doctrine as admits the possibility of this separa-
tion.' By his offering which was not respected is signified, as
before, that his" worship was unacceptable. Cain's being xery
wroth, and his faces fcdling, signifies that the interiors w-ere
elianged ; for by anger is denoted that charity had departed, and
by i\\Q faces, the interiors, which are said tofcdl when a change
takes place in their state.

350. That by Cain is signified faith separate from love, or
such a doctrine as admits of this separation ; and that the nv-
respectcd offering signifies that his worship was not acceptable,
has been shewn above.

357. That Cains being very wroth represents that charity
had departed, appears from what is afterwards related, that he
killed his brother Abel, by whom charity is signified. Anger
is a general affection resulting from whatever is contradictory
to self-love and its lusts. This is manifestly perceived in the
world of evil spirits ; for there a general feeling of anger exists
against the Lord, because they are not in charity, but in hatred.
Whatever does not favour self-love and the love of the w^orld
excites opposition, which is manifested by anger. Anger, wrcdh,
and even fury, in the Word, are frequently preclicated of
Jehovah ; but they belong only to man, and are attributed to
Jehovah because they appear to be in Him, for a reason
mentioned above. Thus it is written in David : " He cast upon
them the anger of His nostril, %vrath, and indignation, and
trouble, by sending evil angels. He weighed the path for
anger; He^ spared not their soul from death" (Psalm Ixxviii.
49, 50). Xot that Jehovah ever casts anger upon any one, but
that men bring it upon themselves; nor does He send evil
angels amongst them, but man draws them to him as his
associates ; therefore it is added, that He iveighed the path for
anger, and spared not their soul from death. For the same
reason it is written in Isaiah : " To Him (Jehovah) shall men
come, and all that are incensed against Him shall be ashamed "
(nIv. 24). It is therefore evident that anger signifies evils, or
what IS the same, a departure from charity.

358 That by the faces fcdling is signified that the interiors
were changed, is evident from the signification of the face and
of falling. The face, with the ancients, signified 'internal
things, because internal things shine forth through the face.
Ihe most ancient people indeed were such tliat the face was
in perfect accordance with the internal ; so that it appeared
plainly trom the face what was the quality of the mind (animu.^

CHAPTER IV. G, 7. [359-362.

mtt 7nc7is) within. They considered it to be an enormous crime
to sliew one thing witli the face, and think another. Hypocrisy
and deceit were then held in utter detestation. Hence the face
became significative of the interiors. When charity shone fortli
from the face, the covntcnance was said to be elevated ; and
when the contrary occurred, it was said to fall. It is therefore
jtredicated of the Lord also, that He lifts iip His countenance
on man, as in the benediction (Num. vi. 26 ; and Psalms iv. 6).
By this is signified, that the Lord gives charity to man. What
is meant by the countenance fallrncj, appears from Jeremiah :
" I will not make My countenance to fall towards you, for I am
merciful, saith Jehovah " (iii. 12). The face of Jeliovah is
mercy, and when He lifts ni) His coiintcnance on any one, it
signifies that He gives him charity out of mercy ; and the
reverse when He makes the countenance to fall, or more
correctly, when man's coimtencmce falls.

359. Verse 6. And Jehovah said iinto Cain, Why art thou
wroth ? and why are thy faces fallen ? By Jehovah's spcalcing
to Cain, the dictate of conscience is signified ; the wrath of
Cain, and the fcdling of his faces, signify here, as before, the
departure of charity, and an internal change of state.

360. It is needless to confirm the truth that Jehovah's speak-
ing to Cai7i signifies the dictate of conscience, since a similar
passage w^as explained above.

361. Verse 7. If thou docst well, art thoit not exalted? and
if thou docst not well, sin licth at the door. And to thee is his
desire, and thou rulest over him. If thou docst well, art thou not
excdted, signifies, if thou art well-disposed, thou hast charity :
if thou docst not well, sin licth at the door, signifies, if thou
art not well-disposed, thou hast no charity, but evil. To thee
is his desire, and thou rulest over him, signifies, charity is
desirous to be with thee, but cannot, because thou wishest to
rule over it.

362. The doctrine of faith is here described, which is called
Cain; which, because it separated faith from love, separated it
also from charity, which is the offspring of love. Wherever
there is any Church there exist heresies ; because whilst men
apply their minds to a single article of faith, they make that
the chief ; for such is the tendency of man's thought, that
while he is intent on any particular thing, he prefers that to
another, especially when his imagination claims it as a dis-
covery of his own, and when he is inflated with self-love and
the love of the world. Then there is nothing which does
not apparently accord with and confirm his opinions ; so that
he is ready to swear to their truth, although they are false.
Those who were called Cain, thus made faith essential rather
than love ; and from thus living without love, both their self-
love, and the fantasy thence originating, became confirmed.

121

r>G:U3GT.] GENESIS.

'\[V\ The nature of the doctrine of faitli, wliicli was denomin-
utodV'<n"» is evident from the description of it in this verse,
thai charity coukl be adjoined to faith, but so that charity and
not trtith should have dominion. On this account it is first
said // thou (hesi iccU, art thou not exalted ? which signiHes, if
tiiou art well-disposed, charity might be present with thee ; lor
/(. do ircll siunities, in its internal sense, to wish well ; for good
actions proceed from good intentions. In ancient times action
and will were one ; for the will was seen in the action, there
l)L'ing no dissimulation. That to he exalted, is to be possessed
of charity, appears from what was said above concerning the
countenance ; where its elevation is shewn to denote the
presence of charity, and its fallinf/, the contrary.

:.5G4 In the second place it is said, If thou doest not v:ell, sin
Ueth at the door; which signifies, if thou art not well-disposed,
tiiou hast no charity, but evil. That sin, wliilst it lies at the
door, is evil near at hand and desirous of entering, must be
obvious to every one ; for whilst there is no charity, there is
unniercifulness, and hatred, and consec^uently all evil Sin in
"eneral is called the Devil, who, with his crew of internals, is
ever at hand when man is destitute of charity ; and the only
thing which drives away the Devil and his crew from the door
of the mind, is love to the Lord and towards the neighbour.

365. In the third place it is said. And to thee is his desire,
and thou ndest over him ; by which is signified, that charity is
willing to abide with faith, but cannot, because faith wishes to
rule over it ; wliich is contrary to order. So long as faith
seeks to have dominion, it is not faith ; but when charity rules,
then there is faith ; for the fiist thing of faith is charity, as
was shewn above. Charity may be compared to a flame, which
is the essential of heat and light, for thence are heat and light.
Faith, separated from charity, may be compared to light wdiich
is without the heat of the flame. Then there is indeed light,
but it is the light of winter, producing cold and death.

366. Yerse 8. And Cain spohe to Abel his brother; and it
came to pass when they were in the field, that Cain rose up against
Abel his brother, and slew him. Cain speaking to Abel signifies
an interval of time. By Cain, as was before stated, is signified
faith separate from love ; by Abel, charity, which is the brother
of Caitb, on which account he is here twice called his brother.
A field signifies whatever has respect to doctrine; and Cains
rising up against Abel his brother, and sla.giyig him, signifies,
that faith, in its separate state, extinguished charity.

367. It is unnecessary to confirm these explanations by
similar passages from the Word, except so far as to shew that
charity is the brother of faith, and that a field signifies what-
ever has respect to doctrine. That charity is the brother of
faitli, may appear to every one who reflects upon the nature or

122

CHAPTER IV. 8. [368.

essence of faith. Thin fmtcrn if ]/ was represented Ijy Usau and
Jacob, and was the ground of their dispute about primogeniture,
and thence dominion. It was also represented by Pharez and
Zarah, the sons of Tamar by Judah (Gen. xxxviii. 28, 29, 30) ;
and by Uphraim and Manassch (Gen. xlviii. 13, 14). In both
tliese, as well as in other similar instances, there is a strife for
primogeniture, and for the dominion from it. Each of these
brethren, faith and charity, is the offspring of the Church.
Faith is denominated a 7iian (vir), as Cain is (in verse 1 of this
chapter), and charity is called his hrothcr (as in Isa. xix. 2 ;
Jer. xiii. 14; and other places). The union of faith and
charity is called the covenant of brethren (Amos i. 9). The ~
signification of Cain and Abel, as has been said, was similar to
what was represented by Jacob and Esau ; for that Jacob like-
wise desired to supplant his hxot\\Qv Esau, is plain from Hosea :
" Jehovah will visit Jacob according to his ways : according to
his doings will He recompense him ; he supplanted his brother
in the womb " (xii. 2, 3), But that Esau, or charity repre-
sented by Esau, should nevertheless at length have the
dominion, appears from the prophetic declaration delivered by
their father Isaac : " By thy sword shalt thou live, and shalt
serve thy brother ; and it shall come to pass, when thou shalt
have tlic dominion, that thou shalt break his yoke off thy neck "
(Gen. xxvii. 40), — or what is the same, the Church of the
Gentiles, or the new Church, signified by Esait, and the Jewish
Church signified by Jacob ; wherefore it is so often said, that
the Jews should acknowledge the Gentiles as brethren. In the
Gentile or Primitive Church, moreover, they all called each
other brethren from charity. They who hear the word and do
it were also called brethren by the Lord (Luke viii. 21). They
who hear are such as have faith : they who do are such as have
charity. But they are not brethren who hear, or say that they
have faith, and do not, or have not charity ; for the Lord likens
them io fools (Matt. vii. 24, 26).

368. That a field- signifies doctrine, and consequently what-
ever relates to the doctrine of faith and charity, is evident from
the Word. Thus it is written in Jeremiah : " 0 My mountain
in the field, I will give thy powers and all thy treasures to
the spoil " (xvii, 3). In this passage field signifies doctrine ;
2)owers and treasuo^es are the spiritual riches of faith, or the
things pertaining to the doctrine of faith. Again in the same
prophet: " Will the snow of Lebanon fail from the rock of My
field ? " (xviii. 14). It is declared concerning Zion, when
destitute of the doctrine of faith, that she shall be ploughed
like a field (Jer. xxvi. 18 ; Micah iii. 12). It is written in
Ezekiel : " He took of the seed of the land, and planted it in
a fruitful field " (xvii. 5). This is said of the Church and her
faith ; for doctrine is called a field, because a field is the

123

:U^0-371.] GENESIS.

.Icpository of seed. So again, in tlie same prophet : "And let
all the trees of the fichl know that I, Jehovah, bring down the
hi^h tree" (xvii. 24). And in Joel: "The field is wasted, the
land niournoth, for the corn is wasted, the new wine is dried
up. the oil languisheth. The husbandmen are ashamed, the
hntTcst of the field is perished, all the trees of the field are
witliered " (i. 10-12). Here field signifies doctrine, trees repre-
sent knowledges, and hHshandmcn,\\OYshij)Tpers. In David it
is said : " The field shall be joyful, and all that is therein :
then shall all the trees of the wood sing " (Psalm xcvi. 12).
It is manifest that a field cannot be joyful, nor the trees of the
wood swg. The expressions must therefore relate to some-
thing in man, which are the knowledges of faith. Again, in
Jeremiah : " How long shall the land mourn, and the herhs of
every field wither?" (xii. 4). Here also it is evident that
neither the land nor the herhs of the field can mourn, but that
the expressions relate to something in man while in a state of
vastation. A similar passage occurs in Isaiah : " The moun-
tains and the hills shall break forth before you into singing,
and all the trees of the field shall clap their hands" (Iv. 12).
The Lord also in His prediction concerning the consummation
of the age, calls the doctrine of faith o, field: "Then shall two
be in the field: one shall be taken, and the other left" (Matt,
xxiv. 40 ; Luke xvii. 36). Here by di field is meant the doctrine
of faith, whether true or false, as in the passage under con-
sideration. On account of the signification of the word field,
whoever receives any of the seed of faith is called a field, also
a man, a chureh, and a vjorld.

369. It therefore follows that Cains rising uj) against his
brother Abel, and slaying him, when they loere in the field to-
gether, denotes that when both faith and charity were from the
doctrine of faith, then faith separated from love could not but
disregard and thereby extinguish charity. So it is at the
[•resent day with those who maintain that faith alone saves,
without any work of charity ; fov in this very supposition they
extinguish charity, although they know, and confess with their
lips, that faith is not a saving faith, unless there be love.

370. Verse 9. And Jehovah said to Cain, Where is Abel thij
brother .? And he said, I hioiv not : am I my brothers keeper ?
Jehovah's speaking to Ca2;?i, signifies a certain interior perception
which dictated an inquiry concerning charity, or the brother
Abel. His reply, / knoiu not : am I my brothers keeper ? signi-
fies that he accounted charity as nothing, and was unwilHug to
be subservient to it ; thus, that he altooether rejected every-
thing of charity. Such became the doctrine of those who were
called Cai7i.

371. By Jehovah's speaking the most ancient people signified
perception, for they knew that the Lord gave them the faculty

124

CHAPTEli IV. 10. [372-374.

to perceive. This perception could continue no longer than
whilst love was the chief. When love towards the Lord ceased,
and as a consequence love towards the neighbour, perception
perished ; for perception could only exist in the degree that love
remained. This faculty of perception was peculiar to the Most
Ancient Church. When faith, however, became separated from
love, as in the people after the Hood, and charity was communi-
cated through the medium of faith, then [in the place of per-
ception] conscience succeeded ; which also dictates, but in a
different manner. Of this, by the Lord's Divine mercy, we shall
speak hereafter. It is in like numner said in the Word that
Jchocah speaks when conscience dictates; because conscience is
formed from what is revealed and made known from the Word.
When the Word speaks or dictates, it is the Lord tvho speeds.
Hence nothing is more common, even at the present day, when
treating on any matter of conscience, or faith, than to say that
the Lord sa_i/s.

372. To he a keeper signifies to serve, like tlie keepers of the
(jate, or the keepers of the poreh, in the Je\vish Church. Faith is
called the keeper of charity, from being thus as it were its ser-
vant ; but it was according to the principles of that doctrine
[the doctrine called Caiii\ that faith should have dominion, as
stated in the explanation of the seventh verse.

373. Verse 10. And He said, What hast thou done? the
voice of thy Irother's bloods cricth to Me from the ground. The
voice of thy brother's Uoods signifies that violence was done to
charity ; the crying of Uoods signifies guilt ; and ground, schism
or heresy.

374. Tliat the voice of bloods signifies that violence had been
done to charity, may appear from various passages of the Word,
in which voice is put for whatever accuses, and blood for every
kind of sin, especially for hatred ; for whoever bears hatred
towards his brother kills him in his heart ; as the Lord teaches
(Matt. v. 21, 22) : " Ye have heard that it was said to them of
old time. Thou shalt not kill, and whosoever shall kill shall be in
danger of the judgment ; but I say unto you, that whosoever is
angry with his brother without a cause, shall be in danger of
the judgment; and whosoever shall say to his brother, liaca,
shall be in danger of the council ; but whosoever shall say, Thou
fool, shall be in danger of hell fire." By these expressions are
meant different degrees of hatred. Hatred is contrary to charity,
and if it does not murder with the hand, yet it does so in mind,
and by every possible method, being only prevented from com-
mitting the outward act by external restraints. Every species
of hatred is described, therefore, by the term blood. As in Jere-
miah : " Why trimmest thou thy way to seek love ? Even in
thy skirts is found the blood of the souls of the poor innocents "
(ii. 33, 34). As hatred is denoted by blood, so likewise is every -

125

o — - ••> '

.] GENESIS.

kimi of iniiiiiity, for hatred is the fountain of all iniquities.
Therefore we read in Hosea : " By forswearing, and lying, and
killing, and stealing, and committing adultery, they commit
robbery, and bloods have touched bloods ; therefore shall the land
nitiurn, and every one that dwelleth therein shall languish " (iv.
2, ;'.). And in Ezekiel (xxii. 2-4, 6, 9), where he is speaking of
tuimercifulness : " Wilt thou judge the city of bloods? yea, thou
shalt shew her all her abominations. The city sheddeth bloods
in the midst of it : thou art become guilty in thy blood that
thou hast shed." Again, in the same prophet : " The land is
full of the judgment of bloods, and the city is full of violence "
(vii. 23). So in Jeremiah: "For the sins of the prophets of
Jerusalem, and the iniquities of her priests, that have shed the
blood of the just in the midst of her ; they wander as blind men
in the streets, they have polluted themselves with blood " (Lam.
iv. 13, 14). And in Isaiah: "When the Lord shall have
washed away the filth of the daughters of Zion, and shall have
purged the bloods of Jerusalem from the midst thereof, by
the spirit of judgment, and by the spirit of burning " (iv. 4).
And again : " Your hands are defiled in blood and your fingers
in iniquity/ " (lix. 3). Also in Ezekiel, speaking of the abomina-
tions of Jerusalem, which are called bloods: " I passed by thee,
and saw thee polluted in thine own bloods ; and I said unto thee.
Live in thy bloods, yea, I said unto thee. Live in thy bloods "
(xvi. 6, 22). The unmercifulness and hatred of the last times
are also described by blood in the Apocalypse (xvi. 3, 4). The
term bloods is used in the plural number, because everything
that is unjust and abominable flows from hatred, as all that is
good and holy comes from love. Whoever indulges in hatred
towards his neighbour would murder him if he could, and indeed
does murder him by every method in his power. And this is
to offer violence to him, which is here properly represented by
the voice of bloods.

375. A voice enjing, and the voice of a cry, are common
forms of expression in the Word, and are applied in every case
where there is any noise or tumult, or infestation ; and also
where there is rejoicing (see Exod. xxxii. 17, 18 ; Zeph. i. 9, 10 ;
Isaiah Ixv. 19; Jer. xlviii. 3). In the present passage it
denotes accusation.

376. Hence then it follows, that the crying of bloods signifies
an accusation of guilt ; for they who use violence are Guilty •
as It IS written in David : "Evil shall slay the wicked, a^nd the
Juiters of the righteous shall be gidlty" (Psalm xxxiv. 21).
And in Ezekiel: " Thou, city, art become guilty by t\xe Uood
which thou hast shed " (xxii. 4).

377. That the ground here signifies schism or heresv is
evident from the consideration that a field denotes doctrine ;
wherefore the ground in which the field is formed denotes

Izo

CHAPTEE IV. 11, 12. [378-380.

scliisni. Man liiniself is called ground and also afidd, because
of those things which are soivn in liim ; for it is by virtue of
these that he is a man. He is a good and a true man from the
goods and truths that are implanted within him, or an evil and
false man from the evils and falsities that he receives. He who
receives any particular doctrine or heresy is named from the
doctrine or heresy that he receives. Thus ground is here used
to denote tlie schism or heresy which was in man.

378. Verse 11. And now art thou cursed from the ground,
which hath opened its mouth to receive thy brother's bloods from
thy hand. Cursed art thou from the ground signifies that
through schism he had become averse to [good] ; ivJiicli hath
opened its mouth, signifies the teaching [of the heresy] ; and to
receive thy brothers bloods from thy liand, denotes the violence
inflicted upon charity which he extinguished.

379. That these things are here signified, is evident from
what has been said above. It has also been shewn (in no. 245),
that to be cursed is to be averse [to good]. Iniquities and
abominations, or hatreds, are the things which turn man away
from heaven, and cause him to look only downwards towards
corporeal and terrestrial things, and so towards those which are
infernal. This takes place when charity is banished and extin-
guished, for then the bond which connects the Lord with man
is severed. It is charity alone — or love and mercy — which
conjoins ; faith never without charity ; for it is no faith. It is
mere knowledge, such as even the infernal crew may possess,
and by which they are able craftily to deceive the good, and
feign themselves angels of light ; as wicked priests sometimes
are wont also to preach with the zeal as it were of piety, when
nothing is further from their heart than that which proceeds
from their lips. Can any one be so weak in judgment as to
imagine that faith alone, a thing of the memory, or tliought
alone from faith, can be of any avail, when every one knows
from his own experience, that no words and declarations of
assent are held in any estimation unless they come from the
wdll or intention ? It is the will and intention which srive
weight to words, and conjoin one man witli another. The will
is the man himself, not the thought or speech which he does
not icill. From the will he derives his particular nature and
peculiar disposition, for that communicates its character to the
whole man. But if a man thinks what is good, the essence of
faith, or charity, is in the thought, because the will of good is
in it. If any one, however, says that he thinks what is good,
and yet lives an evil life, it is impossible that he can will any-
thing but evil ; he is therefore in no faith.

380. Verse 12. When thou tillcst the ground, it shall not
henceforth yield unto thee its strength ; a fugitive and a vagabond
shalt thou be on the earth. To till the ground signifies to culti-

127

;;Sl.nS2.] GENESIS.

vale this scliisiu or lieresy ; and not to yield its strmyth to thee,
signities that it is barren. To he a fugitive and a varjabond on
the earth, is not to know what is good and true.

1581. That to till the ground means to cultivate this schism
or heresy, appears from the signification oi ground, oi which we
have just now spoken. That its not yielding its strength denotes
its barrenness, is evident both from what was said concerning
i/rou)id, and from the words themselves ; and also from the con-
sideration, that they who profess faith without charity profess
no faith, as was said above.

382. Tliat to be a fugitive and a vagabond on the earth, signi-
ties not to know what is good and true, is evident from the
signification of wander ing &nd Jieeing away in the Word. Thus
in Jeremiah : " The prophets and priests wander as blind men
in the streets, they have polluted themselves in blood " (Lam.
iv. 13, 14). In this passage, prophets are those who teach, and
priests, those who live according to what is taught ; to wander

2 as blind men in the streets is not to know truth and good. In
Amos : " A part of the field was rained upon, and the piece
beneath the field whereupon it rained not, parched. So two or
three cities shall wander unto one city to drink the waters, and
they shall not be satisfied " (iv. 7, 8). Here, thepxtrt of the field
on which there was rain, denotes the doctrine of faith from
charity ; and the pa7't of the field or glebe on which it did not
rain, the doctrine of faith without charity. To wander to drink

3 the vxiters is likewise to seek after truth. In Hosea : " Ephraim
is smitten ; their root is dried up ; they shall bear no fruit.
My God will cast them away, because they did not hearken
unto Him : and they shall be wanderers among the nations "
(ix. 16, 17). Ephraim here denotes the understanding of truth,
or faith, because he was the first-born of Joseph ; the root which
VMS dried uj) is charity in a state of untruthfulness ; wanderers
among the nations signify that they do not know truth and

4 good. In Jeremiah : " Go up against Arabia, and spoil the sons
of the east. Flee, wander ye afar off: the inhabitants of Hazor
liave let themselves down into the deep for a habitation "
(xlix. 28, 30). Arabia and the sons of the east signify the pos-
session of celestial riches, or of those things that relate to love.
These when spoiled are said to fiee and umider, or to be fugitives
and vagabonds, since they no longer yield anvthing of good.
lUit of the inhabitants of Hazor, or such as possess spiritual
riches, which are of faith, it is said that they let themselves down

5 into the deep, or perish. So in Isaiah, speaking of the valley of
vision, or the fantasy that faith can be communicated without
•diarity, it is said : " All thy rulers waiider together ; they are
bound before the bow, they have fied from far" (xxii. 3). It
will be seen from what is here adduced why it is said, in the
following verse (14), that he who professes a faith that is not

128

CHAPTER IV. 13, 14. [383-389.

from charity is ^fugitive mid a vagabond, or knows notliinf^ of
good and truth.

383. Verse 13. And Cain said unto Jchoxah, Mine iniquity
is too great to he removed. Cain's S'pealdng to Jehovah signifies
a certain confession that he was in evil, induced by some
internal torment ; and his iniquity being too great to be removed,
signifies a state of despair on that account.

384. It appears, therefore, that some remains of good were
still left in Cain ; but it is evident from what is said of
Lamech (vers. 19, 23, 24), that all the good of charity after-
wards perished.

385. Verse 14. Behold, Thou hast driven me out this day from
the faces of the grouiul, and from Thy faces slmll I be hid ; and
I shall be a fugitive and a vagabond on the earth; and it shall
come to pass, that every one that findeth me sludt slay me. To be
driven from the faces of the grouMd, signifies, to be separated from
every truth of the Church ; and to be hid from Thy faces signi-
fies to be separated from every good of faith grounded in love.
To be a fugitive and a vagabond on the earth, is to be ignorant of
truth and good ; and that every one ftmling him tvould slay him,
signifies that every evil and every falsity would destroy him.

386. That to be driven from the faces of the ground is to be
separated from every truth of the Church, is evident from tlie
signification of ground, which, in a genuine sense, is the Church,
or tlie man of the Church ; and hence, whatever the Church
professes, as was said before. The sense changes with the sub-
ject ; and, therefore, even those persons who wickedly profess
faith, or a schism, or heresy, are also called ground. To be
driven from the faces of the ground, therefore, in this passage, is
to be no longer in the truth of the Church.

387. That to be hid from Thy faces is to be separated from
every good of faith derived from love, is evident from the signi-
fication of tlie, faces of Jehovah. The face of Jehovah, as has
lieen said before, is mercy, from which are all the goods of the
faith of love ; and, therefore, the goods of faith are here signi-
fied by His /aces.

388. To be a fugitive and a vagabond on the earth, as stated
l)efore, is to be ignorant of truth and good.

389. It follows from what has been said, that every one find-
ing him woidd slay him signifies that every evil and falsity
would destroy him. The case, indeed, stands thus. "When man
deprives himself of charity, he separates himself from the Lord,
for it is charity alone, or love towards the neighbour, and mercy,
which conjoins man to the Lord. AVithout charity there is
disjunction; where there is disjunction, man is left to himself,
or to his proprium. Tlien whatever he thinks is false, and
whatever he wills is evil. These are the things which slay
man, or cause him to have nothing of life.

VOL. I. I 129

:'.H0-o02.] GENESIS.

•',00 Those v.-lio are in evil and falsity are in continual
.hvad 'of iK'inu slain ; as is tlnis described by Moses : " Your
laml shall be a desolation, and your cities a waste ; and upon
them that arc left of you I will send ii faiiitncss into their hearts
in the land of their enemies, and the sound of a shaken leaf
shall chase them, and they shall flee as fieehu) from a sioord, and
they shall fall when none pursueth. And they shall fall one
upon his brother, as it were before a sword, when none pur-
sueth " (Lev. xxvi. 33, 36, 37). So in Isaiah : " The treacher-
ous dealers deal treacherously, yea, the treacherous dealers deal
very treacherously. And it shall come to pass, that he who
ffecthfrom the noise of the fear shall fall into the pit, and he
that Cometh up out of the midst of the pit shall be taken in the
snare. The transgression shall be heavy upon it; therefore
.shall it fall, and not rise again " (xxiv. 16-20). In Jeremiah :
"Behold, I will bring a/mr upon thee from all those that be
about thee ; ye shall be driven out every man right forth, and
none shall gather hira up that wandcreth " (xlix. 5). Again, in
Isaiah : " We will fee upon the horse ; tlurefore shall ye flee ;
and, We will ride ujjon the swft ; therefore shall they that jntrsue
you he siuift. One thousand shcdlflee at the rebuke of one; at the
rehike of five shall ye flee" (xxx. 16, 17). In these and other
passages of the Word, those who are in falsity and evil are
described as flceiny, and as in fear of heing slain. Fear, with
them, is before everything, because no one protects them ; for
every one who is in evil and falsity bears hatred to his neigh-
bour, so that each of them desires to kill the other.

391. The state of evil spirits in the other life shews most
clearly that they who are in evil and falsity are afraid of every-
body. They who have deprived themselves of all charity
wander about and flee. Whithersoever they go, if they
come to any other society, their quality is immediately dis-
covered at their first approach ; such perception is given in the
other life. They are not only driven away, but also severely
punished ; and this would be extended even to the destruction
of life were it possible ; evil spirits so greatly delight to punish
and torment one another. In this consists their highest delight.
And what has hitherto been unknown, all this is grounded in
the very nature of evil and falsity ; for whatever any person
desires for another falls upon himself. Hence evil and falsity
Ijring upon themselves their own punishment, and consequently
the fear of punishment.

392. Verse 15. And Jehovah said unto him. Therefore who-
soever slaycth Cain, vengeance shall be taken on him, sevenfold.
And Jehovah set a mark upon Cain, lest any one flnding him
should smite him. By vengeance being taken sevenfold on every
one who slays Cain, is signified, that to violate faith thus
separated, would be [to violate] somethinsij most sacred ; and

130

CHAPTER IV. 15. [393-395.

JekovaJis setting a mark upon Cain, lest any one sJiould smite
him, signifies that the Lord distinguished it in a particular
manner, that it might be preserved.

.■)9o. Before we proceed to shew that these things are signified
in the internal sense, some particulars should be stated respect-
ing faith. Tlie Most Ancient Church was such that it acknow-
ledged no faith but that which was from love. Indeed, the
people of that, Church were unwilling even to mention faith :
for all things which were of faith they perceived by love from
the Lord. Such also is the character of the celestial angels, of
whom we have spoken above. As it was foreseen, however,
that the human race could not continue in this state, but that
they would separate faith from love to the Lord, and make it a
doctrine by itself, it was therefore provided that faith should
be separated ; but still so that by faith, or by the knowledges
of faith, men might receive charity from the Lord ; so that
knowledge or hearing would precede, and by knowledge or
hearing the Lord might grant charity, that is, neighbourly love
and mercy ; which charity should not only be inseparable from
faith, but should even constitute tlie chief of faith. Then in
place of the perception which the Most Ancient Church enjoyed,
conscience succeeded ; which being acquired by faith adjoined
to charity, dictated, not what is true, but that such and such
things are true because the Lord has thus spoken in His Word.
The Churches after the flood became, for the most part, of this
character. Such was the Primitive or First Church after the
Lord's Coming. In this respect also the spiritual angels are
distinguished from the celestial angels.

oO-I. Now, because this was foreseen and it was thus provided,
lest the human race should perish in eternal death, it is here
declared that no one should do violence to Cain, by whom is sig-
nified faith separated ; and that a mark was set upon him, which
means that the Lord distinguished faith in a particular manner,
in order that it might be preserved. These are arcana which
hitherto have never been disclosed ; and are what the Lord
meant by His saying respecting marriage, and eunuchs, in
Matthew : " There are some eunuchs who were so born from
the mother's womb; and there are some eunuchs who were
made eunuchs of men ; and there be eunuchs who have made
themselves eunuchs for the kingdom of Heaven's sake. He that
is able to receive it, let him receive it " (xix. 12). They are
called cnnnchs who are subjects of the celestial marriage ; those
who are like the celestial angels are said to be ho7m from the
womb ; those who are like the spiritual angels, to be so made of
men ; and those who, like angelic spirits, are not so much i\x
charity as in obedience, are said to have so made themselves.

395. That by vengeance being taken sevenfold on every one
who should slay Cain, is signified that to violate faith thus separ-

131

30G.J

GENESIS.

ated would bo [to violate] sometliing most sacred, is evident
horn the siguilication of Cain, which is faith separated, and
from the si'^nification of seven, as denoting something most
sacred. It is well known that the number seven was esteemed
liolv, on account of the six days of creation, and the seventh da.y,
which denotes the celestial man, in whom is peace and rest, the
Sabbath. Hence it is that the number seven occurs so frequently
in the rites of the Jewish Church, and is everywhere held sacred.
For the same reason also times were distinguished into seven,
both the greater and the lesser intervals, and were called weeks
{septimance). The greater intervals of time till the coming of
the Messiah are mentioned in Daniel (ix. 24, 25) ; and the
time of seven years is called a v:eek {seytimana) by Laban and
Jacob (Gen. xxix. 27, 28). Indeed, wherever the number seven
occurs, it is esteemed holy or most holy. Thus we read in
David : " Seven times a day do I praise Thee " (Psalm cxix. 164).
And in Isaiah : " The light of the moon shall be as the light of
the sun, and the light of the sun shall be sevenfold, as the light
of seven days " (xxx. 26). Here the sun denotes love, and the
moon faith from love, which will be as love. As the times of
man's regeneration before the seventh day, or celestial man, is
reached, are distinguished into six, so also are the times of vasta-
tion until nothing celestial remains. This was represented by
the several captivities of the Jews, and by the last, or Babylonish
captivity, which continued seven decades, or seventy years. It is
said also at different times that the land should rest on its Sah-
laths. What is said of Nebuchadnezzar in Daniel has also a
similar representation : " His heart shall be changed from man,
and a beast's heart shall be given unto him, until seven times
shall pass over him " (iv. 16, 25, 32). It is written in John con-
cerning the vastation of the last times : " I saw another sign in
heaven, great and marvellous, scveyi angels, having the seven last
plagues" (Apoc. xv. 1, 6, 7), and that the Gentiles should tread
the holy city under foot forty and tv:o months, or six times seven
(Apoc. xi. 2). And again : " I saw a book written within, and
on the back side, sealed with seven seals" (Apoc. v. 1). Hence
also the severities and augmentations of punishment were
expressed by the number seven. Thus in Moses : " If ye will
not yet for all this hearken unto Me, then I will punish you
seven times more for your sins" (Lev. xxvi. 18, 21, 24,28).
And in David: "Eender unto our neighbours sevenfold into
their bosoms" (Psalm Ixxix. 12). Now, because to violate
faith was to violate what is most sacred, since, as w^as said, it
should serve [charity], therefore it is declared that ichosoever
shoidd slay Cain, vengeance shoidd he taken on him sevenfold.

396. That Jehovah's setting a mark on Cain, lest any one

shoidd smite 7im, signifies that the Lord distinguished faith in a

particular manner for its preservation, is evident from the signi-

132

CHAPTEE IV. 16. [397, 398.

fication of a marJc, and of scitinff a mark on any one ; which is
to distinguish. Thus it is written in Ezekiel : " Jehovah said
unto him, Go through the midst of the city, through the midst
of Jerusalem, and set a mark upon the foreheads of the men
sighing and groaning for all the abominations thereof" (ix. 4).
Here, to mark the foreheads does not signify to draw a mark or
line upon the forelieads, but to distinguish from others. In like
manner it is written in John, that the locusts should hurt " only
those men who liad not the seal of God on their foreheads "
(Apoc. ix. 4). Here also, to have the seal is to be distinguished.
A mark is also called a character in the same book : " To put a 2
character on the hand and on the foreheads " (Apoc. xiii. 16).
The same thing was represented in the Jewish Church by hindiny
the first and great Commandment on the hand and on the fore-
head ; concerning which it is written in Moses : " Hear, 0 Israel,
Jehovah our God is one Jehovah ; thou shalt love Jehovah thy
God with all thy heart, and with all thy soul, and with all thy
strength, and thou shalt hind these words for a sign upon thy
hand, and let them be as frontlets between thine eyes " (Deut.
vi. 4-8 ; xi. 13-18). By this was represented that they should
distinguish the Commandment respecting love above all other
precepts. Hence it is evident what the marking of the hand
and the forehead signifies. So it is written in Isaiah : " It shall 3
come that I will gather all nations and tongues ; and they shall
come and see My glory ; and I will set a mark upon them "
(Ixvi. 18, 19). And in David : " 0 turn unto me, and have
mercy upon me ; give Thy strength unto Thy servant, and save
the son of Thine handmaid. Set upon me a mark for good, that
they who hate me may see it, and be ashamed " (Psalm Ixxxvi.
16, 17). From these quotations it is now evident what is
meant by a mark or sign. Let no one, therefore, suppose that
a mark was set upon any particular person called Cain ; for
the internal sense of the Word involves altogether different
things from the letter.

397. Verse 16. And Cain went out from, the faces of Jehovah
and dioelt in the land of Nod, toward the east of Eden. Cain's
going out from the faces of Jehovah signifies that he was separ-
ated from the good of the faith of love ; his dwelling in the
land of Nod, that he was out of truth and good ; and tovxirds
the cast of Eden, denotes near the intellectual mind, where
previously love had its abode.

398. That to go out from the faces of Jcliovah signifies to be
separated from the good of the faith of love, may be seen
in the explanation of verse 14. That to dwell in the land of
Nod is to abide out of truth and good, appears from the sig-
nification of the word Nod, which is, to be a vagabond and a
fugitive ; and that to he a vagahond and a fugitive is to be
deprived of truth and good, may be seen above. That toioards

133

31)0-401'.] GEXESIS.

tlu aist of Kdiii si,^nitios near the intellectual mind, where love
reiiineil lieforo, anil also near the rational mind, where charity
before rei.uned, is evident from what has been said of the signi-
fication of thr cast of Eden, namely, that the east denotes the
Ix>ril, nnd Eden love. With the men of the Most Ancient Church,
the mind was (Uie, though it consisted of the will and the under-
standing ; for the will therein was everything, so that the under-
standing was of the will. The reason was, because no distinc-
tion was then made between love which is of the will, and faith
which is of the understanding; for love was everything, and
faith was of love. Uut when faith came to be separated from
love, us with those who were called Cain, the will had no longer
any rule. Yet because the understanding reigned in the mind
in place of the will, or faith instead of love, it is said that lie
dwelt towards the east of Eden ; for, as was just observed, faith
was distinguished, or had a mark set upon it, that it might be
preservetl for the use of mankind.

399. Verse 17. And Cain hievj Ms vnfc, and she conceived
and bare Enoch; and he was building a city, and called the name
of the city after the name of his son, Enoch. Cain's hnowiny
his tcife, and her conceiving and bearing Enoch, signifies that
this schism, or heresy, produced another from itself, wdiich was
called Enoch. Vty the city which he built, is signified everything
doctrinal and heretical thence; and because the schism or
heresy was denominated Enoch, it is said that the name of the
city was called after the name of his son, Enoch.

400. That Cain's knowing his vjife, and her conceiving and
bearing Enoch, signifies that this schism, or heresy, produced
another from itself, is evident from what has beeii already
said, as well as from what is stated in the first verse respecting
Adam and Eve his wife producing Cain. Thus what follows are
snnilar conceptions and births, as of the Church, so also of
heresies ; of both which the genealogy was instituted ; for they
propagated themselves in a similar manner. From one heresy
received, many are born.

401. That it was a heresy, and everything doctrinal or
heretical thereof, which was called Enoch, may In some degree
be manifest from the name Enoch, which signifies instruction
thence begun or originated.

402. That the city which he was building signifies every-
thing doctrinal and heretical thence, appears from the Word,
wherever the name of any city occurs ; for nowhere therein is
a city signified, but always some doctrinal or heretical principle.
ihe angels are altogether ignorant of what a city is and of
the name of any city. They have no idea of a city,' nor can
they have, because they are in spiritual and celestial ideas, as
was shewn above. They only perceive what a city and its name
sigmly. ifius by the holy city, which is also called the holy

CHAPTER IV. 17. [402.

Jerusalem, nothing else is understood but the kingdom of the
Lord in general, or in each individual in particular, in whom the
kingdom of the Lord is. The city and mountain of Zion have
also a similar sionification ; the latter denoting the Celestial
of faith, and the former the Spiritual of faith. The Celestial 2
and Spiritual itself is also described by cities, palaces, houses,
walls, foundations of walls, ramparts, gates, bars, and the temple
in the midst ; as in Ezekiel (xlviii.) and in the Apocalypse
(xxi. 15, to the end), where it is called " the Holy Jerusalem"
(vers. 2, 10). In Jeremiah (xxxi. 38), it is called "the city for
Jehovah." In David, " the city of God, the holy place of the
tabernacles of the ]\Iost High " (Psalm xlvi. 4). In Ezekiel,
the city is called "Jehovah there" (xlviii. 35), of which it is
written in Isaiah : " The sons of the strangers shall build thy
walls ; all they that despised thee shall bow themselves down at
the soles of thy feet, and they shall call thee the city of Jehovah,
the Zion of the Holy One of Israel " (Ix. 10, 14). In Zechariah,
Jerusalem is called " the city of truth," and the mountain of
Zion, " the mountain of holiness" (viii. 3). Here the city of
truth, or Jerusalem, signifies the spiritual ; and the onountain of
holiness, or Zion, the celestial things of faith. As the celestial 3
and spiritual things of faith are represented by a city, so are
all doctrinals signified by the cities of Judah and of Israel, each
of which, when named, signifies some particular doctrine ; but
what doctrine no one can know except from the internal sense.
As doctrinals are signified by cities, so also are heresies ; and
when they are mentioned, each city signifies some particular
heresy. It need only now be shewn that a city in general
signifies a doctrinal, or heresy. This is evident from the follow-
ing passages. In Isaiah it is written, " In that day there shall 4
be five cities in the land of Egypt speaking with the lip of
Canaan, and swearing to the Lord of Hosts ; one shall be called
the city Heres " (xix. 18). The subject here treated of is the
knowledge of spiritual and celestial things at the time of the
Lord's Coming. So, again, when treating of the valley of vision,
or of fantasy : " Thou art full of stirs, a tunudtuous city, a joyous
city " (xxii. 2). In Jeremiah, speaking of those who are in the
south, or in the light of truth, and who extinguish it, it is said :
" The cities of the south shall be shut up, and none shall
open them " (xiii. 19). Again : " Jehovah hath purposed to
destroy the %vall of the daughter of Zion ; therefore He maketh
the rampart and the ivcdl to lament ; they languished together.
Her gates are sunk into the ground ; He hath destroyed and
broken her bars " (Lara. ii. 8, 9). Here any one may see that
by a %vall, a rampart, gates, and bars, doctrinals only are to be
understood. Again, in Isaiah : " This song shall be sung in the 5
land of Judah : We have a strong city; salvation shall appoint
walls and lidivarJcs ; open ye the gates, that the righteous nation

135

403-405.] GENESIS.

wliioh kccpctli the truth may enter in" (xxvi. 1, 2). And
n«,'ain : " 1 will exult Thee, 1 will praise Thy name ; for Thou
hast niaile of a city a heap, of a dcfcnccd city a ruin ; a palace
of strangers to be nw city: it shall never be built. Therefore
shall the strong people glorify Thee ; the city of the terrible
nations shall fear Thee " (xxv. 1-3). In this passage no par-
ticular city is treated of. In the prophecy of Balaam it is said :
"Ednin shall be a possession. Out of Jacob shall come he that
shall have dominion, and shall destroy him that remaineth of
the city " (Num. xxiv. 18, 19). Any one may be able to see
tliat in this passage the word city does not signify a city. So
again, in Isaiah : " The city of emptiness is broken down ; every
huuse is shut up that none may enter, there is a cry for wine
in tlie streets " (xxiv. 10, 11). Here the city of crivptine&s is the
emptiness of doctrine ; and streets, here as elsewhere, signify
what belong to the city, that is, falsities or truths. And again,
in John, we read that when " the seventh angel poured out his
phial, the great city was divided into three parts, and the cities
of the nations fell " (Apoc. xvi. 17, 19). It is obvious to any one
that the great city here is an heretical doctrine, and that the
cities of the nations have a similar signification. It is also stated
that the great city was the woman whom he saw (xvii. 18);
and that a woman denotes such a Church, we have already
shewn.

403. The signification of a city is evident from these pas-
sages. As all things, however, are historically connected, it can-
not appear otherwise to those who abide in the sense of the
letter, than that a city was built by Cain which was called
Enoch ; although from the sense of the letter they must also
l>elieve that the earth was then populous, when yet Cain was
the first-born of Adam. It so stands in the historical series.
But, as before said, it was the custom of the most ancient people
to arrange all things historically under representative tvpes ;
which to them was in the highest degree delightful. Then all
things appeared to them, as it were, to live.

404. Verse 18. And unto Enoch was horn Irad, and Irad
hcgat Mchiijael, and Mehujael hegat Methtcsael, and Methnsael
h'gat Lameeh. All these names signify heresies derived from
the first, which was denominated Cain ; but as there is nothing
extant concerning them except the names, it is unnecessary to
say anything about them. Something may be gathered from
the derivations of the names ; for example, Irad signifies that
"■hich descends from, a city, thus from the heresy called Enoch,
and so on.

405. Verse 19. And Lameeh tooh unto him two wives; the
mime of the one was Adah, and the name of the other Zillah.
By Lameeh, who is the sixth in order from Cain, is signified
vastation, or that there was no longer any faith. By his tico

136 ■' *^

ClIAPTEK IV. 19. [40G-409.

wives is signified the origin of a new Church ; by Adah the
mother of the celestial and spiritual things of that Church, and
by Zillah the mother of its natural things.

406. That by Lamccli is signified vastation, or that there
was no faith, appears from the verses following (23, 24), in which
it is said that he slew a man to his wounding, and a little one
to his Incising ; where by a man is meant faith, and by a little
one or a little hoy, charity.

407. The case with the Cliurch in general is this. In course
of time it departs from true faith, and finally ends in no faitli.
When there is no faith, it is said to be vastated. It was thus
with the Most Ancient Church among those who were called
Cainites, and with the Ancient Church, which was after the
fiood. It was thus also with the Jewish Church, which at the time
of the Lord's Coming was so vastated that they knew nothing of
the Lord, that He was about to come to save them, still less any-
thing concerning faith in Him. Such also has been the case with
the Primitive Church, or that after the Lord's Coming, which at
this day is so vastated, that it has no faith. jSTevertheless there
always remains some nucleus of a Church, which those who are
vastated as to faith do not acknowledge. And thus it was with
the Most Ancient Church : a remnant existed until the flood,
and continued after that event. This remnant of the Church is
called Noah.

408. When the Church becomes so vastated that there is no
longer any faith, then first it begins anew ; or a new light shines
forth, which in the Word is called morning The reason why
there is not a new light or morning before the Church is vastated,
is, because the truths of faith and the goods of charity are
commingled with what is profane ; and so long as they are
commingled, no light or charity can be insinuated ; for tares
destroy all the good seed. But when there is no faith, then
faith can no longer be profaned, because men do not l^elieve
what is declared. They who do not acknowledge and believe,
but only know the truth, as was observed before, cannot profane
it. Such is the state of the Jews at the present day. Living as
they do among Christians, they cannot but know that the Lord
is acknowledged by Christians as the Messiah whom they have
expected, and still expect ; but they cannot profane this truth,
because they do not acknowledge and believe it. So neither
can the Mahomedans nor the Gentiles who have heard about
the Lord. This was the reason why the Lord did not come into
the world until the Jewish Church acknowledged and believed
nothing.*

409. The case was similar with the heresy denominated Cain,
which in course of time was vastated. It acknowledged love,

* For a fuller definition of the distinction between knowinri, uchiowledging ,
and believing, the reader is referred to no. 896 of this work. — Ed.

137

liu 412.] ilKNKSlS.

iniUva. yet timdo failh the ohicf, and preferred it to love.
Hut ihc lu'resifs theMicc di-rivod gradually wandered from tlii.s ;
niul Ijinurh, who was the sixth in order, altogether denied even
faith. When this time arrived, a new light, or morning, shone
forth, and a new Church was formed, which is here named Adah
anil /i/hi/i, who are called t/tc vivcs of Lamech. They are called
wives of Liniech, who was of no faith; as the internal and
exlorual Church of the Jews, who were of no faith, are also
cttUeil u-i>rs in the Word. The internal and external of the
.li'wish Church were represented by Leah and Rachd, the two
wives of Jacob; of whom Leah represented the external, and
ItAchel the internal Church. These Churches, although they
api»oar as two, are yet one; for the external or representative,
without the internal, is nothing but something idolatrous or
ili'iid ; whilst the internal with the external constitutes a
(.'hurch, anil one and the same Church, as here also Adah and
Zillah. Jhit because Jacob, or the posterity of Jacob, like
Limcch, were of no faith, the Church could not remain with
them, but was transferred to the Gentiles, who lived not in
infidelity but in ignorance. The Church rarely, if ever,
remains with those who during their vastation are in possession
of truths; but is transferred to those who know nothing of
truths ; for these latter embrace faith much more easily than
the former.

4I(». Vastation is of two kinds. First, of those who know
and do not desire to know% or who see and do not wish to see.
Such was the vastation of the Jews, and such is that of Christians
at the present day. The second is of those who neither know
nor .see anything, because of their ignorance. Such were the
( lentiles ; and such are the Gentiles of the present day. When
the last time of vastation comes upon those who know and do
not desire to know, or who see and do not wi.sh to see, then the
( "hurch arises anew, not with them, but among those whom they
call Gentiles. It was thus with the Most Ancient Church which
wa-s before the flood, with the Ancient Church after the flood,
and also with the Jewish Church. The reason why new light
tiien first shines forth, as was already said, is because then men
are no longer aljle to profane the truths which are revealed : for
they do not acknowledge and believe them to be true.

411. That the last time of vastation must come before a new
Church can arise, is frequently declared by the Lord in the
l>rophets; and it is there called vastation in reference to
the celestial things of faith, and desolation, in relation to the
spiritual things of faith. It is also called a consummation,
and a cuttmg oft' (as in Isa. vi. 9, 11, 12 ; xxiv. ; xxiii. 8 et seq.;
xlu. lo-lS; Jer. xxv. ; iJan. viii. ; ix. 24 to the end; Zeph. i. ;
Deut. xxxn. ; Apoc. xv., xvi., and the following chapters).

412. \er.5e20. And Adah hare Jahcd ; he vms the father of

CHAPTEE IV. 20. [413, 414.

snch as dwell in tents, and of cattle. Adah signifies, as before,
tlie mother of the celestial and spiritual things of faith ; and
Jabal, the father of such as dwell in tents, and of cattle, signifies
doctrine concerning the holy things of love, and the goods from
thence, which are celestial.

413. That Adah signifies the mother of the celestial things
of faith, is evident from her first-born Jahal being called tlie
father of such as dwell in tents, and of cattle, expressions which
designate the celestial, because they signify the holy things of
love, and the goods thence.

414. That to dwell in a tent signifies the holiness of love, is
evident from the signification of a tent in the Word. As in
David : " Jehovah, who shall ahide in Thy tent 1 Who shall
dwell in the mountain of Thy holiness t He that walketh
uprightly, and worketh righteousness, and speaketh the truth
in his heart " (Psaln) xv. 1, 2). In this passage, what it is to
dwell in the tent, or in the mountain of holiness, is described by
the holy acts of love, which are tvalJcing u/prightly, and worJciny
righteousness. Again : " Their line is gone out through all the
earth, and their words to the end of the world. In them hath
He set a tent for the sun " (Psalm xix. 4). Here the sun denotes
love. Again : " I will ahide in Thy tent for ever ; I will trust in
the covert of Thy wings " (Psalm Ixi. 4). The tent here denotes
what is celestial, and the covert of vnngs what is sj)iritual. So
in Isaiah : " And by mercy the throne has been established, and
He hath sat upon it in truth, in the tent of David, judging and
seeking judgment, and hasting righteousness " (xvi. 5). Here
also the tent denotes the holiness of love, as is indicated by
the judging judgment, and hasting righteousness. Again : " Look
upon Zion, the city of our solemnities ; let Thine eyes see
Jerusalem a quiet habitation, a tent that is not taken down"
(xxxiii. 20). The subject here is the heavenly Jerusalem. So
also in Jeremiah : " Thus saith Jehovah, Behold, I will bring
again the captivity of Jacob's tents, and have mercy on his
dwelling -plctces, and the city shall be builded upon her own
lieap"(xxx. 18). The captivity of tents denotes the vastation
of what is celestial, or of the holy things of love. And in Amos :
" In that day will I raise up the tabernacle of David which is
fallen, and close up the breaches thereof, and I will raise up its
ruins, and I will build it as in the days of eternity" (ix. 11).
Here, likewise, the tcd)ernaele denotes what is celestial, and the
holy things thereof. Again, in Jeremiah : " The whole land is
spfjiled, suddenly are my tents spoiled, and my curtains in a
moment" (iv. 20). And in another place : " My tenth spoiled,
and all my cords are broken, my sons are gone forth from me,
and they are not ; there is none to stretch forth my tcyit any
more, and to set up my curtains " (x. 20). Here the tent denotes
celestial things, and curtains and cords spiritual things thence.

139

.n:,.j r.KXKSis.

Apun: "Their tntfs ami their Hocks shall they take away:
ihyy shall tako to theinselves their curtains, and all their
vessels, nml their camels" (xlix. 29); speaking of Arabia and
the st>ns of the last, hy whom are represented those who possess
relostial and holy thinj^'s, A'gain : " In the tent of the daughter

• if Zion the Lord ])oured out His fury like fire" (Lam. ii. 4),
denoting the vastation of the celestial or holy things of faith.

3 The n.'ason why (t tent is taken in the Word to represent the
eeli'stial and holy things of love, is, because in ancient times
men performed holy worship in their tents. But when they
hegnn to ]>rofane tents by unholy worship, the tal)ernacle was
built, and afterwards the temple ; and, therefore, what the taber-
i»aele, and afterwards the temple, represented, was also signified
by tents. For the same reason a holy man was called a tent, a
tabernacle, and also a temple of the Lord. That a tent, a tahcr-
nnclc, and a temple have the same signification, is evident from
what is written in David : " One thing have I desired of Jehovah;
that will I seek after : that I may dwell in the house of Jehovah
all the days of my life, to behold the beauty of Jehovah, and to
visit in His temple in the morning: for in the day of evil He
shall hide me in His tahernacle ; in the secret of His tent shall
He hide me ; He shall set me upon a rock. And now shall my
head be lifted up above mine enemies round about me, and
1 will otler in His tent sacrifices of shouting" (Fsalm xxvii. 4-6).

^ In the highest sense the Lord, as to His Human essence, is the
tent, the tabernacle, and the temple. Hence every celestial
man is so called ; and everything celestial and holy. Xow, as
the Most Ancient Church was loved by the Lord more than
I hose which followed, and as men lived at that time apart, or
in their own families, and celebrated a worship so holy in their

• •wn tents, therefore tents were regarded as more holy than the
temple, which was profaned. In remembrance, therefore, the
feast of tabernacles was instituted, at the period when they
gathered in the produce of the earth, during which they dwelt
in tabernacles, like the most ancient people "(Lev. xxiii. 39-44 :
])eut._xvi. 13; Hoseaxii. 9).

415. That by the father of cattle is signified the good thence,
or from the holy things of love, is evident from what was
shewn above (at verse 2 of this chapter) ; namely, that a
-hq^hrrd oftUfioch signifies the good of charity. But here it
IS not a shepherd, but a father, and not the fiock, but cattle, that
are mentioned ; and the word cattle, of which he is father,
follows immediately after tent, whence it is evident that it
s'lgnities the good which comes from the holiness of love ; and
that the habitation or fold of cattle is meant,— or the father
of those wIk. inliabited a tent and folds of cattle. That these
expressions signify goods from the celestial things of love, is
evident also Irom the Word throughout. As in Jeremiah : " I

CHAPTEli IV. 21. [416-418.

will gather the remnant of ^Ij flock out of all countries whither
I have driven them ; and will bring them again to their /o/t As,
that they may be fruitful and multiply " (xxiii. 3). In Ezekiel :
" I will feed them in a good pasture, and upon the mountains of
the height of Israel shall VaQiv fold be : there shall they lie in a
good/oW, and in a fat pasture shall they feed upon the moun-
tains of Israel " (xxxiv. 14). HexQ folds mid iMstnre denote the
goods of love, of \y\\\c\\ fatness is predicated. In Isaiah: "He
shall give the rain of thy seed that thou shalt sow the ground
withal ; and bread, the increase of the earth, shall be fat and
oily ; in that day sliall He feed thy cattU in a large pasture "
(xxx. 23). Bread here signifies the celestial, and/a^, on which
the cattle should feed, the goods thence. Again, in Jeremiah :
" Jehovah hath redeemed Jacob ; and they shall come and sing
in the height of Zion, and shall flow together to the goodness
of Jehovah, for wheat, and for wine, and for oil, and for the
sons of the floch, and of the herd ; and their soul shall be as a
watered garden " (xxxi. 11, 12). In this passage the holy of
Jehovah is described by wheat and oil, and the goods from
thence by wine, and the sous of the flock and of the herd, or of
cattle. And in the same : " The shej^hcrds and the flocks of
their cattle shall come unto the daughter of Zion ; they shall
pitch their tents against her round about ; they shall feed every
one in his place " (vi. 3). The daughter of Zion denotes the
celestial Church, of which tents and flocks of cattle are pre-
dicated.

416. That the holy things of love, andjtlie goods thence, are
here signified, may also appear from this fact, tliat Jabal was
not the first of those who daoclt in tents and in folds of cattle ;
for it is said likewise of Abel, the second son of Adam and Eve,
that he was a shepherd of the flock, and Jabal was the seventh
in the order of descent from Cain.

417. Verse 21. And his brother's name ivas Juhcd ; he was
the father of such as 'play iqxin the harp and the organ. By the
name of his brother, Jvhcd, is signified the doctrine of the
spiritual things of the same Church ; and by the father of such
as play iqwii the liarp and the organ, are signified the truths and
goods of faith.

418. The preceding verse treated of celestial tilings, which
are of love ; and this treats of spiritual things, which are of
faith. These are denoted by the harp and the organ. That by
striiigcd^ instruvtents, such as harjjs and the like, are signified the
spiritual tilings of faith, is evident from many considerations.
8ucli instruments represented nothing else in the worship of the
representative Church. So also the songs. Hence the number of
singers and musicians in that Church; and indeed for this reason,
that all celestial joy ])roducesgla(hiess of heart, which was testi-
fied by singing, and afterwards by stringed instruments, which

141

,1:', J-JO.] GENESIS.

iimtati'il and oxiiltod the singing. Every all'ection of tlie heart
has in it this tfiulency to hreak fortli into song, and so to pro-
duce whatfviT has rehition to nieloily. The affection of the heart
3 is ci'h'stial ; the singing from thence is spiritual. That singing,
and that which rosoinhles it, signify what is spiritual, is also
evidont to nie from the angelic clioirs, which are of two kinds,
itdcstial and spiritual. The spiritual choirs, by their light melo-
tlious sound, to which the sound of stringed instruments can be
jis-siiuilatcd. are clearly tlistinguished from the celestial, of which,
by the Lord's Divine mercy, something will be said hereafter.
'I'he most ancient pco])le, moreover, referred what was celestial
to the province of the heart, and what was spiritual to that of
the lungs; tluis they referred the spiritual to whatever was of
the lungs, as to the notes of song and what resembled them,
and so to tlie notes or sounds of such musical instruments;
and tliis not only for the reason that the heart and lungs repre-
sent a certain marriage, like love and faith, but also because the
celestial angels belong to the province of the heart, and the
spiritual angels to that of the lungs.* Tliat such things are
here meant, may be known also from the consideration that
this passage is the "Word of the Lord, and that there would be
no life in it if it merely narrated that Jubal was the father of
such as play upon the harp and the organ ; nor would it be of
any use to know this.

41'.>. As celestial things are the holy things of love and the
goods thence, so spiritual things are the truths and goods of
faitii ; for it is the province of faith not only to understand
what is true, but also what is good ; the knowledges of faith
involve l»oth. But to be such as faith teaches, is celestial.
Since faith involves both, they are represented by two instru-
ments, the harp and the organ. The harp, as it is known, is
a stringed instrument ; it therefore signifies spiritual truth.
lUit the organ is an intermediate between a stringed instru-
ment and a wind instrument, and therefore signifies spiritual
}^ood.

420. ^'a^ious instruments are mentioned in the Word, and
each has its own signification ; of which, by the Lord's Divine
mercy, something will be said in their proper places. At pre-
sent reference will only be made to what is written in David :
" I will offer in the tnit of Jehovah sacrifices of shouting; I will
siiif/ and p/ca/ to Jehovah" (Psalm xxvii. 6). The tent here
expresses the celestial, and shouting, singing, and p^^tging, the
spiritual thence. Again : " Sing unto Jehovah, 0 ye righteous,
for His praise is comely for the upright. Confess to Jehovah
upon tlie harp, sing unto Him witli the imdtcry, an instrument
often strings. Sing unto Him a new song, plag skilfully wdth

• <')n thii sul.jyct more may be seen in a subsequent part of this work, no. 2987
el acq.; and also iu the author's treatise on Heaven and Hell, no. 87.— Ed.
142

CHAPTEE IV. 21. [420.

a lo^ul noise ; for the Word of Jehovah is right, and all His
works are done in truth" (Psalm xxxiii. 1-4). The truths of 2
faith are here signified, of which these things are predicated.
Spiritual things, or the truths and goods of faith, were cele-
brated by such instruments as the harp and psaltery, and by
singing ; but the holy or celestial things of faith, by wind
instruments, as trumpets and the like. Hence it is that there
were so many instruments about the temple, and that it was so
frequently ordained, that this or that event should be celebrated
with particular instruments. For this reason, the instruments,
as those of which we have spoken, were used and understood
to represent the things themselves which were celebrated by
them. Again : " I w^ill praise thee with the instrument of 3
•psaltery. Thy truth, 0 my God ; unto Thee will I iilay with the
har'p, 0 Thou Holy One of Israel ; my lips shall siny when I
jplay unto Thee, and my soul which Thou hast redeemed "
(Psalm Ixxi. 22, 23). Here likewise the truths of faith are
signified. Again : " Answer to Jehovah in confession, ja/ay upon
the liar]) unto our God " (cxlvii. 7). Here confession has refer-
ence to the celestial things of faith, and therefore mention is
made of Jehovah; and to i^lay upon the harp refers to the
spiritual things of faith, wherefore God is spoken of. Again :
"Let them praise the name of Jehovah in the dance, let them
play unto Him with the timbrel and harp " (cxlix. 3). The
timhrcl signifies good, and the harp truth, which they praise.
Again : " Praise God with the sound of the trumpet ; praise Him 4
with the 2Jsalte7'y ernd harp : praise Him with the timbrel find
dance ; praise Him upon stringed instruments and the organ ;
praise Him upon the loud cymhals ; praise Him upon the high-
sounding cymbeds " (el. 3-5), representing the goods and truths
of faith, on account of which praise was offered ; for let no one
believe that so many instru7nents would have been named, unless
each one had a distinct signification. Again : " Send Thy light
and Thy truth ; let them lead me, let them bring me unto the
mountain of Thy holiness, and to Thy habitations ; and I will go
unto the altar of God, unto God, the gladness of my joy ; yea, I
will confess to Thee upon the harp, 0 God, my God" (Psalm xliii.
3, 4). Here the reference is to the knowledges of good and
truth. In Isaiah : " Take a haop, go about the city, strike well, 5
sing many songs, that thou niayest be remembered" (xxiii. 16).
In this passage are signified those things which are of faith, and
of the knowledges of faith. It is still more manifest in John:
" The four animals and the four and twenty elders fell down be-
fore the Lamb, having every one of them harps, and golden vials
full of odours, which are the prayers of tlie saints" (Apoc. v. 8).
That they had not harps, may be evident to any one, but that
the truths of faith were signified by harps; and the goods of
faith by golden vials full of odours. In iJavid, they are called

143

421-424.] CENESIS.

pmisos nn»l confessions which were made by instruments {Vsa\ui
xlii. .'i ; Ixix. 31). And in another place in John : "I heard a
vuicu from heaven, as the voice of many waters ; and I heard
the voice of harpn-s harpin>/ with their harps, and they san;/ a
new siohf " (Ajwc. xiv. 2, 3). And again : " Men standing by
thi' i^ea of ghiss having the harps of God " (Apoc. xv. 2). It is
w,.rthy of' remark, that angels and spirits distinguish sounds
acfoniing to their dill'erences as to good and truth, not only the
.><niuid.s o? singing and of instruments, but also of words; nor
will they admit any except such tones as are in concord ; so that
ihore is a harmony of tones, and thence of instruments, with
the nature and essence of gootl and truth.

421. Verse 22. And Zillah, she also hare Tuhal-Cain, the
instrifctor of ever i/ artificer in brass and iron : and the sister of
Tiilxd-Cain teas Naamah. By Zillah is signified, as was said
l.ef.ire, the mother of the natural things of the new Church. By
Tiihitl-Cain, the instructor of every artificer in brass and iron, is
signified the doctrine of natural good and truth; bi-ctss signifies
natural good, and iron natural truth. By Naamah, the sister of
Tuhal-Cain, is signified a similar Church, or doctrine of natural
good and truth outside that Church.

422. How the case is with this new Church may appear from
the Jewish Church. This was both internal and external ;
celestial and spiritual things constituted the internal, and
natural things the external ; the internal being represented by
Juuhcl, and the external by Leah. But because Jacob, or his
posterity, understood by Jacob in the Word, were such that
they desired only external things, or a worship iu externals,
therefore Leah was given to Jacob before Had id ; and by weak-
eyed Lecdi was represented the Jewish Church, and by Rachel
the new Church of the Gentiles. Jacob is therefore taken
in each sense by the prophets ; in one sense where the per-
verted Jewish Church is signified, and in the other where the
true external Church of the Gentiles is signified. When the
internal is signified, he is called Lsrael. Concerning these
Churches, by the Lord's Divine mercy, more will be said in
what follows.

42:;. Tubal-Cain is called the instructor of every artificer,
and not the father, as were the former sons, Jabal and Jubal.
The reason is, because celestial and spiritual, or internal things,
did not exist before ; wherefore, because they then first existed
they are called fathers. Natural or external things, however,
existed before, but were now applied to internal things ; there-
fore Tubal-Cain is called, not the father, but the instructor of
every artificer.

424. By an artificer in the Word is signified one who is wise,
uitelligent, and .skilful. Here by every artificer in brass and iron
are signified those who are acquainted with uatui'al good and
144 °

CHAPTER lY. 22. [425.

truth. So ill John : " With violence shall that great city-
Babylon be thrown down, and shall be found no more at all.
And the voice of harpers, and musicians, and of pipers, and
trumpeters, shall be heard no more at all in her; and no
artificer, of whatever art, shall be found any more in her"
(Apoc. xviii. 21, 22). Harpers, as before, signify truths ; trum-
peters, the good of faith ; an artificer of whatever art, one who
is skilful, or the knowledge of truth and good. In Isaiah :
" The artificer foundeth a graven image, and the goldsmith
spreadeth it over the gold, and casteth silver cliains. He
seeketh unto him a cunniwj artificer, to prepare a graven image
that shall not be moved " (xl. 19, 2U). This is spoken of
those who from fantasy frame to themselves, and teach a
falsity, — which is a graven image, — so that it appears as truth.
And in Jeremiah : " They are altogether brutish and foolish ;
the wood is a discipline of vanities. Silver spread into plates
is brought from Tarshish, and gold from Uphaz ; the work of
the artificer, and of the hands of i\\Q founder ; blue and purple
is their clothing ; they are all the work of the cunning " (.x. 3,
8, 9), which signifies those who teach falsities, compiling from
the Word passages with which to frame their devices. It is
therefore called a discipline of vanities, a.nd the work of the cunning.
Such persons were formerly represented by artificers, who cast
idols, or falsities, wliich they adorn with gold, that is, with a
semblance of good ; and with silver, or an appearance of truth ;
and with blue and purple garments, or natural truths which
seem to be in agreement.

425. It has been hitherto unknown to the world that brass
signifies natural good, and that every metal that is mentioned in
the Word has a specific signification in the internal sense ; as
gold, celestial good ; silcer, spritual trutli ; brass, natural good ;
■iron, natural truth ; and so on with tlie others ; likewise ivood
and stone. Such things were signified by the gold, silver, brass,
and wootl in the ark and in the tabernacle; likewise in the
temple ; of which, by the Lord's Divine mercy, we shall speak
in the following pages. In the prophets it is very clear that
such things are signified; as in Isaiah: "Thou shalt also
suck the milk of the Gentiles, and shalt suck the breast of
kings. For brass I will bring gold, and for iron I will bring
silver, and for wood brass, and for stones iron ; I will also make
thine officers peace, and thine exactors righteousness " (Ix.
16, 17X 1'he subject treated of is the Lord's Coming; His
Kingdom ; and the celestial Church. For brass, gold, signifies
for natural good, celestial good ; for iron, silver, for natural truth,
spiritual truth ; for wood, brass, for corporeal good, natural
good ; and for stones, iron, signifies for sensual truth, natural
truth. In Ezekiel : " Javan, Tubal, and Meshech, tliey were
thy merchants ; they traded in the soul of man, and gave vessels
VOL. I. K 145

4'2(\]

r.KNKSIS.

ofhntss for thv merclian.lise " (xxvii. 13). The subject here
muiteil i»f is tyn', by ^vluch are signified those who possess
spirituul and oelestiarriches ; vessels of hmss here denote natural
Lnnuls. In Moses: "A land whose stories are iron, and out of
wliosi' mountains thou shalt dig brass" (Deut. viii. 9). Here,
liki'wisf. N^'//«N signify sensual truth; iron signifies natural or
rational' truth; and ?<m.ss, natural good. Four animals, or
chiTuhini. were seen by Ezekiel, whose feet sparkled like the
ai)i>rarance of burnished brass (i. 7). Here, likewise, brass
.si<Miilios natural good; for the foot of man represents what is
natural. In like maimer Daniel saw : " A man clothed in linen,
who.>e U>ins were girded with/??c ffolcl of Uphaz; his body also
was like beryl, and his arms and his feet like the appearance of
j.olished brass " (x. 5, G). That the brazen serpent (Num. xxi. 9)
rt'itresfutcd the natural and sensual good of the Lord, has been
shewn above.

4L'r). Tiiat iro7i signifies natural truth, is evident not only
from the passages above quoted, but also from what is written in
Ezekiel concerning Tyre : " Tarshish was thy merchant by
reason of the multitude of all riches ; in silver, iron, tin, and
lead, they traded in thy fairs. Dan also, and Javan, and
Meusal, gave bright iron in thy tradings; cassia and calamus
were in thy market" (xxvii. 12, 19). From these words, and
frtim Mhat precedes and follows in the same chapter, it is very
evident that celestial and spiritual riches are signified, and that
ever}' one of tlie particulars mentioned, as also the names, has
a special signification ; for the "Word of the Lord is spiritual, not

2 verbal. In Jeremiah : "Shall iron break the northerii iron and
brass ? Thy substance and thy treasures will I give to the spoil,
without price, and that for all thy sins " (xv, 12, 13). Iron and
brass here signify natural truth and good ; what comes from the
7(or^/(, signifies the sensual and natural; for the natural relat-
ively to the spiritual and celestial, is as darkness or the 7iorth,
in relation to light or the south; or like shade, which is also
signified here by Zillah, who is the mother. That the substance
and treasures are celestial and spiritual riches, is also very

3 evident. In Ezekiel : " Take thou unto thee a pan of iron, and
set it for a wall of iron Ijetween thee and the city, and set thy
face against it, and it shall be besieged, and thou shalt lay siege
against it " (iv. 3). It is clear that here also iron signifies truth.
Strength is attributed to truth, because it cannot be resisted ;
wherefore it is predicated of iron, by which is signified truth, or
the truth of faith, which breaks and bruises; as in Daniel (ii.
33, 40) ; and in John : " He that overcometh, to him will I give
])Ower over the nations ; and he shall rule them with a rod of
iron ; as the vessels of a potter shall they be broken to shivers "
(Apoc. ii. 20, 27). Again : " The woman brought forth a man-
child, who was to rule all nations with a roel of iron" (Apoc.

140

CHAPTER IV. 23. [427-430.

xii. 5). That a rod of iron denotes truth, which is of the "Word of 4
the Lord, is explained in John : " I saw heaven opened, and behold
a white horse, and He that sat upon him was called Faithful and
True, and in righteousness He doth judge and make war. He
Avas clothed with a vesture dipped in blood ; and His name is
called The Word of God. Out of His mouth goeth a sharp
sword, and with it He shall smite the nations ; and He shall rule
them with a rod of iron" (Apoc. xix. 11, 13, 15).

427. Verse 23. And Lamcch said unto his wives, Adah and
Zillah, Hear my voice, ye wives of Lantech, and ivith your ears
27C7'ceive my speech : for I have slain a man to my wounding, and
a little one to my bruising. By Lamcch is signified vastation,
as before. His entreaty to his wives, Adah and Zillah, that
with their ears they should perceive his speech, denotes confession,
which is only made where there is a Church ; which Church is
signified by his wives, as said before. That he had slain a man
to his wounding, signifies that he had extinguished faith, for a
m,an signifies faith, as before ; and a little one to his bndsing,
signifies that he had extinguished charit}^ By a wound and a
bruise, is signified that he was no longer whole ; by a wound,
that faith was desolated, and by a bruise, that charity was
devastated.

428. From the contents of this and the following verses, it
is very evident that by Lamech is signified vastation ; for he
says, that he had slain a man and a little one, and that Cain
should be avenged sevenfold, and Lamech seventy and seven-
fold.

429. That by a man is signified faith, is evident from the
first verse of this chapter, where Eve said, when she brought
forth Cain, L have gotten a man, Jehovah ; by which was meant
the doctrine of faith, and it was called a man, Jehovah. It is
also evident from what was shewn above concerning a man (vir),
that he signifies the understanding, which pertains to faith.
That he also extinguished charity, wdiich is called a little one, or
a little boy, is hence evident ; for he who denies and destroys
faitli, at the same time also denies and destroys the charity
which is born from faith.

430. A little one or a little boy, in the Word, signifies in-
nocence, and also charity ; for true innocence cannot exist with-
out charity, nor true charity without innocence. There arc
three degrees of innocence, which are distinguished in the Word
by sucklings, infants, and little boys ; and as there can be no
true innocence without true love and charity, therefore by suck-
lings, infants, and little boys, are also represented the three
degrees of love, which are tender love, as of the suckling to-
wards its mother or nurse ; love as of an infant towards its
parents ; and cliarity, as of a little boy towards its instructor.
Thus it is said in Isaiah : "The wolf shall dwell with tlie lamb,

147

4:^.1 -4r.:r] gkxk^^t.^.

ami llio K'opnnl shall lie Jo\vn with the kid ; and tlic calf, and tlio
vountr lion, and llie i'atling to-;vther ; and a little child shall lead
ihiMir" (xi.'c). Here the hnih, the /. ^/, and the ca//, denote
thive «le«^Mt>i's tif innocence and love ; the ivolf, the leopard, and
the i/oini'/ //(»«., their opposites ; and a little ?w?/, charity. In
.leivniiah': " Vo comniit this .ureat evil against your souls, to cut
oil' from yiiu man ((•//•) and wife, infant and mcUin'j, out of the
midsl of' dudah, to leave you no remains" (xliv. 7). Man
(vir) and »/■(/(• denote the intellectual things of truth, and the
voluntarv tilings of good; and infants and mcliings denote the
lirsl degrees of love. That an infant and a little boy denote in-
nocence and charity, is very evident from the Lord's words iu
I, like: "Tli(\v hronght unto Jesus infants that He should touch
them. Andlle said, SuH'er little children to come unto Me, and
forbid tliem not : for of such is the kingdom of God. Verily I say
unto you, AVhocver shall not receive the kingdom of God as a
little child, shall in no wise enter therein" (xviii. 15-17). The
Lord Himself is called a little one, or a little boy (Isaiah ix. 6),
l>ecausc He is Innocence itself and Love itself ; and in the same
passage He is called Wonderful, Counsellor, God, Hero, the
hither of Eternity, Prince of Peace.

4."')1. That by a wound and a hruisc is signified, that he was
no longer whole ; by wound, in particular, that faith was deso-
lated, and by a bruise that charity was devastated, appears from
this consideration, that the wound is predicated of a man ; and
the bruise, of a little child. The desolation of faith and the
vastation of charity are described by the same expressions in
Isaiah : " From the sole of the foot even unto the head there is
no soiuidncss in it ; but u-ound and Iriiise and recent sore; they
have not been closed, neither bound up, neither mollified witli
ointment " (i. 6). Here a wound is predicated of faith desolated,
a bruise of charity vastated, and a recent sore, of both.

432. Verse 24. If Cain shall be avenged sevenfold, truly
Lamcch stvcnti/ and sevenfold. These words signify that they
had extinguished the faith understood by Cain, to violate which
was [to violate] something most sacred ; and at the same time
the charity tliat should have been born from faith, which was
much more sacred ; and that hence they suffered condemnation,
denoted by being avenged seventy and sevenfold.

483. That Cain's being avenged sevenfold signifies, that to
violate faith separated from charity, understood by Cain, was
(to violate] soujething most sacred, was shewn in the explana-
tion of verse 15 ; and that by being avenged seventy and seven-
fold is signified, that they had violated what was much more
sacred, and that hence there was condemnation, is evident from
the signification of seventy and sevenfold. That the number.
s^ven is holy is from this— that the seventh rf«y signifies the^
celestial man, the celestial Church, the celestial ' kingdom, and
148 °

CHAPTEE lY. 25. [43i-43G.

in the highest sense the Lord Himself. Hence the number
seven, whenever it occurs in the Word, denotes what is holy, or
most holy ; and that holiness, or sanctity, is predicated of those
things, or according to those things, which are treated of. So
also the number seventy, which comprehends seven ages ; for an
age in the Word is ten years. When anything most holy or most
sacred was to be expressed, then the phrase seventh/ times seven was
used, as wlien the Lord said that " a man should forgive his
brother not only until seven times, but until seventy/ times seven "
(Matt, xviii. 21, 22), by which is meant that he should forgive as
often as he trespasses, that is, without end, or for ever ; which is
holy. And here, that he should be avenged seventy and sevenfold
denotes condemnation; because it was to violate a most holy thing.

434. Verse 25. And the Man knew Ms wife again ; and she
hare a son, and ealled his name Seth: for God hath replaced to
me another seed instead of Abel, heeause Cain hath slain him.
By the man and his wife, here, is meant the new Church before
signified by Adah and Zillah ; by her son, whose nanu she ealled
Seth, is signified a new faith, tlirough which cliarity is implanted.
That Gocl replaced another seed instead of Abel, because Cain sleio
him, signifies that charity, which Cain had separated and extin-
guished, was now granted by the Lord to this Church.

435. That the man and his irife here mean the new Church
signified above by Adah and Zillah, no one can know and prove
from the sense of the letter, for the o)ian and his wife liad before
signified the Most Ancient Church and its posterity ; but from the
internal sense this is evident ; as well as from the fact that
presently, in the following chapter (vers. 1-4), it is again said
of the man and his wife tliat they begat Seth, — but in entirely
different words, — where the first posterity of the Most Ancient
Church is signified. If nothing else had been signified in this
passage, there would have been no need of repeating the same
thing ; in like manner as in the first chapter, where the creation
of man, of the plants of the earth, and of beasts, is treated of,
and yet the same thing is repeated in the second chapter, for
the reason, as was said, that in the first chapter the subject is
the creation of the spiritual man, and in the following the crea-
tion of the celestial man. Whenever tliere is such a re])etition
of the same person and thing, there is a different signification in
each passage ; but what is signified can never be known except
from the internal sense. The series of things itself likewise
confirms it. Moreover, man and luife are general terms, signi-
fying the Church as a productive subject (de (jua, et ex (jva).

436. That by her son, whose name she ealled Seth, is signified
a new faith, through which charity is implanted, is evident from
what has l)een said before, as well as from what was related of
Cain, that a mark was set upon him, lest any one should slay
him. For in series the case is as follows : Faith separated from

149

4:.7-440.] GENESIS.

lovo was si.'Milio.l l.v Cain; charity by Abel; that faith separ-
Ht.'tl fxtin-uishe.l charitv, was sigiiilii'd by Cam's slaying Abel ;
uiul tlmt "faith siituikl be preserved, in order that through
it eharity niiuht bo implanted l>y the Lord, was signified by
.lehovah's setting a mark upon Cain lest any one should slay
him ; that afterwards through faith the holiness of love and
the ''o..d thence were given by the Lord, was signified by Jabal
wh..m Adah bare : that the Spiritual of faith was given, was
si'^uified by his brother Jul)al ; and that from these were natural
go.Ml and truth, was signified by Tubal-Cain whom Zillah bare.
In these two verses is die conclusion or summary of the things
related, wl)ich is this : that by the man and his wife is signified
tlie new Church, liefore called Adah and Zillah; by Seth, a
faith through which charity is implanted; and, in the following
vi'i-se. l»y Yaws, the charity implanted by means of faith.

437. That Seth here signifies a new faith through wdiich
eharity is implanted, is explained by his name, wdiich was so
called'imiMsc Gud replaced another seed instead of Abel, v:hom
Cain sine. That God replaced another seed, means that the
Lord gave another faith ; another seed is a faith through which
rharity is implanted. That seed signifies faith, may be seen
above (no. 255).

438. Verse 20. And to Seth, to him' cdso there icas horn a son ;
and he called his name Enos. Then heyan they to call vjxm the
name of Jehovah. By Seth is signified a faith through which
charity is implanted, as has been stated ; by his son, whose
name was Enos, is signified a Church which regarded charity
as the chief of faith ; that they then began to call on the name of
Jehovah, signifies the worship of that Church from charity.

439. That liy Seth is signified a faith through which charity
is implanted, was shewn in the preceding verse ; that by his son,
irhose name vxis Enos, is signified a Church which regarded
charity as the chief of faith, is also evident from what was said
alx)ve, as well as from the fact that he was named Enos ; which
name also signifies man. Yet it is not a celestial man, but a
liuman spiritual man that is here called Enos. This is evident,
mureover, from the words which immediately follow: Tlicn
hiyan they to call tipon the name of Jehovah.

440. That they then began to call upon the name of Jehovah,
signifies the worship of that Church from charity, may appear
from the consideration, thcd to ctdl nx)on the name of Jehovah
is a cu.stoniary and general form of expression for all worship
(•f the Lord ; and that it was from charity, is evident from the
fact that He is here called Jehovah, but in the preceding verse,
God ; and from the consideration that the Lord cannot be wor-
sliipped except from charity. From faitli which is not of charity,
worsiiip is not offered ; for it is only of the lips, not of the heart.
Ihat to rail vpon the name of Jehovah is a customary form of

CHAPTER IV. [441-443.

expression for all worship of the Lord, is evident from the Word.
Thus, it is written of Abraham, that " He builded an altar to
Jehovah, and called on the name of Jehovah " (Gen. xii. 8 ; xiii. 4) ;
and again, that " He planted a grove in Beersheba, and called
there on the name of Jehovah, the God of eternity" (Gen. xxi. 33).
That it is an expression for all worship appears in Isaiah :
" Jehovah, the Holy One of Israel, hath said, Thou hast not
called ujoon Me, 0 Jacob ; but thou hast been weary of Me, 0
Israel. Thou hast not brought to Me the small cattle of thy
burnt-offerings ; neither hast thou honoured Me with thy sacri-
fices : I have not caused thee to serve with an offering, nor
wearied thee with incense" (xliii. 22, 23). In this passage a
summary is given of all representative worship.

441. It is sufficiently evident from what has preceded, with
regard to the Most Ancient Church, which above all others
adored and worshipped the Lord, that the invocation of the name
of Jehovah did not now first begin. It is also evident from the
fact that Abel brought an offering of the firstlings of the flock.
Here, then, hy calling v.pon tlie name of Jehovah, nothing else is
signified than the worship of a new Church, after the former
Church had been extinguished by those who are called Cain,
and finally Lamech.

442, From what has been shewn in this chapter, it is clear
that in the most ancient time there were many doctrines and
heresies, separate from the Church, each one of which had its
own name ; which separate doctrines and heresies involved
much more profound thought than any at the present day,
because of the peculiar genius of the men of that time.

SOME EXAMPLES FROM SPIRITS OF WHAT THEY THOUGHT DURING
THE LIFE OF THE BODY CONCERNING THE SOUL OR SPIRIT.

443. In the other life it is granted to perceive clearly what
opinions people have entertained while they lived in the hody, con-
cerning the sold, the spirit, and the life after death ; for when
Icept in a state resembling that of the hody, they then think in a
similar manner, and their thought is communicated as plainly as
if they spolx openly. In the case of one person, and long after his
decease, I 2^<^^'ceived, what he indeed confessed, that althovgh lie
had believed in the existence of the spirit, yet he imagined that it
coidd only live an indistinct life; for he had regarded the life as
being in the body, so that on the life of the body being withdraum,
there woidd remain scarcely any perception of individuality. He,
therefore, supposed the spirit to be a phctntom ; and confirmed
himself in this notion by observing that brutes also have life almost

151

Ill 44.V] GENESIS.

it At lion. //<• iras nov astonished that sjnrits aiul angels live in
thr hiijhid li'fht, i/iftllit/aice, wisdom, and hapjnness, attended
trith such jumjitioii as can scarcely he deserihed ; thus that their
life, no far from hing obscure, iras clear and most distinct.

444. Coiurrsing trith another, vho during his life in the
imr/// h lit red the s]nrit to have no extension, in consequence of
tchich he teas unwilling to admit of any cxiJression respecting the
apirit vhich implied cdauion, I asked him ivhat he now thought
of himself, siiwe he had become a soid or spirit, and yet had
siifht, hearing, smelling, an exquisite sense of touch, desires, and
thought, insomuch that he supjjosed himself to he altogether as he
rras in the body? He ivas still possessed with the same idea
which he had entertained in the world, and replied. The sjnrit is
the thought. In ansicer to this, I ims permitted to ask him
whdhcr, since he had lived in the loorld, he did not know that
Itodily visio7i cannot exist loithoid an organ of vision, or the eye ;
aiui how there could be internal vision, or thought, vnthoid a sub-
stance organized by which to think. He then acknouicdged that
in the life of the body he had been perplexxd icith this fantasy,
that the spirit was a mere thinking 'p'>'i'^cip^c without any
organization or extension. I added, that if the soid or spirit
were merely tlie thought, man ivoidd have no need of so large a
brain, since the icliole brain is the organ of the interior senses;
for if it xoere not so, the skull might be emptied of its co7itents,
and the thinking principle co7ifinue to act the piart of the spirit.
From this consideration alone, as vxll as from the operation of
the sold upon the muscles, producing so great a variety of motion,
it might be evident to him that the sjjirit is organic, or an
organized substance. He therefore confessed his error, and won-
dered that he had been so infatuated.

445. It may be further observed that the learned entertain no
other belief than that the soul or sjjirit, ivhich is to live after
death, is the thought ahsiracted. This is clearly shewn by their
vmrillingness to admit tlie apiylicaUlity to the soid of any expres-
sion hariiig reference to what is eo:t ended ; because the thought
abstracted from its subject is not extended, while the subject of
tfiovght, and objects of thought, are extended; and to such objects
as are not cxtewled men assign limits, and give extension, for the
purpose of making them objective or ap)prehensible to the mind.
It vi very clear, tlurefore, that the learned have no idea of the
sold, or spirit, except as mere thought; and thits they cannot
believe otherwise than tJud it will vanish ichen they die.

440. / Imve conversed loith spirits concerning the opinion of
men who live at the present day, thcd the existence of the spirit is
xrurrcdible, bemuse they do not see it with their eyes, nor comjjre-
hcnd It by the sciences— thus not only denying that the spirit is
extended but also that it is a suManceJor they dispute about
wluit substance is; and as they deny that the spirit has extension

CHAPTER IV. [447, 448.

and dispute about sulstancc, they also deny that it is in any 2ilocc,
— atul consequently that it is in the human hody ; although the
most simple may know that his soid or spirit is in his hody.
When I mentioned these tilings, spirits who were among the more
simple were astonished that men of the present day icere so foolish ;
and when they heard some of the expressions about which they
disjnded, such as p}arts without parts, and the like, they called
such things absurd, ridiculous, and farcical, u'hich should never
occupy the mind, because they obstruct the vjay to intelligence.

447. A certain spirit tvho had recently entered into the other
life, was tcdking ivith me. When he heard me speak of the spirit,
he asked, What is a spirit ? supposing himself still to be a man.
When I told him that there is a sjnrit in every man, that man as
to his life is a spirit, that the body only serves him for living on
the earth, and that Jicsh and bone, or the body, can in no vAse live
and tliink, he hesitated. I then asked him, whether he had ever
heard anything ahout the soid f He replied. What is the soul?
I know not what the soid is. It was then granted me to inform
him, that he v:as now a soul, or spirit ; as he might know from
the fact that he was over my head, and not standing upon the
earth : and I asked him whether he coidd not perceive this ? Then
he fled away affrighted, crying out, " / am a sjnrit ! I am a
spirit ! " A certain Jew also teas so confident thai he ivas still
living in the body, that it was with difficulty he eoidd be p)GTSuaded
to think othcrioise ; and even after it had been shewn him that he
'was a spirit, he persisted in declaring that he was a man, because
he saw and heard. Such are those who, during their edwde in
the u'orld, have been corporccd. Many other circumstances of a
similar kind might be mentioned, bid these are adduced merely
for the sake of confirming the truth, that it is the sjnrit in man
which possesses consciousness, and not the hody.

448. / have conversed with many whom I hare knoivn during
their life in the body — and for a long time, with some during a
2Jeriod of several months, icifh others even for a- year — in a voire
as clear and distinct, although intei^nal, as with friends in the
world. Our conversation sometimes turned on the state of man
after death, and they ivere greatly surprised that no one, in the
life of the body, knoujs or believes that he is to live thus after the
life of the body, when yet dccdh is a continuation of life ; and it
is such, that the man passes from an obscure life into a clear one,
and they who arc in faith toivards the Lord, into a life more and
'more clear. They have desired me to inform their friends on
earth thcd they are still cdi'ce, and to write to them an account of
their condition, as I have told them many things resincting their
friends. But I have ansivcred. If I were to speak, or write to ■
them, they looidd not believe, but would ccdl fny information
fci'ntasy, would I'idicide it, and ask for signs or miracles before
they believed ; and thus I should O'nly expose myself to their

lo3

CIEXESIS.

.f.,'i<!.tn. ^) ilisjio.'<i'd tnr mankiuil to deny in /heir hearts the
>• of spirits, that it is 2»'ol>ahle but few will believe the
nil is ii'hich I hare here stated ; and eren those who do not deny
thai spirits exist, are yet very unwilling to hear that any one ean
tx'- ''h spirits. In aneient times they tvere strangers to such

II, It lielongs to this day, when men seek to discover by

their Wild reasonings what spirits are, wltom, by their definitions
ami suppositions, tliey deprire of every sensation ; and the more
Uarncd they wish to be, the more they do this.

154

GENESIS.

CHAPTER FIFTH.

HEAVEN AND HEAVENLY JOY.

449. No one hifhcrto has hnown the nature of heaven and
heavenly joy. Those who have thouglit on the subject have con-
ceived so general and gross an idea concerning it, that it is
scarcely any idea. From spirits newly come from the ivorld into
the other life I have had the best opportunity of hiowing what
notions they had conceived respecting heaven and heavenly joy ;
for %ohcn left to themselves, as if they were in the ivorld, they
think in a similar manner. I am permitted to mention a few
examples.

450. Some, who appeared in the ivorld more enlightened than
others in respect to the Word, entertained so false an idea of
heaven, as to stqjpose that they should be in heaven %vhen in an
exalted station, tvhence they coidd govern what laas beneath, and
thus be in their own glory, and eminent above others. To con-
vince those %vho were in such a fantasy of their error, they were
taken up on high and permitted to govern in some degree what
was beneath them, ivhen they discovered, to their shame, that
this was a fanciful heaven, and that heaven did not consist in an
elevated station, nor in a desire for j^re-einincnce over others, but
is everywhere ivith him who is in love and charity, or in ivhom
the kingdom of the Lord is ; for to wish to be greater than others
is not heaven but hell.

451. A certain sjnrit wlio, in the life of the body, was in
possession of pre-eminent poicer, retained his love of command
also in the other life. He was, however, told that he was in
another and eterncd kingdom, that his authority had expired on
earth, and that no one is estimated in the spiritucd world except
according to the degree in which he is in good and. truih, and
in the mercy of the' Lord. He was also reminded that in this
respect the kingdom of heaven was like the kingdoms of the earth,
where no one is esteemed except in proportion to his ivealth and
his favour vnth the sovereign ; for wealth in the heavenly kingdom,
is good and truth, and the favour of the sovereign is the mercy of

155

iv: -i:.:,.] genesis.

,„■ i'.<-,,l : iiiuf In iras fold that if he wished to rule hy any other
moinn^ hf was a rebel, being noiv in the kinydum of another sove-
rriffti. On h^ariny this he was 2nit to shame.

4r>2. / hare eon versed irit It spirits who supposed heaven and
hrairnli/ Joy to eonsist in this, that they shoidd be the yrcatest.
lint it was told them, that in heaven he is the greatest v:ho is
Uiist; for whoever desires to be the least has the greatest hap2)i-
nfss, and as he who is the least enjoys the greatest happiness, it
follows that he is tlic greatest. For what is it to be greatest, hut
to Ix- the most happy ? It is this ivhieh the powerfid seek to
attain by power, and tJie rich by riches. They were further
informed, that heaven docs not consist in desiring to he least with
a view of being the greedest — for such a desire is the lust of prc-
t mine nee — but in a man's unshing from his heart better to otlicrs
than to himself, and in serving others ivith a viciv to their hap)pi-
ness, not from any selfish end, hut from love.

453. Some entertain so gross an idea of heaven, as to believe
they n4:c(l only to have admission ; regarding it as a closed place,
into which they arc admitted through a door which is opened, and
arc intradural by those who are door-keepers there.

4."4. Some believe it to consist in leading an indolent life, in
which they are served hy others. But they are. informed that
hajtpiiuss hy no means consists in a state of repose ; for were it
/u\ every one woidd desire the happiness of others for himself and
thus none cold d p)0ssess it. In such a life, not being active hut
idle, they woidd become torpid, vj]ien yet it might be knoivn to
them that without active life there can he none of the happiness
of life. Angelic life consists in use, ami in the goods of charity.
For nothing is more delightful to the angels than to instruct and
tench S]ririts coming from the world; to serve mankind by re-
straining the evil sinrits that are ivith them from passing their
proper bounds, and insiyiring them ivith whed is good ; to raise
up the dead to eternal life, and afterwards, if their souls he such
that it is possible, to introduce them into heaven. In the per-
formance of these offices they jjcrceive a degree of happiness vMch
cannot be described. Thus they are images of tlie Lord, for they
love tfteir neighbour mx)re than themselves ; and ivhere thisfeeli7ig
rxuts, there is Jieaven. Angelic ha^opiness, then, is in use, from
use, aiul according to use ; or, in other words, it is according to the
goods of love and charity. These things having been said, those
who entertained the idea thcd heavenly joy consists in idleness, and
tn indolently fjuaffi/ng cterned delight, were, for the purpose of
making thnn asliamed of their opinions, led to perceive tlic ncUure
of such a life. Ami they perceived tlmt it is most thoroughly
s^jrrou.ful; for, being destructive of every joy, ctfter a little time it
becomes irksome and disgusting.

455. A certain spirit, who while he lived in the world was
among the nvjst distinguished for his knowledge of the Word, held
156

CHAPTER V. [45G-459.

the idea that hcavcnhj joij consists in luminous glory, like the
light of the sim when its rays aj^j^ear of a golden hue ; and thus
also that it teas a life of indolence. In order that he might hnow
that he was in error, such a light was given him, and he was in
the midst of it. He ivas then so much delighted, that he said he
was in heaven ; hut he coidd not long remain there, for it gradu-
ally grev) tiresome to him, and lost its poicer of 2')leasing.

456. Those who had been most instructed, declared heavenly joy
to consist in a life without performing the good offices of charity,
hut employed merely in p)raising and. worshipping the Lord ; and
they called this an active life. They were told, however, that thus
to praise and %corship the Lord is not active life, hut the effect of
that life; for the Lord has no need of praises, but wills that all
should perform the good deeds of charity ; according as they do
these, they receive happiness from the Lord. But these best in-
formed spirits were not able to form any idea of delight in these
good offices of charity, hut rather of servitude ; yet the angels testi-
fied that it is a state most free, and attended with ineffable
felicity.

457. Almost all who come into the other life suppose that
there is the same hell and the same heaven for every one, when
yet titer e are indefinite differences and varieties of both ; for no
(me is ever in a precisely similar hell or in a pyrecisely similar
heaven as another, just as there is never one man, or spirit, or
angel, exactly like another. Those who were in the world of
spirits, and in the angelic heaven, were horrified when I only
thought that two might be exactly cdike, or equal; saying that
ev-ery ONE is formed by the liarmony of many, that it is a one in
proportion to the harmony of its j^cirts, and that an absolute one
can never subsist, hut only a liarmonimts ONE. Thus every society
in lieavcn forms A ONE; and all the societies together, or the uni-
versal heaven, form A ONE; and this from the Lord alone by
means of love. A certain angel computed only the most universal
genera of the joys of spirits, or of tJie first heaven, at about
four hundred and seventy -eight. From this an idea may be
formed of the vast number of the less universal genera, and of
the innumerable species belonging to each. And since there are
so many there, what indefinite genera of felicities must there he in
the heaven of angelic spirits ; and. still more in that of the heaven
of angels.

458. Evil spirits have sometimes supposed that there exists
another heaven besides the Lord's, and have been, permitted to
seek everywhere for it ; hut still, to their great confusion, th'y
7icver found, another heaven. Evil spirits, indeed, fall into in-
sanity, both through their hatred to the Lord, and tJirough the
infernal pain which they endure, and grasp) at such fantasies.

459. There are three heavens. The first is the cdjode of good,
spdrits ; the second of angelic spirits; and the third of angels;

157

4:.i>.j

GENESIS.

all of whom, ns urll the apiri/s as the angelic spirits and angels,
art 'tlifJimiuished into echdial and spiritual. The celestial are
///O.V who hare received faith from the Lord hy means of love,
like the men of the Most Ancient Church treated of above; and
the spiritual arc thvse who hg means of the knoidedges of faith
hare received chnritg from the Lord, and having received it, act

from it.

The snhjcct wdl he continued at the end of this chajjter.

CHAPTER V.

I. This is the book of the generations of Man. In the day
tliai (I(h1 created Man, into the likeness of God made He him.

1'. Male and female created He them, and blessed them, and
called their name Man, in the day when they were created.

o. And ;Man lived a hundred and thirty years, and begat
into his own likeness, after his own image ; and called his name
Seth.

4. And the days of ^Nlan after he had begotten Seth were
eight hundred years ; and he begat sons and daughters.

5. And all the days that Man lived were nine hundred and
tliirty years; and he died.

0. And Seth lived a liundred and five years, and begat Enos.

7. And Seth lived after he begat Enos eight hundred and
seven years, and begat sons and daughters.

8. And all the days of Seth were nine hundred and twelve
years ; and he died.

0. And Enos lived ninety years, and begat Cainan.
10. And Enos lived after he begat Cainan eight hundred
and fifteen years; and begat sons and daughters.

II. And all the days of Enos were nine hundred and five
years ; and he died.

12. And Cainan lived seventy years, and begat Mahalaleel.

13. And Cainan lived after he begat Mahalaleel eight hun-
dred and forty years, and begat sons and daughters.

14. And all the days of Cainan were nine hundred and ten
years ; and he died.

15. And Mahalaleel lived sixty and five years, and begat
Jared.

IG. And :Mahalaleel lived after he begat Jared eight hun-
dred and thirty years, and begat sons and daughters.

17. And all the days of Mahalaleel were eight hundred
ninety and five years; and he died.

18. And Jared lived a hundred sixty and two rears, and
begat Enoch.

158

CHAPTER V. [460-464.

19. And Jared lived after he begat Enoch eight hundred
years, and begat sons and daughters.

20. And all the days of Jared were nine hundred sixt}^ and
two years ; and he died.

21. And Enoch lived sixty and live years, and begat Me-
thuselah.

22. And Enoch walked with God after he begat Methuselah
three hundred years, and begat sons and daughters.

23. And all the days of Enoch were three hundred sixty and
five years.

24. And Enoch walked with God ; and he was not ; for God
took him.

25. And I\Iethuselah lived a hundred eighty and seven years,
and begat Lamech.

26. And Methuselah lived after he begat Lamech seven
hundred eighty and two years, and begat sons and daughters.

27. And all the days of Methuselah were nine hundred
sixty and nine years ; and he died.

28. And Lamech lived a hundred eighty and two years, and
begat a son :

29. And he called his name' Noah, saying. He shall comfort
us concerning our work, and the toil of our hands, out of the
ground which Jehovah hath cursed.

30. And Lamech lived after he begat Noah five hundred
ninety and five years, and begat sons and daughters.

31. And all the days of Lamech were seven hundred seventy
and seven years ; and he died.

32. And Noah was five hundred years old ; and Noah begat
Shem, Ham, and Japheth.

THE CONTENTS,

460, This chapter treats specifically of the propagation of
the jNIost Ancient Church through successive generations, almost
to the Deluge.

401. The Most Ancient Church itself, which was celestial,
is what is called Man and a likeness of God, verse 1.

402. A second Church which was not so celestial as the Most
Ancient Church, is denominated SctJi, verses 2, 3.

463. A third Church was named Enos, verse 6 ; a fourth
Cainan, verse 9 ; a fifth Mahalaleel, verse 12 ; a sixth Jared,
verse 15; a seventh Enoch, verse 18; and an eighth Church
Methuselah, verse 21,

464. The Church called Enoch is described as framing doc-
trine from what was revealed to, and perceived by, the Most

159

405-4G8.] GENESIS.

Anciont Clmnh ; which, althoiit;li of no us(! at that time, was
j.n'si.ivi'.l for the use of poslerity. Tliis is signified by its being
saiil that Hnoch mis not ; for God took hi))i, verses 22-24.

4(;.".. A ninth ("hnrdi was dcnonjinaled Lamcch, verse 25.

4GG. A tenth, the i)arent of three Churclies after the flood,
was named A'oa/i. This Church must be called the Ancient
t'hurch, verses 28, 20.

4()7. Jjninch is described as retaining nothing of tbe ])er-
ci'iition which tlie ^lost Ancient riiurch enjoyed ; and AWA, as
a new Church, verse 2i).

TIIH IXTEKNAL SENSE.

4()S. Fko.M what has been said and shewn in the foregoing
ihai>ter, it is evident that by names are signified heresies and
doctrines. Hence it may be seen that by the names in this
chapter are not meant persons but things, and in the present
instance doctrines, or Churches, which were preserved, notwith-
standu)g the changes they underwent, from the time of the
Most Ancient Church even to Noah. But with the Church the
case is this, that in the course of time it decreases, and at last
remains with a few. Those few with whom it remained at tlie

2 lime of the Deluge were called Noalt. That the true Church
decreases, and remains with a fe\v,is evident from other Churches,
wliich liave thus decreased. Those who are left are in the Word
called the remains, and a remnant, and are said to be in the
niiilst or middle of the land. Now, as this is the case in a
universal, so it is also in a particular sense ; or as it is with the*
< 'hurcii, so is it with every individual man ; for unless remains
were preserved by the Lord in every one, he must needs perish
in eternal death; for spiritual and celestial life exist in them.
So also in a general or universal sense, unless there were always
some with whom the true Church or true faith remained, the
human race would perish ; for, as is generally known, a city,
nay, sometimes a whole kingdom, is saved because of a few. It
is as witli the heart in the human frame. So long as the heart is
sound, life is extended to the neighbouring viscera, but when this
becomes exhausted, the other parts of the body cease to be
nourished, and the man dies. Those are the last remains which
are signified byA"oa/i; for (as appears from verse 12 of the
following chapter, as well as from other jjlaces), the whole eartli

3 had become corrupt. Of remains, as existing in each individual,
as well as in the Church in general, much is said in the pro-
I.liet.s. As in Isaiah: "He that is left in Zion, and he that
nmatncth in Jerusalem, sliall be called holy, even every one that

IGO ^ ^

CHAPTEE V. 1. [469, 470.

is written to lives in Jerusalem ; when the Lord shall have
Avashed away tlie filth of the daughters of Zion, and shall have
])urged the bloods of Jerusalem from the midst thereof" (iv. 3,
4). In this passage, those who are left signify the remains of
the Church, as well as of the man of the Church, and hence they
are said to be holy ; for those who were left in Zion and Jeru-
salem could not be holy merely because they remained. Again :
" It shall come to pass in that day, that the remnant of Israel,
and such as are escaped of the house of Jacob, shall no more
again stay upon him that smote them, but shall stay upon
Jehovah, the Holy One of Israel, in truth. The remnant shall
return, the remnant of Jacob, unto the mighty God " (x. 20, 21).
In Jeremiah : " In those days, and in that time, the iniquity of
Israel shall be sought for, and there shall be none ; and the sins
of Judah, and they shall not be found ; for I will pardon them
whom I make a remnajit " (1. 20). In Micah : " The remticmt
of Jacob shall be in the midst of many people, as the dew from
Jehovah, as the showers upon the grass " (v. 7). Kemains 4
either of man or of the Church were also represented by the
tenths, which were holy ; hence also the number ten was holy,
wherefore ten is predicated of remcdns. As in Isaiah : " Jehovah
shall remove man, and many things shall remain in the midst of
the land ; and yet in it shall be a tenth, and it shall return, and
shall be to exterminate ; as the oak and the holm-oak when a
stem is cast forth from them ; the seed of holiness is the stem
thereof" (vi. 12, 13). Here the remnant is called the seed of
holiness. And in Amos : " Thus saith the Lord Jehovih, The
city that went out a thousand shall leave a hundred, and that
which went fortli a hundred shall leave ten to the house of
Israel " (v. 3). In these and many other passages, in the
internal sense, are signified the remains of which we have been
speaking. That a city, or state, is preserved because of the
remains of the Church, is evident from what was said to
Abraham concerning Sodom : " Abraham said, Peradventure
ten may be found there : and He said, I will not destroy it for
tei-Hs sake " (Gen. xviii. 32).

4G9. Verse 1. This is the hook of the rjeneratio7is of Afan.
In the day that God created mcvn, into the likeness of God made
He him. Tlie hook of the generations is the account of those
who proceeded from the Most Ancient Church. In the day that
God created man, signifies that he was made spiritual ; and into
tlie likeness of God made He him, that he was made celestial.
Thus it is a description of the Most Ancient Church.

470. That the hook of the f/enerations is an account of those
who proceeded from the Most Ancient Church, is very evident
from what follows. Tor, from this to the eleventh chapter, or to
tlie time of Eber, the names never signify persons, but things.
In the most ancient time mankind were distinguished into
VOL. I. L 161

471-474.] GENESIS.

houses, fainilii.'s, ami trilic.^. A house consisted of the husband
anil wife,' with tiieirchiUh'en.nnd domestic servants; a family, of
j\ j:ivator or lesser number of houses, which were at no great
dirtiuiee. but were still separate from each other; and a tribe
consisteii of a lar-,'er or smaller number of families.

471. The reason why they thus dwelt alone among them-
selves, divided only into houses, families, and tribes, was, in
oriler that by this means the Church might be preserved entire ;
thu.s that all the houses and families might be dependent on
their jiarent, and .so remain in love and in true worship. It is to
be remarked also that each house had a peculiar genius distinct
fntm every other; for it is well-known that children, and even
remote descendants, derive from their parents a particular dis-
]>osition, and sucli characteristic marks as cause a difference in
I heir faees, and other i)arts of their persons. To prevent, there-
fore, a confusion of their native qualities and dispositions, and to
preserve the distinction among tiiem, it pleased the Lord that
tiiey should dwell in this manner. Thus the Church was a living
representative of the kingdom of the Lord ; for in the Lord's
kingdom there are innumerable societies, each distinguished
froiu every other, according to the differences of love and faith.
This, as we observed above, is what is meant by living alone, and
by diceUinrj in tents. For the same reason, also, it pleased
the Lord that the Jewish Church should be distinguished into
houses, families, and tribes; and that they should contract
marriages each in his respective family. But of this, by the
Lord's Divine mercy, we shall speak more particularly here-
after.

472. That in the day that God created man, signifies when he
was made spiritual, and that into the likeness of God made He
him, signifies when he was made celestial, is evident from what
was said and shewn above. The expression to create, properly
relates to man when he is created ancvj, or regenerated ; and,
/" make, when he is perfected. A distinction is, therefore, pre-
served in the Word, between creating , forming , and making, as
was shewn above in the second chapter, where it treats of the
epiritual man made celestial, that " God rested from cdl His ivork,
vhirh God in making created." And elsewhere throughout the
Word, to create relates to the spiritual man, and to make, that is,
to jjerfect, to the celestial man (see nos. 16 and 88).

473. That a likeness of God denotes the celestial man, and
an image of God the spiritual, has also been previously shewn.
The image is [conformable] to the likeness {ad similitudincm),
and the likeness is a real resemblance {effigies) ; for the celes-
tial man is entirely governed by the Lord, as the likeness of
Himself.

474. While, therefore, the subject here treated of is the
generation or propagation of the Most Ancient Church, it is

1G2

CHAPTER V. 2. [475-477.

first described as proceeding from a spiritual to a celestial
state ; for its propagations follow from that state.

475. Verse 2. Male and female created He them, and blessed
them, and called their name Man, in the day %vhen they were
created. By male and female is signified the marriage between
faith and love ; and by calling their name Man is signified that
they were the Church, whicli, in an especial sense, is called Man
(Jiomo).

476. That by male and female is signified the marriage
between faith and love, was declared and shewn above. For
the male or man {vir) signifies the understanding, and whatever
belongs to it, thus everything of faith ; and the female or
woman signifies the will, or whatever belongs to the will, hence
everything that has relation to love. Wherefore she was also
called Uvc, a name signifying life, which is of love alone. By
a female, therefore, is also signified the Church, as has been
previously shewn, and by a /iiale, the man (vir) of the Church.
The state of the Cliurch here treated of is when it was spiritual,
and about to be made celestial, wherefore male is mentioned
before female (as in chap. i. 26, 27). The expression to create,
also, has reference to the spiritual man. But afterwards when
a marriage has been effected, or the Church has been made
celestial, then it is no longer called either male or female, but
Man {homo), who, by reason of their marriage, signifies both.
Hence it presently follows, " and He called their name Man," by
whom is signified the Church.

477. That Man is the Most Ancient Church, has been often
said and shewn above ; for in the highest sense the Lord Him-
self alone is Man. And hence the celestial Church is calledMan,
because it is a likeness of the Lord; and then the spiritual Church,
because it is an image of Him. But in a general sense every
one is called a man who has a human understanding ; for a man
is a man by virtue of the understanding ; and according to this
one person is more a man than another, although the distinction
of one man from another should ]3e made according to the
faith of love to the Lord. Tliat the Most Ancient Church, and ^
every true Church, and hence they who are of the Church, or
who are in love and faith towards the Lord, are especially
called man, is evident from the Word. As in Ezekiel : " I
will cause man to multiply upon you, all the house of Israel,
all of it ; I will cause to nuiltiply upon you mctn and beast,
that they may be multiplied and bear fruit : and I will cause
you to dwell according to your ancient times ; and I will do
better unto you than at your hcfjinninys ; and I will cause man
to walk upon you. My people Israel " (xxxvi. 10-12). Here
by ancient times is signified the Most Ancient Church ; by
hecjinnings, the Ancient Churches ; by the house of Israel and
tlie people of Israel, the I'riniitive Church, or Church of the

163

47.'^.]

GENESIS.

(■Jontilcs- all which Churches are called man. So in Moses
•• Ki'inenilKT the (hnjs of eternity, consider the years of rjenera-
tion nnil iinurntion ; M'hen the Most High divided to the
imtions an" inheritance, when He separated the sons of man, He
set the Ixninds of the people according to the number of the
sous of Israel" (Dent, xxxii. 7, 8). Here by the days of
rteniUy is meant the :Most Ancient Church ; by generation a7id
tfcncratkm the Ancient Churches ; and they are called the sons
of man who were in faith towards the Lord, which faith is the
nttmher of the so7is of Israel. That a regenerate person is called
man, appears from Jeremiah: "I beheld the earth, and lo, it
was empty and void ; and the heavens, and they had no light ;
I behold,' and lo, no man, and all the birds of the heavens
were lied " (iv. 2o, 25). In tliis passage the earth denotes the
external man ; heaven, the internal ; man, the love of good ;
and the hirds of the heavens, the understanding of truth.
Asain : " Behold the days come, saith Jehovah, that I will
sow the house of Israel, and the house of Judah, with the seed
of man, and with the seed of beast "(xxxi. 27). Here man
denotes the internal man; and least, the external. And in
Isaiah: "Cease ye from man, in whose nostrils is breath; for
wherein is he to be accounted of ? " (ii. 22). Man here denotes
the man of the Church. Again : " Jehovah shall remove man
far away, and many things that were left in the midst of the
land" (vi. 12). The subject here is the vastation of man, that
there should no longer be good and truth. Again: "The
inhaltitants of the earth shall be burned, and man shall be
left very fcM- " (xxiv. 6). Here raan denotes those who have
faith. Again : " The highways lie waste, the wayfaring man
ceaseth ; he hath broken the covenant, he hath despised the
cities, he hath not regarded man. The earth mourneth and
languisheth " (xxxiii. 8, 9). The term for man in the Hebrew
tontzue is Enos. And again in the same prophet : " I will
make a man more precious than fine gold, and a man than the
gold of Ophir ; therefore I will shake the heavens, and the
earth shall be moved out of her place" (xiii. 12, 13). Here
man is first named Enos ; afterwards he is named Adam.

478. The reason why he is called Adam is, because the
Hebrew word Adam signifies Man. That he is never properly
called Adam by name, however, but man, is very evident, both
here and before, from the fact that he is not spoken of in the
sin^'ular number, bi;t in the plural ; or that the word is pre-
dicated either of the male or female, and both together are
called man. That it is predicated of both, any one may see
from the words of the passage ; for it is said : " He called
thdr name Man in the day that they were created." In like
manner it is said in the first chapter : " Let us make man in
our injage, and let them have dominion over the fish of the
IG-i

CHAPTER V. 3. [479-482.

sea" (Gen. i. 26-2S). Hence also it is evident that the subject
treated of is not tlie creation of any particular man who was
the first of mankind, but the Most Ancient Church.

479. By calling a name, or calling hy name, in the Word, is
signified to know the quality of things, as was shewn above.
Here it has relation to the quality of the Most Ancient Church;
it denotes that man was taken from the ground, or regenerated,
by the Lord, for the word Adam means also ground ; tmd
afterwards, when he was made celestial, that he became most
eminently Man from the faith of love to the Lord.

480. That they were called man in the day that they were
created, appears also from the first chapter (vers. 26, 27), that
is, at the end of the sixth day, which answers to the evening
of the Sabbath, or when the Sabbath or seventh day began ;
for the seventh day, or Sabbath, is the celestial man (as was
shewn above).

481. Verse 3. And Man lived a hundred and thirty years,
and hegat into his own likeness, according to his own image;
and called his name Seth. By a hundred and thirty years is
signified the time before the rise of a new Church ; which,
being not very unlike the Most Ancient, is said to be born into
its likoiess, and according toils image; but likeness has relation
to faith, and image to love. This Church was called Seth.

482. What the years, and numbers of years, which occur in
this chapter, signify in the internal sense, has been hitherto
unknown. Those who abide in the sense of the letter suppose
them to be secular years ; whereas from this to the twelfth
chapter there is nothing historical, as appears in the sense of
the letter, but all and every particular contains something
different from what appears. That which has been said of
names, applies also to numbers. In the Word frequent
mention is made of the number thixe, and also of the number
seven; and wherever they occur they signify something holy
or most sacred, as to the states which the times or other things
involve or represent. They signify the same in the least
intervals as in the greatest; for as tlie parts belong to the
whole, so the least things belong to the greatest; and there
must be a likeness, in order that the whole from the parts, or
the greatest from the least, may properly exist. Thus it is ■
written in Isaiah : " ]^ow hath Jehovah spoken, saying, Within
three years, as the years of a hireling, and the glory of JMoab
shall be contemned" (xvi. 14). Again: "Thus hath the Lord
said unto me. Within a year, according to the yea7-s of a
hireling, and all the glory of Kedar shall fail" (xxi. IG). In
these passages are signified both the least and greatest in-
tervals. So in Habakkuk : " Jehovah, I have heard Thy
report, and was afraid ; 0 Jehovah, revive Thy work in the
midst of the years, in the midst of the ycais made known"

165

■iSX]

(lENESIS.

(iii. '2). The midst of the years here denotes the Lord's Coming.
It also iliMiotos every Coming of the Lord; in lesser intervals,
as when man is regenerated, and in greater, when the Church
of the lAird arises anew. It is called also the year of the
redeemed ; as in Lsaiah : " The day of vengeance is in My
lienrt, the year of My redeemed is come " (Ixiii. 4). So also the
thousand years in which Satan was bound (Apoc. xx. 2, 7) ;
and the thousand years of the first resurrection (Apoc. xx.
4-0), do not signify a thousand years, but their states ; for as
days' are used ' to express states, as was shewn above, so also
are years ; and the states are described by the ^umber of
years. Hence it is evident that times, in this chapter also,
involve states ; for every particular Church was in a different
state of perception from the rest, according to the difference of
genius, hereditary and acquired.

483. I'y tlie names which follow, as by Seth, Enos, Cainan,
Mahalaleel, Jared, Enoch, Methuselah, Lamech, and Noah, are .
sign i tied so many Churches, of which the first and principal '
was the one which w\as called Man. Of these Churches the
jirincipal characteristic was ijcrception ; wherefore the differ-
ences of the Churches of that time consisted especially in the
diHerences of perception. Concerning perception it may here
be related, that nothing prevails in the universal heaven but a
perception of good and truth, which is such as cannot be
described ; and this with innumerable differences, so that no
two societies have a similar perception. The perceptions there
prevalent are distinguished into genera and species ; and the
genera are innumerable ; and the species of each genus are
likewise innumerable ; but of these, by the Lord's Divine
mercy, we shall speak more particularly hereafter. Since the
genera of perceptions are innumerable, and the species are
innumerable of each genus, and each species is composed of
jiarticulars still more numerous, it is evident how very little
tlie world at this day knows of celestial and spiritual things ;
(»r rather, how totally blind men are to such knowledge, since
they do not even know what perception is, and if they are told,
do not Ijelieve that any such thing exists. So is it also with
other things of a spiritual nature. The Most Ancient Church
represented the celestial kingdom of the Lord, even as to the
generic and specific differences of perceptions ; but since the
nature of perception, even in its most general idea, is at this
day utterly unknown, a description of the genera and species
of the perceptions of these Churches must needs appear dark
and strange. They Avere distinguished at that time into houses,
families, and tribes, and contracted marriages within the houses
and families, in order that the genera and species of percep-
tions might exist, and might be derived in no other manner
than according to the propagations of native qualities from the
160

CHAPTEE V. 4. [484-487.

parents. Those who were of the Most Ancient Church, there-
fore, dwell together in heaven.

484. That the Church which was called Seth was very
nearly similar to the Most Ancient Church, is evident from its
being said that Man hegat into his own likeness, according to his
oio/i image ; and called his name Seth. The term likeness has
relation to faith, and image to love ; for that this Church was
not like the Most Ancient Church as to love and the faith
thence towards the Lord, is clear from the fact that it is just
before said, " Male and female created He them, and blessed
them, and» called their name Man," by which is signified the
spiritual man of the sixth day, as was said above ; wherefore
the likeness of this man was as a spiritual man of the sixtli
day, which consists in this, that love was not so much his
principal characteristic, yet that faith was still conjoined with
love.

485. That a different Church is here meant by Seth, from
that which was before described by Seth (chap. iv. 25), may be
seen in the explanation in no, 435. That Churches of different
doctrines were called by similar names, appears from the
Churches which, in the foregoing chapter (vers. 17 and IS),
were called Enoch and Laniech, which were in like manner
different from those called Enoch and Lamech in this chapter
(vers. 21, 30).

486. Verse 4. And the days of Man after he had hegotten
Seth were eight hundred years ; and he hegat sons and daughters.
By days are signified times and states in general ; by years,
times and states in particular; by sons and daughters are
signified the truths and goods which they perceived.

487. That by days are signified times and states in general,
was shewn in the first chapter, where the days of creation have
this signification. In the Word it is very usual to call all time
days, as is the case in the present verse, and in those which
follow (5, 8, 11, 14, 17, 20, 23, 27, 31); wherefore also states of
times, in general, are likewise signified by days ; and when years
are added, then by the numbers of the years are signified the
kinds and qualities of states, thus states in particular. The 2
most ancient people had their numbers, by which they expressed
various things respecting the Church ; as by the numbers three,
seven, ten, tioelve, and many more compounded of these and
others ; and thus they describe the states of the Churcli. Hence
these numbers contain arcana, which it is very important to
explain. It was a computation of the states of the Church.
The same occurs in many parts of the Word, particularly the
prophetical. So also in the rites of the Jewish Church, there
are numbers, both of times and measures — as in relation to
sacrifices, meat-offerings, oblations, and other things — which,
in their respective application, signify what is lioly. The

1G7

488.] GENESIS.

tilings here iini>lied by cvjid hundred, and in the following
voi-so l>y uiiu- hundred and ihirty, and by the several numbers
(»f ycnra in the following verse, are, therefore, too many to be
unvinuTnti'd, inasnnich as they are expressive of the several
changes of states in the Church with reference to their general
slate. In a future part of this work, by the Lord's Divine
mercy, it will bt; shewn what the simple numbers up to twelve
si«Miii"y; for he who does not know the signification of these
cannot comprehend the signification of the compound numbers.
488. That days signify states in general, and years states in
jiarticular, may also appear from the Word. As in Ezekiel :
"Tliou hast caused thy days to draw near, and art come even
unto thy years " (xxii. 4). Here the subject is concerning those
who connnit abominations, and fill up the measure of their sins,
of wliose state in general are predicated days, and in particular,
years. So in David: "Thou shalt add days to the days of the
king, and his years as of generation and generation " (Ps. Ixi. 6).
This is said of the Lord and His kingdom ; and here also deiys
and years denote the state of His kingdom. And again : " I
have considered the days of old, the years of ancient times "
(I's. Ixxvii. 5). Here the days of old are the states of the Most
Ancient Church, and the years of ancient times, the states of the
Ancient Church. So in Isaiah : " The day of vengeance is in
^ly heart, and the year of My redeemed is come" (Ixiii. 4).
The subject here is the last times ; the day of vengeatice denoting
a state of damnation, and the year of the redeemed a state of
blessedness. Again : " To proclaim the acceptable year of the
Lord, and the day of vengeance of our God ; to comfort all that
mourn " (Ixi. 2). Here also both dceys and year's signify states.
So in Jeremiah: " Eenew our days as of old" (Lam. v. 21).
' Here days evidently denote states. And in Joel : " The day of
Jehovah cometh, for it is nigh at hand ; a day of darkness and
of thick darkness, a cJay of clouds and of obscurity ; there hath
not been ever the like, neitlier shall there be after it, even to
the years of generation and generation " (ii. 1, 2). Here eJay
denotes a state of darkness and of thick darkness, of cloud and
oljscurity with every one in particular, and with all men in
general. And in Zechariah : " I will remove the iniciuity of
that land in one day ; in that dety shall ye cry a man to his
coni]ianion, under the vine and under the fig-tree " (iii. 9, 10).
And again : " It shall be one dety, which shall be known to Jeho-
vah, not day, nor night ; and it shall come to pass that at evening-
tmie It shall be light " (xiv. 7). Here it is evident that by day is
signified state, for it is said, It shall be a day, not day nor night,
at eveniny-time it shall be liyht. The same appears from expres-
sions m the Decalogue : " Honour thy father and thy mother,
that tliy days may be prolonged, and that it may be well with
thee upon the ground" (Deut. v. 16; xxv. 15). Here to have
108 ^

CHAPTEli V. 4. [489.

days prolonged does not signify length of life, but a liappy state.
In the sense of the letter it cannot appear otherwise than that day 3
signified time, but in the internal sense it signifies state. The
angels, who are in the internal sense, do not know what time
is, for to them the sun and moon are not for tlie distinguish-
ing of times ; consequently they do not know what days and
years are, but only what states are and the changes of states.
Before the angels, therefore, who are in the internal sense,
everything relating to matter, space, and time disappears ; as
those things which are in the sense of the letter in Ezekiel :
" The dai/ is near, even the day of Jehovah is near ; a dai/ of
cloud ; it shall be the time of the heathen " (xxx. 3) ; and of
this in Joel : " Alas for the da?j ! because the day of Jehovah
is at hand, and as vastation shall it come" (i. 15), where a day
of cloud stands for a cloud, or falsity ; the day of the heathen for
the heathen, or wickedness ; and the day of Jehovah for vasta-
tion. When the idea of time is removed, there remains an idea
of the state of things v/bich existed at that time. The case is
similar with respect to the days and years which are so often
mentioned in this chapter.

489. That by S07is and dauglders are signified truths and
goods, which they had a perception of — by sons, truths ; and by
daughters goods — may appear from many passages in the pro-
phets ; for the conceptions and births of the Church in the
Word, as in the ancient time, are called sons and daughters.
Thus in Isaiah : " Tlie Gentiles shall walk to Thy light, and
kings to the brightness of Thy rising : lift up thine eyes round
about and see ; all gather themselves together and come to thee ;
thy S071S shall come from far, and thy daughters shall be nursed
at thy side ; then thou shalt see and flow together, and thy
heart shall be amazed, and shall be enlarged " (Ix. 3-5) ; Avhere
S071S denote truths, and daughters goods. So in David : " Kid
me and deliver me from the hand of the sons of the stranger,
whose mouth speaketh vanity ; that our soois may be as planta-
tions grown up in their youth, that our daughters may be as
corners cut out in the form of a temple" (Ps. xliv. 11, 12).
The sons of the stranger denote spurious truths, or falsities ; our
sons the doctrinals of truth ; and our daughters the doctrinals of
good. And in Isaiah : " I will say to the north, Give up, and
to the south, Keep not back; bring my sons from far, and
my daughters from the ends of the earth ; bring forth the blind
l)eople, and they shall have eyes ; the deaf, and they shall have
ears " (xliii. G, 8). In tliis passage sons denote truths, daughters,
goods, the Hind those who would see truths, and the deaf those
who would obey them. And in Jeremiah: "Shame hath de-
voured the labour of our fathers from our youth, their cattle and
their herds, their sons and their daughters " (iii. 24). Here sons -
and daughters denote truths and goods. That children and sons

1G9

•190-493.] GENESIS.

ilonoto truths, is plnin from Isaiah: " Jacob shall not now be
jishrtiucil, noitiier shall his face now wax pale : for when he shall
soo his children, the work of JNly hands, in the midst of him, they
sIjuU sanctify My name, and sanctify the Holy One of Jacob,
and shall fear the (Jotl of Israel ; they also that erred in spirit
shall come to understanding" (xxix. 22-24). The Holy One
of Jacob, the God of Israel, denotes the Lord ; children, the
regenerate who have the understanding of good and truth, as
also shall be explained. In the same : " Sing, 0 barren, thou
that didst not bear; because more are the so7is of the desolate
than the sons of the married wife" (liv. 1). The sons of the
desolate denote the truths of the Primitive Church, or the
Church of the Gentiles; the sons of the married ivife denote
the truths of the Jewish Church. Again in Jeremiah : "My
tabernacle is spoiled, and all my cords ai'e broken ; my sons are
gone forth of me, and are not" (x. 20). Here sons denote
truths. And again : " His sons also shall be as aforetime, and
their congregation shall be established before Me" (xxx. 20);
denotiug the truths of the Ancient Church. In Zechariah :
" I will raise up thy sons, 0 Zion, with thy sons, 0 Javan, and
make thee as the sword of a mighty man" (ix. 13) ; denotiug
the truilis of the love of faith.

400. That daughters denote goods, appears from many pas-
sages in the Word ; as in David : " Kings' daughters were among
thy precious ones ; upon thy right hand did stand the queen in
gold of Ophir ; the daughter of Tyre with a gift : the king's
daughter is all glorious within ; her clothing is of wrought gold ;
instead of thy fathers shall be thy so?zs" (Psalm xlv. 9-16).
Here the good and beauty of love and faith are described by
daughter ; hence clmrches are called daughters ; and this, indeed,
on account of goods ; as the daughter of Zion and the daughter
of Jenisalera, in Isaiah (xxxvii. 22), and many other places.
They are also called daughters of the people (Isa. xxii. 4) ; the
.laughter of Tarshish (Isa. xxiii. 10) ; the daughters of Sidon
(yer. 12 of the same chapter); and daughters in the field
(Kzek. xxvi. 6, 8).

401 Tiie same things are signified by sons and daughters in
tins chapter (vers. 4, 7, 10, 13, 16, 19, 26, 30), but according
to the (luahty of the Church, such are its sons and daughters, or
such are its goods and truths. The truths and goods here
spoken of are such as were distinctly perceived ; for they are
pre( heated of the Most Ancient Church, the principal and parent
ol all the^otiier and succeeding Churches.

492. Ver.se 5. And all the days that Man lived were omie
hundred and thirty years ; and he died. By days and years are

lere signihed times and states, as above ; that man died signifies
tiiat sucli perception no longer existed.

493. That by days and years are signified times and states,
1/0

CHAPTEE V. 5. [494, 495.

requires no further explanation. It need only be observed here,
that in the world there cannot but be times and measures, to
which numbers are applied, because these are in the ultimates of
nature. But whenever they are applied in the Word, then by
numbers of days and years, and also by numbers of measures, is
signified something abstracted from times and measures accordin^j
to the signification of the numl^er ; as where it is said, that
there are six days of labour, and that the seventh is holy, of
which we have spoken above ; that the jubilee should be pro-
claimed every forty-ninth year, and should be celebrated on the
fiftieth ; that the tribes of Israel were twelve, and the apostles
of the Lord the same number ; that there were seventy elders,
and as many disciples of the Lord ; and so in very many other
instances, where numbers signify something abstracted from the
things to which they are applied ; and in such abstracted sense,
states are what are signified by numbers.

494. That by the man's dying is signified that such percep-
tion no longer existed, is evident from the signification of the
expression to die, which applies to everything that ceases to be
such as it was. As in John : " Unto the angel of the Church in
Sardis, write, These things saith He that hath the seven spirits
of God, and the seven stars ; I know thy works, that thou art
said to live, but thou art dead ; be watchful, and strengthen the
things which remain, that are ready to die; for I have not
found thy works perfect before God" (Apoc. iii. 1, 2). So in
Jeremiah : " I will cast thee out, and thy mother that bare thee,
into another country where ye were not born, and there shall ye
die" (xxii. 26). Here mother signifies the Church. For the
case with the Church is, as before observed, that it decreases and
degenerates, and that its integrity decays, chiefly by reason of
the increase of hereditary evil ; for every succeeding parent adds
some new evil to wdiat was hereditary in himself. Every actual
evil in parents assumes an appearance of nature, and when it
frequently recurs it becomes natural, and is added to the here-
ditary evil, and transplanted into their children, and therel)y
into their posterity. Hereditary evil is thus increased immensely
in succeeding generations; as every one may know from the fact
that the evil disposition of children is altogether like that of their
parents and forefathers. It is a most false idea of some, that
there is no hereditary evil but what was implanted, as they say,
by Adam (see no. 313); when yet every individual by his own
actual sins makes hereditary evil, and adds to that which he
received from his parents ; and tlius it accumulates, and remains
in all his posterity ; nor does this evil suffer any check or
tempering, except in those who are regenerated Ijy the Lord.
This is the primary cause why every Church degenerates ; and
thus it was also with the Most Ancient Church.

495. How the Most Ancient Church decreased cannot be

171

49G-:)01.] C.EXKSIS.

soen, unless the luiiuve <>f percei)tion be understood, for it was a
iKTci'i'iivo Clunvli, suc-li as does not exist at this day. The per-
coptiou of a C'lmrch consists in this, that, like the angels, they
^xTcYuv IVoni the Lord what is good and true; not so nmch
what is gooil and true with respect to civil society, but what is
;,'iH)d and true with respect to love and faith towards the Lord.
From a confession of faith confirmed by the life, it may be seen
what tlie nature of perception is, and whether it exists.

4'.>G. Verse G. And Sdk lived a hundred and Jive ycar>i,
(Did h-'iat Enos. Seth, as was observed, is another Church, less
celestial tlian the Most Ancient Church, its parent, yet still one
of the Most Ancient Churches ; that he lived a hundred and
five ytvtrs, signifies times and states, as above; that he hegat
i,';w.< signifies that another Church thence descended, which was
called Enos.

407. That Seth, is another Church, less celestial than the
^lust Ancient Church, its parent, yet still one of the IMost
Ancient Churches, may appear from what was said above con-
cerning Seth(ver. 3). The case with Churches, as was observed,
is this, that by degrees, and in course of time, they decrease, as
to essentials, chiefiy from the cause above-mentioned.

49^!. That by his hegettinj Enos is signified, that another
Church thence descended, which was called Eiios, is also evident
from the circumstances that the names in this chapter signify
nothing else but Churches.

499. Verses 7, 8. And Seth lived, after he hegat Enos,
eight hundred and seven years, and begat sons and daughters.
And all the days of Seth were nine hundred and twelve years ;
and he died. Days and number of years, in this, as in the
former verse, signify times and states ; so7is and daughters also
have the same signification as before ; dying, likewise, signifies
the same as above.

500. Verse 9. And Enos lived ninety years, and begat
Cainan. By Enos, as w^as said, is signified a third Church, less
celestial than the Church Seth, yet still one of the IMost Ancient
Churches; and by Caiimn is signified a fourth Church, wMch
succeeded the former.

50 L The Churches in course of time succeeding each other,
and of which it is said that one was born from another, may
be compared with fruits, or with their seeds, in the midst or
inmost parts of which are contained, as it were, fruits of fruits or
seeds of seeds, from which the parts that succeed each other in
order, as it were, receive life. For as each part is further
removed from that inmost centre towards tlie circumference, in
the same proportion it partakes less of the essence of the fruit
or seed, tdl at length it becomes a mere skin or covering wherein
the fruits or seeils have their termhiation. Or it is like the
brain, in the inmost parts of which are subtle organic forms.

CHAPTEE Y. 10, 11. [502-506.

called tlie cortical substances, from which and by means of Avliich
the operations of the sonl proceed ; to those substances others
succeed in order, first the purer coverings, then the denser,
afterwards the general coats called meninges, which are ter-
minated in coverings still more general, and at last in the most
general of all, which is the skull.

502. These three churches, Man, Scih, and Fnos, constitute
the Most Ancient Church, but still with a difference of per-
fection as to perceptions. The perceptive faculty of the first
Church was everywhere diminished in the succeeding Churches,
and ])ecame of a more general kind ; as was observed concerning
fruit or its seed, and concerning the brain. Perfection consists
in the faculty of perceiving distinctly, which faculty is diminished
when the perception is less distinct and more general. In this
case an obscurer perception succeeds in the place of that which
was more clear, and thus it begins to vanish.

503. The yjerceptive faculty of the Most Ancient Church not
only consisted in the perception of what was good and true, but
also in the perception of the happiness and deliglit of doing good.
AVithout such happiness and delight in doing what is good, the
perceptive faculty has no life ; but by virtue of such happiness
and delight it receives life. The life of love, and of the faith
therefrom, such as the Most Ancient Church enjoyed, is life
during its exercise in use, or in the good and truth of use.
From use, by use, and according to use, life is communicated
from the Lord. There can be no life to him who is useless, for
whatever is useless is rejected. Herein the most ancient
people were likenesses of the Lord ; wherefore in things relating
to perception they became also His images. Perception consists
in knowing what is good and true, thus what is of faith. He
who is in love is not only delighted in knowing, but in doing
what is good and true, that is, in being useful.

504. Verses 10, 11. And Enos lived after he lierjaf Cainan
eight Mindred and fifteen years, and he hec/at sons and daughters.
And all the days of Enos were nine hundred and. five years ;
and he died. Here, likewise, days and numhers of years,
and sons and davyhters, and also dying, signify tlie same as
before.

505. Enos, as was observed, is a third Church ; one of the
]\Iost Ancient Churches, l)ut less celestial, and consequently
less perceptive than the Church Seth ; and this latter was not
so celestial and perceptive as the parent Church, called Man.
These three are what constitute the Most Ancient Church,
which, with respect to the succeeding ones, was as the nnelens
of fruits or seeds ; whereas the succeeding Clmrches respect-
ively were like the membranous nature of the several outward
coverings surrounding the nueleus.

506. Verse 12. And Cainan lived seventij yrars, and hrgat

173

r.07 .'l.'.J ur.iNiLOio.

Mofialaltrl. T.v Caimvi is signilied a fourth Clmrch; and Ly
Mithulalrd a liflh.

r.OT. The Clmrch called Cainan is not to be reckoned among
those throe more perfect ones, inasmuch as perception, which
in tlio former Churches had been distinct, began then to be of
11 i,'tMU'ral kind; and comparatively as the first and softer niem-
bninous substances in respect to the nucleus of fruits or seeds.
Tl'iis state, indeed, is not described, l)ut still it is apparent from
what follows ; as from the description of the Churches which
were called E}ioch and Noah.

oOS. A'erses 13, 14. And Cainan lived after he hcgat Malia-
lakd ci<iht hnndml and forty years, and hcgat sons and
daughters. And all the days of Cainan ivere nine hundred and
ten years; and he died, bays and members of years have the
same siLrnitication as above ; sons and daughters also, here as
before, signify truths and goods which the men of this Church
perceived, but in a degree more general or obscure; that lie
died, signifies, in like manner, that such perception ceased to
exist.

500. It is here only to l)e remarked that all things have a
l»arlicular signification according to the state of each Church
respectively.

olO. ^'erse 15. And Malialaleel lived sixty, and five year^,
and begat Jared. By Mahalaleel is signified, as was said, a
fifth Church ; by Jared a sixth.

511. As the perceptive faculty decreased, and was reduced
from a more particular or distinct state, to one more and more
general or obscure, so also did the life of love or of uses
decrease ; for according to the life of love, or of uses, so is the
perceptive faculty. From good to know truth is celestial. The
life also of those who constituted the Church called Mahalaleel
was such, that they preferred the delight arising from truth to
the joy arising from uses ; as was given me to know by experi-
ence among those similar to them in the other life.

512. Verses 16, 17. And Mahalaleel lived after he begat
Jaral eight hundred ctnd thirty years, and begat sons and
daughters. And all the days of Mahalcdeel were eight hundred
ninety and five years ; and he died. The signification of these
words is similar to what is involved in the like words above.

513. Verse 18. And Jared lived an hundred sixty and two
years, and begat Enoch. By Jared is signified, as was said, a
bixth Church ; by Enoch a seventli.

514. Nothing is related concerning the Church called Jared :
but its character is evident from the Church Mahalaleel whicli
l>receded, and from the Church Enoch which followed it ; between
which Churches it was intermediate.

515. Verses 19, 20. And Jared lived after he hcgat Enoch
eight hundred years, and hcgat sons and dcmqhters. And all the

174 "^

UHAl'llLlC V. 'I'l. [510-519.

days of Jarcd were nine Imndrcd sixty and two years ; and he
died. The signification of these words is also similar to that of
the like words above. That the ages of the men of these
ancient times were not so great, as that Jared lived to be nine
hundred and sixty-two years old, and Methuselah to be nine
hundred and sixty-nine years old, must be obvious to any one.
It will be evident, moreover, from what will be stated, through
the Lord's Divine mercy, in the explanation of verse 3 of
the following chapter, where it is said : " Their days shall be
a hundred and twenty years." It will be there shewn that the
number of years does not signify the age of the life of any man,
"but times and states of tlie Church.

516. And Enoch lived sb:ty and five years, eind hcged Metliu-
selah. By Enoch, as was said, is signified a seventh Church ;
and by Methuselah is signified an eightli,

517. The character of the Church Enoch is described in the
following verses.

518. Verse 22. And Enoch vxdhed v:ith God after he hegcd
Methuselah three hundred years, and hegat sons and daughters.
To walk vnth God signifies the doctrine concerning faith. That
he legal sons and daughters signifies doctrinals concerning
truths and goods.

519. There were at that time men who, from the things that
the Most Ancient and the following Churches had perceived,
made doctrine, that it might serve as a rule whereby to know
what was good and true. They who did this were called Enoch.
This is what is signified by the words : " Ayid Enoch urdlccd with
God." They, moreover, gave the same name to this doctrine ;
which is also signified by the name Enoch, meaning to instruct.
The same is evident also from the signification of the expression
to v:cdk ; and from the circumstance, that he is said to have
walked with God, not with Jehovah. To walk with God is to
teach and live according to the doctrine of faith ; but to walk
with Jehovah is to live the life of love. To wcdk is a customary
form of expression signifying to live ; as to walk in the law, to
walk in the statutes, to walk in the truth. To walk has respect
properly to a way, which is of truth, consequently which is of
faith, or of the doctrine of faith. What is signified in the AVord
by walking, may in some measure appear from the following
passages. In Micah : " He hath shewed thee, O man, what is 2
good ; and wdiat doth Jehovah require of thee, but to do justly,
and to love mercy, and to humble thyself by walking with thy
God ? " (vi. 8). In this passage, to umlk with God signifies to
live also according to those things which arc laid down. But
here it is said "with God" while concerning Enoch another
word is used, which signifies also "from with God," so that the
expression is ambiguous. It is likewise written in David :

" Thou hast delivered my feet from falling, tliat I may walk

175

r.20, 521.] GENESIS.

Uforc God in tlu> li-ht of llie living" (Psalm Ivi. 13). Here
/() icKtlk hffore Uotf is to walk in tlic truth of faith, which is
the Uqht of the Ihinij. Likewise in Isaiah : " The people that
tcalkid in darknes-s have seen a great light " (ix. 1). The Lord
says in Closes : " I will walk in the midst of you, and will be
vour (loil and ye shall be My people" (Lev. xxvi. 12) ; signify-
ing that tht>v should live according to the doctrine of the law.
So"" in .K'U'iuiah : " They shall spread thera before the sun, and
the moon, and all the host of heaven, whom they have loved,
and whom they have served, and after whom they have walked,
and whom they have sought " (viii. 2). Here there is a manifest
distinction between the things relating to love, and the things
relating to faith ; the things relating to love, are to love, and to
serve ; the things relating to faith, are to wcdk, and to seek In
the prophet icalWri tings the terms are strictly adhered to, nor is
one expression ever employed in the place of another. But to
walk with Jehovah, or before Jehovah, signifies, in the Word, to
live the life of love.

520. Verses 23, 24. And all the days of Enoch were three
hundred sixty and five years. And Enoch walked with God, and
■was not, for God took him-. That (dl the days of Enoch were
three hundred sixty and five years, signifies that they were few.
Tiiat he imlked with God signifies, as before, doctrine concerning
faith. That he ivas not, for God took him, signifies that this
doctrine was preserved for the use of posterity.

521. As to the expression, he was not, for God took him,
signifying that this doctrine was preserved for the use of
posterity, the case is thus respecting Enoch, that, as was said
before, he reduced to doctrine what had existed as perception in
t lie Most Ancient Church. This at that time was not allowable;
for it is a very different thing to know what is good and true by
jierception, and to learn what is good and true by. means of
doctrine. They who are in perception have no need of the
knowledge acquired by the way of doctrine put into a form.
For example, he wdio knows how to think well, has no occasion
to be taught to think by any rules of art ; for hereby his
faculty of thinking well would be impaired, as is the case with
those who bury it in scholastic dust. To those who are in
■{lerception it is granted by the Lord to know good and truth
by an internal way ; but to such as are taught by doctrine,
knowledge is given by an external way, or that of the bodily
senses ; and the difference of knowledge in these two cases is
like the difference between light and darkness. Add to this,
that the perceptions of the celestial man are such as cannot be
described ; for they extend to the most minute and particular
things, M'ith all variety, according to states and circumstances.
J'.ut because it was foreseen that the perceptive faculty of the
Most Ancient Church would perish, and that afterwards mankind

176

CHAPTER V. 25-29. [522-529.

would learn by means of doctrines what is true and good, or
would come by darkness to light, therefore it is here said that
God took Mm, that is, that He preserved the doctrine for the use
of posterity.

522. What the quality of perception became with those who
were called Enoch, was also made known to me by experience.
It was a kind of general obscure perception, without any dis-
tinctness ; for the mind in this state limits its intuition, in a
manner external to itself, in doctrinals.

523. Verse 25. A7id Methuselah lived an hundred eighty and
seven years, and hcgat Lamech. By Methuselah is signified an
eighth Church ; and by Lamech a ninth.

524. Nothing in particular is mentioned concerning the
character of this Church ; but that its perceptive faculty had
become general and obscure, is evident from the description of
the Church which is called Noah ; so that integrity decreased,
and with integrity, wisdom and intelligence.

525. Verses 26, 27. And Methuselah lived after he legat
Lamech seven hundred eighty and tvjo years, and begat sons and
daughters. And all the days of Methuselah were nine hundred
and sixty and nine years ; and he died. The same signification
is involved here as in similar words above.

526. Verse 28. And Lamech lived an hundred eighty and two
years, and hcgat a son. By Lamech is here signified a ninth
Church, wherein the perception of truth and good had become so
general and obscure as to be almost none ; thus it was a Church
vastated. By son is signified the rise of a new Church.

527. That by Lamech is signified a Church wherein the per-
ception of truth and good was so general and obscure as to be
almost none ; consecjuently a Church vastated. This may appear
from those things which precede, and from those which follow ;
for it is described in a verse presently following. Lamech, in
the preceding chapter, has nearly the same signification as in this,
namely, vastation (concerning which see verses 18, 19, 23, 24,
of that chapter) ; and he who begat him is also called l)y a nearly
similar name, namely, Methusacl : so that the things signified by
the names were nearly alike. By Methusacl and Mctlivsak.h
is signified something about to die. By Lamech sonietliing
destroyed.

528. Verse 29. Ajid he ccdled his name Noah, sayivg, lie
shcdl comfort us concerning otir tvorJc and the toil of onr hands,
out of the ground which Jehovah hath cursed. By Noah is signi-
fied the Ancient Church ; by comforting us concerning our u-ork
and the toil of our hands, out of the ground which Jehovah hath.
cursed, is signified doctrine, whereby what had been perverted
would be restored.

529. That by Noah is signified tlie Ancient Church, or the
parent of the three Churches after the flood, will apywar from

VOL. I. M 177

r.30, r.31.] GENESIS.

tho following pages, where many things concerning Noah are
treateil of.

5o0. V>\ the names in this chapter, as has been observed,
are siunit'iod Churches, or, what is the same thing, doctrines ;
for it Ts, and is called, a Church from doctrine. Thus by Noah
is signified the Ancient Church, or the doctrine which remained
fronrthe Most Ancient Church. How the case is with Churches,
or doctrines, has been already stated, namely, that they decline
until nothing of the goods and truths of faith any longer remains;
and then it is called in the Word a Church vastatcd. But still
there are always preserved remains ; or some among whom the
good and trutli of faith remain, although they are a few. For
unless the good and truth of faith were preserved with a few,
2 there would be no conjunction of heaven with mankind. As
reoards the remains which are with man in particular, it is to be
observed, that the fewer those remains are, the less are his things
rational and scientific capable of being illustrated ; for the light of
good and truth flows in from the remains, or through the remains
from the Lord. In case a man had in him no remains, he w^ould
not be a man, but much viler than a brute ; so the fewer remains
there are, the less he is a man, and the more remains there are,
the more he is a man. Eemains are to man as a kind of heavenly
star; the less it is, the less light proceeds from it, and the larger
it is, the more light it gives. The few things which remained
from the Most Ancient Church, were with those who constituted
the Church called Noah ; yet these were not remnants of per-
ception, but of integrity, as well as of doctrine derived from
what had existed as perceptions in the Most Ancient Churches.
A new Church was, therefore, now first raised up by the Lord,
which being of a totally different genius from the Most Ancient
Churches, is to be called the Ancient Church : ancient on this
account, because it existed at the end of the ages before the
flood, and in the earliest period after the flood. Of this Church,
by the Lord's Divine mercy, more will be said in the following
pages.

531. That by comforting us concerning our ivorh and the toil
of onr hands, out of the ground vjhich Jehovah hath cursed, is
signified doctrine, whereby what had been perverted would be
restored, will also, by the Lord's Divine mercy, appear from
what follows. By vmrk is signified, that they could not, except
with labour and difficulty, perceive what was true ; by the toil
of the hands, out of the ground which Jehovah hath cursed, is
signified that they could do nothing that w^as good. Thus is
described Ixtmech, or the Church vastated. Work and the toil
of our hands are predicated, when men are impelled to inquire
what is true, and do what is good, from themselves, or from
proprium. What is thereby produced is the ground ivhich JeJiovah
Jioth curspxl, that is, it is nothing but falsity and evil : but what
178

CHAPTEE V. 30-32. [532-536.

is signified by Jehovah cursing may be seen above (no. 245).
To comfort has relation to the son, or Noah, by which is
signified a new generation, that is, a new Church,' which is the
Ancient Church. That Church, or Noah, therefore, signifies also
rest, and comfort proceeding from rest ; just as it w^as said of
the Most Ancient Church, that it was the seventh day on which
the Lord rested (see nos. 84-88).

532. Verses 30, 31. And Zameck lived after he hegat Noah
five hundred ninety and five years, and begat sons and daughters.
And all the days of Lamech were seven hundred seventy and
seven years ; and he died. By Lamech is signified, as was said,
the Church vastated ; by sons and daughters are signified the
conceptions and births of such a Church.

533. As no more is said of Lamech than that he legal sons
and daughters, which are the conceptions and births of such a
Church, we shall dwell no longer on the subject. What the
births, or the so7is and daughters, were, may appear from the
Church. For such as is the quality of the Church, such are its
births. Both of those Churches, which were called jMethuselah
and Lamech, expired immediately before the flood.

534. Verse 32. And Noah was a son of five hundred years;
and N'oah hegat Shem, Ham, and Japhtth. By Noah is signified,
as was said, the Ancient Church : by Shem, Ham, and Japhcth,
are signified three Ancient Churches, the parent of which was
the Ancient Church, called Noah.

535. That the Church called Noah is not to be numbered
among the Churches which were before the flood, is evident from
verse 29, where it is said, that " It should comfort them con-
cerning their work and the toil of their hands, out of the ground
which Jehovah hath cursed." The comfort was, tliat it should
survive and endure. But concerning Noah and his sous, by the
Lord's Divine mercy, more will be said hereafter.

536. Having, many times in the foregoing pages, spoken of
the perception of the Churches which were before the liood, and
as perception is at this day a thing altogether unknown — even
so far unknown, that some may suppose it to be a kind of
continued revelation, or to be something innate in man, others
that it is a mere imaginary thing, and others otherwise, while
yet perception is the very Celestial itself, bestowed by the
Lord upon those who are in the faith of love, and in the whole
heaven perception exists with indefinite variety. Therefore, in
order that some idea of perception may be had, by the Lord's
Divine mercy, it is permitted in the following pages to describe
it as to its genera, such as it is in the heavens.

179

r.r>:-r.40.] genesis.

CONTIM ATION CON'CKKNINC HEAVEN AND HEAVENLY JOY.

5:17. A cKin-Ais spirit ajipUed himself to my left side, and
asked me whether I knew how he mif/ht enter into heaven ; to whom
it was (jive)i me to reply, that it belongs to the Lord alone, vjho
onlii knows the state and quality of every one, to give admission
into heaven. This is the ease with very many who, on their first
entranee into another life, are inquisitive only how to he admitted
into hem-en, being in utter ignorance of the nature of heaven, and
of heavenly joy, or of the truth thai heaven consists in mutual love,
and that heavenly joy is the joy therefrom ; wlierefore, in con-
sideration of this their ignorance, they are first informed what
licavcn is, and what heavenly joy is, even by living experience. A
certain .<ipirit, xclw at his first entrance into another life expressed
a great desire to be admitted into heaven, had his interiors
opened, that he might picrceive the nature and quality of heaven,
and be made sensible of heavenly joy ; but no sooner did he feel
the heavenly influx, than he began to cry out in great agony,
praying earnestly to be delivered, and declaring that he should
die if his pain were not removed. Wherefore his interiors were
closed towards heaven, and he ^ixis thus restored. From this
instance it may appear, vjitli u-hat stings of conscience, and with
u^hat uneasiness, those are tortured who are but in a small degree
admitted into heaven, if they be not prepared to receive the
hca vcnly influx.

538. Certain others cdso were desirous of going into heaven,
v)ho were in like manner ignorant of the ncdure of heaven ; and
it was told them, that to go into heaven, unless they were in the
faith of love, w'cis as dangerous as to walk into a fire; still,
however, they persisted in their desire ; but when they came to the
outermost verge of heaven, or to the lower sphere of angelic spiHts,
they were so affected that they instantly cast themselves headlong
doiun again ; whereby they were instructed hoio dangerous a thing
it is even to approach toivards heaven, before they are prepared
by the Lord to receive the affections of faith.

539. A certain spirit xvlio, during his life in the body, had
made light of adulteries, wns, agreeably to his desire, admitted
to the verge of heaven ; but w'hen lie had come thither, he began
to be tortured, and to smell as it were the stench of a dead body,
arinng from himself, which was intolerahle. It also appeared to
him that to advance fiirtlier %voukl be attended with most fcdal
consequences to him ; lohercfore he threw himself down headlong
to the earth beneath, and was enraged to think that he should be
made sensible of such tortures on being admitted to the verge of
heaven, because he was then admitted into a sphere which was
opposite to adultery. This spirit is amongst the unhappy.

540. Almost cdl xoho come into another life are iqnorant of
180 J J J

CHAPTEE V. [541-543.

tlic nature of heavenly blessedness and felicity, hy reason of their
ignorance respecting the nature and quality of internal joy, of
which they form a judgment merely from corporeal and worldly
pleasures and satisfactions. Wherefore, what they are ignorant
of they think can have no existence ; wlien nevertheless hodily and
tvorldly joys, compared with such as are internal, are respectively
of no account, and rather to he considered as impure and filthy.
The ivell-disposed, therefore, who are unacquainted, with the
nature of heavenly joy, as a means of tlieir instruction herein,
are introduced first to a sight of paradisiacal scenes which exceed
every idea of the imagination ; concerning vjhich, by the Lord's
Divine mercy, more ivill be said in a future part of this work.
As soon as they are introduced, they immedicdely suppose that
they are come to a heavenly paradise ; but it is given them to
understand that this is not true heavenly happiness. Wherefore
they are let into interior states of joy, rendered p)ercep)tible even to
the very inmost of their spirits. Afterwards they are conveyed
to a state of peace perceptible cdso to their inmost ; in xvhich state
they confess that whcd they experience is above all expression or
conception. Lastly, they are let into a state of innocence, even to
their inmost senscdion. Hereby it is given them to knoiu what
spiritual and celesticd good truly is.

541. Certain spirits, loho iverc ignorant of the nature of
heavenly joy, tvere unexpectedly raised up into heaven, being p)re-
viously reduced to a state %vhich rendered them eajMible of such
elevation, by having a state of sleep induced on their corporeal
pxLrts, and on their fantasies. It was given me to hear one of
them discoursing in that state, who said that he now for the
first time was made sensible how great were the joys of heaven,
and that he had been much deceived in entertaining other ideas
on the subject ; for that since he had a pierception of these joys
in the inmost of himself , he found them indefinitely transcending
the highest gratifications of the bodily life, icliich he called the
tilth in ivhich he had delighted.

542. Tliose who are taken up into heaven for the sake of knoxij-
ing the nature and quality thereof, are either reduced to a state
of sleep as to their corporeal parts and their fantasies — since none
can enter into heaven until they are stripjyed of such things as
they derive from this ivorld — or they are encompassed with a
sphere of spirits, by whose infiuence such tilings as are impure,
and as anight occasion disagreement, are miraculously temjiered.
With some the interiors are opened ; and thus they are introduced
to lieaven by various processes, accommodated to the life and con-
sequent disposition of each p^articular spirit.

543. Certain spirits desired- to know the nature of heavevly
ioy. Accordingly it was permitted, them to leave a 2>crceptio)i of
their own inmost life, at least as far as they could bear it. tStill,
however, this ivas not angelic joy, scarcely amounting to the

181

5U-54G.] GENESIS.

least of what might he called angelic — as was given me to perceive
ht/ a commmiication of tlieir joy, which was so slight, that it seemed
like soinethiiig of a coldish quality — and yet to them it aijjjearcd
ofhcnrise, and they called it most heavenly, hecause it was their
inmost. Hence it was evident, not only that there are different
degrees of life and joy, hut also that the inmost of one degree
scarcely reaches to the outermost or middle of another; and
further, that when any one receives his own inmost degree, he is
then in possession of his men heavenly joy, and cannot hear an
interior degree, hut would fi7id it painful.

544. Certain spirits heing admitted to the S2^here of innocence
in the first heaven, and discoursing vjith me vjhile in that state,
confessed that their joy and gladness loere of such a nature as
could not he conceived ; yet this was only in the first heaven. For
there are three heavens ; and there is a state of innocence in each,
with its innumerahle varieties.

545. But in order that I might he fully acquainted, with the
nature and qiudity of heaven and of heavenly love, it was frequently,
and for a long continuance, granted me hy the Lord to perceive
the delights of heavenly joys; in consequence of which, heing
convinced hy sensihle experience, I can testify of them, hut hy no
means describe them. A word, however, shall he said on the
suhject for the sake of conveying some idea of it, although
imperfect. It is an ajfection of innumerahle delights and joys,
which form one general simultaneous delight, in vjhich genercd
delight or affection are the harmonics of innumerahle affections,
u'hich are not p)erceived distinctly, hut obscurely, the perception
heing most general. Still it is given to perceive that there are
inmimerahle delights within it, arranged in such admirable order
as can never he dcserihecl ; those innumerahle things heing such

2 as flow from the order of lieaven. Such order obtains in the
most minute things of affection, uhich are only i^vesented as one
onost genercd thing, and are perceived according to the capacity
of him v:ho is their subject. In a vjord, every general contains
indefinite particulars, arranged in a most orderly form, every
one of uhich has life and affects the mind, and indeed the
inmosts ; for all heavenly joys proceed from inmosts. I per-
ceived, also, that this joy and delight issued, as it vjere, from the
licart, diffusing itself gently and sweetly through cdl the inmost
fibres, and from them to the comp)ound fibres ; and that with such
an exquisite inward sense of pileasure, as if every fibre were a
fountain of joyous perceptions and sensations, in comparison with
which, gross corporecd pleasures are hut as the muddy waters of
a putrid lake to the wholesome ventilations of pure refreshing
breezes.

046. For ray better information concerning the state and cir-
cumstances of those who desire to he admitted into heaven, and
who yet are such as coidd not he there, {it was permitted that)
182

CHAPTER Y. [546.

when I was in some heavenly society, an angel should appear to
me as an infant, with a wreath of flowers of a bright blue coheir
above his head, and having his breast adorned with garlands of
other colours ; whereby it was given me to know that I icas in a
certain society where there loas charity. At that instant certain
ivell-disposed spirits were admitted into the same society, v:ho
immediately on their entrance became much more intelligent,
and conversed like angelic spirits. Afterwards there v:ere
introduced such as desired to be innocent by virtue of some
power inherent in themselves, whose state ivas represented by an
infant vomiting up milk. In such wise ivas their state rejjresented.
Presently there ivere others admitted, who thought to become
intelligent of themselves, or by some independent power inherent
in themselves, and their states were represented by faces of keen
aspect, rather handsome than otherwise. They seemed to have
hats on that had. a like sharp) and pointed appearance, from which
there arose a small spike. They did not look, however, like human
faces of flesh, but rather like graven images %vithout life. Such is
the state of those ivho think to become spirittial, or that they can
attain faith, of themselves. Other spirits were admitted, who
€Ould not continue in the society, but, being seized ivith con-
sternation and anxiety, made their escape by flight.

183

GENESIS.

CHAPTEE SIXTH.

HEAVEN AND HEAVENLY JOY.

547. The souls that come into another life arc all ignorant
of the nature of heaven and of heavenly joy. The greater number
aiipposc that it is a kind of joy to vjhich every 07ie may be admitted,
witlioat regard to his life, even though he have indtdged in hatred
toicards his neighbour, and have spent his life in adidtery ; not
knowing tliat lieaven consists in mutual and chaste love, and that
heavenly joy is the happiness derived from such love.

5-48. / have sometimes conversed ivith spirits newly come from
this icorld, respecting the state of eternal life, observing to them,
that it nearly concerned them to knoio ivho vxis the Lord of the
kingdom, what the constitution of it, and zvhat the particular
form of its government ; and that if such as travelled into a
foi'cign country in the world considered, it of consequence to be
acquaiyited with these and the like p)a,rticula,rs relating to it, it
was surely of greater importance to thern to be informed of the
same particulars in reference to the kingdom in ivhich they now
were, and wherein they were to live for ever. Therefore tliey
were to knoio that the Lord alone was the Xing of heaven, and
also the Governor of the universe ; for both must needs have the
same Ruler ; and also that tlie kingdom in which they now are is
the Lord's ; and, moreover, that the laws of His kingdom icere
eternal truths, founded on that one and only laiu, that men should
love the Lord above all things, and their neighbour as themselves ;
nay, more, that noiv, if they woidd be as the angels, they ought
2 to love their neighbour more than the^nselves. On hearing this
they were struck dumb. For though in this world tliey had
heard of svxih a doctrine, yet they gave no credit to it, and
therefore loondered at such love being in heaven, nay, that it was
p>ossible for any one to love his neighbour better than himself ;
wlun yet they had heard, that tliey ought to love the neighbour as
tfumselves, but they vjerc informed that all kinds of good become
increased indefinitely in the other life; and though such is life in
the body that man cannot do more than love the neighbour as
184

CHAPTER VI. [549-551.

himself, hci7ig m corporeal things, yet on their reruoval, true love
becomes more pure and at length angelic, lohich is to love the neigh-
hour letter than oneself. With respect to the possibility and reality 1
of such love, they ivere told that convincing proofs might be brougld
from the conj^igial love of some, who rather suffered death than
that their married partner should be injured; and from the love
ofjxircnts toivards children, in that mothers woidd endure hunger
rather than that their children should u-ant food ; and even
from many instances among birds and animcds. The same icas
apparent also in the friendship of si7ice7x fi'iends, urging one
friend to ex-pose himself to dangers for the sake of the other. Yea,
even hi the ease of polite cmd feigned friendship, ivhieh is desirous
of emidating vjhat is sincere, there were some who offered to those
whom they ivished ivell, ichat otherwise they icoidd have prefei'ved
to Ticcp to themselves ; they do this outwardly vjith the lips, though
not from the heart. And, lastly, they were told that it was of the
very nature of true love to do cdl Icind offices to the objects of it,
not from selfish objects, hut from disinterested affection. Bid,
notwithstanding the force of these ai^guments, those who weix deep
in the love of self, and had been greedy of filthy lucre in this
ivorld, coidd not receive such a doctrine ; and misers least of all.

549. The angelic state is such, that each communicates his
owoi blessedness and happiness to another ; for in the other life
there is granted a communication and most exquisite perception of
affections and thoughts, in consequence of which every individual
conunimicates his joy to all others, and cdl others to every indi-
vidual; so that each is as it were the centre of cdl, which is the
celesticd form. Wherefore, the grccUer the number of those who
constitute the Lord's Jcingdom,so mucli greater is their Itapinness ;
and hence it is that the Itappiness of heaven is inexpressible.
Such is the communication of all with each, and of each xcith all,
when one loves another better than himself; but should, any one
wish better to himself than to another, theii the love of self pre-
vails, which communicates nothing from itself to another except
the idea of self lohich idea is most defiled, aiul, as soon as it is
perceived, is instaiitly separated and rejected.

550. As in the human body, each and every part contribides
to the general and particular uses of cdl, so it is in the kingdom
of the Lord, which is as one man, and is cdso called the Greatest
Man. Herein each particular meynher contribides more nearly or
more remotely, by manifold methods, [to the ge^iercd and particular
uses of all, consequently to the hapjriness of every one ;] and this
according to the order iristittUed and constantly maintained by
the Lord.

551. The whole heaven has relation to the Lord, and each and
every one therein has the same relation, both in general and in
least imrticulars ; as has been often inovcd to me by much experi-
ence. Jlence comes order, union, mutual lore, and happiness;

185

;i,>_, ,).i.>

GENESIS.

for thus each huJiridual rcgcmh the nxU-lcing and happiness of
all, and all ntjard the well-being and happiness of each.

Vih'l. Ihf such repeated experience have I been convinced, that
all the joji and happiness knoion in heaven are from the Lord
alone. One instance of this experience it is here per^nitted vie
to relate. I obserred some angelic spirits busily employed in
forming a candlesfieJc, with its seonees and decorations, all after
a most exqi/isite taste, in honour of the Lord. It ivas given me
to attend to them, for an hour or two, during luhich time I was
witness to the pains they took, in order that the whole and every
part might be beautiful and representative ; they supposing that
what they did was from themselves; but it was given me to
jKrceive clearly that it loas not in their poivcr to devise or invent
anything of themselves. At length, after some hours, they said
tluit they had constructed a most beautiful representative candle-
stick in honour of the Ijord, whereat they rejoiced from the
inmosts; but I told them tJmt they had neither devised nor con-
structed any part of the workmanship of themselves, but that the
Lord alone had done it for them ; at first they wotdd scarcely
believe what I said, but being angelic spirits they loere eidightened,
and confessed that it was really so. The same is true with
respect to all other representatives, and vjith respect to all and
everything belonging to affection and thought, and consequently to
all heavenly joys and felicities ; even the smallest of them all is
from the Lord alone.

553. Those -who are in mutual love are continually advancing
in heaven to the spring-time of their early manhood ; and the
more tliousands of years they pass, the more they attain to a joyous
and delightful spring, and so contimie on to eternity, ivith fresh
additions of blessedness, according to their respective p)'^'ogressions
ami gradations in mutual love, charity, and faith. Those of the
femcde sex ivho had departed this life broken with the infirmities
of old age, but vjho have lived in faith to the Lord, charity
towards their neighbour, and in conjugial love ivith their husbands,
after a succession of years appear to advance toivards the bloom
of maidenhood, with a beauty surpassing all description ; for
goodness and charity form their oiun image in such persons, and
express their delights and beauties in every feature of their faces,
insomuch tJuit they become real forms of charity. Certain spirits
2 tlud beheld them were astonished at the sight. Such is the form
of charity, tvhich in heaven is represented to the life ; for it is
charity that portrays it, and is portrayed in it, and that in a
manner so expressive, thcU the whole angel, more particidarly as
to the face, cqopears as charity itself, in a personal form of
exquisite beauty, affecting the sold of the spectator ivith something
of the same grace. By the beaidy of that form the tridhs of faith
are exhibited in an image, and are also thereby rendered percept-
ible. Those who have lived in faith toivards the Lord, that is, in
18G

CHAPTEE VI. [554-556.

a faith grounded in charity, become such forms, or such beauties,
in another life. All the angels are such forms, in a variety
without number ; and of these heaven is composed.

CHAPTER VI.

1. And it came to pass, that man began to multiply him-
self on the faces of the ground, and daughters were born unto
them.

2. And the sons of God saw the daughters of man that they
were good ; and they took to themselves wives of all that they
chose.

3. And Jehovah said, My spirit shall not always reprove
man, for that he is flesh ; and his days shall be a hundred and
twenty years.

4. Tliere were ISTephilim in the earth in those days ; and
especially after the sons of God came in unto the daughters of
man, and they bare to them ; the same became mighty men,
who were of old, men of name.

5. And Jehovah saw that the wickedness of man was
multiplied on the earth, and that all the fashion of the thoughts
of his heart was only evil every day.

6. And it repented Jehovah that He had made man on the
earth, and it grieved Him at His heart.

7. And Jehovah said, I will destroy man whom I have
created, from off the faces of the ground ; from man even to
beast, even to the creeping thing, and even to the fowl of tlie
heavens ; for it repenteth Me that I have made them.

8. And Noah found grace in the eyes of Jehovah.

THE CONTENTS.

554. The subject here treated of is the slate of the people
before the flood.

555. Lusts began to prevail in man, wlierc the Church was,
which lusts are signified by daughters. They also jf)ine(l the
doctrinals of faith to their lusts, and thus confirmed thrmsclves
in evils and falsities ; as is signified by the sons of God taking to
themselves wives of the daughters of man, verses 1, 2.

556. And whereas there were thus no remains of good and
truth left to him, it is foretold lliat man should be otliorwise

1.S7

r.:.7-:.Gi.] genesis.

fi.rmi'd, in onlor that he miglit have sucli remains ; and this is
si-'nilioil by his (/((i/x hdii;/ a/tididral and tircnti/ years, verse 3.
"557. Those who immersed the doctrinals of faith in their
lusts, and by reason of such immersion, and also of self-love,
conceived dreadful persuasions of their own greatness and con-
seiiiuMice when compared with others, are Nqiliilim, verse 4.

r.58. Hence there no longer remained any will or perception
(»f good and truth, verse 5.

:>:)^:!i. The Lt)rd"s mercy is described by repenting and grieving
at heart, verse G ; they were reduced to such a state that their
lusts and persuasions must needs produce their extinction,
verse 7. Wherefore, that mankind might be saved, it is fore-
told tliat a new Church sliould exist, which is signified by
Xoa/i, verse 8.

THE INTEENAL SENSE.

5G0. Before we proceed further, it may be expedient to
relate the condition of the Church before the flood. In general
it resembled succeeding Churches, as the Jewish Church before
the Lord's Coming, and the Christian Church after His Coming ;
because it had corrupted and adulterated the knowledges of true
faith. And specifically the members of the antediluvian Churcli
in course of time conceived dreadful persuasions, and immersed
the goods and truths of faith in their filthy lusts, to such a
degree, that there were scarcely any remains left in them.
And when tliey were reduced to this state, they were, so to
speak, sufibcated of themselves, inasmuch as man cannot live
without remains. For remains, as was before observed, is the
life of man which he has above the brutes ; from remains, or
by means of remains, from the Lord, man has a capacity to be
as man, to know what is good and true, to reflect upon each,
and consequently to think and reason ; for in remains alone is
contained spiritual and celestial life.

5G1. But in order that it may he known what remains are,
let it be oljserved, that they are not only the goods and truths
which a man has learnt from infancy from the Word of the
Lord, and impressed on his memory, but they are likewise all
the states thence ; as states of innocence from infancy ; states
of love towards parents, brothers, teachers, and friends ; states
of charity towards the neighbour, and also of mercy towards the
poor and needy ; in a word, all states of good and truth. These
states, with their goods and truths, impressed on the memory,
are called remains; wliich remains are preserved in man by the
Lord, and are stored up unconsciously to himself in his internal
188

CHAPTEE YI. 1. [562-564.

man, and are carefully separated from the things which are of
man's proprium, that is, from evils and falsities. All these
states are so preserved in man by the Lord, that there is not
the smallest of them lost ; as it was given me to know bv this
circumstance, that every state of man, from his infancy even
to extreme old age, not only remains in another life, but also
returns ; and indeed exactly so as it was durino- man's abode
in this world. Thus not only the goods and truths of the
memory, but likewise all the states of innocence and charity.
And when states of evil and falsity, or of wickedness and
fantasy recur — which also, both generally and particularly, as
to every smallest circumstance, remain and return — then these
latter states are tempered by the Lord by means of the formei-.
Whence it may appear that, unless man had some remains, he
could not possibly avoid eternal condemnation; as may be
seen in what was said above (no. 4G8),

562. The people before the flood were at length left almost
entirely destitute of remains, by reason of their being of such a
genius and temper, that they were infected with dreadful and
abominable persuasions resj)ecting all tilings whatever which
occurred and fell into their thoughts ; so that they were not at
all willing to recede from them. And this was chiefly owin" to
self-love, in consequence of which they supposed themselves to
be as gods, and that whatever entered their thoughts M-as
Divine. This kind of persuasion has never existed, either before
or since, in any other people ; inasmuch as it w^as latal and
suffocating. Wherefore in another life the antediluvians
cannot associate with other spirits ; for when they present
themselves they deprive others of all power of thinking, by
the influx of their most stubborn persuasions. Not to
mention other particulars concerning them, which, by tlie
Lord's Divine mercy, will be treated of in a future part of
this work.

563. When man is possessed by sucli a persuasion, he is like
some glutinous substance, in which goods and truths become
entangled; so that what were intended for 7T/»rti».s cannot be
stored up, or if stored up cannot be rendered of any use.
Wherefore when the antediluvians arrived at the summit of
such persuasion, they became extinct of themselves ; and were
suffocated or drowned as with an inundation, not unlike a dehige.
Therefore their extinction is compared to a flood ; and also,
according to the custom of the most ancient people, is described
as a flood.

564. Verse 1. A7id it came to pass, that man her/an to mul-
tiply Jiimself on the faces of the ground, and davr/hters vrre horn
unto them, layman is here signified the race of mankind exist-
ing at that time. By the faces of the ground, all that region of
the earth where the Church was. And by daughters arc hero

189

5G5. r.GG.] GENESIS.

sijinififil the tilings pertaining to the will of that man ; conse-
quently lusts.

nOf). Tliat by man is here signified the race of mankind
existing at that time, and, indeed, a race which was evil or cor-
rupt, may appear from the following passages : " My spirit shall
not always reprove vian, for that he is Hesh " (ver. 3). "The
wickedness of man was multiplied on the earth, and the fashion
of the thoughts of his heart was only evil " (ver. 5). " I will
destroy matiwhom I have created " (ver. 7) ; and in the follow-
in-^ chapter (vers. 21, 22): "All flesh died that crept upon the
earth, and every man, in whose nostrils was the breath of the
spirit of lives." It was observed above respecting vian, that
the Lord alone is Man, and that from Him every celestial man, or
celestial Church, is called man. Hence all others are called men,
without regard to their faith, to distinguish them from brutes.
Nevertheless a man is not a man, and distinct from the brutes,
except by virtue of remains, as was observed, which are of the
Lord. It is from these also that he is called man; and inasmuch
as he is so called by reason of remains, which are of the Lord, he
has the name man be he ever so wicked. For a man is not a
man, but the vilest of brutes, unless he has remains.

566. That by the faces of the ground is signified all that
region where the Church was, is evident from the signification
of r/roiind. For in the Word there is a careful distinction
made between the ground and the earth. By ground is every-
where signified the Church, or something relating to the
Church. Hence also is the name of man, or Adam, which
is ground. By the earth, in general, is not meant the Church,
or anything relating to the Church ; so in the first chapter the
earth only is named, because as yet there was no Church,
or regenerate man. Mention is first made of ground in the
second chapter, because then there was a Church ; in like
manner it is said here, and in the following chapter (vii. 4, 23),
that every substance should he destroyed from off the faces of the
ground ; by which is signified the region where the Church was.
And in the same chapter (ver. 3), speaking of a Church about
to be created, it is said, " to make seed alive on the faces of the
groutul." Ground has the same signification in other parts of
the Word ; as in Isaiah : " Jehovah will have mercy on Jacob,
and will yet choose Israel, and will set them in their ground, and
the people shall take them, and shall bring them to their place
and the house of Israel shall inherit them on the ground of
Jehovah" (xiv. 1, 2); speaking of the Church as made. But
where there is no Church it is called the earth in the same
2 chapter (vers. 9, 12, 16, 20, 21, 25, 26). Again in the same
prophet: "And the ground of Judah shall be a terror unto
Egypt; in that day there shall be five cities in the land
{terra) of Egypt speaking with the lip of Canaan" (xix. 17, 18).
190

CHAPTEPw YI. 1. [566.

Here groiincl signifies the region where the Church is, and land
where there is no Church. Again in the same prophet : " The
earth shall reel to and fro like a drunkard ; Jehovah shall visit
upon the host of the height in the height, and upon the kings
oit\\Q ground on the ground'^ (xxiv. 20, 21). In like manner
in Jeremiah : " Wherefore the ground is chapped, because there
is no rain on the earth, the husbandmen were ashamed, they
covered their heads, yea, the hind also calved in the field"
(xiv. 4, 5). Here earth is that which contains the ground; and
ground that which contains the field. So in the same prophet : 3
" He brought the seed of the house of Israel from the northern
land, from all lands whither I have driven them, and they
shall dwell on their own ground" (xxiii. 8). Land and lands
signify where there are no Churches ; and ground, where there is
a Church or true worship. Again in the same : " I will give the
remains of Jerusalem, them that are left in this land, and them
that dwell in the land of Egypt, and I will deliver them to com-
motion, for evil to all the kings of the earth, and I will send the
sword, the famine, and the pestilence among them, till they be
consumed from off the ground which I gave to them and to their
fathers" (xxiv. 8-10). Here ground signifies doctrine and
worship from it (see also in the same prophet, chap. xxv. 5).
And in Ezekiel : " I will gather you out of the earths wherein 4
you have been scattered, and ye shall know that I am Jehovah
when I shall bring you into the ground of Israel, into the land
for the which I lifted My hand to give it to your fathers "
(xx. 41, 42). Ground here signifies internal worship ; it is
called earth while the worship is not internal. So in Malachi :
" I will rebuke the devourer for your sakes, and he shall not
corrupt the fruits of the ground, nor shall the vine cast her
fruits before the time in the field ; and all nations shall call
you blessed, because ye shall he a delightsome land" (iii. 11, 12).
In this passage, land evidently signifies that which contains the
ground, consequently man, who is called earth, where ground
denotes the Church or doctrine. So in Moses : " Sing, 0 ye 5
nations, His people, for He will expiate His ground, His people "
(Deut. xxxii. 43). The subject here is evidently tlie Cliurch of
the Gentiles, which is called ground. So in Isaiah : " Before tlie
child shall know to refuse the evil and choose the good, the
ground shall be forsaken which thou abhorrest, before both lier
kings" (vii. 10), speaking of the Lord's Coming. Tlie ground
which is forsaken is here the Church, or the true doctrine of
faith. It is evident that ground and field are so (■ailed from
being sown with seed. As it is written in Isaiah : " 'J'lien shall
He give rain of thy seed that thou shalt sow the ground withal ;
the oxen also and the young asses that labour on the ground "
(xxx. 23, 24). And in Joel: "The field is wasted, and the
around mourneth, because the corn is wasted" (i. 10). Hence,
^ 101

r.G7-."G0.] GENESIS.

tluMi, it is I'vitli'ut tliat mem, who in the Hebrew tongue is called
Adam, from the ground, signifies the Church.

507. All that region is called the region of the Church
■where those inhabit who are instructed in the doctrine of true
faith ; as tlic land of Canaan, when the Jewish Church was
therein; and as Europe, where the Christian Church now
is. The lands and countries, which are without, are not tracts
of the Church, or faces of the fjround. Where the Church
was before the Deluge, may also appear from the lands which
the rivers encompassed that came forth from the garden of
Eden ; by which in all parts of the Word are likewise described
the boundaries of the land of Canaan. It may also appear from
wliat follows concerning the Nephilim that were in the land.
Til at tliese Nephilim dwelt in the land of Canaan, is plain from
what is said of the sons of Anak, that they were of the giants
(Num. xiii. 33).

568. That demfjldcrs signify such things as are of the will of
that man, consequently lusts, is evident from what was said and
shewn concerning sons and daughters in the foregoing chapter
(ver. 4), where sons signify truths, and daughters goods.
Daughters, or goods, are of the wall ; and as according to man's
nature such is his understanding and such his will, conse-
quently, such are sons and daughters. The present passage
treats of man in a corrupt state, who has no will, but mere lust
instead of will, which is supposed by him to be will, and is also
so denominated. And as what is predicated is always deter-
mined in its signification by the quality of the thing whereof it
is predicated, so as ma/i means here man in a corrupt state, as
was shewn above, it is this of which daughters are predicated.

■ The reason why daughters signify the things of the wdll, and
where there is no will, lusts, and why sous signify the things of
the understanding, and where there is no understanding of
truth, fantasies, is, because the female sex is such, and so formed,
that the will or lust reigns in them more than the understand-
ing. Such is the entire disposition of their component parts,
or fibres, and such their nature : whereas the male sex is so
formed, that the understanding or reason rules, such also being
the disposition of their fibres and their nature. Hence the
marriage of the two is as of the will and understanding in every
man. And since at this day there is no will of good remaining,
but only mere lust, and still something intellectual or rational
is capable of being comnmnicated, this is the reason why so
many laws were enacted in the Jewish Church concerning the
prerogative of the husband {vir), and the obedience of the wife.

569. Verse 2. And the sons of God savj the daughters of man
tJuit they were good ; ami they took to themselves wives of all that
iluy chose. By the sons of God are signified the doctrinals of
faith ; by daughters, here as before, lusts ; and by the sons of

192

CHAPTER YI. 2. [570, 571.

God seeing the daughters of vian that they were good, and taking
to themselves wives of all that they chose, is si<^nitied that the
doctrinals of faith conjoined themselves with lusts, and this,
indeed, indiscriminately.

570. That by the sons of God are signified doctrinals of faith,
appears from the signification of sons, noticed just above ; and
also in the preceding chapter (ver. 4), where so)is signified the
truths of the Church. The truths of the Church are doctrinals,
which being derived, in the present instance by tradition, from
the most ancient people, were real truths, and tlierefore are
called the sons of God. This name is also given them respect-
ively, because lusts are denominated the daughters of man.
The quality of the members of this Church is here described,
namely, that they immersed in lusts the truths of the Church,
which were holy, and thereby defiled them. Hence also they
confirmed their principles, already most deeply rooted in the
ground of persuasion. How this occurred may be easily con-
ceived by any one, from observing what passes in himself and
others. Those who persuade themselves in regard to any sub-
ject, confirm themselves in such persuasion by everything which
they imagine to be true, even by what they find contained in
the Word of the Lord. For while they adhere to principles
which they have received and rooted in themselves by persua-
sion, they force everything to favour and Hatter those principles.
And the more any one is under the influence of self-love, so
much the more he confirms himself in them. Such was this
people here described, of whom, by the Lord's Divine mercy,
more will be said in the following pages, when we come to treat
of their direful persuasions, which are of such an extraordinary
nature, that it is never permitted them to enter into other
spirits by influx from their reasonings, because they would
thus destroy all the Eational of such spirits, but only to enter
by influx from their cupidities. Hence it appears what is
signified by the sons of God seewg the daughters of man that they
were good, and taking to themselves wives of all that they chose,
namely, that the doctrinals of faith joined themselves with lusts,
and this, indeed, indiscriminately.

571. When man thus immerses the trutlis of faith in liis own
wild lusts, he then profanes the truths, and deprives himself of
remains, which cannot be brought forth to use, even supposing
they were safely preserved; for the very instant they an;
brought forth, they are again profaned by the profanities abid-
ing in the spirit ; for all profanations of the Word cause, as it
were, a hard callous substance to grow, which opposes and
absorbs the goods and truths of remains. Therefore, let every
man take good heed how he profanes the Word of the Lord,
which contains in it eternal trutlis, in wliich is life, however ho
who is in false principles may dislwlieve it.

VOL. I. N lOli

572-574] GENESIS.

572. Verso 3. And Jehovah said, Mij spirit shall not always
reprove man, for that he is flesh; and his days shall he ahimdred
and twenty years. By Jehovah's saying. My spirit shall not
alwai/s rcjirove man, is sit^nitied that man would not be so led
any loni^'or. For that he is flesh signifies, because he was become
corporeal. And his days shall he a hundred and twenty years
si^nilies that he ought to have remains of faith. It is also a
prediction concerning a future Church.

573. That by Jehovah's saying, My spirit shall not always
reprove man, is signified that man would not be so led any
longer, is evident from what precedes and follows. From what
precedes ; because they were reduced to such a state by the
immersion of the doctrinals or truths of faith in their lusts, as
to be no longer capable of reproof, or of being taught what evil
was. Everything perceptive of truth and good was extinguished
by persuasions, so that they thought that alone to be true which
was agreeable to their persuasions. It is also evident from
what follows ; because the man of the Church which succeeded
the flood was altogether differently formed ; being gifted with
conscience instead of perception, by means of which he was
capable of reproof. Wherefore by reproof from the spirit of
Jelwvah is signified an internal dictate, perception, or conscience ;
and by the spirit of Jehovah, the influx of truth and good. As
appears also from Isaiah : " I will not contend, for ever, neither
will I be always wroth, for the spirit w^ould fail before me, and
the souls that I have made" (Ivii. 16).

574. That flesh signifies that man was become corporeal,
appears from the signification of flesh when used in the Word,
where it is applied to signify both every man in general, and
specifically the corporeal man. It is used to signify every man
in general in Joel: " I will pour out My Spirit upon q\\ flesh,
and your sons and your daughters shall prophesy" (ii. 28).
Here flesh signifies man, and Spirit the influx of truth and good
from the Lord. In David : " Thou that hearest prayer, unto
Thee shall all /es7t come" (Psalm Ixv. 2). Here Jksh denotes
every man. In Jeremiah : " Cursed is the man that trusteth in
man, and maketh flesh his arm" (xvii. 5). Here flesh signifies
man ; and arm, power. And in Ezekiel : " That all flesh may
know" (xxi. 4, 5); and in Zechariah : "Be silent, 0 a\\ flesh,
before Jehovah" (ii. 13). Here also /^s/i denotes every man.

2 That it signifies specifically the Corporeal, is evident from
Isaiah : " The Egyptian is man and not God, and his horses are
flesh and not spirit" (xxxi. 3); signifying that their scientific
part is corporeal. Horses here and elsewhere in the Word
denote the rational part. Again: "He shall recede to the
right hand, and shall be hungry ; and he shall eat on the left
hand, and they shall not be satisfied; they shall eat everyone
the flesh of his own arm " (ix. 20) ; siguilfving such things as

CHAPTER VI. 3. [575, 576.

belong to man's proprium, which are all corporeal. Again in
the same prophet : " He shall consume from the soul, and even
to the Jlesh" (x. 18); where Jlesh signifies corporeal things.
Again: " The glory of Jehovah shall be revealed, and al\ Jlesh
shall see it together ; the voice said, Cry ; and he said, What
shall I cry ? All Jlesh is grass" (xl. 5, 6). Flesh here signifies
every man who is corporeal. Again in the same prophet : " By 3
fire and by His sword will Jehovah plead with all /cs/?, and the
slain of Jehovah shall be multiplied" (Ixvi. 16). Here Jire
signifies the punishment of lusts, the sword the punishment of
falsities, and Jlesh the corporeal things of man. So in David :
" God remembered that they were Jlesh, a breath that passeth
away and cometh not again" (Psalm Ixxviii. 39); speaking of
the people in the wilderness desiring Jlesh, because they were
corporeal. Their desiring Jlesh represented that they lusted
only after things corporeal (Num. xi. 32-34).

575. That by the days of man Icing a hundred and twenty
years is signified that he ought to have remains of faith, appears
from what was said in the foregoing chapter (vers. 3 and 4),
concerning days and years signifying times and states ; and also
from the circumstance of the most ancient people denoting
states, and changes of states, in the Church, by numbers vari-
ously combined ; but the nature of the computation is now
totally lost. Here in like manner numbers of years are men-
tioned, whose signification it is impossible for any one to under-
stand, unless he know the liidden meaning of each particular
number, from 1 to 12, and so forth. It clearly appears that some-
thing else — and that a mystery — is here involved ; inasmucli
as the living a hundred and twenty years has no coherence with
the preceding part of the verse. Nor did they live afterwards
one hundred and twenty years, as is plain from the people after
the flood (chap, xi.), where it is said of Shem, that he lived after
he begat Arphaxad five hundred years ; and that Arphaxad
lived after he begat Selah four hundred and three years ; and
that Selah lived after he begat Eber in like manner four hun-
dred and three years ; and that Eber lived after he begat Peleg
four hundred and thirty years ; and that Noah lived after tlie
flood three hundred and fifty years (chap. ix. 28, etc.). But
what is involved in the number one hundred and twenty
appears only from the meaning of ten and twelve, of wliich
multiplied together it is composed, namely, that it siiznifies the
remains of faith. The number ten in the Word, and also tcvths,
signify and represent remains, which are preserved by tlie Lcjnl
in the internal man ; and which are holy, because tliey are of
the Lord alone. The number twelve signifies faitli,or all tilings
relating to faith, in their whole compass. The number com-
pounded of these two therefore signifies the remains of faith.

576. That the number ten, and also tenths, signify remains,

l'J5

r«7t).

GENESIS.

uiav nj^poar from tlie following passages: "Many houses
sliall 1k' a desolation, great and fair, without an inhabitant;
Jor ten ai-res of vineyard shall yield one bath, and the seed
of a homer shall yield an ephah" (Isa. v. 9, 10). The sub-
ject here is concerning the vastation of things spiritual and
"celestial. The ^vords, ten acres of vineyard shall yield a hath,
siu'nify that so few were the remains of spiritual things ; and the
words, the seed of a homer shall yield an ephah, signify that so
few were the remains of celestial things. Again in the same
])rophet : '' And many things shall be forsaken in the midst
of the land, yet in it shall be a tenth part, and it shall return,
and nevertheless it shall be to extirpate" (vi. 12, 13). The
midst of the land signifies the internal man ; a tenth part denotes
the sniallness of the remains. So in Ezekiel : " Ye shall have
balances of justice, and an ephah of justice, and a bath of jus-
tice ; the ephali and the bath shall be of one measure, the bath
to contain the tenth of a homer, and an ephah the tenth of a
liomer; the measure thereof shall be after the homer; and the
ordinance oil, a bath of oil, the tenth of a bath out of a cor, ten
baths to the homer; for ten baths are a homer" (xlv. 10, 11, 14).
[n this passage the holy things of Jehovah are represented by
measures, by which are signified the genera of holy things ; by
ten here are signified the remains of celestial and spiritual things.
Tnless they contained such holy arcana, what would be the use
(jf describing so many measures according to their determined
numbers, as in this and former chapters in the same prophet,
where he is treating of the heavenly Jerusalem and of the New

2 Temple ? So in Amos : " The virgin of Israel is fallen, she shall
no more rise. Thus saith the Lord Jehovih, The city that went
out a thousand shall make a hundred remaiyis, and that which
went out a hundred shall make ten remains to the house of
Israel" (v. 2, 3). Here, speaking of remains, it is said that the
least thereof should abide, thus only a tenth part, or remains of
remains. Again in the same prophet : " I abhor the pride of
Jacob and his palaces, and will shut up the city, and its fulness,
and it shall come to pass, if there remain ten men in one house
they shall die " (vi. 8, 9) ; speaking of remains which should with
ditticulty continue. So in Moses : " An Ammonite or Moabite
shall not come into the congregation of Jehovah, even the tenth
generation of them shall not come into the congregation of
Jehovah" (Dent, xxiii. 3). An Ammoiiite and Moahite denote
the profanation of the celestial and spiritual things of faith, the

3 remains of which are spoken of in the preceding verse. Hence
it appears also that tenths represent remains. So in IMalachi :
" Bring ye all the tithes into the treasure-house, that there may
l>e spoil in My house, and prove Me now herewith, if I will not
open to you the cataracts of heaven, and pour you out a
blessing" (iii. 10). That there may he spoil in My house signi-

196

CHAPTER YI. 4. [577-580.

fies remains in the internal man, wliich are compared to spoil,
because they are insiniiated, as it were, by stealth among so many
evils and falsities. It is by these remains that all blessings
come. That all man's charity is through remains, which are in
the internal man, was also represented in the Jewish Church
by this statute, that when they had made an end of tithing all
the tithes, they should give to the Levite, to the stranger, to
the fatherless, and to the widow (Deut. xxvi. 12, and following
verses). Because remains are of the Lord alone, therefore the 4
tenths are called the holiness of Jehovah ; of which it is thus
written in Moses : " All the tenths of the land, of the seed of the
land, of the fruit of the tree, they are Jehovah's, the holiness of
Jehovah ; all the tenths of the herd and of the Hfjck, whatsoever
passeth under the (pastoral) staff, the tenth shall be the holiness
of Jehovah " (Lev. xxvii. 30, 32). That the Decalogue con-
sisted of ten precepts, or ten words, and that Jehovah wrote them
on tables (Deut. x. 4), signifies remains ; and that they w^ere
written by the hand of Jehovah, signifies that remains are of the
Lord alone ; that they are in the internal man, was represented
by the tables.

577. That the number tivclve signifies faith, or those things
which are of love and thence of faith in one complex, may also
be confirmed by many things from the Word ; as by the ticelve
sons of Jacob and their names, and the tivelvc tribes of Isi'ael,
and the Lord's iivelve disciples ; but of these, by the Lord's
Divine mercy, more will be said hereafter, especially in Genesis
xxix. and xxx.

578. From these numbers alone it may be seen that the
AVord of the Lord contains in its bosom and interior recesses
hidden arcana, which never appear to the naked eye ; and are,
moreover, everywhere in it. There are similar things in every
expression.

579. It will appear from what will be said concerning them,
by the Lord's Divine mercy, in the following pages, that with
these antediluvians there were few and almost no remains.
And because no remains could be preserved among them, it is
here foretold concerning the new Church called Noah, that it
should have remains ; of which also something will be said, by
the Lord's Divine mercy, in the following pages.

580. Verse 4. There were Nephilim in the earth in those
days; and especially after the sons of God came in unto the
dav//hters of man, and they hare to them; the same became
mighty men, ivho rvere of old, men of name. By Nepkilim are
signified those who, througli a persuasion of their own lofti-
ness and pre-eminence, set at nought whatever was lioly and
true ; and especially after the sons of God came in unto tlie
daughters of man, and they hare to them, signifies that this was
when they immersed the doctrinals of faith in their lusts, and

^ 197

f.Sl.J GENESIS.

formed persuasions of wliat was false. They are called viighty
mm on account of their self-love; of old, men of name, signilies
that there were also such before.

r)81. Tiiat by Kejjhilim are signified those who, through a
persuasion of their own loftiness and pre-eminence, set at nought
wliatever was holy and true, appears from what precedes and
follows ; namely, that they immersed the doctrinals of faith in
their lusts, signiiied by the sons of God going in unto the daughters
of man, and their hearing unto them. Persuasion concerning
self and its fantasies increases, moreover, according to the
multitude of things that enter in, till at length it becomes
indehble. And when the doctrinals of faith are added, then, in
consequence of principles of which they are most deeply per-
suaded, they set at nought whatever is holy and true, and become
Xephilim. This race which lived before the Hood, is such, as
was said before, that by their most direful fantasies, which are
poured forth from them as a poisoned and suftbcating sphere,
they so stifle and injure the life of every spirit, that the spirits
are deprived of the power of thinking, and seem to themselves
half dead. And unless the Lord, by His Coming into the world,
had freed the world of spirits from a race so pernicious, not one
could have existed there; and thus the human race, which is
governed by the Lord through spirits, must have perished. They
are, therefore, now confined in hell, beneath a something misty
and dense, as it were a rock, rmder the heel of the left foot, nor
dare they attempt to emerge ; and thus the world of spirits is
free from their influence. Of this crew, and its most poisonous
sphere of persuasions, by the Lord's Divine mercy, something
will be said separately. These are they who are called Nephilim,
and who set at nought whatever is holy and true. Further
mention is also made of them in the Word ; but their posterity
were called Anakim and Eephaim. That they were called
Analdin may be seen in Moses: "There we saw the Nephilim,
the sons of AnaJc, of the Nephilim, and we were in our own
eyes as grasshoppers, and so we were in their eyes" (Num. xiii.
3.3). That they were called Rephaim, appears also from Moses :
" The Emim dwelt before in the land of Moab, a people great
and many, and tall as the AnaTcim, which also were accounted
liephaim, as the Anakim; and the Moabites call them Emim"
(Deut. ii. 10, 11). The Nephilim are no more mentioned, but
the Rephaim, who are described by the prophets to be such as
are above spoken of. As in Isaiah : " Hell from beneath is
moved for Thee, to meet Thee at Thy coming, it hath stirred
\\\) Wxa Rephaim for Thee" (xiv. 9); speaking of the hell
which is the abode of such spirits. So in the same prophet :
" The dead shall not live, the Rephaim shall not arise, because
Thou hast visited and destroyed them, and made all their
memory to perish " (xxvi. 14). Here also their hell is spoken
198

CHAPTER VI. 4. [582, 583.

of, from which they shall no more rise. Again in the same
prophet : " Thy dead shall live, my corpse shall arise ; awake
and sing, ye that dwell in the dust, for the dew of herbs is thy
dew ; but thou shalt cast out the laud of the Eephami " (xxvi.
19). The land of the Bephaim is the hell above spoken of.
So in David : " Wilt Thou shew wonders to the dead ? Shall
the Rephaim arise and praise Thee?" (Psalm Ixxxviii. 10);
speaking in like manner concerning the hell of the Rrphaim_
and that they cannot arise, and infest the sphere of the world
of spirits with the very direful poison of their persuasions.
But it has been provided by the Lord that mankind should no
longer be imbued with such dreadful fantasies and persuasions.
Those who lived before the flood were of such a nature and
genius that they could be thus imbued, for a reason hitherto
known to no one, but of which, by the Lord's Divine mercy,
something will be said in the following pages.

582. That after the sons of God came in unto the daughters
of man, and they hare to them, signifies that then, when they
immersed the doctrinals of faith in their lusts, they became
Nephilim, appears from what was said and shewn above
(ver. 2) ; namely, that sons of God signify doctrinals of faith, and
daughters signify lusts. The births thereby produced must
needs set at nought and profane the holy things of faith ;
for the lusts of man, which are of the loves of self and the
world, are altogether contrary to everything holy and true.
And lusts are very powerful with man. Wherefore, when what
he has acknowledged as holy and true is immersed in his lusts,
there is no hope for a man, for they cannot be extirpated and
removed. They cohere in every single idea — and ideas are the
things which are mutually communicated in another life — so
that as soon as any idea of what is holy and true is ])roduced,
there is added thereto what is profane and false ; and this is
instantly and at the moment perceived. The consequence is,
that such spirits must be separated, and thrust down into hell.

583. That the Nephilim are called mighty men on account of
their self-love, is also evident from every part of the Word,
where such are called mighty. As in Jeremiah : " The mighty
ones of Babel have ceased to fight; they sit in their holds, tlieir
might faileth, they are become as women" (li. 30); where the
mighty ones of Babel signify those who are intoxicated with
self-love. Again in the same prophet : " A sword is against the
liars, and they shall be insane ; a sword is against her mighty
ones, and they shall be dismayed" (1. 36). Again: "I saw
them dismayed and turning away back, their mighty ones were
broken in pieces, and have fled a flight, and looked not l)ack ;
fear was round about; the swift shall not flee away, nor the
mighty ones escape ; come up, ye horses, and rage, ye chariots,
and let the mighty ones come forth, the Ethiopians, the Libyans,

199

584. nsr..] GENESIS.

ami llie Lydians" (xlvi. 5, 6, 9). The subject here is concern-
in«; persuasion from reasonings. Again in the same prophet :
" flow say yo, We are might y, and men of strength for war ?
Moab is spoiled " (xlviii. 14/15). Again : " The city is taken,
and the strongholds are surprised, and the hearts of the miglity
men in ^[oab in that day became as the heart of a woman in
her ]Kings" (xlviii. 41). The same expression is employed in
speaking of " The heart of the mighty ones of Edom " (xlix. 22).
In tho'^same prophet: "Jehovah hath redeemed Jacob, and
ransomed him from the hand of him that was mightier than
he" (xxxi. 11). Here mighty is expressed by another word.
That the Anakim, who were from the JSfephilim, were called
mighty ones, is evident from Moses : " Thou passest over Jordan
to-day, to go in to possess nations greater and more numerous
tlian thyself, cities great and fenced up to heaven, a people
great and tall; the sons of the Anakim, whom thou know^est,
and of whom thou hast heard say, Who can stand before the
S071S of Anak ? " (Deut. ix. 1, 2).

584, Verse 5. And Jehovah saw that the wickedness of man
was multiplied on the earth, and that all the fashion of the
thoughts of his heart ivas only evil every day. Jehovah saio that
tJie ivickedncss of man v:as onultiplied on the earth, signifies that
there began to be no wall of good ; all the fashion of the thoughts
of his heart was evil every day, signifies that there was no per-
ception of truth and good.

585. That by the wickedness of man was midtiplied in the
earth, is signified that there began to be no will of good, appears
from what was said above, that there w^as no longer any will,
but only lust ; as well as from the signification of man in the
earth. The earth in the literal sense is the place where man
dwells ; in the internal sense it is where love is ; and since love
is of the will, the earth is taken for man's will itself. For man
is man by virtue of the faculty of willing, and not so much of
knowing and understanding, because the faculties of knowing
and understanding flow from his will. Whatever does not flow
from his will, he does not desire to know or understand ; nay,
when he says and does any other thing than what he wills,
there is still something of the will more remote from the speech
and action, which governs him. That the land of Canaan,* or the
holy land, is taken for love, and consequently for the will of
the celestial man, may be confirmed by many instances from
the Word. In like manner, that the lands of the different
nations stand for their loves, which in general are the love of
self and of the world ; but as the subject so frequently recurs,
it need not be dwelt upon in this place. It appears, therefore.

Wherever mention is made of the land of Canaan in the following transla-
tion, tlie reader is requested to remember that, in the original, earth and land
are expressed by the same word, terra. — Ed.

200

CHAPTER VI. 6. [586-587.

that by the icickcdncss of man on the earth is signified his natural
evil, which is of the will, and which it is said was being multi-
plied, because there was not such depravity of evil in all, but
that they wished good to others, yet for the sake of themselves ;
but what had become altogether perverse was the fashion of the
thoughts of the heart.

586. The fashion of the thoughts of the heart was only evil every
day, signifies that there was no perception of truth and good,
for the reason, as has been said and sliewn, that they immersed
the doctrinals of faith in their filthy lusts; and when this
occurred all perception was lost, and in the place of perception
there succeeded a dreadful persuasion, or a most deep-rooted
and deadly fantasy, which was, moreover, the cause of their
extinction and suffocation. This deadly persuasion is here
signified by the fashion (figmentum) of the thovghts of the heart ;
and by the fashion of the heart, without the addition of thoughts,
is signified the evil of self-love, or of lusts. As in the following
chapter, where Jehovah said, after Noah had offered a burnt-
offering : " I will not again curse the ground for man's sake,
because the fashion of the heart of man is evil from his child-
hood" (viii. 21). A fashion is that which wiow fashions to him-
self, and of which he is self-persuaded. As in Habakkuk :
" What profiteth a graven image, that i\\Q fashioner thereof hath
graven it ? the molten image and teacher of lies, that the
fashioner trusteth to \\\q fashion, to make dumb idols ? " (ii. 18).
A graven image signifies false persuasions from principles con-
ceived and brought forth from self ; the fashioner is one who
is thus self-persuaded, of v/hom the fashion [or tiling fashioned]
is predicated. So in Isaiah : " Shall the potter be reputed as
the clay, that the work should say to him that made it, He
made me not ? and the thing fashioned say to him i\\n.t fashioned.
it. He had no understanding ? " (xxix. 16). The thing fashioned
here signifies thought from the proprium, and the persuasion
of falsity from it. A thing fashioned, in general, is what a
man fashions from the heart or will, and also what he fashions
from thought or persuasion. As in David : " Jehovah kuoweth
our fashioning. He remembereth that we are dust" (Ps.
ciii. 14). Again in Moses: "I know his fashioning, what he
is doing to-day ; before I introduce him into the land " (Deut.
xxxi. 21).

586*. Verse 6. A7id it repented Jehovah that He had made man
on the earth, and it grieved Him at His heart. That He repented
signifies mercy ; that He grieved at the heart lias a similar signi-
fication. To repent has relation to wisdom; to grieve at the
heart, to love.

587. That Jehovah repented that He had made man upon the
eari!7t, signifies mercy, and that He grieved at heart has a sinnlai-

* This no. is twice rcpoated in the original. — En.

201

r,ss.] GENESIS.

pii,Miitloatioii, is evident from this, that Jehovah never repents,
boeuusc He foresees all things, in general and in particular, from
eternity. And when He made man, that is, created him anew,
and })erfected him till he became celestial. He also foresaw
\vh:it in course of time he would become ; and since He foresaw
that lie wouhl become such as he is here described. He could
not repent Himself. This appears plainly from what is said in
Samuel : " The invincible One of Israel doth not lie, nor repent,
for He is not a man that He should repent " (1 Sam. xv. 29).
And in Moses : " God is not a man that He should lie, or the
son of man that He should repent ; hath He said, and shall He
not do ? or hath He spoken, and shall He not make it good ? "
' (Num. xxiii. 19). But to repent signifies to be merciful. The
mercy of Jehovah, or of the Lord, involves all things, in general
and in particular, which are done by the Lord towards mankind,
who are in such a state that the Lord pities them, and each
one according to his state. Thus He pities the state of him
whom He permits to be punished, and pities him also to whom
He grants the enjoyment of good. It is of mercy that He
permits man to be punished, because mercy turns all the evil
of punishment into good ; and it is of mercy that He grants the
enjoyment of good, for no one merits anything that is good.
All mankind, indeed, are evil, and every one would of himself
rush into hell; it is, therefore, a mercy that he is delivered
thence ; nor is it anything but mercy, since the Lord has need
of no man. It is hence called mercy, because it delivers man
from miseries and from hell. Thus it is called mercy in respect
to mankind, because they are in such a state of misery ; and it
is the effect of love towards all, because all are so.

588. But it is said of the Lord that He repents and grieves,
because it so appears in all human mercy ; and the declaration
is made here, as in very many other places in the Word, accord-
ing to the appearance. What the mercy of the Lord is none
can know, because it infinitely transcends all human under-
standing ; but as to the mercy of man, man knows that it is to
repent and grieve ; and unless man were to form an idea of
mercy from another affection, the quality of which he knows,
he could have no conception of it, and thus could not be in-
structed. This is the reason why human properties are so
often predicated of the attributes of Jehovah, or the Lord ; as
that Jehovah, or the Lord, punishes, leads into temptation,
destroys, is angry ; when, nevertheless, He never punishes any
one, never leads any into temptation, never destroys any, and
is never angry. Since, therefore, such things are predicated of
the Lord, it follows that repentance also and grief must be pre-
dicated of Him. For the predication of the one is a consequence
of the predication of tlie other, as plainly appears from these
passages in the Word. In Ezekiel: "Mine anner shall be
202

CHAPTER VI. 6. [589.

accomplished, I will cause My wrath to rest, and it shall
repent Me" (v. 13). Because anger and wrath are here pre-
dicated of Jehovah, re}ientance is also predicated. Again in
Zechariah : " When I thought to do evil, when your fathers
provoked Me to ivrath, said Jehovah of Hosts, and I repented not :
so again in these days will I think to do good to Jerusalem,
and to the house of Judah " (viii. 14, 15). Here it is said that
Jehovah thought to do evil, when yet He never thinks to do
evil to any one, but to do good to all, and to every one. So in
Moses, when he besought the faces of Jehovah : " Return from
the lorath of Thine anger, and repent of this evil against Thy
people ; and Jehovah repented of the evil which He spake to
do unto His people " (Ex. xxxii. 12, 14). In this passage also,
ivrath of anger is attributed to Jehovah, and consequently
repentance. So the king of Nineveh says in Jonali : " Who can
tell if God will turn and repent, and turn away from the xorath
of His anger, that we perish not ? " (Jonah iii. 9). Here, like-
wise, repe7ita7ice is predicated, because anger is predicated.
Again in Hosea : " My heart is turned upon Me, My repentings 3
are kindled at the same time ; I will not execute the wrath of
Mine anger" (xi. 8, 9). Here in like manner it is said of His
heart, that r€p)cntings were kindled, and then that He grieved at
heart. Repentings evidently signify much mercy. Likewise in
Joel : " Turn ye to Jehovah your God, for He is gracious and
inerciful, long-suffering, and abundant in mercy, and repenteth
Him of the evil" (ii. 13). Here, also, it is evident that to
repent signifies mercy. So in Jeremiah : " If so be they will
hearken, and turn every man from his evil way, that I may
repent Me of the evil " (xxvi. 3); where to repent signifies to be
mercifuL Again in the same prophet : " If that nation turn
from their evil, I will repent of the evil " (xviii. 8). Here, also,
to repent signifies to be merciful, if they would turn themselves ;
for it is man who turns away from himself the mercy of the
Lord ; the Lord never turns away from man.

589. From these and a great many other passages of the
Word, it is clear that what is said therein is spoken according
to appearances with man ; whoever therefore is disposetl to con-
firm false principles by the appearances according to which the
Word is written, may do so in innumerable instances. But it
is one thing to confirm false principles from the Word, and
another to believe in simplicity what is spoken in the Word.
He who confirms false principles, first assumes some principle,
from which he is in no way willing to depart, or in the least to
forego, but collects and accumulates confirmations wherever he
can, and thus also from the Word, until he is so self-persuaded
that he can no longer see the truth ; but he who believes in
simplicity or out of a simple heart, does not first assume prin-
ciples, but thinks that because the Lord has thus spoken, it is

203

nOO-fiO'J.] GENESIS.

true; and if lie be instructed in the right understanding of it
by other things said in the Word, he then acquiesces, and in
his heart rejoices. Nay, if a man in simplicity believes that
the Lord is angry, punishes, repents, and grieves, and is
tliereby restrained from evil, and led to do good, it does not at
all hurt him, because he believes also that the Lord sees all
things, in general and in particular ; and being in such a faith, he
is enlightened afterwards in other things, in another life, if not
before!^ It is different with those who are self-persuaded irom
pre-conceived principles, through the pernicious love of self
and of the world.

590. That to repent has relation to wisdom, and to grieve at
heart has relation to love, cannot be explained to human appre-
hension, except according to those things that are with man, that
is, by means of appearances. In every idea of thought with
man there is somewhat from the understanding and trom the
will, or from the thought and from its love. Whatever idea
does not derive something from his will or love, is not an idea ;
for he cannot possibly think otherwise than from the will.
There is a certain perpetual and inseparable marriage of thought
and will ; consequently there inheres in, or adheres to, the
ideas of thought, those things which are of his will or love.
From this in man it may be known, or rather seems possible
to be apprehended under some sort of idea, what is in the
Lord's mercy, namely, wisdom and love. Thus in the prophets,
especially in Isaiah, there are generally two expressions em-
ployed on every occasion ; one involving the spiritual, and the
other the celestial. The Spiritual of the Lord's mercy is wisdom,
the Celestial is love.

591. Verse 7. And Jehovah said, I will destroy man ivJiom
I have created, from off the faces of the ground, from man even
to beast, even to the creeping thing, and even to tlie fowl of the
heavens ; for it repenteth Me that I have made them. Jehovah
said, I will destroy man, signifies that man would extinguish
himself. Whom I have created, from off the faces of the ground,
signifies the man who was of the posterity of the Most Ancient
Church. From man even to beast, and the creeping thing, signifies
that whatever is of the will would extinguish him. And the
fowl of the air signifies whatever is of the understanding or
thought. Because it repenteth Me that I have made them, signifies,
as before, compassion.

592. That Jehovah said, I ivill destroy man, signifies that
man would extinguish himself, is evident from what was said
before, namely, that it is predicated of Jehovah, or the Lord,
that He punishes, that He tempts, that He does evil, that He
destroys or kills, and that He curses. As that Jehovah slew
Er, the first-begotten of Judah, and also Onan, another son of
Judah (Gen. xxxviii. 7, 10) ; and that Jehovah slew all the first-

204

CHAPTER VI. 7. [593.

born of Egypt (Exod. xii. 12, 29). And as in Jeremiah: "Whom
I have smitten in Mine anger, and in j\Iy wrath " (xxxiii. 5).
And in David : " He cast upon them the wrath of His anger,
vehement anger, andfu7-7/, and straitness, the sending in of evil
angels " (Psahn Ixxviii. 49). And in Amos : " Shall there be evil
in the city, and Jehovah hath not done it ?" (iii. 6). And in John:
" Seven golden phials/u// of the icrath of God, who liveth for ages
of ages " (Apoc. xv. 1,7; xvi. 1). All these things are predicated
of Jehovah, although the truth is the very opposite. The reason
why such things are predicated of the Lord, was mentioned
above ; to which this reason may be added : It is in order that
some very general idea may thereby be at first formed, how the
Lord rules and orders all things, both in general and in parti-
cular ; and that it may be afterwards learned and apprehended
that nothing of evil is from the Lord, much less does He kill ;
but that it is man who brings evil on himself, and kills and
destroys himself ; and yet that it is not man, but evil spirits,
who excite and lead him. It is, however, so far man that he
believes no otherwise than that it is himself. Thus, now, it is
here to be understood why it is predicated of Jehovah that He
would destroy man, when yet it was man himself who destroyed
and extinguished himself. How the case is becomes very 2
evident from those in another life, who, being in torment and
in hell, continually lament, and attribute all the evil of punish-
ment to the Lord. It is similar with evil spirits in the world
of evil spirits, who have their delight, yea, their greatest delight,
in hurting and punishing others. Those who are hurt and
punished suppose their sufferings to come from the Lord. They
are, however, informed and convinced, that not the least portion
of evil comes from the Lord, but that they themselves bring
evil upon themselves ; for such is the state, and such the equi-
librium of all things in another life, that evil returns upon him
who does it, and becomes the evil of punishment, which is
inevitable. This is called its permission, for the sake of the
amendment of evil ; but the Lord constantly turns all the evil
of punishment into good, so that nothing but good is from the
Lord. The nature of permission has been hitherto entirely
unknown. What is j^erinitted is believed to be done by him
who permits it, and because he permits it ; but the case is the
very opposite, as will be shewn, by the Lord's Divine mercy, in
a future part of this work.

593. That, whoin I have created, from off the faces of the ground,
signifies the man who was of the posterity of the IMost Ancient
Church, is evident not only from the circumstance that he is
called the man ivhom Jehovah created, that is, whom He regener-
ated; and aitevwards, whom He made, that is, whom He per-
fected, or regenerated until he became celestial; Ijut also from
this, that it is said from off the faces of the (jround. 'J'he ground

205

594-:.9:.] GENESIS.

is whcro tlio Churcli is, as M'as shewn above. It is further
I'vitlont from the consideration, that the subject here is concern-
ing those who inunersed the doctrinals of faith in their lusts ;
and such as had not the doctrine of faith, could not do so. For
those who are out of the Church are in a state of ignorance
respecting truth and good. Those who are in ignorance may be
in a certain species of innocence, while they speak and act in
some respects contrary to the truths and goods of faith ; for
they may be actuated by a certain zeal in behalf of that mode of
worship "in which they had been trained and taught from infancy,
which, therefore, they suppose to be true and good. But the
case is altogether different with those who have in themselves
the doctrin'e of faith. These are able to mingle truth with
falsity, and tlie holy witli the profane. Hence their condition
in another life is much worse than that of those who are called
Gentiles; as will be shewn in a future part of this work, when,
by the Lord's Divine mercy, we come to speak of the Gentiles.

594. Thsit from mem to beast, and even to the creeping thing,
si'Miifies that whatever is of the will would extinguish him,
appears from the signification of 7nan, of least, and of creeping
thing. A man is a man only by virtue of his will and understand-
ing ; thereby he is distinguished from the brutes, being in other
respects like unto them. With the people here spoken of, all
will of good, and all understanding of truth, were lost ; and in
place of the will of good, wild lusts succeeded, and in place
of the understanding of truth, wild fantasies, the latter being
commingled with the former. Wherefore, when they had thus,
as it were, destroyed remains, it was impossible but that they
should become extinct. That whatever has relation to the will
are called leasts and creeping things, appears from what was
shewn above concerning leasts and creeping things. Here, how-
ever, on account of the nature and quality of the people spoken
of, leasts do not signify good but evil affections, consequently
lusts ; and creeping things, pleasures, as well corporeal as sen-
sual. That leasts and creeping things have such a signification,
needs no further proof from the Word, enough having been
already said on the subject (nos. 45, 46, 142, 143, which see).

595. That the foicl of the heavens signifies whatever has
relation to understanding or thought, may also be seen above
(no. 40).

596. Verse 8. And Noah found grace in the eyes of Jehovah.
By Noah is signified a new Church ; hy finding grace in the eyes
of Jehovah, is signified that the Lord foresaw that thus mankind
might be saved.

597. Noah signifies a new Church, which is to be called the
Anxient Church, to distinguish between the Most Ancient
Church which was before the flood, and that which existed after
the flood. The states of those Churches were altogether differ-

206

CHAPTER YI. S. [598.

ent , the state of the Most Ancient Church was that they had
a perception of good, and thence of truth from the Lord ; the
state of the Ancient Church, or of Noah, was that they pos-
sessed a conscience of what is good and true. Such as is the
difference between having perception and having conscience,
such was the difference between the state of the Most Ancient
Church, and the state of the Ancient Church. Perception is
not conscience. The celestial have perception, the spiritual
have conscience. The Most Ancient Church was celestial, but
the Ancient was spiritual. The Most Ancient Church enjoyed 2
immediate revelation from the Lord, through consociation with
spirits and angels, and also by visions and dreams, whereby it
was given them to know in general what was good and true.
And when they had attained such general knowledge, then they
confirmed these general ideas as principles, by innumerable
things, through perceptions ; which innumerable things were
the particulars, or singulars, of the general ideas to which they
related. Thus general ideas, as principles, were every day
strengthened and confirmed. Whatever was not in agreement
with these general ideas, they perceived was not true ; and
whatever was in agreement, they perceived to be true. Such,
also, is the state of the celestial angels. In the Most Ancient 3
Church these general principles were celestial and eternal
truths ; such as, that the Lord rules the universe ; that all good
and truth are from the Lord ; that all life is from the Lord ;
that man's proprium is nothing but evil ; and that in itself it is
dead ; and many other such truths. They received from the
Lord a perception of the innumerable things confirming and
agreeing with these truths. Love was, with them, the chief
thing of faith ; and through love it was given them of the Lord
to perceive whatever was of faith. Hence with them faith was
love, as was said before. But it was altogether different with
the Ancient Church, as will be shewn, by the Lord's Divine
mercy, in its proper place.

598. That hy finding grace in the eyes of Jehovah is signified
that the Lord foresaw that thus mankind might be saved, ap-
pears from the following considerations. The mercy of the Lord
involves in it, and regards, the salvation of the whole human
race ; and so also does grace. Wherefore the salvation of
mankind is signified by grace. By NoAii is signified, not only
a new Church, but also the faith of that Church, which was
a faith of charity. Thus the Lord foresaw that, by faith of
charity, the human race might be saved. Concerning this 2
faith more will be said hereafter. But mercy and grace are
distinguished in the Word ; and the distinction is according
to the difference of the recipient subjects. ]\Iercy is a])])lie(l
to those who are celestial, but grace to those wlio are spiritual.
For the celestial acknowledge nothing else but mercy, tiit;

207

59S.] GENESIS.

sinrituiil soarcoly anythintj but grace. The celestial know not
what grace is. the spiritual scarcely know what mercy is, which
tlu'V inake to be one and the same thing with grace. And
tliis is in consequence of the difi'orence in the humiliation of
each. Such as are in iuimiliation of heart implore the mercy
of the Lord, but such as are in humiliation of thought petition
for grace ; and if they implore mercy, it is only in a state of temp-
tation ; or they do it with the lips alone, and not with the heart.
because the new Church called Noah was not celestial, but
spiritual, tiierefore it is said to have found, not mercy, hnt r/race,
3 in the cijes of Jehovah. That a distinction is made in the Word
between mercy and grace, is evident from numerous passages,
where Jehovah is called merciful and gjricioiis (as in Psalm ciii. 8 ;
cxi. 4 ; cxii. 4; Joel ii. 13). In like manner they are distinguished
elsewhere, as in Jeremiah: "Thus saith Jehovah, The people
left of the sword found grace in the wilderness, even Israel,
when I went to cause liim to rest ; Jehovah hath appeared from
afar unto me, and I have loved thee with the love of an age,
therefore with mercy have I attracted thee " (xxxi. 2, 3). Here
ffj'acc is predicated of the Spiritual, and mercy of the Celestial.
So in Isaiah : " Therefore will Jehovah wait to give grace unto
you, and therefore will He raise Himself to have mercy upon
you" (xxx. 18). Here, likewise, grace has respect to what is
spiritual, and mercy to what is celestial. In the following, where
Lot said to the angels : " Behold, now thy servant hath found
grace in thine eyes, and thou hast magnified thy mercy which
thou hast done with me, in vivifying my soul" (Gen. xix. 19).
Tiiat grace has relation to things spiritual, which are of faith or
of the understanding, is also here evident, because Lot is said
to have found grace in their eyes ; but that mercy has relation
to things celestial, which are of love, or of the will, is evident
from this, that the angel is said to have done mercy and to have
vivified the soul.

9. These are the nativities of Noah : Noah was just and
ui)right in his generations ; and Noah walked with God.

10. And Noah begat three sons, Shem, Ham, and Japheth.

11. And the earth was corrupt before God ; and the earth
was filled with violence.

12. And God saw the earth, and behold, it was corrupt, for
all ilesh had corrupted his way upon the earth.

13. And God said unto Noah, The end of all flesh is come
before me, because the earth is filled with violence from their
faces, and behold, I will destroy them with the earth.

14. Make thee an ark of woods of gopher : mansions shall

208

CHAPTEB YI. [599-603.

thou make the ark, and shalt pitch it within and witliout with
pitch.

15. And thus shalt thou make it; three hundred cubits the
lengthof the ark, fifty cubits the breadth of it, and thirty cubits
the height of it.

16. A window shalt thou make to the ark, and to a cubit
shalt thou finish it above ; and the door of the ark shalt thou
set in the side thereof; lowest, second, and third (mansmis) shalt
thou make it.

17. And I, behold I, do bring a flood of waters upon the
earth, to destroy all flesh wherein is the breath of lives from
under the heavens ; all that is in the earth shall expire.

18. And I will establish My covenant with thee; and thou
shalt enter into the ark, thou, and thy sons, and thy wife, and
thy sons' wives with thee.

19. And of every living thing of all flesh, pairs of all, shalt
thou cause to enter into the ark, to be made alive with thee ;
they shall be male and female.

20. Of the fowl according to his kind, and of the beast
according to his kind ; of every creeping thing of the ground
according to his kind ; pairs of all shall enter in to thee to be
made alive.

21. And thou, take thou to thee of all food that is eaten, and
gather to thee, and it shall be for food for thee and for them.

22. And Noah did according to all that God commanded
him, so did he.

THE CONTENTS.

599. The state of the Cliurch called Noah, before regenera-
tion, is here treated of.

600. The man of that Church is descril)ed as such that he
might be regenerated, verse 9 ; but that there arose thence
three kinds of doctrines, which Shcm, Ham, and Jajihcth denote,
verse 10.

601. That the man who remained from the Most Ancient
Church was incapable of regeneration in consequence of his
direful persuasions and filthy lusts, verses 11, 12; wlierel»y he
would utterly destroy himself, verse lo.

602. But this was not the case with the man of tlie Church
called Noah, who is described by the ark, verse 1-4 ; and the
remains in him are described by the measures in verse 15 ; and
his intellectual things l)y the windov), door, and mavsions,
verse 16.

603. That he should l)e preserved, when tlic rest would perish
by an inundation of evil and falsity, verse 17.

VOL.!. 0 209

I

G04-Gl)7.] GENESIS.

004. And (hat the truths and goods which were with him
shctuld W s;iv(>d, verse 18; thus whatever was of the iinder-
stantUng. and whatever was of the will, l)y regeneration, verses
!'.>, 'JO ; to rei'i'ive which he w^as to be prepared, verse 21 ; and
that so it is ct)nie to pass, verse 22.

THE INTEENAL SENSE.

GO"). The suhject now treated of is the formation of the new
Church, which is named Noah ; and its formation is described
by the ark, into which living things of every kind were received.
But before that new Cliurch could exist, the man of the Church,
as is usual, must needs endure many temptations, which are
described by the elevation, fluctuation, and continuance of that
ark on tlie waters of the flood. And at length, his becoming a
truly spiritual man, and being set at liberty, is described by the
cessation of the waters, and many things which follow. It is
impossible for any one to see these spiritual contents, who
adheres solely to the sense of the letter ; and Jiere especially,
because all tliese tilings have been connected in the manner of
a history, and present to view an idea such as that of a history
of events. But the style of Meriting at that time, most pleasing
to these ancient people, was such that all things were involved in
types ; and these types were disposed and adjusted after the
manner of a history ; and the more perfectly these historical
things cohered in a series, the more it was in accordance with
their genius. For in those ancient times they did not apply
themselves so much to sciences as men at the present day, but
to profound thoughts, of which such were the offspring. This
was tlie wisdom of tlie ancients.

GOG. That tlie flood, the ark, and the things described con-
cerning the flood and the ark, signify regeneration, and also the
temptations which precede it, is known in some measure to the
learned at this day, by whom regeneration and temptations are
likewise compared to tlie Avaters of a flood.

G07. The quality of that Church is described in the following
pages. But that some idea may be formed respecting it, a brief
description of it shall be given here. The Most Ancient Church,
as it has been said, was celestial ; but this was made spiritual.
The Most Ancient had a perception of the good and the true ;
this, or the Ancient, had no perception, but in its stead a certain
2 other kind of dictate, which may be called conscience. But what
has hitherto been unknown to the world, and will, perhaps,
appear incredible, the man of the Most Ancient Church had
internal respiration, and none external but what was tacit.
210

CHAPTER VI. [608.

Tliey, therefore, did not converse so much by words as after-
wards, and at this day ; but, like the angels, by ideas, M-hich
they were able to express by countless changes of the looks and
face, and especially of the lips, in which there are innumerable
series of muscular fibres, which are not unloosed at the present
day, but which then being free, they were able by tliem so to
set forth, signify, and represent their ideas, that what at this
day, by articulate sounds or words, it would lequire an hour to
say, they could express in a minute : and this more i'uUy, ami
evidently to the apprehension and understanding, than is possible
by any combination of words. This is, perhaps, incredible, but
nevertheless it is true. Tliere are also many others, not from
this earth, who have conversed and at this day converse in a
similar manner, concerning whom, by the "^ Lord's Divine
mercy, something will be said in the following pages. It has
been granted me also to know what was the nature of this
internal respiration, and how in process of time it was changed.
As they had such respiration as the angels — for they respire in
a similar manner — therefore also they were in profound ideas
of thought, and capable of enjoying such perception as cannot
be described; and if it were described as to its quality, it would
not be believed, because it could not be comprehendeil. But in
their posterity this internal respiration vanished by degrees;
and with those who were occupied with direful persuasions and
fantasies it was so changed, that they could no longer express
visibly any idea of thought except the most deformed; the eil'eot
of which was, that they could not survive. Wherefore they all
became extinct.

608. When internal respiration ceased, external respiration,
almost like that of the present day, by degrees succeeded in its
place ; and with external respiration the language of words, or of
articulate sounds, into which the ideas of thought were deter-
mined. Thus the state of man was altogether changed, and
became such, that he was unable any longer to have that ])er-
ception which the Most Ancient Church enjoyed ; but insteail
of perception he had a certain other kind of dictate, which may
be called conscience ; for it resembled conscience, although it was
a sort of intermediate between perception and the conscience
which is known to some at the present day. And when tlie
ideas of thought were thus determinetl into verbal expressions,
they wei'e no longer capable of being instructed through tlm
internal man, as the most ancient man had been, l)Ut through
the external. Therefore, in place of the revelations of the
Most Ancient Church, doctrinals then succeeded, which could
first be apprehended by the external senses, from which the
material ideas of the memory, and thence ideas of thought,
could be formed, through which, and according to which, they
were instructed. Hence it was that this Church, which suc-

G00-G12.] genp:sis.

cecdoil. Avas (if ii genius altogether different from that of the
Most Anci(Mit ; to which genius, or to which state, unless the
T^ord had ro(hieod the hunmn race, no man could possibly have
been saved.

()0!). Since the state of tlie man of tliis Church, which is
called Noah, was altogether changed from the state of the man
of the jMost Ancient Churcli, therefore, as just observed, he
coidd no longer be informed and enlightened in the same manner
as the most ancient man, because his internals were closed ; so
that there was no longer any communication with heaven but
what was unknown. He could not therefore be instructed,
us Avas observed, except by a way external, or sensual, or
of the senses. It was on this account that, by the Lord's
Divine providence, the doctrinals of faith, with certain
revelations of the Most Ancient Church, were preserved for
the use of this posterity. These doctrinals were first collected
by Cain, and laid up that they might not be lost. Wherefore
it is said of Cain that he had a mark set upon Mm, lest any one
should slay him (see chap. iv. 15). They were afterwards
reduced to doctrine by Enoch. But as this doctrine was of no
use at that time, and was intended only for posterity, therefore
it is said that God took him (see chap. v. 24), It was these
doctrinals of faith that were preserved by the Lord for the use
of this posterity or Church ; for it was foreseen by the Lord
that perception would perish ; wherefore also it was provided
that these should remain.

610. Verse 9. These are the nativities of Noah; Noah v:as
just and upright in his generations ; and Noah walked with God.
By the nativities of Noah is signified a description of the re-
formation or regeneration of the new Church ; that Noah was
just and upright in his generations, signifies that he was capal)le
of being gifted with charity. Just has relation to the good of
charity; upright (integer), to the truth of charity ; and genera-
tions have relation to faith. To walk with God here, as before,
when treating of Enoch, signifies the doctrine of faith.

611. That a description of the reformation or regeneration
of the new Church is signified by the nativities of Noah, is
evident from what was said above (chap, ii, 4 ; v. 1).

612. That Noah was just and ^qrright in his generations sig-
nifies that he was capable of being gifted with charity, appears
from the signification oijust and upright— just having relation
to the good of charity, and upright to the truth of charity — as
well as from charity being the essential of that Church; of
which, by the Lord's Divine mercy, more will be said hereafter.
Tliatyu.";^ has relation to the good of charity, and iipright to the
truth of charity, is evident from the Word. Thus it is written
in Isaiah : " They shall seek Me daily, and shall desire the
knowledge of My ways, as a nation that diOQth justice, and doth

212

CHAPTER YI. 9. [613.

not forsake the judgment of their God ; they shall ask of ]\Ie
the judgments of justice; they shall desh^e the approaching of
God " (Iviii. 2). Judg7ncnt here signifies what has relation to
truth, and justice what has relation to good. To do judgment
and justice became a common expression for truth and good
(Isa. Ivi. 1 ; Jer. xxii. 3, 15; xxiii. 5 ; xxxiii. 15 ; Ezek. xxxiii.
14, 16, 19). The Lord said, " T\\&just shall sliine as the sun in
the kingdom of My Fatlier" (Matt. xiii. 43) ; signifying those
who are endowed with charity. So, in speaking of the con-
summation of the age, He said, " The angels shall go forth,
and shall sever the wicked from the midst of the just " (ver. 49
of the same chapter), signifying likewise those who are in the
good of charity. But ujjright (integer) signifies the truth from -
charity ; for truth may be from very many various origins ;
but that which is from the good of charity from the Lord is
called upright, and an upright man. As in David : " Who
shall sojourn in Thy tent ? who shall dwell in the mountain
of Thy holiness ? He that walketh uprightly, and diOoih. justice,
and speaketh the truth in his heart " (Psalm xv. 1, 2). The
upright is here described. Again : " With tlie holy Thou dost
shew Thyself holy, with the upright man Thou shewest Thyself
upright" (Psalm xviii. 25). Here the upright man signities one
who is such from the holiness or good of charity. Again :
" Jehovah w^ill not withhold good from them that walk in
uprightness" (Psalm Ixxxiv. 11). That an upright man is one 3
who is true from good, or who speaks and does truth from
charity, is evident from the circumstance that the expressions
to walk, and way, and also right, or rectitude, which relate to
truth, are often applied to the iqrright, or to uprightness. As in
David: "I will inform the ^ipright in the way ; when will lii^
come unto me ? I will wcdk in the uprightness of my heart in
the midst of my house " (Psalm ci. 2). Again : " He that
walketh in the way of the upright shall minister unto Me "
(ver. 6 of the same Psalm). And again : " ]>lessed are tlie
upright in the way, who walk in the law of Jehovah" (Psalm
cxix. 1). And again : " JJprigldness and rectitude shall guard
me "(Psalm xxv. 21). And again: "Mark the upright, and
behold the right, ior the end of that man is peace" (Psalm
xxxvii. 37). From these examples it is evident that he is
called jiist who does good; and that he who does the truth
from good is called upright. And this also is to do justice and
judgment. Holiness and justice are the celestial oC faith ;
uprightness (integritas) and judgment are the si)iritual thonce.

613. That generations have relation to faith do(.'S not a])pear
from the sense of the letter, which is historical; yet, since there
are here only internal things, the generations here signilied are
those of faith. It also appears from the sericn ihut geue rat ions
here cannot be taken in anv other sen.se. This signification like-

213

C14-C17.] GENESIS.

wise frequently occurs in the AVord ; as in Isaiah : " They shall
build of thee the old waste places ; thou shalt raise up the founda-
tions ol' tjcncmt ion and (jcncration, and thou shalt be called the
rejtairer i>f the breach, tile restorer of paths to d\yell in" (Iviii. 12).
Here every expression sij^nities sonietliing relating to faith. The
old ic(i,'itc places signify the celestial things of faith ; the founda-
tions of generation and (jcncration, tlie spiritual things of faith.
Again', in the same prophet : " They shall build the old wastes,
they siiall raise up the former desolations, and they shall repair
the waste cities, the desolations of generation and generation"
(Ixi. 4). Here the word generation is used in the same sense
as before. And again: "They shall not labour in vain, nor
t/cnerate to perturljation, for they are the seed of the blessed of
Jehovah, and their offspring with them" (Ixv. 23). In this
passage also, to generate is predicated of the things that are of
faith ; and to labour, of the things that are of love. The latter
are called ilie seed of the blessed of Jehovah ; the former are
called offspring.

G14. That to vxdk v:ith God signifies the doctrine of faitli,
may be seen in the explanation above concerning Enoch (chap,
v. 22, 24), of whom it is also said that he loalkcd with God.
The doctrine of faith preserved for the use of posterity was there
signified ; and as this was the posterity for wdiose use that doc-
trine was preserved, the phrase is now resumed.

615. The nature of the man of this Church is here described
in general, not as to what he then was, for his formation is
treated of afterwards ; but as to what he was capable of becoming;
namely, that by the knowledges of faith he might be gifted with
charity, and thus act from charity, and from the good of charity
know what was true. Wherefore the good of charity, or the
just, is first spoken of, and afterwards the truth of charity, or
the upright. Charity, as was previously stated, is love towards
the neighbour, and mercy. It is a degree of love inferior to
what prevailed in the ^lost Ancient Church, which was love
to the Lord. Thus love now descended, and became more
external, and is to be called charity.

616. Verse 10. And Nocth begat three sons, Shcm, Ham, and
Japiluth. And Noah begat three sons signifies that there arose
thence three kinds of doctrines, wdiich are signified by Shem,
Ham, and Japhcth.

617. That Koah begat three sons signifies that there arose
thence three kinds of doctrines, may appear from all that has
been said above respecting names, as signifying nothing else but
Clmrches, or, what is the same, doctrines. They have the same
signification also here, but are only mentioned on account of the
series or connection with what precedes. From this it appears
that it was foreseen by the Lord that a man of this genius
would be capable of being gifted with charity : vet still that

214

CHAPTER VI. 11. [61S-G21.

tliree kinds of doctrines uould thence have birth ; of whicli
iloctrines, by the Lord's Divine mercy, something will be said
when we come to treat of Shcm, Ham, and Japhcth.

618. It is said, in the past tense, that Xoah was just and
upright ; that he walked with God ; and, in the passage before
us, that he begat three sons, when yet these expressions relate
not to what Xoah then was and did, but to what he was about
to be and do at a future time. It is to be known, that such is
the internal sense of the Word, that it has no relation to times.
And to this also the original language is favourable, where some-
times one and the same word is applicable to any time ; thus the
interiors more evidently appear. The original language derives
this peculiarity from the internal sense, which is more manifold
than any one can suppose or believe ; hence it does not sulier
itself to be limited by times and distinctions.

619. Verse 11. And the earth ims corrupt 'before God, and
the earth luas filled with riolcncc. By the earth is signified the
race spoken of above, which is said to be corrupt on account of
their direful persuasions, and to be filled with violence on account
of their filthy lusts. The name God is used here and in the
following verses of this chapter, because there was now no
Church.

620. That by the earth is signified the race above spoken of,
may appear from what has been shewn concerning the significa-
tion of earth and [/round. The earth is an expression which is
very frequently used in the Word, and by it is signified that
portion of the earth where the true Church of the Lord is, as
the land {terra) of Canaan. It is earth also where the Church
is not, as the land of Egypt, and of the Gentiles ; thus it stands
for the nation which inhaljits it. And as it stands for a nation,
so it denotes every one of like quality who makes a part of the
nation. The word earth (terra) is used to denote celestial love,
as the land (terra) of Canaan ; and also impure hjves, as the lands
of the Gentiles ; but it is called ground from faith which is sown
therein. For, as was shewn above, the earth is what embraces
the ground, and rjround is what embraces the field. So love is
the continent of faith, and faith is the continent of the know-
ledges of faith, which are sown therein. Here the earth denotes
the race, in which everytliing of celestial love, and of tlie
Church, w^as lost; for tlie subject always determines the
predicate.

621. That the earth is said to be corrupt on account of their
direful persuasions, and filled n-ith violence on account of their
filthy lusts, appears from the signification of the e.xpressions to
corrupt, and violence. In the Word one ex]»ressi(in is nev(!r
used for another, but that is invariably enqiloyt^d wliich gives
the peculiar signification of the thing treatcid of; so that it
appears at once, from the expressions alone which are made use

G22, &2'3.] GENESIS.

of, whal is si.i,'niriod in the internal sense, as here from the words
corrupt anil rio/cinr. To corrupt is predicated of those things
which are of the understanding when it is desolated; violence,
of those things whicli are of the will when vastated. Thus to
corrujit is jiredicated of persuasions, and violence of lusts.

G2*J. That to corrupt is predicated of persuasions, is evident
from Isaiah: "They shall not do evil, nor corriq^t, in all the
mountain of My holiness, because the earth shall be full of
knowledge from Jehovah " (xi. 9 ; and, in like manner, chap.
Ixv, 25)." In these passages, to do evil has respect to the will,
or lusts ; and to corrupt, to tlie understanding, or the persuasions
of falsity. So in the same prophet: "Ah, sinful nation, a
people laden with iniquity, a seed of evil doers, children that are
corrupters ! " (i. 4). In this passage, as in other places, nations
and a seed of evil doers denote evils which are of the will, or
lusts ; ])eople and children that are corrupters denote falsities
which are of the understanding, or persuasions. So in Ezekiel :
" Tliou art corrupt more than they in all thy ways " (xvi. 47).
Here to he corrupt is spoken of the things which relate to
imderstanding, reason, or thought ; for way is an expression
signifying truth. So in David : " They have done a corrupt and
abominable work " (Psalm xiv. 1). Here corrupt ^\gm^Q,?> dread-
ful persuasions, and cdtoniinaUe signifies the filthy lusts, which
are in the work, or from which the work proceeds. So in
Daniel : "After threescore and two weeks shall Messiah be cut
off', but not for Himself, and the people of a leader that shall
come shall corrupt the city, and the sanctuary, and the end
thereof shall be with a flood " (ix. 26). Where, in like manner,
to corrupt has reference to the persuasions of falsity, of which a
flood is predicated.

623. That the earth is said to be filled with violence from
filthy lusts, and especially from the lusts which are of self-love,
or insolent haughtiness of spirit, is evident from the Word. It
is called violence when they do violence to holy things by pro-
faning' them, as did these antediluvians, who immersed the
doctrinals of faith in all kinds of lusts. As in Ezekiel : " My
faces will I turn away from them, and they shall 2)rofane My
secret, for the breakers down shall enter into it, and shall j9?'o-
fane it ; make a chain, for the land is full of the judgment of
bloods, and the city is full of violence " (vii. 22, 23). The violent
are hei'C described as being of the character just mentioned.
So in the same prophet : " They shall eat their bread in solici-
tude and drink their waters in desolation, that the land maybe
vastated from its fulness, because of the violence of all them that
dwell therein" (xii. 19). Bread ivhieh they shcdl eat in soliei-
tude, signifies things celestial ; uxiters ivhich they shall drink in
desolation, signify things spiritual, to which they had offered
: violence, or which they had profaned. Also in Isaiah : " Their
216

CHAPTEE VI. 12. [G24-627.

webs shall not become garments, neither shall they be covered
in their works ; their works are works of iniquity, and the act
of violence is in their hands " (lix. 6). Here ivchs and garments
are predicated of the things belonging to the imderstanding or
thought ; and iniquiti/ and violence of the things belonging to
the will or works. Again, in Jonah : " Let them turn every one
from his evil way, and from the violence which is in their
hands " (iii. 8). Here evil waij is predicated of the falses which
relate to the understanding ; and violence is predicated of the
evils which relate to the will. So in Jeremiah : " There shall
come in a year a rumour and violence in the land " (li. 4G). A
rumour signifies those things which are of the understanding ;
violence, those which belong to the will. Also in Isaiah : " He
did no violence, neither was deceit in his mouth " (liii. 0) ; where
violence denotes what relates to the will, and deceit in the montli
what relates to the understanding.

624. That a state not of the Church is here treated of, may
appear from the circumstance that here and in the following
verses of this chapter the name God is used ; whereas in the
foregoing verses it was Jcliovah. When there is not a Church,
God is mentioned; but when there is a Church, Jehovah is
mentioned. As in the first chapter of Genesis, when there
was no Church, the name used was God; but in the follow-
ing chapter, when there was a Church, it was Jehovah God.
Jehovah is a name most holy, and is not used except when
spoken of the Church. But it is less so with the name God,
because every nation had gods. Wherefore the name God was
not so holy. It was not permitted to any to utter the name
Jehovah, except those who had the knowledge of the true faith ;
whereas every one might mention the name God.

625. Verse 12. And God saio the earth, and, behold, it vas
corrupt, for all flesh had corriLp)ted his way iqwn tJic earth. That
God saw the earth signifies that God knew man ; that it was
corrupt signifies that there was nothing but what was false.
For cdl flesh had corrupted his v:ay tipon the earth, signifies
that the corporeal part of man destroyed all understanding
of truth.

626. That God saiv the earth signifies that He knew man,
may appear to everyone. For God, who knows all tilings, in
general and in particular, from eternity, has no need to see
whether man be such as he is. To see is a human act, and
therefore (as was observed at vei'se 6, and elsewhere) it is si)oken
according to those things whicli appear in man. Yea more, so
far is this method of speaking adopted, that CJod is even said
to see with eyes.

627. That all flesh had corrupted his way on the earth signi-
fies that man's corporeal part had destroyed all understamling
of truth may appear from the signification of llcsli (spoken of

027.] GENESIS.

nbovo, vcr. 3), wliicli is in cjencral every man, and in particular
the corporeal man, or all tiiat is corporeal ; and from the signi-
ticatiou of waif, which is the understanding of truth, or truth
itself. That iran is predicated of the understanding of truth,
or of truth itself, ajipears from passages from the Word already
ipioted, and moreover from these which follow. In Moses:
" .K'hovah said, Arise, get thee down quickly from hence,
Iteoause thy people have corrupted themselves, they have
quickly turned aside out of the ?ra// which I commanded them ;
t hey have made them a molten [image] " (Deut, ix. 12, 16) ;
signifying that they had turned from the precepts which are

2 truths. So in Jeremiah : " Whose eyes are open upon all the
ways of the sons of men, to give to every one according to his
irays, and according to the fruit of his works " (xxxii. 19).
Ways signify a life according to the precepts ; the fruit ofworJcs
denote a life from charity. Thus ^oay is predicated of truths,
which belong to precepts and commandments ; as is the case
also with the son of man, and man (vir), as was shewn above
(see likewise Jer. vii. 3; xvii. 10). Also in Hosea: " I will
visit upon him his ways, and recompense to him his works "
(iv. 9). And in Zechariah : " Return ye from your evil tvays,
and your evil works ; like as Jehovah of hosts thought to do
unto us according to our ways, and according to our works "
(i. 4, 6). Here the sense is similar, though opposite to that of
the foregoing passages, because here the ways are evil, and the
works evil. Again, in Jeremiah : " I will give them one heart
and one way " (xxxii. 39) ; where heart stands for what is good,
and u-ay for what is true. So in David : " Make me to under-
stand the way of Thy Commandments ; remove from me the
loay of a lie ; and grant me Thy law graciously ; I have chosen
the ivay of truth : I will run the way of Thy precepts " (Psalm
cxix. 26, 27, 29, 30, 32, 35). Here the imy of the Command-
ments and precepts is called the icay of truth, to which the vxiy

3 of a lie is contrary. Again : " Shew me Thy vjays, 0 Jehovah,
teach me Thy paths ; guide my way in Thy truth, and teach
me " (Psalm xxv. 4, 5). Here %vay in like manner evidently
signifies truth. So in Isaiah: "With whom did Jehovah take
counsel, and who instructed Him, and taught Him the path of
judgment, and taught Him knowledge, and made Him to know
the ivay of understanding j" (xl. 14). Here way plainly signi-
fies the understanding of truth. Again, in Jeremiah : " Thus
saith Jehovah, Stand ye in the ways and see, and ask for the
old |?a^A.9, which is the good tra^, and w-alk therein" (vi. 16);
denoting in like manner the understanding of truth. Also in
Tsuiah : " I will lead the blind in a way they have not known,
I will lead them in piaths they have not known" (xlii. 16).
Way, and path, and ly-way, and hroadway, and street, are all
predicated of truths, because they lead to truth. As also in

218

CHAPTER VI. 13. [628-632.

Jeremiah : " They have caused them to stumble in their ■?ra?/.<t,
the ancient hy-icays, to walk in -patli^, a way not cast up "
(xviii. 15). In like manner in the Book of Judges : "In the
days of Joel the Mgh-imys ceased, and they that walked in
paths went through winding ly-paths; streets ceased in Israel"
(V. 6, 7).

628. The internal sense here is that every man who was on
tlie earth, where the Church was, had corrupted his way, so
that he did not understand truth, because every man had
become corporeal ; not only those who are treated of in the fore-
going verse, but also those who are called Xoah, and who are
particularly treated of in this and in the following verse. Yov
they were such before regeneration. This previous descriptitui
is given of them, because their regeneration is treated of in the
following verses. And whereas little of the Church remained,
the name God is here used, and not Jehovah. In this verse is
signified that there was nothing true ; in the subsequent verse,
that there was nothing good, except in the remains which were
with those who are called Noah — for without remains regenera-
tion is impossible — and also except in the doctrinals with which
they were acquainted. But there was no understanding of truth,
which never is granted except where there is a M'ill of good.
Where there is no will, neither is there understanding ; and as
is the will, so is also the understanding. The most ancient
people had the will of good, because they had love to the Lord,
and thence the understanding of truth ; but this understanding
perished utterly with the will. A certain kind of rational truth
and natural good remained with those who are called Noah, and
therefore they were capable of regeneration.

629. Verse 13. And God said unto Noah, The end of edl jleaJi
is come hcfore Me, because the earth is filled 'with violence from
their faces, and behold, J will destroy them with the earth. That
God said signifies that so it was. The end of cdl fiesh is come
before Me, signifies that mankind must of necessity perish.
Because the earth is filled with violence, signifies that there was
no longer any will of good. Behold, I will destroy them witli thr
earth, signifies that mankind would perish with the (Jhurch.

630. That God said signifies that it was so, is evident from
the consideration that with Jehovah there is nothing but
Being.

631. That the end of all flesh is come before Mr signifies that
mankind nmst of necessity perish, is evident from the won is
themselves ; and also from the signification offirsh as denoting
every man in general, and the corporeal man in particular ;
according to what was shewn above.

632. That the earth is filled with violence signifies that there
was no longer any will of good, is plain from what was sai<l
and shewn above (ver. 11), concerning tlie .^i-nification of

21!)

033. G:U.] genesis.

rioh-ncc. In the prcoedino- verse it is stated of the iinderstand-
in;4 of tnilh. and here of tlie will of good, that they both perished
Willi the man of the Church.

633. The fact is, that there is with no man any understand-
ing of truth and will of good, not even with those who were
of'the Most Ancient Church. But when they become celestial
it appears as if the will of good and the understanding of truth
were with them; when, nevertheless, they are of the Lord
alone. And this such celestial men know, acknowledge, and
perceive ; as is the case also with the angels ; insomuch that
whoever does not know, acknowledge, and perceive it to be so,
is totally destitute of the understanding of truth and the wnll
of good. With every celestial man— and with every angel,
even the most celestial — his proprium is nothing but falsity
and evil; for it is known that the heavens are not pure
before the Lord, and that all good and all truth are of the Lord
alone. But in proportion as man and angel are able to be per-
fected, so by the Lord's Divine mercy they are perfected, and, as
it were, receive the understanding of truth and the will of good ;
but that they possess them is only an appearance. Every one
is capable of being perfected, and consequently of receiving this
gift of the Lord's mercy, according to his actual life, modified
by the hereditary evil implanted in him from his parents.

634. It is, however, a very difticnlt matter to explain to the
apprehension, what the understanding of truth and the will of
good are, in a proper sense. For whatever a man thinks, he
supposes to be of the understanding, because he so terms it ;
and whatever he desires, he supposes to be of the will, because
he so terms it. And it is the more difticult to explain this
point to the apprehension, because most people at this day are
also ignorant that the intellectual is distinct from the voluntary
part ; for when they think anything, they say that they will ;
and when they will anything, they say that they think. One
cause of the difficulty arises from their using such terms to
express themselves ; and another is, because mankind are im-
mersed solely in things corporeal ; in other words, their life is

2 in outermost things. Owing to these causes, they are also ignor-
ant that there is given to every man a certain interior, and a
still more interior, yea, an inmost ; and that his corporeal and
sensual is the outermost ; lusts and things of the memory are
interior, affections and things rational still more interior, and
the will of good and the understanding of truth are inmost ;
and all these things are as distinct from each other as possible.
The corporeal man makes all these things one, and confounds
them ; and this is the reason of his believing, when his cor-
poreal part dies, that everything will die with it ; when, never-
theless, he then first begins to live, and to live by his interiors
in an orderly succession. Unless the interiors were thus dis-
220

CHAPTER VI. 13. [635-637.

tinct, and did thus succeed each other, it would be impossible
for men to become spirits, or angelic spirits, or angels, in another
life, for they are thus distinguished according to the interiors.
Hence the three heavens are perfectly distinct from each other.
From these observations, then, it may in some degree appear
what the understandimg of truth and the will of good are in a
proper sense; and that they can only be predicated of the
celestial man, or of the angels of the third heaven.

635. That all understanding of truth and will of good perished
at the end of the days of the antediluvian Church, is si"nitied
by what was said in this and in the previous verse. This
occurred to such a degree with the antediluvians who were
infected with direful persuasions and filthy lusts, that there did
not appear even the smallest vestige of understanding and will.
But with those who were called ISToah there were still left
remains, which, nevertheless, could not form anything of under-
standing and will, but only rational truth and natiiral good ;
for such as the man is, such is the operation of remains. By
remains they were in a capacity of being regenerated ; nor did
persuasions oppose and absorb the operation of the Lord by
means of remains. Persuasions, or rooted principles of falsity,
impede all Divine operations ; and, unless they are first extirp-
ated, it is impossible for man to become regenerate ; but of
this, by the Lord's Divine mercy, more will be said presently.

636. That / tvill destroy them ivith the earth signifies that
with the Church mankind would perish, is manifest from the
consideration that it is here said, vnth the earth. For the earth
in its extended sense signifies love, as was before observed,
consequently the celestial things of the Church. In the present
case, since no love or anything celestial remained, it signifies
self-love and what is contrary to the celestial Church. Still,
however, there existed a man of the Church, because he pos-
sessed the doctrinals of faith. For, as was observed, the earth
is that which embraces the ground, and the ground is that which
embraces the field ; as love is tlie continent of faith, and faith
that of the knowledges of faith.

637. With respect to this signification of the words, I will
destroy them unth the earth, it may be observed, that if the
Lord's Church were utterly extinct on the earth, mankind could
ill nowise exist, but all and each of them must needs ])erish.
The Church is like the heart in the natural body, as was belbre
observed. And so long as the heart lives, the neighbouring
viscera and members may live also ; but as soon as the heart dies,
all and every part of the body dies with it. The Lord's Churcli
on earth being thus as a heart, the whole race of mankind, even
those who are out of the Church, derive life thence. The
cause of this is, at the present day, utterly unknown ; but that
some idea may be formed concerning it, it may 1>e observed

221

g:'8. g;^.o.] genesis.

that the wliolo race of nuuikind on ciivlh reseiul)les the natural
body with its several parts, in which the Uhurch is like the heart ;
and' unless tliere were a Church, with which as with a sort of
lieart the Lord nii^ijht be united, tiirough heaven and the world
of spirits, a disjunction would ensue; and, in consequence of such
disjunction from the Lord, mankind would instantly perish.
And this is the reason why, since the first creation of man, there
has always existed a Ciuirch of some kind ; and whenever any
Church began to decline, yet still it remained with certain
persons. This also was the cause of the Lord's Coming into the
world ; for unless, out of His Divine mercy, He had come, the
whole race of man on this earth must have perished, inasmuch
as the Church at that time was in ultimates, and scarcely any
good and truth remained. That mankind cannot possibly live
unless they have conjunction with the Lord through heaven and
the world of spirits, is, because man, regarded in himself, is much
viler than the brutes. And were he left to himself he would
rush headlong to his own destruction and that of all others ;
since he desires nothing but the ruin of himself and of others.
His order of life should be that each should love another as
Jiimself ; but if man be left to himself he loves himself more
than others, and consequently hates all others in comparison
with himself. With the brutes it is otherwise ; they live alto-
gether according to their order, but man altogether contrary to
his order. Wherefore, unless the Lord had compassion upon
man, and conjoined him to Himself by the angels, he would
not be able to live a single moment. Of this man is ignorant.

638. Verse 14. Make thee an ark of looods of gopher ; man-
sions shall thou make the ark, and shall 'pitch it within and
tvithout with pitch. By tJie ark is signified the man of that
Church. By vjoods of gopher, his lusts. By mansions are sig-
nified the two parts of man, which are the will and the under-
standing. By pitching it within and without vnth intch is
signified preservation from the inundation of lusts.

639. That by tlie ark is signihed the man of that Church, or
of the Church called Noah, is sufficiently plain froiji its descrip-
tion in the following verses, and also from the consideration
that the Word of the Lord throughout involves spiritual and
celestial things ; that is, the Word of the Lord is spiritual and
celestial. If the ark, with its pitching, dimensions, and con-
struction, as also the flood, had no other signification than what
the letter presents, there would be nothing at all spiritual and
celestial in the account of them ; but only a kind of history,
which would be of no more use to mankind than a similar
liistory composed by profane writers. But since the Word of
the Lord, in its bosom, or inside, contains and involves things
spiritual and celestial in every part of it, it is most evident that
by the ark, and by all things which are said concernimr it, are

222

CHAPTER VI. U. [G40, G41.

signified arcana never heretofore unfolded. Tiie same obser- 2
vation holds good in other instances, as in that of the little ark
•wherein Moses was hid, and which was placed in the flags near
the banks of the river (Ex. ii. 3) ; and still more eminently in
respect to the holy ark in the wilderness, which was constructed
according to the type shown to Moses on Mount Sinai ; in whicli,
unless all and everything relating thereto had been represent-
ative of the Lord and His kingdom, it Avould have been nothing
else than a kind of idol, and the worship idolatrous. The same
is true of the temple of Solomon, which was by no means holy
of itself ; or by virtue of the gold, silver, cedar, and stone, of
which it was composed ; but by virtue of the particular things
represented thereby. Here, likewise, unless the ark and its
construction, with every particular circumstance thereof, sig-
nified some arcana of the Church, the Word would not be the
AVord of the Lord, but a kind of dead letter, like the production of
any profane writer. Hence it appears that the ark signifies the
man of the Church, or the Church which Avas called Noah.

G40. That by v.iooch of gopher are signified lusts, and by
mansions the two parts of the man here treated of, which are tlie
will and the understanding, no one has as yet known. Nor can
any one know how such things are signified unless it be first ex-
plained how that Church was circumstanced. The Most Ancient
Church, as has been frequently observed, knew by love what-
ever related to faith, or, what is the same, by the will of good
had the understanding of truth ; but their descendants inclining
through hereditary corruption to the dominion of their lusts,
immersed tlierein even the doctrinals of faith, and lience be-
came ISTephilim. When, therefore, the Lord foresaw that were
man to continue to be of such a nature he would perish eter-
nally, it was ordered and provided by Him that the voluntary
part should be separated from the intellectual ; and that man
should be formed, not as before by the will of good, but that by
the understanding of truth he should be gifted with charity,
which appears like the will of good. This new Chureli, whicb
is called Noah, was made such, and therefore was altogether oi"
a different genius and quality from the Most Ancient Church.
Besides this Church there were also others at that time, as
the Church called Enos (spoken of above, cliap, iv. 25, 20),
as well as some of which no mention and description are extant.
The Church called Xoah alone is here described, as being of a
genius and character entirely differing from the ]\[ost Ancient
Church.

641. Since this man of the Cliurch was to be reformed as ((»
that part of man which is called the understanding, before he
could be reformed as to the other part which is called the will,
it is here described how the things Ijelonging to the will were
separated from those belonging to the understanding, and as it

G-12, OrX] GEXESIS.

were covorotl \ip find reserved, lest anything therein should
toueh the will. For if the things of the will, tliat is of the lusts,
had l)een iu>rnntted to arise, he must have perished eternally ;
as, l»y the Lord's Divine mercy, will presently appear. These
two j)arts, the understanding and will, are as distinct in man as
possible. It was given me to have clear knowledge of this,
even from the circumstance, that the intellectual things of
spirits and angels enter by influx into the left side of the head,
or brain, whereas the things of their will enter into the right;
and, in like manner, as to the face. When angelic spirits enter
by intlux, they do it with much softness and gentleness, like the
mildest and most refreshing auras. But when evil spirits enter,
their inthix is like an inundation — into the leftside of the brain
M'ith their fantasies and direful persuasions, and into the right
with their lusts. Their influx is as it were an inundation of
fantasies and lusts.

0-12. From these things it may be seen what is involved in
this first description of the ark, that it was constructed of
woods of gopher, and had mansions, and w^as pitched within and
without with pitch, namely, that the other part which is of the
will might be preserved from the inundation ; and only that
part opened which is of the understanding, which is described
(ver. 16) by a window, a door, and by lowest, second, and third
[mansions]. These things may perhaps appear incredible,
because they have not hitherto entered into any one's apprehen-
sion, and liecause no one has formed such a conception of the
Word of the Lord ; but, nevertheless, they are most true.
These, however, though man is ignorant of them, are the least
and most general arcana, in comparison with the particulars
contained therein, of which particulars he would not be able to
comprehend a single one, if they were declared to him.

643. "With regard to the signification of the expressions, as
that vjoods of gopher signify lusts, and that mansions signify
the two parts of man, this may appear from the Word. Gopher
wood is a wood abounding with sulphur, like the fir, and many
others of the same kind ; of the sulphur it is predicated that it
signifies lusts, because it easily takes fire. The most ancient
people compared and likened those things which are in man to
gold, silver, brass, iron, stone, and wood ; his inmost celestial
part to gold, his lower celestial to brass, and what was lowest,
ox corporeal therein, to wood ; but his inmost spiritual part
they compared and likened to silver, his lower spiritual to
iron, and his lowest to stone; and such is the internal
signification of these expressions whenever they occur in
the Word. As in Isaiah : " For Irass I will bring gold, and
for iron I will bring sUcer, and for wood, Irass, and for stones,
iron; I will also make tiiy tribute peace, and thine exactors
justice" (Ix. 17); speaking of the kingdom of the Lord, where
224

CHAPTER VI. 14. [64.3.

there are no such metals, but only things celestial and spiritual ;
and that these are signified also clearly appears, because
mention is made of imice and justice. In this passage, gold,
hrass, and vood have a mutual correspondence, and signify
things celestial, or such as belong to the will, as was obsen-ed";
and silver, iron, and stone have a mutual correspondence, and
signify things spiritual or intellectual. So in Ezekiel : " they 2
shall spoil thy riches, and make a prey of thy merchandise ;
thy stones and thy woods" (xxvi. 12). That l)y riches and
merchandise are not signified worldly riches and merchandise,
but celestial and spiritual, is evident ; so also with respect to
st07ies and woods. Stones are those things that belong to the
understanding, and woods those that belong to the will. So in
Habakkuk : " The stone crieth out of the wall, and the beam
out of the wood answereth" (ii. 11); where sto7ie signifies the
lowest part of the understanding, and tcood the lowest part
of the will ; which answers, wdien anything is brought forth, or
produced, from the Sensual-scientific. In the same prophet :
"Wo unto him that saith to the ivood. Awake; to the dumb
stone, Arise, it shall teach ; behold, it is laid over with gold and
silver, and there is no spirit in the midst thereof ; but Jehovah
is in the Temple of His holiness" (ii. 19, 20). Here also wood
signifies lust, and stone the lowest intellectual part ; wherefore
to be dumb, and to teach, are predicated of it. By no spirit
being in the midst thereof is signified tliat it represents nothing
spiritual and celestial ; as a temple where there is stone and
wood, and these overlaid with gold and silver, in respect to
those who think nothing concerning what is represented
thereby. So in Jeremiah : " We drink our waters for silver, 3
our 7C!oods come for a price " (Lam. v. 4). Here waters and silver
signify the things that relate to the understanding, and iroods
signify such as relate to the will. Again, in the same prophet :
" Saying to the wood, Thou art my father, and to the stone, Thou
hast begotten us " (Jer. ii. 27). Here wood signifies lust, which
is of the will, whence conception comes ; and stone signifies
the Scientific-sensual, whence conies begetting. Hence it is
common with the prophets to speak of serving wood and stone;
meaning graven images of wood and stone, by which is siguilied
the serving of lusts and fantasies: also of conniiitting adultery
with wood and stone (as in Jeremiah iii. 9). And in Hosea :
" My people ask counsel of their vjood, and their stall declares
it unto them, for the spirit of whoredoms hath seduced them "
(iv. 12); to denote the asking counsel of a wooden image, or
lusts. Again, in Isaiali : " Tophet is ordained of old, Uiv. ]nU\
thereof isfre and much wood ; the breath of Jehovah is like a
stream of burning sulphur" (xxx. 3.']). ]Iere fre, sulphur, and 4
wood, signify filthy lusts. Wood in general signilies those,
things which are in the lowest parts of the will ; precious
VOL. I. r 225

(ill. G4-..] GENESIS.

woods, fts ccilnr, and the like, signify those tliincjs which are
Uood. The I'odar wooil used in tlie temple had this significa-
Tion; also the cedar wood used in cleansing leprosy (Lev.
.\iv. 4, (j, 7) ; as also the wood which was cast into the hitter
waters at Marah, wherehy they were made sweet (Exod. xv. 25),
of which, hy the Lord's Divine mercy, more will be said in its
l»ro]>er place. But the woods which were not precious, and
whicli were made into graven images, and also those which
were applied to the making of funeral piles, and the like,
signify lusts ; as do woods of gopher, here mentioned on
account of tlie sulphur they contain. So in Isaiah : " The
day of the vengeance of Jeliovah ; the streams of Zion shall
l>e turned into pitch, and the dust thereof into brimstone, and
tlie land thereof shall become burning p?YcA" (xxxiv, 8, 9).
Pitch signilies direful fantasies ; and hrimstone signifies filthy
lusts.

644 That by mansions are signified the two parts of man,
which are the will and the understanding, is evident from what
has been already said, namely, that these two parts, the will and
the understanding, are most distinct from each other. And for
that reason, as was observed, the human brain is divided into
two parts, which are called hemispheres ; to the left of which
])ertain the things of the understanding, and to the right, the
things of the will. This is the most general distinction. More-
over, both the will and the understanding are distinguished
into innumerable parts. For the divisions of man's intellectual
things, and of his voluntary things, are so many that their
imiversal genera can never be expressed or enumerated,
much less their species. Man is as a kind of very minute
heaven, corresponding to the world of spirits and to Heaven,
where all genera and all species of things, intellectual and
voluntary, are distinguished by the Lord in a most orderly
manner, so that there is not the smallest thing which is not
included therein ; of which, by the Lord's Divine mercy, we will
speak in the following pages. In heaven these divisions are
called societies ; in the Word they are called habitations ; and
1 »y the Lord (John xiv. 2), mansions ; but here they are called
mansions because they are predicated of the ark, by w^hich is
signified the man of the Church.

645. That by pitching it icithin and ivithout with pitch is
signified preservation from the inundation of lusts, appears from,
what has been said above. Eor the man of this Church was to
be first reformed as to his intellectual things ; wherefore he was
y>reserved from the inundation of lusts, which would have
destroyed all the work of reformation. In the original text,
indeed, it does not read that it should be pitched with pitch,
but an expression is used denoting protection, and derived from
the verb to expiate, or p^ropitiate. wherefore a similar sense is
226

CHAPTEE YI. 15. [646-648.

involved. The Lord's expiation or propitiation is protection
from the overflowing of evil.

646. Verse 15. And thus shall thou make it ; three hundred
C2ihits the length of the ark, fifty cuUts the breadth of if, and
thirty cuUts the height of it. By the numbers here, as above,
are signified remains, and that they were iew. Length is their
holiness ; hreadth, their truth ; and height, their crood.

647. That such is the signification of these words cannot
but appear strange and far-fetched to every one ; as that the
numbers three hundred, and fifty, and thirty, signify remains,
and those but few ; also that length, hreadth, and height, signify
what is holy, true, and good. But besides what was saitf and
shewn of numbers in the explanation of the third verse of this
chapter, where it was observed that a hundred and twenty
signify the remains of faith, it may also appear to every one
from this, that tliey who are in the internal sense of the Word,
as good spirits and angels, are beyond all those things which are
terrestrial, corporeal, and of a merely worldly nature ; and thus
beyond all those things which relate to numbers and measures.
And yet it is given them from the Lord to perceive tlie Word
fully, and indeed altogether abstractedly from such things ; and
as this is truly the case, it may hence plainly appear tliat celes-
tial and spiritual things are here involved, winch are so remote
from the sense of the letter, that it cannot even appear that
such things are contained therein. Hence also man may learn
liow insane an idea it is to wish to explore the things of faith
by sensual and scientific things, and not to believe what is
not tlius accommodated to his apprehension.

648. That numbers and measures in the Word signify
celestial and spiritual things, is evident from the measurement
of the New Jerusalem and of the Temple, as described in John
and Ezekiel. Every one may see that by the Xew Jerusalem
and by the New Temple is signified the Lord's kingdom in the
heavens and on the earth ; and that the Lord's kingdom in tlie
heavens and on the earth can be no subject of earthly measure-
ment. And yet its dimensions, as to length, breadtli, and heiglit,
are marked in numbers. Every one may hence conclude that
by the numbers and measures are signified things holy. As in
John: "There was given me a reed like unto a rod, and the
angel stood and said to me, Arise, and measure the Tem^ile of God,
and the altar, and they that worship therein" (A])oc. xi. 1).
And of the New Jerusalem : " The Heavenly Jerusalem had a
wall great and high, having twelve gates, and over tlie gates
tiuelve angels, and names written which are of the tivelvc tribes
of the sons of Israel; on the east three gates, on the north t/ircc
gates, on the south three gates, and on the west t/iree gntes.
The wall of the city liad twelve foundations, and in them the
names of the twelve Apostles of the Lamb. He thnt talked

227

G49. Cr.O.] GENESIS.

uith mo hail a golden reed to measure the city, and the gates
thoivof.and the wall thereof; the city lieth four-square, and its
It'Wffh is as large as its breadth; and he measured the city with
till' reed, turlre thousand furlongs; the length, and the breadth,
and the /iei(jht of it were eqnal. And he measured the wall
thereof a hundred and fortij and four cubits, which is the
measure of a man, that is, of an angel" (Apoc. xxi. 12-17).
Here the number tu-elvc occurs in almost every sentence, which
number is most holy, because it signifies the holy things of
faith, as was stated above (at verse 3), and will be shewn, by
the Lord's Divine mercy, in the twenty-ninth and thirtieth
chapters of Genesis. Wherefore also it is added that that
measure is the measure of a man, that is, of an angel. The
case is similar with respect to the New Temple and the New
Jerusalem in Ezekiel, which are also described according to
measures (xl. 3, 5-15, 19, 21-25, 27-30, 32, 33, 35, 36, 42,
47-49; xli. 1 to the end; xlii. 5-15; Zech. ii. 1, 2); where
also the numbers, considered in themselves, signify nothing;
the signification of what is holy, celestial, and spiritual, being
abstractly from the numbers. All the numbers, also, relating
to the dimensions of the ark (Exod. xxv. 10), the mercy-seat,
the golden tables of the tabernacle, and the altar (Exod. xxv. 10,
17, 23 ; xxvi. ; xxvii. 1) ; and likewise all the numbers and
dimensions of the temple (1 Kings vi. 2, 3) ; besides other
examples.

649. But in this place the numl)ers or measures of the ark
signify nothing else but the remains which had been stored up
with the man of this Church against the time when he M'as to be
reformed; and indeed that these remains were few; which appears
from this circumstance, that among these numbers five is the
ruling number, and this number in the Word signifies somewhat
or a little. As in Isaiah : " Yet gleaning-grapes shall be left in
it, as the shaking of an olive, tv:o, three berries in the top of
the uppermost bough,/o?rr, /re in the fruitful branches thereof "
(xvii. 6) ; where tu-o, three, And. five denote a few. Again, in the
same prophet : " A thousand at the rebuke of one, at the rebuke
of five shall ye flee, till ye be left as a bare pole upon the top
of a mountain" (xxx. 17). Here also/w denotes a few. The
smallest fine also for restitution was a fifth part (Lev. v. 16 ;
vi. 5 ; xxii. 14 ; Num. v. 7) ; and the least addition, when a
beast, a house, a field, or tenths were to be redeemed, was a fifth
part (Lev. xxvii. 13, 15, 19, 31).

650. That length signifies what is holy, breadth what is true,
and height what is good, of the remains which are described by
tlie numbers, cannot be so well confirmed and proved from the
Word ; because everything is predicated according to the subject
or thing treated of, in general and in particular. Thus, length,
when applied to time, signifies what is perpetual and eternal ;

228

CHAPTER A^L 16. [051-053.

as length of days (in Psalm xxi. 4 ; xxiii. 0) ; but applied to
space it signifies what is holy, M'hich follows thence ; and so
it is in the case of breadth and height. There is a tvinal
dimension of all earthly things, but such dimensions cannot be
predicated of celestial and spiritual things. When they are
predicated, abstractedly from dimensions, they denote greater
and lesser perfection, and also the quality and quantity of a
thing. Thus in the present case tliey clenote quality ; that
they are remains ; and their quantity, that they are few.

651. Verse 16. ^ windoio shcdt tJwu make to the ark, and
to a cuhit shalt thou finish it above ; and the door of the ark shall
thou set in the side thereof; loivcst, second, and third [mansions]
shalt thou make it. By the window, which was to he finished to
a culit above, is signified the intellectual part ; by the door in
the side is signified hearing ; by loioest, second, and third, are
signified things scientific, rational, and intellectual.

652. That the tvindow signifies the intellectual part, and the
door hearing, and that thus this verse treats of man's intellectual
part, may appear from what was said above, namely, that the
man of this Church was thus reformed. There are in man two
lives, one is of the will, the other of the understanding. They
become two lives when there is no will, but instead of will
lust. The other part, or the intellectual, is that which may
then be reformed, and afterwards by this a new will may be
given, so that they may constitute one life, namely, charity and
faith. Because man was now such that he had no will, but
mere lust instead thereof, that part which relates to the will
was closed (as was said at verse 14) ; and the other part, or the
intellectual, was opened, which is treated of in this verse.

653. In the process of man's reformation, which is effected
by combats and temptations, the case is this ; that such evil
spirits are at that time joined to him in association, as excite
only his rational and scientific things, and the spirits which
excite lusts are altogether removed from him. For there are
two kinds of evil spirits, namely, such as act upon man's
reasonings, and such as act upon his lusts. The evil spirits
who excite man's reasonings bring forth all his falsities, and
endeavour to persuade him that falsities are truths; nay, ihey
even change truths into falsities. With tliose, during his state
of temptation, man ought to fight ; nevertheless it is not man
who fights in this case, but it is the Lord who lights by moans
of angels adjoined to man. After falsities are separated, and as
it were dispersed, by combats, then man is prepared that he
may receive the truths of faith. For so long as falsities have;
dominion, it is impossible for Lim to receive tlie truths of faith,
inasmuch as the principles of falsity oppose such reception.
When he is thus prepared to receive tlie truths of faith, tlicn
and not before, celestial seeds, which are the seeds of charily,

229

,;,-4. or."..] GENESIS.

may W sown in liini. Tliese socds cannot be sown in ground
wh'ero tulsitios prevail, but truths. Thus it is with the refornia-
tion or regeneration of the spiritual man ; and thus also it was
with tiie man of this Church which is called Xoali. Hence it
is that tiie subject now treated of in this verse, is concerning
the window and door of the ark, and concerning its lowest,
second, and third mansions; all of which pertain to the
spiritual or intellectual man.

G")4. This agrees with what is at this day acknowledged in
all Churches, that faith comes by hearing. Yet faith is by no
means a mere knowledge of those things which relate to faith,
for this is only science; but faith is acknowledgment. Ac-
knowledgment, however, cannot possibly exist in any one, unless
lie have the chief thing of faith, wdiich is charity; that is, love
towards the neighbour, and mercy. When there is charity
then there is acknowledgment, or then there is faith ; and he
who conceives of the matter otherwise, is as far from the
knowledge of faith, as earth is far away or distant from heaven.
"When charity is present, which is the goodness of faith, then
acknowledgment is present, which is the verity of faith.
AVherefore during man's regeneration according to things
scientific, rational, and intellectual, it is with a view to prepare
the ground or his mind for the reception of charity, so that
afterwards he may think and act from charity, or from the life
of charity ; at which time, and not before, he is reformed and
regenerated.

G55. That by a window, which was to he finished to a culnt
ahove, is signified the intellectual part, may appear to every
one from what has been just now observed; and also from this,
that the Intellectual cannot be otherwise compared than to a
window above, when the subject is the construction of an ark,
and when by an ark is signified the man of the Church. In
the Word, in like manner, man's intellectual part — whether it
be reason, or ratiocination — that is, his internal sight, is called
a window. As in Isaiah : '■' Oh thou afflicted, tossed with tem-
pest, not comforted ; I will make thy suns (icindou-s) of rubies,
and thy gates of carbuncles, and thy every border of stones of
desire " (liv. 11, 12). It is here said suns, for windows, on ac-
count of the light which is transmitted through window^s. Suns,
or ivindous, here denote intellectual things, and indeed from
charity ; wherefore they are likened to a ruby. Gcdcs denote
the rational things therefrom ; and harder denotes the Scientific
and Sensual. The subject here treated of is the Lord's Church.
' All the vjindoivs of the temple at Jerusalem represented the
same thing; the highest represented things intellectual; the
middle, things rational ; and the lowest, things scientific and
sensual ; for there were three stories (1 Kings vi. 4, 6, 8). In
like manner, the vAndous of the New Jerusalem descriJaed in
2:30

CHAPTER YI. IG. [656, 657.

Ezeldel (xl. 16, 22, 25, 33, 36). So in Jeremiah: "Death is
come up into our tvindows, is entered into our palaces, to cut ott"
the infant from tlie street, the young men from the passages "
(ix. 21). Here the imndoivs of the middle mansion are signified,
which are things rational, denoting their extmction; cm infant
in the street means truth beginning to grow. Because windows
signify intellectual and rational things which pertain to truth,
they also signify reasonings which are of falsity. As in the
same prophet: "Woe unto him that buildeth his house in un-
righteousness, and his chambers in wrong; who saith, I will
build me a house of measures, and large chambers, and cutteth
him out windous, and ceiled with cedar, and painted with ver-
milion" (xxii. 13, 14). Here vnndoics signify principles of
falsity. So in Zephaniah : " Troops of beasts shall lie down in
the midst of her, all the wild beasts of the nations ; both the
cormorant and the bittern shall sleep in the chapiters of it ; a
voice shall sing in the windows, vastation in the threshold "
(ii. 14). This is said of Ashur and Nineveh ; Ashur denotes
the understandii]g, here vastated ; a voice singing in the windoirs
denotes reasonings from fantasies.

656. That by a door in the side is signified hearing, may
hence now plainly appear, nor is there any need that it be con-
firmed by similar passages from the Word. For the ear, with
respect to the internal organs of sense — or what is the same,
hearing, which is of the ear, in respect to the intellectual part,
which is of the internal sensory — is as a door in the side in
respect to a window above.

657. That by lowest, second, and third, are signified scientific,
rational, and intellectual things, thence also follows. There an;
three degrees of intellectual things in man; the lowest is scien-
tific, the middle rational, the highest intellectual. These are
so distinct from each other that they ought never to be con-
founded. But man is ignorant of this distinction, and the
reason is, because he places life only in the sensual and scien-
tific ; and while he abides in that it is impossible for liim to
know that his Eational is distinct from the Scientific, much less
can he know that the Intellectual is distinct from both. But
the truth is, that the Lord, through the Intellectual in man,
flows into his liational, and through the Bational into the
Scientific of the memory. Thence comes the life of the senses
of seeing and hearing. This is the true influx, and this is the
true intercourse of the soul with the body. Without an inllux
of the Lord's life into the intellectual things in man, ()r rather
into the voluntary things, and tlirough the voluntary into the
intellectual things, and througli tlie intellectual into the rational
things, and through the rational into the scientHi(; things, winch
are those of the memory, it would be iin])()ssil)le f<ir man to
have any life ; and although man is in falsities and evils, yet

2."> I

C.r.S-r.Gl.] GENESIS.

still thovo is ;in influx of the Lord's life tlirough the things of
tlu> will and of ihe undovstanding ; but those things which enter
by inllux are received in the rational part according to its form,
alul hence man can reason, reflect, and understand what is true
and good. But more will be said on this subject, by the Lord's
I )ivi'ne mercy, in what follows ; as also on the conditions of life
in the brute creation.

058. These three degrees, which in general are called those
of man's intellectual things, namely, nnderstanding, reason, and
knowledge, are also signified, as was said, by the windows of
the three stories in the temple at Jerusalem (1 Kings vi. 4, 6, 8) ;
and also by the rivers which went out from the garden of Eden
from the east ; where the east signifies the Lord ; Eden, love
which is of the will ; the garden, the intelligence therefrom ;
the rivers, wisdom, reason, and knowledge (concerning wdiich
see above, chap. ii. 10-14).

059. Verse 17. And I, beJwld I do bring a flood of waters
upon the earth, to destroy all flesh wherein is the breath of lives,

from under the heavens; all that is in the earth shall expire.
By a flood is signified an inundation of evil and falsity. To
destroy all flesh wherein is the breath of lives, from under the
heavens, signifies that all the posterity of the Most Ancient
Church would destroy themselves. All that is in the earth shcdl
expire, signifies those who were of that Church, and had become
of such a nature.

060. That hj a floodis signified an inundation of evil and
falsity, appears from what was said above of the posterity of
the ]\Iost Ancient Church, that they were possessed with filthy
lusts, and that they immersed therein the doctrinals of faith.
Hence they were infected with persuasions of falsity, which
extinguished all truth and good, and at the same time closed
up the way against remains, so as to prevent their operation.
They must therefore necessarily destroy themselves. For when
the way is closed against remains, then man is no longer a man,
because he can no longer be protected by angels, but is totally
and entirely possessed by evil spirits, who study and desire
nothing else but to extinguish man. Hence the death of the
antediluvians, which is described by a flood, or a total inunda-
tion. The influx of fantasies and lusts from evil spirits is also
not unlike a kind of flood ; and therefore in the Word through-
out it is called a flood or inundation ; as, by the Lord's Divine
mercy, will be seen in what is premised at the beginning of the
next chapter.

OGl. That to destroy cdl flesh wherein is the breath of lives,
from binder the heavens, signifies that the posterity of the ]\Iost
Ancient Church would destroy themselves, appears from what
has been just now observed ; and also from the description given
of them above ; that thev successively and hereditarily derived
232

CHAPTER VI. 17. [662.

from their parents such a genius as to be particularly, above all
others, infected with direful persuasions. This proceeded chietiy
from their immersing the doctrinals of faith in their tilthy lusts.
Whereas with those who have no doctrinals of faith, but Uve
altogether in ignorance, the case is otherwise. They cannot do
this, and thus cannot profane holy things, and thereby close up
the way against remains, and consequently cannot drive away
from themselves the angels of the Lord. Eemains, as has been 2
said, are all things relating to innocence, charity, mercy, and
tlie truth of faith, which man from infancy has had of the Lord,
and has learnt. All and each of those things are stored up.
And in case man was not in possession of them, it would be
impossible for anything of innocence, charity, and mercy to
be in his thought and actions, consequently there could l)e
nothing of good and truth therein, and hence he M'ould be
worse than the wild beasts. The case would be similar if lie had
remains of such things, and at the same time, by filthy lusts,
and direful persuasions of falsity, he should stop up the way
against them, and prevent their operation. Such were the
antediluvians who destroyed themselves, and who are under-
stood by all flesh wherein was the breath of lives, under the heavens.
Flesh signifies (as was shewn above), every man in general, and 3
the corporeal man in particular. The Ireatli of lives signifies all
life in general, but peculiarly the life of those who have been
regenerated ; consequently, in the present case, the last posterity
of the Most Ancient Church ; in which, although there was no
lii'e of faith remaining, yet since they derived from tlieir parents
something of the seed thence which they choked, it is here
called the breath of lives, or in whose nostrils is the breath (fiatus)
<f the breath (spiritus) of lives (as in chap. vii. 22). Flesh under
the heavens signifies the merely Corporeal. Heavens denote llie
intellectual things of truth, and the voluntary things of good ;
and when these are separated from the Corporeal, it is impos-
sible for man any longer to live : since that which sustains man
is his conjunction with Heaven, that is, by heaven witli tlie
Lord.

662. That all that is in the earth shall expire signifies those
who were of that Church, and had become of sucli a nature,
may appear from the consideration that the earth dues not
signify the whole habitable globe, but only those who are of the
Church, as was shewn above. Therefore, no Hood is here meant,
much less a universal fiood, Ijut only the expiration or suffoca-
tion of those who were of the Cliurcli, when they had separated
themselves from remains, tlius from the intellectual things of
truth, and from the voluntary tilings of good, consetiucntly from
the heavens. That the earth signifies the region where; the
Church is, consequently those who are of the Church, may
appear not only from the passages of the Word already ([uoted,

gg;;-gg:..j genesis.

l)ut also from the following : " Thus saith Jehovah, The whole
earth shall he desolate; yet will 1 not make a consummation;
for til is shall the earth mourn, and the heavens above be black "
(.Ter. iv. L'7, 28). Here the eartli denotes the inhabitants of the
country in which the vastated Church is. In Isaiah: "I will
shake the heavens, and the cartli shall be moved out of her
place " (xiii. 13). Here the earth stands for man, who is to be
vastated, in the region where the Church is. Again, in Jere-
miah : " The slain of Jehovah shall be in that day from one end
of the earth to the other end of the earth " (xxv. 33). Here^At;
end of the earth does not signify the whole habitable globe, but
only the region where the Church was, and hence the men who
were of the Church. Again, in the same prophet : " I will
call for a sword upon all the inhabitants of the earth; a
tumult shall come to the ends of the earth, because Jehovah
hatli a controversy with the nations " (xxv. 29, 31). In this
passage, likewise, the entire globe is not meant, but only the
region where the Church is, consequently the inhabitant, or the
man of the Church. Nations there denote falsities. In
Isaiah : " Behold, Jehovah cometh out of His place to visit the
iniquity of the dweller on the earth" (xxvi. 21). Here also
the earth is used in a similar sense. In the same prophet :
" Have ye not heard ? hath it not been told you from the
beginning ? Have ye not understood the foundations of the
earth ?"{x\. 21). Again: "Jehovah that createth the heavens,
God Himself that formeth the earth, and maketli it, He also
establisheth it " (xlv. 18). The earth here stands for the man
of the Church. So in Zechariah : " The saying of Jehovah who
stretcheth forth the heavens, and layetli the foundations of the
earth, and formeth the spirit of man in the midst of him "
(xii. 1). Here the earth evidently means the man of the Church.
The earth is distinguished from the ground, as the man of the
Church and the Church itself, or as love and faith.

G63. Verse 18. And I luill estaUish My covenant vAth thee,
and thou shalt enter into the arlc, thou, and thy sons, and thy
vAfe, and thy sons' laives vnth thee. To estaUish a covenant signi-
fies that he should be regenerated. His entering into the arh,
himself and his sons, and his sons' vnves, signifies that he should
be saved. Sons are truths ; vnves are goods.

GG4. The preceding verse treated of those who would destroy
themselves ; but this verse treats of those who were to be re-
generated, and thereby saved, who are called Noah.

GG5. That to estaUish a covenant signifies that he should
be regenerated, is evident from the consideration that no other
covenant can have place between the Lord and man but con-
junction by love and faith. Thus a covenant signifies conjunc-
tion. For it is the heavenly marriage which is the very essential
covenant. The heavenly marriage, or conjunction, exists only
234

CHAPTEE YI. 18. [6GG.

with those who are regenerated. Thus regeneration itself, iu
the widest sense, is signified by a covenant. For the Lord
enters into a covenant witli man when He regenerates him.
Wherefore with the ancients this alone was represented by a
covenant. It is conceived from the sense of the letter, that the
covenant entered into with Abraham, Isaac, and Jacob, and so
frequently with their descendants, had regard to them merely
as particular persons ; wliereas they were such as to be in-
capable of being regenerated, inasmuch as they placed worshi])
in externals only, and supposed external things to be holy
without reference to their being adjoined to internal things.
Wherefore the covenants entered into with them were but
representations of regeneration ; as were all their rites ; and as
were Abraham himself, Isaac, and Jacob, who represented the
things of love and faith ; so also the high-priests, and priests
of every description — even the most wicked — could represent
the heavenly and most holy priesthood. In representations
retlection is in nowise made upon the person, but upon the
thing which is represented. Thus all the kings of Israel and
Judah, even those who were wicked, represented the Lord's
Kingly function ; yea, so did even Pharaoh, who exalted Joseph
over the land of Egypt. From these and many otlier considera-
tions, which, by the Lord's Divine mercy, will be seen in the
following pages, it may appear that the covenants so frequently
entered into with the children of Jacob were nothing else but
representative rituals.

666. That a covenant signifies nothing but regeneration and
what relates to regeneration, may appear from the Word
throughout, where the Lord Himself is called a Covenant,
because it is He alone who regenerates, and who is looked up to
by the regenerate man, and who is the All in all of love and
faith. That the Lord is the very Covenant appears in Isaiah : " I,
Jehovah, have called Thee in righteousness, and hold Thy hand
and keep Thee, and will give Thee for a Covenant of the people,
for a Light to the Gentiles " (xlii. 6). Here the Covenant means
the Lord, and tlie LifiJit of the Gentiles, faith (in like manner,
chap. xlix. 6, 8). In Malachi: "Behold, I send IMy angel,
and the Lord whom ye seek shall suddenly come to His teni]ilc,
and the Angel of the Covenant whom ye desire; behold, Ib^
cometh; but who may abide the day of His coming?" (iii.
1,2). Here the Lord is called the Anr/el of the Covenant. The
Sabbath is called an eternal covenant (Exod. xxxi. IG), because
it signifies the Lord Himself, and the celestial man regenerated
by Him. Inasmuch as the Lord is the very Covenaiit, it is
evident that a covenant is all that which joins man with the
Lord. Thus it is love and faith, and the things of love and
faith. For those things are of the Lord, and tlu! I-oid is in
them ; thus, where thev are received the very Covenant is in

GCC] GENESIS.

them. Those are not bestowed except on the regenerate, with
whom whatever is of the Regenerator, or of the Lord, is of the
covenant, or is the covenant. Thus we read in Isaiah: "My
mercy shall not depart from thee, neither shall the covenant of
Ml/ peace be removed " (liv. 10). Here merci/ and the covenant
of peace denote the Lord, and what is the Lord's. Again, in the
same prophet : " Incline your ear, and come unto Me ; hear, and
your soul shall live ; and I will make a covenant of eternity with
you, the sure mercies of David ; behold, I have given Him a
witness to the people, a leader and lawgiver to the Gentiles "
(Iv. 3, 4). Here David signifies the Lord ; a covenant of eternity
is in those things and by those things which are the Lord's,
which are meant by coming to Him, and heariny, that the soid

3 may live. So in Jeremiah : " I will give them one heart and
one way, that they may fear JNIe all their days, for good to them
and to their children after them ; and I will make a covenant of
an age with them, that I will not turn away from after them, to
do them good ; and I will put My fear in their hearts " (xxxii.
39, 40) ; denoting those who are about to be regenerated, and
also the things which are with the regenerate ; which are one
heart and one way, that is, the charity and faith which are of
the Lord, thus of the covenant. In the same prophet : " Behold
the days come, saith Jehovah, that I will make a neiv covenant
with the house of Israel, and with the house of Judah ; not
according to the covenant that I made with their fathers, be-
cause they rendered My covenant vain ; but this is the covenant
which I will make with the house of Israel after those days ; I
will put My law in the midst of them, and will write it on
their heart, and I wiU be to them a God, and they shall be to
Me a people " (xxxi. 31-33), Here it is clearly explained that
the covenant is love and faith towards the Lord, which are

4 with those to be regenerated. In the same prophet : " Love is
called the covenant of the day, and faith the covenant of the
night" (xxxiii. 20). In Ezekiel : " I, Jehovah, will be a God
unto them, and My servant David a prince in the midst of
them ; and I will make with them a covenant of 'peace, and
will cause the evil wild beast to cease out of the land ; and
they shall dwell safely in the wilderness, and sleep in the
woods" (xxxiv. 24, 25). This is evidently said concerning
regeneration ; David denoting the Lord. In the same prophet :
" David shall be their prince for ever ; I wiU make a covenant
of peace with them, it shall be a covenant of eternity with them,
and I will set My sanctuary in the midst of them forever"
(xxxvii. 25, 26). This, likewise, is said concerning regeneration.
David and the sanctuary denote the Lord. Again, in" the same:
" I entered into a covenant with thee, and thou becamest Mine ;
and I washed thee with waters, and thoroughly washed away
thy bloods from off thee, and I anointed thee with oil " (xvi.

236

CHAPTER VI. 18. [6G7, 6GS.

8, 9, 11). Here a covenant manifestly denotes regeneration.
In Hosea: " In that day will I make a covenant for "them witli
the wild beast of the field, and with the fowl of heaven, and
with the creeping thing of the earth " (ii. 18) ; denoting regener-
ation. The wild least of the field stands for the things of the
will, and the foivl of heaven for those of the understanding.
In David: "He hath sent redemption unto His people, He
hath commanded His covenant for ever" (Psalm cxi. 9); de-
noting regeneration. It is called a covenant because it is given
and received. But of those who are not regenerated, or, what 5
is the same, who place worship in externals, esteeming and
worshipping themselves, and what they desire and think, as
gods, it is predicated that they render the covenant of none
effect; and the reason is, because they separate themselves
from the Lord. Thus it is said in Jeremiah: "They have
forsaken the covenant of Jehovah their God, and have bowed
themselves down to other gods, and served them " (xxii. 9).
And in Moses : " Whosoever shall transgress the covenant by
serving other gods, the sun, the moon, or any of the host of
heaven, shall be stoned " (Dent. xvii. 2, et seq.). The siui
signifies self-love ; the moon, principles of falsity ; the host of
heaven, falsities themselves. Hence it is now evident that the
Lord Himself was meant by the ark of the covenant, in which
was the testimony or covenant ; and that the Lord Himself
was meant by the book of the covenant (Exod. xxiv. 4-7 ;
xxxiv. 27 ; Dent. iv. IM, 23) ; and that by the blood of the cove-
nant (Exod. xxiv. 6, 8), was likewise meant the Lord, who alone
is the Eegenerator. Hence the covenant is regeneration itself.

667. That his entering into the arh, and his sons, and his v:ife,
and his sons' wives, signifies that he should be saved, appears
from what was said above ; and the things which follow signify
that he was saved, because he was regenerated.

668. That sons denote truths, and wives goods, was slicwu
above (at chap. v. 4), where the expression is so?is and daughters ;
but here it is sons and wives, because wives denote those goods
which are adjoined to truths. It is not possible for any truth
to be produced, except from good or delight. In good and
delight there is life, but not in truth, except so far as it reccuves
it from good and delight. Prom this source truth is formed
and germinates. The case is similar with the faith which is of
truth, from the love which is of good. Truth in this i-es])ect is
like light, which cannot have birth except from tiio sun. -t
some sort of flame, and is thence alone formed. Trutli is unly
tlie form of good, and faith is oidy the form of love. Truth is
thence formed according to the ([uality of good: and faith
according to tlie quality of love or charity. This then is thi-
reason why ivife and tvives, wliicli signify goods adjoiiu^d to
truths, are here mentioned. Hence also it is said in the fol-

237

(U'.D-OTl.l GENESIS.

lowing verse, that jinirs of all mould enter into the arh, male
and /ftnalc. For without goods adjoined to truths there is
Ml) re.ij;oneratioii.

(){')[). X'erse li). And of every llring thing of cdl Jicsh, pairs of
(dl shalt thou cause to enter into the ark, to be made alive ■with
thee ; they shall he male and female. By the living soul are
signified those things of tlie understanding ; by all flesh, those
which arc of the will. Thou shall cause pairs of all to enter
into the arl; signifies their regeneration. 3Iale denotes truth ;
female, good.

()70. Tliat by the living soul are signified the things of the
understanding, and by cdl flesh those which are of the will,
may appear from what has been said above, and also from what
follows. By the living sotd is signified, in the Word, every
animal in general of every kind (as chap. i. 20, 21, 24 ; chap.
ii. 19). But here, because cdl flesh is immediately adjoined to
it, it signifies the things which are of the understanding ; and
this for a reason mentioned above, namely, that the man of this
Church was to be regenerated first as to things intellectual.
Wherefore also in the following verse mention is made first of
foivl, which signify intellectual or rational things ; and after-
wards of beasts, [which signify] those of the will. . Flesh signifies,
in particular, the corporeal part which is of the will.

G71. That thou shcdt cause pairs to enter into the ark to be
'made alive, signifies their regeneration, may appear from Avhat
was said in the preceding verse, that truths cannot be regenerated
except by goods and delights ; consequently the things which
are of faith cannot be regenerated except by those which are of
charity. Wherefore it is here said that p)airs of all shoidd enter ;
that is, both of truths which are of tlie understanding, and of
goods which are of the will. With the unregenerate man there
exists neitlier an understanding of truth, nor a will of good, but
they only appear as if they existed ; and so also they are called
in common discourse. There may, liowever, exist with him
rational and scientific truths, but then they are not alive.
There may also exist certain goods which are of the will, like
those which exist among the Gentiles, yea, among brutes, but
tliey are only analogues. Nor are they ever made alive in man
before he is regenerate, and they are thus vivified by the Lord.
In another life it is most plainly perceived what is and
what is not alive. Truth which is not alive is instantly
perceived as something material, filamentous, and closed up.
Good which is not alive is perceived as something woody, bony,
and stony ; but truth and good vivified by the Lord are open,
vital, full of what is spiritual and celestial, spread open even
from the Lord, and this in every particular idea and action,
even the least of each. Therefore it is now said that pairs should
enter into the ark to be made alive.
238

CHAPTER YI. 20, 21. [072-077.

072. That male denotes truth, ixud female good, was said and
shewn above. In every least thing of man there is a resem-
blance (instar) of a kind of marriage. Whatever is of the
understanding is thus coupled with something of his will •
without such a coupling or marriage there is no production.

073. Verse 20. Of the fowl according to his kind, and of the
beast according to his kind, and of every creeeping thing of the
ground according to his kind ; pairs of all shall enter to thee to he
made alive. The foivl signifies things intellectual; the least,
things voluntary; the creeping thing of the groicnd, hoth, but
in their lowest part. Fairs of all shall enter in to he made
alive, signifies, as before, tlieir regeneration.

074. That the fowl signifies things intellectual, or rational,
was shewn above (no. 40) ; also that the beast signifies things
voluntary, or the affections (nos. 45, 40, 142, 143, 240). That the
creeping thing of the ground signifies both, but in their lowest
part, may appear to every one from this consideration, that the
creeping thing of the ground is the lowest. That pairs of all
shall e7iter in to he made alive signifies their regeneration, as was
shewn in the preceding verse.

075. As to the expressions, the fowl according to his kind, the
heast according to his kind, and the creeping thing according to his
kind; it is to be observed, that in every particular man there
are innumerable genera, and still more innumerable species,
both of things intellectual and voluntary, wliich are most
distinct from each other, although man is ignorant thereof.
But in the regeneration of man the Lord brings forth all and
each of these in their order, and separates and arranges them,
so that they may be bent towards truths and goods, and be
joined with them ; and this variously according to states, which
are also innumerable. Still all these things can never be
perfected to eternity, inasmuch as each particular genus, eacli
particular species, and each particular state, comprehends
indefinite things in the simple form, and nuich more wlien
compound. Man does not, indeed, know that this is the case,
and still less does he know how he is regenerated. Tliis is
what the Lord declares to Nicodemus concerning man's re-
generation, when He says, "The wind bloweth where it listeth,
and thou hearest the voice thereof, but canst not tell whence it
Cometh, or whither it goeth ; so is every one that is born nf (lie
Spirit" (John iii. 8).

070. Verse 21. And, thou, take thou unto thee of all food that
is eaten, and gather to thee, and it shall he for food for thee and
for them. That he should take unto him of all food that is
eaten, signifies goods and delights. That he shotdd gather to
himself, signifies truths. That it should ha for food for him and
them, signifies both [goods and trutlis].

077. With respect to the food of the man who is to bo

2 3 'J

OTS-OSO.] (JENESIS.

remMu> rated, tlic caso is tliis. Uefore man can be regenerated
hcTniust Ite furnisheil with all those things which may serve as
means, that is, with the goods and delights of the affections, to
serve as means in the will ; and with truths from the Word of
the Lord, and every other source irom which those truths may
l)c confirmed, for his understanding. Until man has been
furnished witli such things he cannot be regenerated. These
are the kinds of food. This is the reason why man is not
regeneratetl until he arrives at adult age. But every man has
liis peculiar and as it were his own kinds of food which are
provided for him by the Lord, before he is regenerated.

078. That he should take unto him of all food that is eaten
signifies goods and delights, may appear from what has been
already said, that goods and delights constitute the life of man ;
but not so much truths, for truths receive their life from goods
and delights. No scientific and rational ideas which man
acquires,"from infancy to old age, are ever insinuated into him
except by what is good and delightful. They are therefore
called /oofZ or meats, and are such because his soul lives and is
sustained from those things ; for without them the soul of man
could not possibly live at all, as every one may know if he will
but attend thereto.

679. Hence it appears that by gatliering to him are signified
truths ; for to gather is predicated of those things which are in
the memory of man, where they are gathered. It moreover
implies that both the former and the latter, that is, goods and
truths, should be gathered together in man before he is regener-
ated ; for without goods and truths so gathered, by which, as
by means, the Lord may operate, it is impossible that man
should ever be regenerated, as was said above. Hence now it
follows that its heing for food for him ami them^ signifies both
goods and truths.

680. Goods and truths are man's genuine food, as may appear
to every one, for whoever is deprived of them has no life, but
is dead. The meats with which his soul is fed Avhen he is dead
are the delights from evils and the pleasantnesses {amcena)
from falsities, which are the meats of death; as also those
arising from corporeal, worldly, and natural things, which have
nothing of life in them ; and, moreover, such a man does not
know what spiritual and celestial food is, insomuch that as
often as mention is made of meat, or bread, in the Word, he
imagines it to signify bodily food. Thus in the Lord's Prayer,
" Give us daily bread," he supposes only to refer to bodily food ;
and they who further extend their ideas, say that other neces-
saries of the body, as raiment, wealth, and the like, are also
herein included. Nay, some will sharply contend that no other
food is meant ; when yet it is plain to see that the preceding
and subsequent petitions involve only things celestial and

240

CHAriER Yl. 21. [680.

spiritual, aucl treat of the Lord's kingdom. It might also be
known that the Word of the Lord is celestial and spiritual.
From this and other similar considerations, it is sufticieutlv 2
evident how corporeal man is at the present day ; and that,
like the Jews, he is indisposed to apprehend what is said in the
Word, except in a sense most material and gi'oss. The Lord
Himself plainly teaches what is signified in His Word by meat
and bread ; as in John : " Jesus said, Labour not for the meat
which perisheth, but for that meat which endureth to everlast-
ing life, which the Son of Man giveth unto you " (vi. 27). And
again : " Your fathers did eat manna in the wilderness, and are
dead ; this is the Iread which came down from heaven, that a
man may eat thereof and not die ; I am the living hrcacl which
came down from heaven ; if any man eat of this bread he shall
live for ever" (vi. 49, 50, 51, 58). But there are men at this
day, like those who heard the above, exclaiming, " This is a
hard saying, who can hear it ? " and who went hack and walked
no more with Him (vers. 60, 66) ; to whom the Lord said, " The
words that I speak unto you, they are spirit and they are life "
(ver. 63). The case is similar respecting water, Avhich signifies 3
the spiritual things of faitli ; of which the Lord thus speaks in
John : " Whosoever drinketh of this u-afcr shall thirst again,
but he that drinketh of the water that I shall give him sliall
neA'Cr thirst, but the water that I shall give him shall be in liini
afounteiin of water springing up unto eternal life" (iv. 13, 14).
But there are men at the present day like the woman with
whom the Lord discoursed at the well, who replied : " Lord,
give me this water, that I may not thirst, neither come hither
to draw" (ver. 15 of the same chap.). That /oocZ, in the Word, 4
signifies nothing else but spiritual and celestial food, which is
faith in the Lord, and love, appears from many passages in the
Word. As in Jeremiah: "The adversary hath stretched out
his hand upon all the desirable things of Jerusalem ; for she
hath seen the nations, they have entered into her sanctuary,
of whom Thou hast commanded, that they should not enter into
the congregation to Thee ; all the people sigh, they seek bread,
they have given their desirable things for w.c«i!, to refresh the
soul" (Lam. i. 10, 11). Here no otiier Z^rmr/ and ineat is meant
but that which is spiritual; for the subject treated of is the
sanctuary. Again in the same prophet : " I cried to my Invci-s,
but they deceived me ; my priests and my elders expired in the
city, who sought to themselves meat to relieve their souls "
(Lam. i. 19). Here meat is used in a like sense. So in David :
"All these wait upon Thee to give them their meat in diuf sen-
son ; Thou givest them, they f/cdher it ; Thou o])en('st Thy hand,
they are filled with r/ood"\Vs. civ. 27, 28); likewise denoting
spiritual and celestial food. So in Isaiah : " Ho, every one thai 5
thirsteth, come ye to the waters, and he that hath no money,
VOL. I. Q --il

G81-GS:l] GENESIS.

come vo. luiv, ami cut : yea, coiiio, buy iciiic and milk without
lUDiiey auil \viihout jn-ice" (Iv. 1). Here wiiic and milk signify
s})iritual and (.'olestial drink. Again, in the same prophet: "A
vir<nn shall conceive and bear a son, and thou shalt call His
name Innnanuel ; Initter and honcij shall He eat, that He may
know to refuse the evil and choose the good : it shall come to
])ass, for the alnindance of milk that they shall give, that they
shall cat butter ; for hutter and hoiiey shall every one eat that
is /(// in the land" (vii. 14, 15,22). In this passage, to eat
honey and hutter denotes what is celestial-spiritual. Those left
denote remains; of which also it is written in Malachi: "Bring
all the tenths into the store-house, that there may be meat in
Mv house" (iii. 10). Here tenths denote remains. On the
signification of food more may be seen at nos. 56-58, 276.

681. "What celestial and spiritual food is, can be best known
in the other life. The life of angels and spirits is not supported
by any food like that of this world, but by every word which
comes forth from the mouth of the Lord, as the Lord Himself
teaches (Matt. iv. 4). The fact is, that the Lord alone is the
life of all. From Him come each and all things which angels
and spirits think, speak, and do ; and not only those which angels
and good spirits, but also those which evil spirits think, speak,
and do. The reason why the latter speak and do what is evil, is,
because all the goods and truths which belong to the Lord, they
thus receive and pervert. For, as is the form of the recipient, so
is the reception and affection. This circumstance will admit of
comparison with various objects which receive the light of the
sun, and which, according to their form and the disposition and
determination of their parts, turn the received light unto un-
pleasing and hideous colours, or into such as are delightful and
iDeautiful. Thus the universal heaven and the universal world
of spirits live by everything which proceeds out of the mouth
of the Lord ; and every one has thence his life. Yea, this is the
case not only with heaven and the world of spirits, but also with
the whole race of mankind. I am aware that men will not
Vjelieve this ; l)ut from the continual experience of many years,
I can positively assert that it is most true. The evil spirits in
the world of spirits are also unwilling to believe this to be so ;
wherefore it is oftentimes so clearly shewn them to the life, that
they confess, with indignation, that it is so. If angels, spirits,
and men were deprived of this meat, they would expire in a
moment.

682. Verse 22. And Noah did according to cdl that God
commanded him, so did he. That Noah did aeeordincj to all that
God commanded him, signifies that thus it was done. Its being
timce said that he did so, involves both good and truth.

683. That its being tivice said that he did so, involves both
good and truth, may appear from the fact that in the Word,

242

I

CHAPTER VI. 22. [m, 6S5.

especially in the prophets, the same thing is twice described ; as
in Isaiah : " He passed in peace, he did not go the way with 'his
feet; who hath wrought and done it?" (xli. 3,4); where, never-
theless, one expression relates to good, and the other to' truth :
or one to the things of the will, the other to those of the under-
standing. Thus to 2MSS in ikocc involves what is of the will,
and not to go the way with the feet involves what is of the under-
standing. The same is true of the expressions, ivho hath m-ought,
and who hath done. Thus in the Word there is a conjunction'
of the things of the will and those of the understanding, in other
words, of the things of love and the things of faith ; or, M'hat is
the same, of things celestial and things spiritual, in order that
in every particular there may be the likeness of a marriage,
and that all things may have reference to the heavenly marria«re.
It is for the same reason that one expression is here repeated.

THE SOCIETIES WHICH CONSTITUTE HEAVEX.

684. There are three heavens ; the first where good s^nrits are;
the second where angelic spirits are ; and the third where anqcls
are; and one is more interior and purer than the other ; thus
they are most distinct from each other. Each Heaven, the first,
the second, and the third, is distinguished into innumercOde
societies ; and each society consists of many individuals, who hy
harmony and ^uianimity constitute as it were one person ; and all
the societies together constitute as it vjere one man. The societies
are distinguished from each other according to the differences of
mutual love and faith toivards the Lord ; and these diff'ercnci's
are so innumerallc, that it is impossihle to recount even the most
universal genera. Nor is there the smallest difference which has
not heen arranged in the most orderly manner, so as to cons2nre
unanimously to the common one ; and the common one to the
unanimity of the individuals, and hence to the hajypiness of all as
promoted hy individuals, and, of individiials as pro7noted hy all.
Thence every partieidar angel, and every 2^ci7'tieular society, is an
image of the vjhole heaven, and a kind of heaven in miniature.

685. Consociations in the other life are wonderful, and are
comparatively like oxlationships on earth, in that there is an
acknowledgment as of parents, children, hrethren, kinsfolk, and
connexions. Their love is according to such differences. The
differences are indefinite, and the communicative pcrceptioiiJi are
so exquisite as to admit of no descriiMon ; no res2)ect at all heing
had to parents, children, kinsfolk, and coniwxions on earth, nor to
any personal considerations of quality or cluiraeter ; thus not to
dignities, riches, and the like ; hut only to the differences ofnnttuol

243

G80-G.^9.] GENESIS.

lore and faith, the fandt)/ of recewing which they received from
thr Loi-d ditrin(j their abode in the vorld.

()8G. // /.N- ///*■ Lord's mercy, thcd is, His love tovjards the vjhole
Heave?! and the whole human race, thus the Lord alone, %cho
determines all and each into societies. It is this mercy which
produces coujugial love, and thereby the love of imrcnts towards
their ehUdren, luhieh arc fundamental and chief loves. Hence
come all other loves with an indefinite variety ; and these are
most distineily arranyed into societies.

087. Inasmuch as Heaven is such, it is impossible for any
angel or spirit to hare any life, unless he he in some society, and
thus in the harmony of many; a society being nothing but the
harmony of many. For noivhere is life granted to any individual,
apart from life in the society of others. Nay, it is impossible
for any angel, or spirit, or society, to have any life, that is, to
be affected with good, or to vnll, and to be affected with truth, or
to think, nidess through many of his own society he have conjunc-
tion with Heaven and the v:orkl of spirits. It is the same icith
the human race. No man whatever can piossibly live, that is,
be affected with good, or will, and he affected with truth, or
think, unless he in like manner were conjoined with Heaven by
means of angels vjho are with him, and vjith the ioorld of spirits,

2 yea, even with Hell, by means of spirits who are with him. For
every one luhile he lives in the body, cdthough he he in utter
ignorance of it, is in some society of spirits and of angels ; and he
could not live a moment, unless, by means of the society in ivhich
he is, he had conjunction with Heaven and the world of spirits.
Thus it is as in the humaii body, in which, wihcdcver part has not
conjunction with the rest by means of fibres and vessels, and thus
by relcdions of functions, is not a part of the body, but is instantly

3 dissocicded and rejected, as having no life. The societies in which
and U'ith which men have been during their life in the body, are
shoicn to them when they come into the other world ; and when
they arrive at their oivn society after the death of the body, they
come into their own very life which they had in the body, and. from
that commence a new life ; and. thus, according to the life which
they lived in the body, they cither deseeoid into Hell, or are elevated
into Heaven.

688. There being such a conjunction of cdl with each and of
each with all, there is cdso a similar conjunction of the least things
of affection and the least things of thought.

689. Hence there is an eqtiilibriuyn of all and each, as to
things celestial, spiritucd, and natural ; so that no one can think,
feel, and act, except by conjunction tcith others. And still each
indivichud is led to imagine that he thinks, feels, and acts, most
freely from himself. In like manner nothing exists ivhich is not
balanced by its opposite, and by intermediates between it and its
opposite, so that each by himself and many togetlur live, in the

24*±

CHAPTER VI. [690, G91.

most perfect eqioilihi-mm. No evil, therefore, can befall ant/ one,
but it is immediately counterbalanced; and when there is a
2Jrepondcrance of evil, then evil, or he that is evil, is chastised
according to the lau- of equilibrium, as of himself; hit solely for
this end, that good may come. In a form such as this, and hence
in equilibrium, consists heavenly order, which is formed, disposed,
and preserved by the Lord alone to eternity.

690. It is further to be observed, that no one society ever
entirely and absolutely resembles another, nor is one individual in
any society like another ; but there is a consentient and harmonious
variety of all ; and these varieties are so ordered by the Lord that
they tend to one end, vihich is effected by love and faith towards
mm. Thence comes union. For the same reason, the heaven and
heavenly joy of one person are never entirely and absolutely similar
to those of another ; these being according to the varieties of love
and faith.

691. This is a general description of the societies which con-
stitute Heaven, grounded on manifold and daily experience. The
subject ivill, however, by the Lord's Divine mercy, be treated, of
more particidarly in the follovjing pages.

215

GENESIS.

CHAPTEr. SEVENTH.

HELL.

G02. As man entertains only a most general idea of Heaven,
^0 docs he also in respect to Hell; and this is so obscure that it
IS almost no idea. For as those vdio have never travelled beyond
the limits of their oiun sylvan cottages may form an idea of the
<arth, but yet, for ivant of hnoiving the empires, kingdoms, forms
(f government, and still more the jJCf'Vtieidar societies, and the lives
of the individiials who compose them, must needs have a most
general idea of the earth, indeed, such as scarcely to deserve the
name of an idea ; so is it also in respect to Heaven and Hell.
IVJien yet there are innumerable things in each, and indefinitely
more than in any earth of the universe. TJiis may be seen in
some degree from the consideration, tluit as no two hulividiLals
have a similar heaven, so neither have any two a similar hell ;
and that all soids tvJmtcver that lived in the icorld since the first
creation are there admitted aiul collected together.

693. As love toivards the Lord and the neighbour, together
'icith the joy and happiness thence, constitute Heaven ; so hatred
against the Lord and against the neighbour, together with the
punishment and torment thence, constitute Hell. There are
innumerable genera, and still more innumerable sjjecies of hatreds;
and hence the hells are innumerable.

694. As Heaven from the Lord, by mutual love, constitutes
as it were one man and one soid, and thus regards one end, wliich
is the 2>"feservation and salvation of all to eternity ; so, on the
other hand. Hell, from proprium, by self-love and the love of the
v;orld, that is, by hatred, constitutes on^ devil and one tnind
(animus), and thus regards one end, u-hich is the destriiction
and damnation of all to eternity. That su£h is the tendency of
each, has been granted me to perceive thcncsands and tJwusands
of times. Wherefore, unless the Lord, every moment and every
smallest part of a moment, preserved all, they woidd inevitably
perish.

240

CHAPTEE VII. [G95-698.

695. But the hells have such a form and order induced hy
the Lord, that cdl are kept tied and hound hy their lusts and
fantasies, wherein the very essence of their life consists. And
this life, hecause it is a life of death, is chccnged into dreadful
torments, such as cannot he descrihed. The highest satisfaction
of their life consists in heing aUc to ijunish, torture, and torment
each otlier ; which they do hy arts altogether unknown in the
world, wherehy they excite exquisite sensations, just as if they
were in the hody, and also direful and horrible fantasies, to-
gether luith terrors and horrors, and many more things of a similar
kind. The diaholical crew jjcrceive so much pleasure in this, that
if it were possible for them to increase and stretch out pangs and
torments to infinity, they would not even then he satisfied, hut
would still burn with desire to go beyond the infinite. The Lord,
however, frustrates their efforts, and mitigates the torments they
inflict.

696. Such is the equilibrium of all and everything in the
other life, that evil punishes itself, that in evil there is the p)unish-
nicnt of evil. It is similar in respect to falsity, which returns upon
him who is in falsity. Hence every one brings punishment and
torment on himself, hy casting himself into the midst of the dia-
holiced crew, v:ho act as the executioners. The Lord never sends
any one into Hell, hut is desirous to bring all 02it of Hell. Still
less does He lead into torment. But as the evil spirit rushes into
it himself, the Lord turns all p)unishment and torment to some
good and use. It woidd he impossible that there shoidd be such
a thing as jmnishmeoit, unless use were the end aimed at by the
Lord ; for the Lord's kingdom is a kingdorn of ends and uses.
But the uses which inferncd spirits are able to jjnmiote are most
vile. And tvhen they are p)i"omoting those uses they are not in so
great a state of torment ; but on the cessation of such uses they are
sent again into Hell.

697. There are with every man at least two evil spirits and
two angels. By means of the evil spirits he has communication
with Hell, and hy means of the angels with Heaven. Without
such communication with both he coidd not live a moment. Thus
every man is in some society of infernal s, cdthough he is cntirrly
ignorant of it ; hut their torments are not communicated to him,
hecause he is in ci state of preparation for eternal life. That
society in which a man has been is sometimes sheivn him in the
other life ; for he returns into it, and thereby into the life which
he had in the world ; and thence either tends towards Hell, or is
raised up into Heaven. Thus he who has not lived in the good,
of charity, and 1ms not suffered himself to be led hy the Lord,
is one of the infernals ; and after death, moreover, h<' becomes a
devil.

698. Besides the hells, there are also vastations, concerning
which much is stcdcd in the Word. For man, by reason of actual

247

G9i», TOO.] GENESIS.

sius, hrini/s with him into the other life inimmcrable evils and
falsities, which he accumulates and Joins together; and this is the
case even with those who have lived uprightly. Before they can
he elevated into Heaven, their evils and falses must be dissipated,
and this dissipation is called vastation. There are many kinds
of vastations, and the times of vastation cere longer or shorter,
some in a very short time being taken up into Heaven, and some
immediately after death.

G99. In order that I might see the torment of those luho are
in Hell, and also the vastation of such as are in the lower earth,
I was sometimes let doivn thither. To be let down into Hell is not
to be transferred from p)laee to place, but it is an immission into
some infernal society, while man 7'emains in the same ijlace. It is
IKrmitted me to relate here only the following experience. I per-
ceived plainly that as it were a kind of column e^icompassed me,
■which became sensibly increased; and it was insinuated to me
that this was the loall of brass spoken of in the Word, formed of
angelic spirits, in order that I might be let down safely amongst
the unhappy. When I was there, I heard miserable lamentations,
and amongst the rest this cry, " Oh God, Oh God, be merciful to
us, be mereifid to us ; " and this for a long time. It ivas granted
me to converse with these ivretehcd ones for some time. They
complained chiefly of evil spirits as burning with a continual desire
only to torment them ; and they were in a state of despair, saying
that they believed their torments would be eternal; but it was
permitted me to comfort them.

700. The hells, as has been stated, being so numerous, xue will,
in order to give some regular account of them, speak in tlie fol-
lowing pages. I, Of the hells of those who have spent their lives
in hatred, revenge, and cruelty. II. Of the hells of those who
Imve lived in adultery and lasciviousness ; also of the hells of tJie
deceitful, and of female deceivers. III. Of the hells of the
covetous ; and therein of the filthy Jerusalem, and of tlie robbers
in the wilderness ; cdso on the exerementitious hells of those who
Imve lived in mere carnal pleasures. IV. Aftervjards of other
hells vjhich are distinct from these. V. Lastly, of those who
are in vastation. These subjects may be seen treated of at the
beginning and coiulusion of the following chapters.

CHAPTER VII.

1. And Jehovah said unto Xoah, Enter thou and all thy
house into the ark, because I have seen thee just before Me, in
this generation.
248

CIIAITEII YII.

2. Of every clean beast thou sbalt take to thee by sevens, the
man (vir) and his wife, and of the beast which is not clean liy
twos, the man (vir) and his wife,

3. Of the fowl also of the heavens by sevens, the male and
the female ; to make seed alive upon the faces of the whole
earth.

4. For as yet seven days, I will cause it to rain upon the
earth forty days and forty nights ; and I will destroy every sul)-
stance which I have made from off the faces of the ground.

5. And Xoah did according to all that Jehovah commanded
him.

6. And Noah was a son of six hundred years, and a Hood of
waters was caused upon the earth.

7. And Noah entered, and his sons, and his wife, and his
sons' wives with him, into the ark, from before the waters of
the flood.

8. Of the clean beast, and of the beast which was not clean,
and of the fowl, and of everything which creepeth on the
ground,

9. Two by two, entered in to Noah into the ark, male and
female, as God had commanded Noah.

10. And it was to seven days ; and the waters of the flood
were upon the earth.

11. In the six hundredth year of Noah's life, in the second
month, on the seventeenth day of the month, on that day were
all the fountains of the great deep broken up, and the cataracts
of heaven were opened.

12. And there was rain upon the earth forty days and forty
nights.

13. In the self-same day entered Noah, and Shem, and
Ham, and Japheth, the sons of Noah, and Noah's wife, aiul
the tliree wives of his sons witli them, into the ark.

14. They, and every wild beast according to his species; and
every beast according to his species; and every reptile creejiing
upon the earth according to his species ; and every bird according
to his species, every flying thing, every winged thing.

15. And they entered in unto Noah into tlie ark; two ly
two, of all flesh, in which was the breath of lives.

IG. And thev that entered in, entered in male and frmalc ..f

21!)

TOl-TO-i.] GEXESIS.

all tlosh, as God conimiiiuU'd him ; and Jehovah shut [the ark]
ai'tiT hiui.

17. And the ilood was forty days upon the earth, and the
waters increased and bare up the ark, and it was lifted up from
above the earth.

18. And tlie waters were strengthened, and were greatly
increased upon the earth, and the ark went upon the faces of
the waters.

V.\ And the waters were strengthened very greatly upon
the earth, and all the high mountains were covered which were
under the whole heaven.

'20. Fifteen cubits upwards did the waters prevail, and
covered the mountains.

21. And all flesli expired that creepeth upon the earth, as
to fowl, and as to beast, and as to wild beast, and as to every
reptile creeping upon the earth ; and every man.

22. Every thing in whose nostrils is the breathing {flatus)
of the breath {spiritus) of lives, of all that was in the dry [land]
died.

23. And He destroyed every substance which was upon the
faces of the ground, from man even to beast, even to the reptile,
and even to the bird of the heavens ; and they were destroyed
from the earth ; and Xoah only remained, and w^hat was with
him in the ark.

24. And the waters were strengthened upon the earth a
hundred and fifty days.

THE CONTENTS.

701. The subject here treated of, in general, is the prepara-
tion for a new Church ; as before concerning its intellectual
things, so here concerning its voluntary things, verses 1-5.

702. Xext in order its temptations are treated of, which are
described as to its intellectual things, verses 6-10 ; and as to
its voluntary things, verses 11, 12.

703. Afterwards concerning the protection of that Church,
and its preservation, verses 13-15 ; and the quality of its state,
that it was fluctuating, is described, verses 16-18.

70-4. Finally, it treats of the nature of the last posterity of
the Most Ancient Church, which was possessed by the persua-
sions of falsity and the lusts of self-love to such a degree that
it perished, verses 19-24.

250

CHAPTEE VII. [705.

THE INTEENAL SENSE.

705. The subject here treated of specifically is the Deluge ;
by which not merely the temptations which the man of the
Church called Noah must needs sustain before he could be
regenerated, are signified ; but by the Deluge is also meant the
desolation of those who could not be regenerated. Both tempta-
tions and desolations are in the Word compared to floods or
inundations of waters, and are so called. Temptations are thus
adverted to in Isaiah : " In a small moment have I forsaken
thee, and in great mercies will I gather thee; in an inundation
of wrath I hid My faces from thee for a moment, but in the
mercy of eternity will I have compassion on thee, saith Jehovah
thy Eedeemer ; for this is the ivatcrs of Xoah to Me, to whom I
have sworn that the vxUcrs of Noah should no more pass over
the earth : thus have I sworn that I would not be wroth with
thee, nor rebuke thee, 0 thou afflicted, tossed with tempests,
and not comforted " (liv. 7, 8, 9, 11). The subject here is con-
cerning the Church which was to be regenerated ; and concern-
ing temptations, which are called the vjaters of Noah. The 2
Lord Himself also calls temptations an inundation, in Luke :
" Jesus said, Whosoever cometh to Me, and heareth l\Iy sayings,
and doeth them, is like a man who built a house, and digged
deep, and laid the foundation on a rock ; and when the food
came, the stream beat vehemently upon that house, and could
not shake it, for it was founded upon a rock " (vi. 47, 48).
That by inundations are here meant temptations, may appear
to every one. Desolations also are represented by a deluge
in Isaiah : " The Lord causeth to ascend upon them the icatcrs
of the river, strong, and many, the king of Assyria and all his
glory; and he shall come up over all his channels, and he
shall pass through Judah ; he shall ovcrflou\ and go over, he
shall reach to the neck " (viii. 7, 8). Here the King of Assyria
denotes fantasies, principles of falsity, and the reasonings
thence, which desolate man, and which desolated the ante-
diluvians. In Jeremiah : "Thus saith Jehovah, IJehold, waters 3
rise up out of the north, and they shall be an overflowing food,
and shall overfow the land, and the fulness thereof, tlie city,
and them that dwell therein " (xlvii. 2, 3). The sul)ject liere
spoken of is the Philistines, by whom are represented tliose
who assume false principles and reason thence concerning
spiritual things, which inundate man, as they did the ante-
diluvians. TJie reason- why both temptations and desolations
are in the Word compared to fkjods, or inundations of waters,
and are so called, is, because their effects are similar. Thcfn- arc
evil spirits who flow in with their persuasions and tin; jirinciples
of falsity, in which they are, and excite similar things in man ;

700-70!).] GENESIS.

aiul llioso Willi the man wlio is being regenerated are tempta-
tions; but with tlie man who is not being regenerated, they are
dcsoUitioux.

700. Averse 1. And Jehovah said unto Noah, Enter thou and
all fill/ house into the ark, because I have seen thee just before Me,
in, this (jencration. Jehovah said to Noah signifies that thus it
came to ])ass. It is said Jehovah, because the subject now
treated of is charity. Enter thou and cdl thy house into the ark,
siynilies those things that are of the will, which is the house.
To enter into the ark is here to be prepared. Because I have
seen thee just in this generation, signifies that he had good, by
which he could be regenerated.

707. From this to the fifth verse, almost the same things
occur as in the preceding chapter, as indeed is the case in the
subsequent verses ; so that he who is unacquainted with the
internal sense of the Word must necessarily suppose that it is
a mere repetition. Similar instances occur in other parts of the
Word, especially in the prophets, where the same thing is
expressed in various ways, and is sometimes even taken up
anew and again described. The reason is, as was before
observed, that there are two faculties in man, perfectly distinct
from each other, the understanding and the will ; and the
Word treats distinctly of each. This is the cause of these
repetitions ; and that it is so in the present instance will appear
from what follows.

708. That Jehovah said to Noah signifies that it was so done,
appears from this consideration, that in Jehovah there is no
other thing than Being ; what He says comes to pass and is
done, in like manner as in the foregoing chapter (ver. 13), and
in other passages M'here Jehovah's saying is the same as to
come to pass and to be done.

700. It is said Jehovah, because the subject now treated of is
charity. In the previous chapter (from ver. 9 to the end), it is
not said Jehovah, but God, because there it treats of the prepara-
tion of Xoah, or of the man of the Church which is called Noah,
as to its intellectual things, which are of faith ; but the present
passage relates to its preparation as to the things of the will,
which are of the love. When things intellectual, or the truths
of faith, are treated of, the term God is used; but when the
things of the will, or the goods of love, the term Jehovah is
employed. For things intellectual, or such as pertain to faith,
do not constitute the Church, but those of the will, or such as
pertain to love. Jehovah is in love and charity, but not in faitli,
except it be the faith of love and charity ; wherefore also, in
the Word, faith is compared to the night, but love to the day.
As in the first chapter of Genesis, where, speaking of the great
luminaries,^ it is said that the greater luminary, or the sun,
which signifies love, rules by day, and the lesser luminary, or

CHAPTER YII. 2. [710-713.

the moon, which signifies faith, rules by night (Gen. i. 14, IG).
It is similar in the prophets (Jer, xxxi. 35 ; xxxiii. 20 ; Psalm
cxxxvi. 8, 9 ; also Apoc. viii. 12).

710. Hence it is manifest, that enter tliou and all thy house
into the arJc, signifies those things that are of the will. For in
the preceding chapter, where intellectual things are treated of,
it is expressed otherwise ; namely, " Thou shalt enter into the
ark, thou, and thy sons, and thy vnfe, and thy sons' inves v.ith
thee " (ver. 18). That a house signifies the will, and what is
of the will, is evident from various parts of the Word. As from
Jeremiah : " Their houses shall Ije transferred to others, their
fields and wives together " (vi. 12). Here hoiises, and fields,
and ivives, have reference to such things as pertain to the will.
Again, in the same prophet : " Build ye Jiovses, and inhabit them,
and plant gardens, and eat the fruit of them " (xxix. 5, 28).
Here, to hdld houses and to inhabit has reference to the will ;
and to 2')lcint gardens, to the understanding ; and so it is in other
l)assages. The house of Jehovah also is frequently put for the
Church, where love is chief; the house of Jicdah for the celestial
Church ; and the house of Israel for the spiritual Church.
Because the Church is a house, hence the mind of the man of
the Church, in which are voluntary and intellectual things, or
what are of charity and faith, is a house.

711. That to enter into the a/rh denotes to be prepared, was
shewn above (at verse 18 of the preceding chapter); but it there
signified that he was to be prepared as to things intellectual,
which are the truths of faith. Here, however, it denotes a
preparation as to the things of the will, which are the goods of
love, with a view to salvation. Unless man were prepared,
that is, instructed in truths and goods, he could never be regener-
ated, much less could he endure temptations. For the evil
spirits who at that time are with him, excite his falsities and
evils ; so that unless truths and goods were present, to which
falsities and evils might be bent by the Lord, and liy which
they might be dispersed, he would succuml). Truths and goods
are the remains which are reserved by the Lord for such uses.

712. That / have seen thee just in this generation signifies
that he had good, by which he could be regenerated, was said
and shewn in the preceding chapter (at verse 9), wlierc jud
signifies the good of charity, and upriyJit the truth of cliarity.
It is there said generations, in the plural number, because it
treats of things intellectual; h\\t\\QrQ genera tion,m I lie singular
number, because it treats of things pertaining to the will. 1m ir
the will comprehends in it things intellectual, but the under-
standing does not comprehend in it those of the will.

713. A^'erse 2. Of every clean least thou shalt talc to thrc
hy sevens, the man (vir) and Ids vnfe, and of the heasl vhick is
not clean hy tivos, the man (vir) and Ids wife. By every clean

253

714, 71 r..] GENESIS.

I>i-ad aiv .sii,niitled ihe alTectious of good ; by sevens, that tliey
are liolv. 15y man and wife is signified that truths were con-
joiiu'd with goods ; by the beast which is not clean there are
'signitiod evil aileetious ; by ticos, that they were relatively
l)r()faue ; by man and wife are signified falsities conjoined with
I'vils.

714. That by cveri/ clean beast are signified the affections of
good, appears from what was said and shewn above concerning
beasts (nos. 45, 46, 142, 143, 24G). The reason why affections
are thus signified is, because man considered in himself and in
liis own p/'cj^rntz/i is nothing but a beast, having like senses,
appetites, lusts, and also affections in every respect. His good
and best loves are also very similar, as the love of associates of
his own species, and the love of his wife and children, so that
there is no real difference between them. The peculiar attri-
bute of man, however, and that in which his superiority to
the beast consists, is his possession of an interior life, which
they neither have nor are capable of having. This life is the
life of faitli and love from tlie Lord ; and were not this present
in all those faculties which he enjoys in common with animals,
he never would be other than they. If, for example, his love
towards his associates existed only for the sake of himself, with-
out being influenced by something more celestial and Divine, he
could not thence be characterized as a man, since a similar love
])revails amongst the beasts ; and so likewise in other instances.
Wherefore, unless the life of love from the Lord were present in
his will, and that of faith from the Lord in his understanding,
he could never, in the proper sense of the word, become a man.
In conse(]^uence of the life which he derives from the Lord, he
lives after death, because thereby the Lord conjoins him to Him-
self, and thus he acquires a capacity of being in heaven with the
angels, and of living to eternity. And although man lives like a
wild beast, loving nothing Init himself and what belongs to him,
still the Lord's mercy is so great, being Divine and Infinite,
that He never leaves him, but continually, by the instrumentality
of angels, breathes unto him His own life ; which, notwithstanding
liis perverse reception of it, gives him the capacity of thinking,
reflecting upon, and understanding whether anything moral,
civil, worldly, or corporeal, be good or evil, and hence whether
it l)e true or false.

715. Xow, as the most ancient people knew, and when they
were in a state of humiliation, acknowledged, that they were
nothing but mere beasts, yea, wild beasts, and w^ere men only by
virtue of what they derived from the Lord, therefore whatever
was in them they not only likened to beasts and birds, but they
even thus called tliem by name. The things of the will they
compared to beasts, and called beasts ; and those of the under-
standing they compared to birds, and called birds. They made
254

CHAPTER A^II. 2. [710.

a distinction, however, between good and evil affections ; coni-
paring_ the former to lambs, sheep, kids, goats, rams, cows, and
oxen, in consequence of their being good and gentle, and also
because of their use both for food and clothing." These are the
principal clean beasts ; and such as are evil and savage, and also
unserviceable to life, are the unclean beasts.

716. That by seve7is is signified what is holj-, is evident
from its being said above concerning the seventh day or Sahhath
(nos. 84-87), namely, that the Lord is the seventh day, and that
from Him is every celestial Church, or man, yea, the Celestial
itself, which, because it is of the Lord alone, is most hoi}-.
Hence seven, in the Word, represents what is holy, and, in the
internal sense, as in the present passage, has no reference
whatever to mere numljer ; for those who are in the internal
sense, as angels and angelic spirits, do not even know what
number is, and consequently not what the number seven is. It
is here, therefore, by no means meant that there should be
taken of every clean beast seven pairs, or that the quantity of
good in proportion to evil should be as seven to two, but that
the things of the will with which tliis man of the Church was
provided, should be good, or holy, in order that by them, as
before observed, he might be regenerated. That seven denotes
what is holy, or such things as are holy, may appear from the
rituals in the representative Church, where the number seven
so frequently occurs. Thus the sprinkling of blood and oil is
directed to ho, done seven times. As in Leviticus : " Moses took
the anointing oil, and anointed the tabernacle, and all that was
therein, and sanctified them. And he sprinkled thereof upon
the altar seven times, and anointed the altar and all its vessels,
to sanctify them " (viii. 10, 11). Here seven ^mcs would signiiy
nothing whatever, unless it thus represented what was hoi}' ;
oil in this place signifies the holiness of love. Again, it is
said of Aaron wdien he entered into the Holy Place, tliat "he
shall take of the Ijlood of the Ijullock, and sprinkle it with his
finger upon the mercy-seat eastward, and before tlie mercy-seat
shall he sprinkle of the blood with his finger seven times." In
like manner it is related of the altar, that " he shall sprinkle of
the blood that is upon it with his finger seven times, and rlanisr
it, and halUnv it " (Lev. xvi. 14, 19). Here all and every thing
mentioned, as well the blood, as the mercy -seat, the altar, and thr
east tovnrds which the hlood ivas to he sprinkled, H\<j;nify the Loi-d
Himself, consequently tlie iioliness of love ; and therefore I he
same is represented by the number seven. So also it is writti-ii
of the sacrifices in Leviticus : "If a soul sliall sin through
ignorance; and if a priest that is anointed do sin according to
the sin of the people, he shall kill a bullock l)efore Jehovah,
and the priest shall dij) his finger in the blood, and sliall
sprinkle of the blood seven times before Jehovah, towards the

255

7 1 U.J GENESIS.

vail of tlic sanctuary " (iv. 2-4, G). Here, again, scveii denotes
what is holy, because the subject treated of is expiation, which
is of the Lord alone, and thus it treats of the Lord. Similar
ordinances were also instituted about the cleansing of a leper,
of which we are told in Leviticus: " Of the blood of the bird,
with the codar-wood, and scarlet, and hyssop, the priest shall
sprinkle upon him that is to be cleansed from the leprosy seven
times, and shall pronounce him clean; and in like manner of
tiie oil, which is upon his left hand, seven ^tmes before Jehovah "
(xiv. G, 7, 27, 51). It must be manifest to every one that
cedar-wood, scarlet, hyssop, oil, the blood of a bird, and con-
sequently the number seven, are nothing, except in so far as
they are representative of what is holy ; and if this be taken
away from them, there remains only what is dead or profanely
idolatrous. As, however, sacred things are signified, the worship
therein is Divine, which is internal, and is represented only
by these externals. The Jews were not aware of their signi-
fication. Nor, indeed, does any one know at the present day
what is represented by cedar-wood, hyssop, scarlet, and a bird.
Still, however, if they had only been disposed to regard these
things as implying something holy, although unknown to them,
and would thus have worshipped the Lord, the Messiah which
should come, who should heal them of their leprosy, or of the
profanation of what is holy, they might have been saved. For
tiiose who so think and believe are, if they desire it, immedi-
ately instructed in the other life what each and every thing

4 represents. In like manner, concerning the red heifer, it is
written, that " the priest shall take of her blood with his finger,
and sprinkle of her blood chrectly before the tabernacle of the
congregation seven times " (Num. xix. 4). Now, as the seventh
day, or the Sabbath, signified the Lord, and from Him the celes-
tial man and the Celestial itself, therefore in the Jewish Church
the seventh day was most holy above all rites ; and hence was
established tlic Sabbath of sabbaths in the seventh year (Lev.
XXV. 4), and also the jubilee, which was proclaimed after seven
Sabbaths of years, or after seven times seven yearns (xxv. 8, 9).
That the seventh in the highest sense denotes the Lord, and
thence the holiness of love, may be confirmed also by the
account of the golden candlestick and its seven lamps (Exod.
xxv. 31-37; xxxvii. 17-22; Num. vhi. 2, 3; Zech. iv. 2),
of which it is thus written in John : " I saw seven golden
candlesticks, and in the midst of the seven candlesticks one like
unto the Son of Man " (Apoc. i. 12, 13). Here it is very evident
that the candlestick with its seven lamps signifies the Lord, and
that the lam2-)s denoting the holy or celestial things of love, were

5 therefore seven in number. Again : " Out of the throne proceeded
lightnings, and thunderings, and voices, and there were seven
lamps of fire burning before the throne, which are the seven

256

CHAPTER VII. 2. [717-719.

spirits of God " ( Apoc. iv. 5). The same is meant wherever the
number seven occurs in the prophets. As in Isaiah : " The li'^ht
of the moon shall be as the light of the sun, and the light* of
the sun shall be scrmfold, as the light of seven days, in the day
that Jehovah bindeth up the breach of His people" (xxx. 26).
Here a sevenfold light, as the light of seven days, by no means
denotes what is sevenfold, but the holiness of Ljve signified by
the sun. See also what was said and shewn above (iv. 15)
concerning the number seven. Hence, then, it is manifest that
numbers in the Word, whatever they may be, never signify
numbers (as has also been shewn before in ehap. vi., at verse 3).

717. From these observations it is also evident that the
present passage treats of the things of man's will, or of his
good and holy things, these being predicated of the will. For
he is here directed to take of the clean beast by sevens, and, in
the verse following, likewise of the foivls ; while, in the previous
chapter (vers. 19, 20), it is not said that he should take l)y
sevens, but by twos, or pairs ; because things intellectual were
there considered, and these are not holy in themselves, but
only become so by their union with love, which Ijelongs to the
will.

718. That by man and. wife are meant truths conjoined with
goods may appear from the signification of mem, and of wife, as
shewn above ; the former signifying truth, whicli is of the
understanding, and the latter good, which is of the will. And
hence there cannot exist in man the least either of thought,
affection, or action, in which there is not a kind of marriage of
the understanding and the will. Apart from a certain kind of
marriage nothing anywhere exists or is produced. In all tlie
organic substances of which man is composed, whether they lie
compound or simple, yea, even the most simple, there are both a
passive and an active, which could not even be there, much
less could they produce anything, unless they were conjoined
liy a kind of marriage like that of man and wife. A similar
law prevails throughout all nature. These perpetual marriages
derive their origin and birth from the heavenly marriage, and
Ijy this means the idea of the Lord's kingdom is impressed on
everything in universal nature, as well inanimate as animate. _

719. That by the least ivhich is not clean are signified evil
affections, is evident from what has been previously adduced
concerning clean beasts. Those animals are denominated clean
which are gentle, good, and useful; and thosi; not clean, of
which there are various genera and species, which hnvc <)])-
posite qualities, being fierce, evil, and useless. In the Word
these latter are frequently spoken of under their dillerent
names of wolves, bears, foxes, swine, etc., aiid l)y them are
represented divers lusts and vices. I'lespecting the unclean
beasts, or evil affections, being retiuired to be admiUed into

VOL. I. It ^•-''^

720.] GENESIS.

tlie ark, it may bo observed that the quality of the man of this
("huivh is hi-re described by the ark, and also by those things
uliii'h it loiiiaiued, (tr which were introduced into it, that is,
which were with the man before he was regenerated. And
these were the truths and goods in which, previously to his
regeneration, he was instructed, and with which he was gifted
bv the Lord (lor without truths and goods it is not possible for
any one to be regenerated); and the evils which he also pos-
sessed, and which are signified by the unclean beasts. During
the process of man's regeneration these are the evils which
have to be dispersed, or, in other words, weakened and tem-
]»ered by goods. In no case, indeed, can evil, actual and
licreditary in man, be so dispersed as to be totally abolished.
Un the contrary, it continues inrooted ; and in fact is only so
far loosened and tempered by goods from the Lord as to cease
to be hurtful and shew itself. This is an arcanum heretofore
unknown. Actual evils are those which are weakened and
moderated ; not so hereditary evils. This is a thing which is
also unknown.

720. That by tivo is represented what is relatively profane, is
evident from the signification of that number. Two signifies
not only a marriage — in which case, supposing the marriage to
be heavenly, it is a holy number — but also the same as six ;
having the same relation to three that six days of labour have
to the seventh of rest, or the holy day. For this reason, and
also in consequence of the Lord's resurrection on the third
day, that day in the Word is taken for the seventh, and has
nearly the same signification. Hence the Lord's Coming
into the winid, and to glory, and also every Coining of His,
is described both by the seventh and by the third day. In
consequence of this, the two preceding days are not holy, but
relatively profane : as in Hosea : " Come, and let us return
unto Jehovah, for He hath torn, and He w^ill heal us ; He hath
smitten, and He will bind us up. After tivo days will He
revive us, in the third day He will raise us up, and we shall
live in His sight" (vi. 1, 2). In Zechariah : " It shall come to
pass in all the land, saith Jehovah, two parts therein shall be
cut off and die, but the third shall be left therein, and I will
bring the third part through the fire, and will refine them as
silver is refined " (xiii. 8, 9). That silver was most pure when
purified seven times, appears from Psalm xii. 6. Hence, then,
it is evident that as by sevens is not meant that number, but
■what is holy, so by twos are not meant twos, but things
respectively profane. Thus it is by no means to be understood
here that the unclean beasts, or man's evil affections, were so
few in comparison with the clean beasts, or good affections, as
to be only in the proportion of two to seven ; since evils in
man are innumerable as compared with the thiufrs that are good.
258 o <.

CHAPTER VII. 3. [721-725.

721. That by man and ivlfc are signified falsities eonjoineil
with evils, appears from what has just been remarked." Fur
here the terms husband and vnfe are predicated of uucleau
Ijeasts, as they were a little before of clean beasts. In the
former instance they signified truths conjoined with goods, but
here they signify falsities conjoined with evils : according to the
nature of the subject, such is the predicate.

722. Verse 3. Of the fowl also of the heavens In/ sevens, the
male and the female; to make seed alive u]mi the faces of the
vjhole earth. By thefoui of the heavens are signified intellectual
things; hj sevens, ^\\c\\ as are holy; and hy male and female,
truths and goods. To make seed alive upon the faces' of the
whole earth, signifies the truths of faith.

723. That by the fowl of the heavens are signitied things
intellectual, has been shewn liefore ; it is therefore unnecessary
to dwell on that subject.

724. It has likewise been shewn that hy seren.s signifies what
is holy; but here it means holy truths, which are holy on this
account, that they proceed from good ; for no truth is ever holy
unless it come from what is good. A man may utter from
memory many truths of the Word, but unless they are produced
l»y love or charity, holiness can in nowise be predicated of
them ; but if so produced, they are at the same time acknow-
ledged and believed in, and thus spoken from the heart. Just
so it is with faith, which is so frequently represented as being
alone able to save. Unless there be love or charity, from whicli
faith proceeds, there is no faith at all. It is love and charity
which render faith holy. The Lord is in love and charity, and
not in faith separate from these. It is the man himself in whom
there is nothing but what is unclean, who is in faith separate
from charity. When faith is disjoined from love, the desire of
his own praise or gain rules in man's heart, and moves him to
speak. This every one may ascertain from his own experience.
For if he says to another that he loves him, has a particular
respect for him, gives him the preference above the rest of man-
kind, or the like, and yet thinks otherwise in his heart, how i)hiin
is it to see that these are only lip-professions, which he denies,
yea, sometimes makes a subject of ridicule { Thus also it is
with respect to faith, of which I have been convinced l)y much
experience in the other world. For those who in the life of the
body have preached the Lord and faith with such elo<|uen(i',
and at the same time such an appearance of devotion, as to
beget astonishment in their hearers, and yet did it not from the.
heart, are in the other life such as bear the greatest hatreil
to the Lord, and are most bitter in persecuting the faithful.

725. That by male and female are signilitid trutlis and goods,
is plain from its having been said and shewn alxive that nnni,
(vir) and 7nale signify truth, and wife (uxor) and female good.

259

720-728.] GENESIS.

The words male and female, however, are predicated of tliincrs
intelltrlual. and the terms man and wife of things of tlie will,
for the reason that man and wife represent a marriage ; but not
so male and female. For truth cannot of itself enter into a
marriage with good, although good may with truth; because
there is never any truth granted which is not produced from,
and thus coupled with, good. If you take away good from
truth there remains nothing but words.

72tl That to make seed alive upon the faces of all the earth
signifies the truths of faith, is evident from the consideration,
that by this Church seed was made living. By seed is meant
faith. ' The remaining posterity of the Most Ancient Church
destroyed celestial and spiritual seed in themselves by their
filthy lusts and direful persuasions ; but to prevent the entire
destruction of the celestial seed, those who are called Noah were
regenerated, and their regeneration was effected by means of
s|)iritual seed, which is wdiat is signified in the present passage.
They are said to be vivijied who receive life from the Lord,
because there is life only in those things which are the Lord's ;
as must be evident to every one w^ho reflects that there is no
life in what does not pertain to eternal life, or what does not
regard eternal life. The life which is not eternal is not life,
and in a little while perishes ; nor can being (esse) be predic-
ated of those things which cease to be, but only of those which
never cease to be. Consequently, living (vivere) and being
(esse) are only in what is the Lord's, or Jehovah's ; because all
being and living for ever belongs to the Lord Himself. By
eternal life is meant eternal happiness (concerning which, see
what was said and shewn above, no. 290).

727. Verse 4. For (is yet seven clays, I v:ill cause it to rain
upon tlie earth forty clays and forty nights ; and I will destroy
every substance which I have made from off the faces of the
ground. For as yet seven days signifies to the commencement
of the temptation denoted by to rccin, of which forty clays and
forty nights expresses the duration. By / will destroy every
substance which I have made from off the faces of the ground is
signified that the prcrprium of man is, as it were, destroyed when
he becomes regenerate. It also signifies the extinction of those
descended from the Most Ancient Church, who destroyed them-
selves.

728. That for as yet seven clays here signifies to the com-
mencement of the temptation, is evident from the internal sense
of every expression in this verse ; the subject treated of being the
temptation of the man called Xoah. In a general sense'this
passage relates both to the temptation of that man, and to the
total vastation of those of the Most Ancient Church who were
reduced to this state. Wherefore for as yet seven days means not
only the beginning of the temptation, but also the end of the

2G0

CHAPTER YII. 4 [728.

vastation. The reason of this signification is, that seven is
a holy number, as was said and "shewn above (ver. 2 of this
chapter, and chap. iv. 15, 2-i ; also nos. 84-87), and has reference
to the Lord's Coming into the world, and also to His Coming into
glory ; in particular, to every Comiug of the Lord. Xovv, every
Coming of the Lord is, at the same time, the heginninf/ to those
who are regenerated, and the e7id to those who are vastuted.
Thus to the man of this Church His Coming was the beginning
of temptation. For when man is tempted, then he begins to he
made new, or to be regenerated. And it was also the end of
those descended from the Most Ancient Church, who had become
such that they could not do other than perish. This was also
the case with those who lived when the Lord came into the
world : for then the Church was in its last state of vastation ; and
then also it was made new. That this is the signification of ~
seven days, is evident from Daniel: "Seventy ivecks are deter-
mined upon thy people, and upon thy holy city, to finish the
transgression, and to make an end of sins, and to make recon-
ciliation for iniquity, and to bring in everlasting righteousness,
and to seal up the vision and prophecy, and to anoint the Holy
of holies. Know therefore and understand, that from the going
forth of the commandment to restore and to build Jerusalem
unto the Messiah, the prince, shall be seven tveeJcs" (ix. 24, 25).
These words, seventy vkcJcs and seven weeks, mean the sanje as
seven days, that is, the Lord's Coming ; but because the prophecy
is there a manifest one, the times are designated in a manner
still more holy and certain, by numbers compounded of seven.
Hence it is evident that seven, thus applied to times, signifies
not only the Lord's Coming, but also the connnencement of a
new Church at that time, as appears from its being said that
the Holy of Jwlics slioidcl he anointed, and Jcrusalcni vestured,
enid rehuilt. It also signifies the last vastation, denoted by the
words, seventy weeks are determined upon the holy city, tojinish
the transgression, and to make an end of sin. It bears the same 3
sense also in other parts of the Word ; as in Ezekiel, where,
speaking of himself, he says : " I came to them of the captivity
at Tel-abib, that dwelt by the river of Chebar, and I sat where
they sat, and remained there astonished among them seven days.
And it came to pass at the end of seven days that the w<jrd ot
Jehovah came unto me " (iii. 15, IG). Here ^even days evidently
signify the beginning of visitation ; for after seven days, while
he was sitting with those who were in captivity, the word of
Jehovah came to him. Again, in the same i)rophet : " Tiicy
shall bury Gog seven months, that they may cleanse the land.
After the end of seven months shall they search" (xxxix. 11,
12, 14) ; denoting the last term of vastation, and the first of
visitation. In iJaniel, speaking of Nebucliadnezzar : " Lt.-l his
heart be chanfjed from that of a man, and a beast's heart bo

2G1

720. 730.] GENESIS.

iixvi^n unto him ; and let seven times pass over him" (iv. 16 ;
also 25, 32). Here in like manner is denoted the end of
vastation, and the beginning of the new man. The same Avas
likewise represented by the seventy years of the Babylonish
captivity. For whether it be seventy or seven, and indeed
whether it be seven days or seven years, or seven ages, which
make the seventy years, the same is involved. The vastation
was represented by the years of the captivity ; the beginning of
a new Church by the deliverance, and the rebuilding of the
Temple. Similar things were also represented by Jacob's serving
Laban, where it is written : " I will serve thee seven years for
Kachel. And Jacob served seven years. And Laban said.
Fulfil her week, and we will give thee this also for the service
which thou shalt serve with nie yet seven other years. And
Jacob did so, and ' fulfilled her week " (Gen. xxix. 18, 20,
26-28). Here the service of seven years, and also the marriage
and liberty which succeeded it, have a like signification. The
period of these seven years, both here and in Daniel, was called
a week. The command given to the children of Israel to go
about the wall of Jericho seven times, that it might fall, and its
being said that " on the seventh day they arose early, about the
(laM^ning of the day, and compassed the city after the same
manner seven times. And it came to pass at the seventh time,
when the seven priests blew with the seven trumpets, the wall
fell" (Josh. vi. 10-20), was also significative, or it would never
have been commanded that they should go round the city seven
times, and that there should be seven priests and seven trum-
pets. From these and many other passages (as Job ii. 13 ;
Apoc. XV. 1, 6, 7, 8 ; xxi. 9), it may appear that the words/or as
yet seven clays denote the commencement of a new Church, and
the end of the old. And, as it here treats of the man of the
Church called Noah, and his temptation, and also of the last
posterity of the Most Ancient Church who destroyed themselves,
by this expression nothing else can be signified but the begin-
ning of Xoah's temptation, and the end, or the final devastation
and expiration, of the Most Ancient Church.

729. That to rain signifies temptation, is evident from its
having been said and shewn at the beginning of the present
chapter that a flood and inundation of waters, which is the same
as to rain in this place, represent not only temptation, but also
vastation. It will also be further confirmed by what remains
to be stated in the following pages concerning the flood.

730. That forty days and nights denote the duration of
temptation, appears clearly from the Word of the Lord ; the
reason of this signification being that the Lord suffered Himself
to be tempted during /or^y days (as related in ]\latt. iv. 1, 2 ;
Mark i. 12, 13 ; and Luke iv. 1, 2). Now, as all things, in general
and in particular, that were instituted in the Jewish and the

262

CHAPTER VII. 4. [730.

ctlier representative Churches hefore the Lord's Coming, were
typical of Him, so also were the forty days and nights,°whicli
represented and signified temptation in general, and specifically
every period of temptation. And because man when in tempta-
tion is in a state of vastation as to everything which pertains
to his proprium and those things which are corporeal, for what-
ever belongs to the proprium, or is corporeal, must necessarily
be destroyed by combats and temptations before he is born
again a new man, in other words, before he becomes spiritual and
celestial ; — therefore the forty days and nights denote also the
duration of vastation. The same meaning is here involved, the
subject treated of being both the temptation of the man of
the new Church called Noah, and the devastation of the ante-
diluvians. That the number forty signifies the duration both 2
of temptation and vastation, whether it be longer or shorter,
appears from Ezekiel : " Lie again on thy right side, and thou
shalt bear the iniquity of the house of Judah/o?% day^ ; I have
appointed thee each day for a year " (iv, 6) ; denoting the dura-
tion of the vastation of the Jewish Church, and also representing
the Lord's temptation ; for it is said that he should bear the
iniquity of the house of Judah. Again, in the same prophet :
" I will make the land of Egypt utterly waste and desolate. No
foot of man shall pass through it, nor foot of beast shall pass
through it, neither shall it be inhabited /or^^ ycarfi ; and I will
make the land of Egypt desolate in the midst of the countries
that are desolate, and her cities among the cities that are laid
waste shall be desolate foiiT/ years " (xxix. 10-12) ; denoting
also the duration of vastation and desolation ; where, in the
internal sense, forty years are in now^ise signified, lait only the
desolation of faith in general, whether within a longer or a
shorter time. In John : " The court which is without the temple
leave out, and measure it not, because it is given unto the
Gentiles, and the holy city shall they tread under foot forty and
two months" (Apoc. xi. 2). And again : " There was given unto 3
the beast a mouth speaking great things, and blasphemies ; and
power was given unto him to continue forty and two monthii"
(Apoc. xiii. 5); denoting the duration of vastation ; for it must
be evident to every one that it cannot mean a time; of forty and
two months. It is here said, however, forty avd two, which
means the same -as forty ; the origin of which is that seven days
signify the end of vastation and a new beginning ; on the other
hand, six signify laliour, arising from the six days of labour or
combat ; wherefore seven was nmltiplied l)y six ; tlience arises
the number forty-two, signifying the duration of the vastation
and the continuance of ^the temptation ; in other words, the
labour and combat of the man to be regenerated ; in whicli there
is what is holy. The round number forty, however, is used
instead of the irregular number forty-two, as appears from the

2G3

7:U.] GENESIS.

4 iiliove passages from the Apocalypse. That the Israelites were
led about for forty years in the wilderness, Ijefbre they were
introduced into the land of Canaan, represented and signified
likewise the duration of temptation, as well as the duration of
vaslalion. The duration of temptation was represented by the
fact that they were afterwards introduced into the Holy Laud ;
and the duration of vastation, l)y the circumstance that all
who were above twenty years old at their departure from Egypt
died in the wilderness, except Joshua and Caleb. Their temp-
tatit)ns were denoted by those things at which they so often
murmured, and their vastations by the plagues and destructions
they so frequently met with ; as will be shewn, by the Lord's
1 )ivine mercy, when we come to treat particularly of them.
Concerning them it is thus written in Moses : " Thou shalt re-
member all the way which Jehovah thy God led thee these
forty years in the wilderness, to humble thee, and to prove thee,
to know what was in thy heart, whether thou wouldest keep
His Commandments, or no" (Deut. viii. 2, 3, 16). Moses being-
forty days and forty nights on Mount Sinai, also signified the
duration of the Lord's temptation, as appears from what is
written: "He was on Mount Sinai /or/?/ days and forty niylits,
neither eating bread nor drinking water, and praying for
the people lest they should be destroyed (Deut. ix. 9, 11, 18,

5 25 to the end ; x. 11 ; Num. xiv. 33-35 ; xxxii. 8-14). The
reason why hy forty days is signified the duration of temptation,
is, as has been stated, because the Lord suffered Himself to be
tempted by the Devil for forty days. Wherefore, since all
things were representative of the Lord, when an idea of tempta-
tion was in the angels, that idea was represented in the world
of spirits by such things as are m the world. Thus it is with
all angelic ideas. While they are descending into the world of
spirits, they are made to appear in a representative manner.
Thus it was with the number forty, because the Lord was
tempted forty days. The present and the future are one with
the Lord, and thence in the angelic heaven ; that which is to
come is present, or that which is to be done is done ; hence the
representation of temptations and vastations by the number
iorty, in the representative Church. These are facts which
cannot, however, as yet be clearly comprehended, in conse-
quence of the nature of the influx of the angelic heaven into the
world of spirits being unknown.

731. That by, / vMl destroy every suhstance v:hich I have made
from off the faces of the ground, is signified that the proprium of
man is as it were destroyed when it becomes vivified, is evident
from what has been said before respecting the jJrojjrinm. The
2)ro2-)rmm of man is altogether evil and false ; and so long as it
continues active, man is in a state of death. But when he
undergoes temptations it becomes dispersed, or, in other words.
204

CHAPTER VII. 5, G. [732-734.

loosened aud tempered by truths and goods from the Lord ;
and thus it is vivified, and appears as if it were not present
Its ceasing to manifest itself, and being no longer injurious, are
denoted by the words / will destroy, although it is never in
reality destroyed, but remains quiescent. In this respect the
2J)V])7-iu7n may be compared to black and white, which, being
variously modified by the rays of light, are changed into beauti-
ful colours, as blue, yellow, purple, etc., by which, according to
their arrangement, as in flowers, for example, divers forms of
beauty and loveliness are presented to view, albeit the lilack
and the white radically and fundamentally remain. But since
the final vastation of those who were from the Most Ancient
Church is likewise here treated of, therefore, /zr/// destroy every
substance ivhieh I have made from, off the faces of the ground,
signifies also those who perished, as also in the following verse
(ver. 23). The substance which I have made denotes everything,
that is, every man in whom was celestial seed, in other words,
who belonged to the Church. "Wherefore, also, both in this and
in the following verse (ver. 23), the term yround is used, which
signifies a man of the Church, in whom good and truth arc
sown. In those who are called Noah, these successively
grew up, on the separation of evils aud falsities, as has been
observed; but amongst the antedilu\'ians who perished, it
became extinguished by tares.

732. Verse 5. And. Noah did according unto cdl that Jehovah
commanded him signifies, as before, that it was so done. In
the preceding chapter, as may be seen at verse 22, it is twice
said that Noah did what was commanded, while here it is
only said once. The name God is also there used, but here
it is Jehovah. The reason of this is, that there it treated of
intellectual things ; Init here the subject is voluntary things.
Intellectual things regard those of the will as other and distinct
from themselves ; while things voluntary regard those l)clonging
to the understanding as united to, or as one with, themselves ;
for the understanding is from the will. This is the reason wliy
it is there mentioned twice, and here only once ; and also why
the Lord is there called God, but here Jehovah.

733. Verse 6. And Noah was a son of sio: hundred years,
and a flood of waters vjas caused upon the earth. That No(ih
was a son of six hundred years signifies his first state of tempta-
tion ; that a flood of luaters was caused upon the earth signilics
the beginning of that temptation.

734. In the preceding chapter, the subject treated of^was
intellectual truths, in which the man of the Churcli called Kuidi
was instructed by the Lord, l)efore his regeneration (vers. 13 to
the end); and after that voluntary goods, with which lie was
also gifted by the Lord, in the present chapter (vers. 1 l"*^-'^');
and because both are treated of, it appears as a repetition. The

205

7;?5,] GENESIS.

sultji'ct which n(»\v coinos to he considered, however, is his
ti'iiiptiition ; ;uul this, indeed, in its first state, thus the begin-
ning of temptation (vers, (i-10) ; and, as every one may see, a
n-petition again occurs. For in this verse it is said that Xoah
was a son of six hundred years when the flood was caused upon
the earth; and in the 11th verse, that it was in the six hun-
dredth year of his life, in the second month, and on the seven-
teenth day of the month. So in the following verse (ver. 7), it
is said tliat Xoali entered into the ark with his sons and their
M-ives; and likewise in tlie 13th verse. Again in the 8th and
Dth verses, it is said tliat beasts entered into the ark to Noah ;
and the same is also repeated in verses 14, 15, and 16. From
nil this it is evident that there is here likewise a repetition of
what was said before. He who abides in the sense of the letter
only, cannot know otherwise than that there is a certain histor-
ical circumstance tluis repeated ; but here, as elsewhere, there
is never any least expression which is superfluous or without
meaning; for it is the Word of the Lord. And hence there is
no repetition wathout a difference of signification. The present
passage, as has been previously remarked, describes his first
temptation, or his temptation as to intellectual things, and after-
wards his temptation as to voluntary things. These two tempta-
tions succeed each other with the man who is to be regenerated ;
for to be tempted as to things intellectual is entirely different
from being tempted as to things voluntary. Tlie temptation
as to intellectual things is light, Itut the temptation as to
voluntary things is severe.

735. The reason why temptation as to intellectual things or as
tr) the falsities in man, is light, is, because man is in the fallacies of
the senses; and the fallacies of the senses are such that they can-
not Init enter, and are therefore easily dispersed. Thus all who
remain in the sense of the letter of the Word, where it is spoken
according to man's apprehension, and consequently according to
the fallacies of his senses, if they believe it in simplicity, because
it is the Word of the Lord, readily suffer themselves to be in-
structed, although they are in fallacies. As, for example, he who
l)elieves that the Lord is angry, and that He punishes and
})nngs evil upon the wicked, is, because he has this from the
letter of the Word, easily instructed in the real truth. In like
manner, he who believes in simplicity that he is able to do good
of himself, and that he will receive a reward in the other life
if he be good from himself, may easily be taught that the good
M'hich he does is from the Lord, and that He, out of mercy,
freely dispenses reward. Hence, when such persons enter into
temptation as to things intellectual, or as to these fallacies, they
can only be mildly tempted ; and this, which is the first tempta-
tion, and indeed scarcely appears like temptation, is the subject
now treated of It is otherwise, however, with those who do
266

CHAPTEE VII. 6. [736, 7.37

not believe the Word in simplicity of heart, but confirm them-
selves in fallacies and falsities, because these favour their lusts,
and who, impelled by this motive, collect together various
reasonings from themselves and their scientifics, and afterwards
confirm these by the Word, and thus persuade and impress
themselves with the idea that what is false is true.

736. Now Noah, or the man of this new Church, was of such
a character, that he believed in simplicity what had been handed
down from the Most Ancient Church, which was a collection of
doctrinal truths reduced into a certain form of doctrine by those
denominated Enoch. The innate disposition of the man of this
Church was altogether different from that of the antediluvians
who perished, and who were called Nephilim ; for the latter im-
mersed the doctrinals of faith in their filtliy lusts, and thereby
conceived direful persuasions, from which they were unwilling
to recede, even when instructed by others, and it was demon-
strated that they were falsities. There are also persons in the
present day of these two kinds of genius or innate disposi-
tions. The former can easily be regenerated, but the latter
with difficulty.

737. That Noah was a son of six hundred years signifies his
first state of temptation, may appear from the consideration,
that here, and even down to the account of Heber in the eleventh
chapter, nothing else is signified by numbers, ages, and names,
but events (res) ; as was also done by the ages and names of all
in the fifth chapter. That six hundred years here signify the
first state of temptation, may be seen from the numbers that are
here dominant, which are i!e% and sir, of which the latter is twice
multiplied by the former. That the number is larger or smaller
than those from which it is derived, does not change the signi-
fication. With regard to the number ten, it was shewn above
(chap. vi. 3) that it signifies remains ; and that the number six
has reference to labour and combat, appears from various parts
of the Word. In the preceding verse, the subject treated of was
the preparation of the man for temptation, by his being in-
structed by the Lord in intellectual truths, and in voluntary
goods; these truths and goods are remains, which are not ] pro-
duced so as to be acknowledged l)elbre man is regenerated. With
those who, by undergoing temptations, become regcnerati'd,
remains are necessary, that the attendant angels may thence
bring forth what is required for their defence against the evil
spirits who assault man by exciting his falsities. Now, as rcmaina
are signified by ten, and combat by six, mention is here made of
six hundred years ; in which the dominant numbers are ten and
six, and signify a state of temptation. That the number six has
an especial reference to combat, appears from the first chapter
of Genesis, where the six days are spoken of in which man is
regenerated before he is made celestial. For during these there

207

71)8, 730.] GENESIS.

is oontiiuial combat, but ou the sn-e7ith day there is rest ; and
heiu'e the six days of labour were ordained, and the seventh
the Sabbath, which signifies rest. For the same reason also a
Hebrew servant served six years, and on the seventh was made
free (Exod. xxi. 2 ; Deut. xv. 12 ; Jer. xxxiv. 14) ; and they
sowed the land six years, and gathered its produce, but on the
seventh allowed it to rest ; and they did in like manner with the
vineyard (Exod. xxiii. 10-12) ; aud on the seventh year there
was a Sabbath of rest for the land, a Sabbath of Jehovah (Lev.
XXV. 3, 4). As the number six denotes labour and combat, so
it also means the dispersion of falsity. As in Ezekiel : " Behold,
six men came from the way of the higher gate, which lieth
toward the north, and every man aii instriiment of his dispersion
in his hand " (ix. 2). The same prophet, prophesying against
Gog, says : " And I will turn thee back, and will leave but the
sirth part of thee, and will cause thee to come up from the
north parts " (xxxix. 2). In these passages, six and a sixtli
2>art stand for dispersion ; the north, for falsities ; and Goy, for
tliose who lay hold of doctrinals from things external, by which
they destroy internal worship. So in Job : " He shall deliver
thee in six troubles, yea, in the seventh there shall no evil touch
3 thee" (v. 19); denoting the combat of temptations. In some
instances where the number six occurs in the Word, it does not
signify labour, combat, or the dispersion of what is false, but the
holiness of faith ; in consequence of its relation to the number
twelve, which signifies faith and all things of faith in the com-
plex ; and to the number three, which denotes what is holy.
Hence also the genuine derivation of the number six, as em-
ployed by Ezekiel (xl. 5), where he relates that the man's reed,
with which he measured the holy city of Israel, was six cubits
and a hand's breadth ; and so in other passages. The reason of
this derivation is, that in the combat of temptation the holiness
of faith is present ; and also that the six days of labour and
combat look forward to a seventh which is holy.

738. Noah is here called a son of six hundred years, because,
as shewn above, a son signifies intellectual truth. He is not
called a son, however, in the eleventh verse, because his tempta-
tion as to things voluntary is the subject there treated of.

739. That by a flood of waters is signified the beginning of
temptation, may appear from the fact that the subject here
treated of is temptation as to things intellectual, which always
precedes, and is comparatively slight, as has just been observed.
Hence it is called a flood of waters, and not simply, as in the
seventeenth verse, a fiood. Eor waters especially signify the
spiritual things of man, or the intellectual things of faith, and
also their opposites, or falsities ; as might be confirmed by

2 numerous citations from the Word. That a flood of waters, or
an inundation, signifies temptation, appears from what was
208

CHAPTER YII. 7. [740, 741.

stated at the beginning of the chapter, and also from Ezekiel :
" Thus saith the Lord Jehovih, I will even rend it with a
stormy wind in My fury, and there shall be an ovcrfiou-imj
shower in Mine anger, and great hailstones in My fury to con-
sume it. So will I break down the wall which ye have daubed
with untempered mortar" (xiii. 13, 14). HereVt stonny wind
and an ovcrjioiving shoiver signify the desolation of falsity ; and
a wall daubed with wiitempcred [^inortar'] a fiction bearin'-^ the
semblance of truth. So in Isaiah : " Jehovah God has been a
refuge from the inundation, a shadow from the heat, when the
Itlast of the terrible ones is as an inundation against the wall "
(xxv. 4). In this passage an inundation denotes temptation as
to intellectual things ; and it is distinguished from temptation
as to things voluntary, which is called heat. Again, in the ;
same prophet : " Behold, the Lord hath a mighty and strong
one, as an inundation of hail, a destroying storm, a flood of
miglity vrnters overflotvi^ig " {xxviii. 2). Here the degrees of
temptation are described. Again : " When thou passest througli
the waters, I will be with thee ; and through the rivers, they
shall not overflow thee ; when thou goest through the fire, thou
shalt not be burned, neither shall the flame kindle upon thee "
(xliii. 2). Waters and rivers here represent falsities and fan-
tasies ; and^7^e oxvA flame, evils and lusts. In David : " For this
shall every one that is godly pray unto Thee in a time when
Thou mayest be found ; surely in the inundation of many v.-atrrs,
they shall not come nigh unto him " (Psalm xxxii. G). Here
the inundation of taaters denotes temptation ; which is also called
a flood. In the same: "Jehovah sitteth upon the flood; yea,
Jehovah sitteth king for ever" (Psalm xxix. 10). From these
passages, and from what was premised in the early part of this
chapter, it is evident that the flood or inundatif)n of waters,
here described after the manner of a history, according to the
custom of the most ancient people, means nothing else but
temptations and vastations.

740. Verse 7. And Noah entered, and his sons, and his wife,
and his sons' wives tvith him, into the ark, from before the wcdcrs
(f the flood. That Noah entered into the ark from before the
waters of the flood signifies that he was protected intcm))tation ;
l)y sons, as before, are signified truths; by wife, goods ; and by
sons' v:ives, truths conjoined with goods.

741. That Noah entered into the ark from hforr the vniters of
the flood signifies that he was protected, is plain to every one.
Temptations are the combats of evil spirits with the angels,
who are with man. Evil spirits excite all the perverse doings
of man, also tlie thoughts which he lias had from infancy ; thus
both his evils and falsities ; and coiulemn bim. Nothing is more
delightful to them than this. Indeed, the very essential diilight
of their life consists in this. But the Lord, by His nii'jels, pro-

2G9

74-J-747.] GENESIS.

ti'cls man, and restrains the evil sjjirits and genii lest they
should hreak Ibrth as a llo(xl beyond their limits, and beyond
man's ability to bear.

742. Tliat by sons are si^unitied truths, by wife, goods, and by
sons' wives, truths conjoined with goods, was shewn at verse 18
of the preceding chapter, where the same words occur. By
truths and goods, notwithstanding they are here called sons and
wives, are signified those which were in the man called Xoah,
by means of which he was protected. For such is the most
ancient style of tlie Word, that, although it is connected as au
historical relation, it contains within its bosom the hidden
things of heaven.

743. Verses 8, 9. Of the clean beast, and of the beast irhieh
VMS not clean, and of the fovjl, and of eve^'y thing which creepeth
upon the ground, two by tvjo, entered in to Noah into the ark,
male and female, as God commanded Noah. By clean beasts, as
liefore, are signified affections of good ; by beasts which vjere not
clean, lusts; by the /o?r/, thoughts in general; and by every-
thing which creepeth upon the ground, the Sensual and whatever
gives pleasure. Two by tu-o signify things corresponding ;
that they entered into the ark signifies that they were protected ;
nude and female, as before, truth and good ; as God commanded
Noah signifies that it was so done.

744. That by cleaii beasts are signified good affections, has
been said and shewn before, when the second verse of the pre-
sent chapter was explained. It is, therefore, unnecessary to
dwell on the subject here. It was also shewn there that iin-
clean beasts denote lusts, or evil affections.

745. That by the fowl are signified thoughts in general, is
evident from what has been often said before concerning birds,
that they signify intellectual or rational things. But above,
they were called foivls of the heavens, while here they are simply
called fowl. AVherefore, they signify thoughts in general. For
fowls are of various kinds, both clean and unclean, and, in the
14th verse, they are distinguished into fowl (avis), the Hying
thing (volucer), and the winged thing (cdatnm). Of these the
clean denote thoughts of what is true ; the unclean, thoughts
of what is false. But, by the Lord's Divine mercy, this subject
shall be more fully explained hereafter.

746. That by everything which creejxth upon the ground is
signified the Sensual and whatever gives pleasure, was also
said and shewn above. The most ancient people compared and
likened the sensual things and gratifications of man to reptiles
and creeping things, and also called them so by name, because
they are the extremes, and as it were creep on the surface of
man, and are not allowed to raise themselves higher.

747. That tvjo by two signify things corresponding, may be
seen by every one from this consideration, that two constitute

270

CHAPTEE YII. S, 9.. [748-751.

a pair. Pairs cannot exist unless they nmtuallv correspond, as
truths do to goods, evils to falsities. For there' is in all tliinus
a resemblance (instar) of marriage, or imion in pairs, like that
just mentioned, derived from the marriage of the understanding
with the will, or of intellectual with things voluntary: ancf,
indeed, everything has its own marriage, m other words, its
own mode of uniting with another so as'to form a pair, without
which nothing ever subsists.

748. That thei/ entered into the ark signifies that they were
protected, was shewn in the preceding' verse (ver. 7),' when
speaking of JSToah, and his sons, and their wives.

749. That male and female signify truth and good, is evi-
dent from what was stated above (when explaining chaj).
vi. 19), where the terms male and female are predicated of
birds, and man and wife of beasts. The reason of this was
also there stated. It is owing to the marriage of voluntary
and intellectual things ; but not so, of things intellectual,
regarded in themselves, with things voluntary. In the former
case they are as man and wife, but in the latter as male and
female. Now, as the subject here first treated of is the tempta-
tion of the man of this Church as to things intellectual, they
are here, therefore, as has been observed, called male and

female. Combat, or temptation, as to things intellectual, is
thereby understood.

750. That as God commanded JVoah signifies that it was so
done, was shewn aljove (both in the foregoing chapter, ver. 22,
and also in ver. 5 of the present chapter).

751. As the temptation of the man of the new Church called
Noah is the subject here considered, and as the nature of temj)-
tation is known to few, if any, because so few in the present
day undergo temptations, and those who do so know no otlier
than that there is something inherently existing in themselves
which thus suffers — I am permitted briefiy to explain the
matter. On such occasions wicked spirits excite the renicni-
brance of all the falsities and evils which a man has thought or
done from infancy, and this in a manner so artful and malicious
that it cannot be described. The angels, however, who arc ia
man, bring f(jrth his goods and truths, and thereby defend liiiii.
It is this combat which is felt and perceived in man, and gives
rise to remorse and the pangs of conscience. Tiiere are two
kinds of temptations, the one as to things intellectual, the :
other as to things voluntary. When man is tempted as to
the things of the understanding, then wicked sjiirits excite the
evil deetls of which he has been guilty, here signilied by tlic!
unclean beasts, and thus accuse and condenni him. At the
same time, they call forth his good deeds, liere alsf) signilied by
the clean beasts; but these they pervert in a thousand ways.
They also, at the same time, excite his thouglits, here signilied

271

7r.2-7r.r..] genesis.

hv tlio fowl; mill liosiJos, also, those things which are here
siL^Miiiied l>y ovi'i-ylhing which creei)Cth upon tlie ground. This
temptation, however, is slight, and is perceived only by the
recollection of these things, and by a certain anxiety therefrom.
I'.ut when man is tempted as to things voluntary, then not so
much what he has done and thought is excited, but evil genii
— for by that name may evil spirits of this kind be called —
intlamc'him with their own evil desires and unclean affections,
with which he is imbued, and thus carry on the combat by the
very lusts of man. This they effect in so malicious and clan-
destine a manner, that it is impossible to suppose them its
agents ; for they infuse themselves into the life of his impure
affections, and in the same instant turn and bend the affection
for good and truth into the love of evil and falsity, so that man
cannot possibly know otherwise than that it is done of himself,
and tlius flows in of its own accord. This temptation, of which
more will be said hereafter, is most grievous, and is perceived
as internal agony and tormenting fire. Multiplied experience
has assured me of the correctness of this description, and has
also informed me of the period when this influx, or inundation
from the evil spirits or genii, takes place, as well as its origin,
nature, and mode of operation ; but these we shall, by the
Lord's Divine mercy, subsequently detail at length.

752. Verse 10. And it ivas till seven days, and the waters
of the flood were upon the earth. By these words, as before, is
signified the beginning of temptation.

75.3. That by seven days is signified the beginning of tempta-
tion, was shewn at verse 4. For the present passage has relation
to that which precedes ; and this temptation, which was a
temptation as to the understanding, being the beginning, or
first temptation, is therefore thus expressed. In consequence
also of its being a temptation as to the understanding, it is here
typified, as at verse 7, by the waters of a flood, called, verse 6,
a flood of waters, this properly representing such a temptation,
as was there shewn.

754. Verse 11. In the six hundredth year of Noah's Ufe, in
the second month, on the seventeenth day of the month, on that
day were all the fountains of the great deep hrohm up, and the
cataraets of heaven were opened. By the six hundredth year, the
secoyid month, and the seventeenth day of the month, another state
of temptation is signified ; by all the fountains of the great deep
heing hroken ujj, the extreme of temptation as to things volun-
tary ; and by the cataracts of heaven heing opened, the extreme
of temptation as to things intellectual.

755. That Ijy the six hundredth year, the second month, and
the seventeenth day, is signified another state of temptation,
follows from what has been previously stated. For, from the
sixth to the present verse, the subject treated of was the first

272

CHAPTER VII. 11. [755.

temptation, as to his intellectual thin<j;s; whereas now it is
concerning another state, namely, as to things voluntary. Hence
Noah's age is twice mentioned ; formerly as a son of six hundred
years, and here, that he was in the six-hundredth year, the
second month, and the seventeenth day of his life, when the
Hood took place. It must need be inconceivable to every one
that by the years of Noah's age — wiierever the years, months,
and days are given — is meant a state of temptation as to things
voluntary. But, as was above observed, such was the manner
of speaking and writing among the most ancient people. They
were especially delighted in thus designating times and names,
and thence framing a semblance of true history ; and lierein
their wisdom consisted. That six hundred years are nothing but -
the first state of temptation, was shewn above (yer. 6) ; and the
meaning of the six-hundredth year in the present place is
similar. In order, however, to denote another state of tempta-
tion, months and days are added, and a particular number of
months, which was two, or the second ; two having reference to
combat, as may appear from the signification of that number
spoken of in the second verse of this chapter, where it was
seen to signify the same as six, that is, labour and combat, and
also dispersion. The number seventeen, how^ever, signifies both
the beginning and the end of temptation, by reason of its being
composed of the numbers seven and ten. "When the number
seven denotes the beginning of temptation, it implies till seven
(lays, or a week composed of seven days ; and that it then has
this representation, was shewn at the fourth verse of the
present chapter. When, however, it means the end of tempta-
tion (as at ver. 4 of chap. viii. which follows), then seven is a
holy number, to which ten, as representative of remains, is
added ; because without remains man is incapable of regenera-
tion. That the number seventeen signifies the beginning of 3
temptation, appears from Jeremiah's being commanded to buy
a field in Anathoth, of Hanameel, his uncle's son, when " he
weighed him the money, even seventeen shekels of silver" (xxxii.
9). It is here used in reference to the Babylonish ca])tivity,
whereby are represented the temptation of the faitld'ul and the
devastation of unbelievers ;— and, indeed, l)oth the l)eginning of
temptation and its termination, or the period of deliverance, as
is evident from the subsequent verses of the same chapter; the
captivity being spoken of there at verse ;]G,and the deliverance
at verse 37. Such a number would never have occurred in the
prophecy, unless, like everything else mentioned, it hail involvc^d
some arcanum. That seventeen signilies the beginning of 4
temptation, is evident also from Josei.h's age l)eing stjvi'iitecn
years when he was sent to his Ijrethren, and sold into JOgyjft
(Gen. xxxvii. 2). That his being sold into Kgy]it had a similar
representation, will be shewn, by the Lord's Divine^ ^i^^-^'^y' ^'^
VOL. I. y - ' ^

75G.] GENESIS.

the explanation of that passa^je ; for tlie historical circumstances
there related are re]n-escntative events, although they really
occurred as they are described, lint in this case a history is
framed merely for the sake of its signihcation, which never took
place in the manner related in the sense of the letter. Still the
former involved arcana of heaven, even in each particular expres-
sion, just as the latter do. That such should be the case must
necessarily appear strange, since, wherever either true history
or the semblance of true history occurs, the mind is held in the
letter, from which it is unable to withdraw itself, and hence
5 believes in no ulterior signification or representation. Tliere is,
however, a certain internal sense, and the life of the Word
resides in it, and not in the letter, which, apart from this sense,
is dead. This may be evident to every intelligent person. For,
without the internal sense, wliat difference is there between the
historical relations in the Word, and those to be met with in any
profane writer ? Thus, what use would there be in knowing
the year, and the month, and the day of Noah's life, when the
deluge took place, unless some heavenly arcanum were therein
involved ? And who cannot see that all the fountains of the
great deep being broken up, and the cataracts of heaven opened,
is a prophetic form of speech ? Not to mention other considera-
tions to the same purpose.

756. That by all the fountains of the great deep hcing broken
up, the extreme of temptation as to things voluntary is signified,
may appear from what was just now said of temptations being
of two kinds, one relating to intellectual and the other to volun-
tary things, and that the latter are the more grievous ; as well
as from tlie consideration that hitherto the subject treated of
has been intellectual temptation. It is also confirmed by the sig-
nification of a f/c(^p, which denotes lusts and the falsities therefrom
(as mentioned above, no. 18) ; and in the following passages of the
Word : " Thus saith the Lord Jehovih, When I shall make thee
a desolate city, like the cities that are not inhabited, when I
shall bring up the deep upon thee, and many waters shall cover
thee " (Ezek. xxvi. 19). The deep and mcmy urtters signify the
extremity of temptation. In Jonah : " The waters compassed
me about even to the soul, the deep closed me round about "
(ii. 5). Here waters and the deep have a similar meaning. In
David : " Beep calleth unto deep at the voice of thy waterspouts ;
all thy waves and thy Ullovjs are gone over me " (Psalm xlii. 7) ;
evidently denoting the extreme of temptation. Again: He
rebuked the Red Sea also, and it was dried up, so He called
them through the deep as through the wilderness. And He
saved them from the hand of him that hated them, and redeemed
them from the hand of the enemy, and the waters eorered their
enemies" (Psalm cvi. 9-11). Here the deep is distinctly com-
pared to the temptations in the wilderness. By the deep, in
274

CHAPTER VII. 12. [757-760.

ancient times, was signified Hell ; and fantasies and persuasions
of falsity were likened to waters and streams, and likewise the
vapour thence. Some of the hells, also, of which, by the Lord's
Divine mercy, more will be said hereafter, appear as deeps antl
seas. Thence come the evil spirits who devastate and tempt
man ; and the fantasies which they infuse, and the desires with
which they intlame him, are like inundations and the exhala-
tions therefrom ; for, as has been observed, man throutrh the
medium of evil spirits has conjunction with Hell, and throuLrh
that of angels, with Heaven. Such things, then, are signified
when it is said that all the fountains of the great deep are
broken up. That Hell is called a deep, and the filthy things
which are thence are called streams, is plain from Ezekiel :
" Thus saith the Lord Jehovih, In the day when he went down
to hell I caused him to mourn ; I covered the deep above him,
and I restrained the streams thereof, and the great waters were
shut up " (xxxi. 15). Hell is also denominated a deep in
John (Apoc. ix. 1, 2, 11 ; xi. 7 ; xvii. 8 ; xx. 1, 3).

757. That by the cataracts of heaven being opened is denoted
the extreme of temptation as to things intellectual, appears
also from the fact that temptation as to things voluntary, or
the lusts, can never be separated from temptation as to things
intellectual ; for if they were separated there would be no
temptation, Init inundations ; as with those who live in the fire
of lusts, in which, like infernal spirits, they perceive the delights
of their life. They are called the cataracts of heaven from being
an inundation of falsities or reasonings, concerning which it is
said also in Isaiah : " He wlio fleeth from the noise of the fear
shall fall into the pit, and he that cometh out of the midst of
the pit shall be taken in the snare ; for the cataracts from on
high are opened, &.m\ the foundations of the earth do shake"
(xxiv. 18).

758. Verse 12. And the rain was tqjon tJie earth forty dai/s
and forty nights, signifies that this temptation continued; rain
denotes temptation ; forty days and nights, its duration.

759. That rain here denotes temptation, is clear from what
lias been said and shewn above concerning iloods and inunda-
tions; as well as from the consideration that the fountains of
the great deep being broken up, and the cataracts of licavcii
opened, signify temptations.

760. That forty days and forty nights denote duration, was
shewn above" at verse 4. Forty, as was there stated, signifies
every duration of temptation, whether it be longer or sliortcr,
and indeed a grievous temptation, such as is connected with
things voluntary; for man has procured to himself, by con-
tinual pleasures, and by self-love and the love of the world—
thus by lusts, which are continuations of those loves— a lifi;
entirely made up of such affections. Now this life can Ijy no

275

TGI. 702.] GENESIS.

iiiean.s ngroe with heavenly life, since no one can love worldly
and heavenly things at the same time. For to love what is
worldly is to look "downwards, and to love what is heavenly is
to look npwards. And it is still less possible to love self and
the neighbour at the same time ; and most difficult of all to
love self and the Lord. He who loves himself hates all who
are not subservient to himself, thus he who loves himself is the
farthest distant from heavenly love and charity ; which consists
in man's loving the neighbour more than himself, and the Lord
above all things. How remote man's life is from heavenly life
is then evident. And hence he needs to be regenerated by the
Lord through temptations, that his life may be bent into accord-
ance with it. This is the reason why this temptation is so
grievous ; for it approaches, assaults, destroys, and changes the
very life of man. Whence it is so aptly described by the
fountains of the deep being broken up, and the cataracts of
heaven opened.

761. Spiritual temptation in man is a combat of evil spirits
with attendant angels ; and this combat is generally felt in his
conscience, as has been previously stated and confirmed. Of
this warfare it may be further observed, that the angels con-
tinually defend man, and avert the injuries which evil spirits
intend him. Nay, they even defend what is false and evil in
him ; knowing full well that these falsities and evils come from
evil spirits and genii. For man never of himself produces any-
thing false or evil, these proceeding from the evil spirits attendant
upon him. The latter, however, so great is their malignity, at
the same time make him believe that they originate in himself ;
and what is more horrible still, in the very instant of infusing
tlieir evils and falsities, and causing man to believe [that they
are from himself], they also accuse and condemn him, as I can
testify from repeated experience. The man who is not in faith
towards the Lord cannot be enlightened, but supposes that evil
is from himself, and he thus appropriates it to himself, and
becomes like the evil spirits who attend him. Such is the con-
dition of man ; and as the angels are acquainted with his state,
in the temptations of regeneration they even defend his falsities
and evils ; for otherwise he would sink under them in conse-
quence of being nothing but evil, and the falsity therefrom ;
so that he is a mere mass and compound of evils, and of the
falsities therefrom.

762. Spiritual temptations, however, are at this day little
known, not being permitted in the manner they formerly were,
because man is not in the truth of faith, and hence would fall
under them. Instead, then, of temptations, there are other
things, such as misfortunes, sorrows, and anxieties, which arise
from natural and corporeal causes, and bodily pains and dis-
tempers, and these serve to subdue and break in some degree

276

CHAPTER VII. 13. [763-7C5.

the life of the pleasures and lusts of the body, and to determine
and elevate the thoughts to interior and pious subjects. These,
however, are not spiritual temptations ; such beino- experienced
only by those who have received a conscience of Inith and uood
from the Lord ; conscience being the plane on Avhich tem^jta-
tions operate.

763. Hitherto temptations have been treated of. What
follows is the end of the temptation. And this was in order
that a new Church might exist.

764 Verse 13. In the selfsame clay entered Noah, and Shew,
and Ham, and Jajihcth, the sons of Noah, and Noah's wife, and
the three vnves of his sons ivith them, into the ark. By enterinr^
into the ark is signified here, as before, that they were saved ; by
Noah, what was of the Church ; by Shem, Ham, and Japhcth,
what was of the Churches thence ; by the sons of Noah, doc-
trinals ; and the three ivives of his sons with them, the Clnirches
themselves thence.

765. Hitherto the subject treated of is the temjitation of tlie
man of the Church called Noah ; first, his temptation as to in-
tellectual things, which are the truths of faith (vers. 6 to 10) ;
and afterwards his temptation as to voluntary things, whicli
look to the goods of charity (vers. 11, 12). The object of these
temptations was, that the man of the Church, or a new Church,
might thence arise, the Most Ancient Church having p(^rished.
This new Church, as previously observed, was of a different
genius (iHffo/es) from the Most Ancient Church, namely, spiritual ;
which is of such a nature that man may be born again l)y the
doctrinals of faith. For when these are implanted, then con-
science is finsinuated into him to prevent his acting contrary
to the truth and good of faith ; and thus he becomes endowed
with charity, which governs his conscience, and under the in-
fluence of which he begins to act. Hence it is evident that a
spiritual man is not one who supposes faith to be saving without
charity ; but one who makes charity the essential of faitli, and
acts accordingly. The object of the temptations here described
was the existence of such a man or Church; and tlie .subject
now under consideration is this very Church. That the Church
is still treated of, may also appear from there ])eing a repetition
as it were of the same thing ; for it is here said, In the selfsame
day entered Noah, and Shem, and Ham, and Japheth, the sons
of Noah, and Noah's wife, and the three wives of his sons with
them, into the ark And to the same purport at verse 7, but in
these words : And Noah luent in, and his sons, and his wife
and his sons' ivives with him, into the ark. As, however, the
Church is here treated of, therefore his sons, Shem, Ilam, and
Jajiheth, are inentioned ; and when this is the case, they signify
the man of tlie Churcli. Jhit when they are merely sjiokcn of
as sons, without their names being given, they repn^scnt the

277

707-770.] GENESIS.

t nulls of faith. There is also a further repetitiou of what was
said above at verses 8, 9, respecting the beasts and fowls entering
iiUo the ark, at verses 14, 15, and 16 ; but this is done wuth an
appropriate variety, and here applicable to the Church.

7G7. That to enter into the ark signifies the salvation of the
man of the Church called Noah, and of the other Churches
mentioned, which descended or were derived from him, may-
appear from what has been previously said of entering into
the ark.

708. That by Noah is signified what was of the Church, and
by Shem, Ham, and Jajoheth, what was of the Churches thence,
appears from the circumstance of their not being here called
his sons, as before (ver. 7), but they are themselves mentioned
by name ; and when thus spoken of they signify the man of
the Church. The man of the Church is not only the Church
itself, but everything belonging to it. It is a general term
comprehending whatever is of the Church, as was before re-
marked, concerning the Most Ancient Church being called Man,
and concerning the other Churches which are mentioned by
name. Thus by Noah, and by Shem, Ham, and Japheth, is
signified whatever pertains to this Church, and to the Churches
therefrom, in one complex. Such is the style and mode of

2 speaking adopted in the Word, And hence, when Judah is
named in the prophets, the celestial Church, or whatever is of
that Church, is generally understood. When /sraeZ is mentioned,
most commonly the spiritual Church, or whatever is of that
Church, is signified ; and when Jacoh is spoken of, the external
Church is denoted by him. Eor with every man of the
Church there is given the internal and the external of the
Church. The internal is where the true Church is ; the external

3 is what is from it, that is, Jacoh. The case is otherwise where
they are not mentioned by name, in consequence of Judah,
Israel, and Jacoh there referring to the Lord's kingdom repre-
sentatively. The Lord alone is Man, and the all of His kingdom ;
and, as the Church is the Lord's kingdom upon earth, the Lord
alone is the all of the Church. The all of the Church is love
or charity ; wherefore man, or, what is the same thing, any one
mentioned by name [in the Word], signifies love or charity,
that is, the all of the Church, and then wufe denotes simply the
Church thence, as in the present instance. In regard to the
nature of the Churches represented by Shem, Ham, and Japheth,
more will be said, by the Lord's Divine mercy, in what follows.

769. That by the sons of Noah are signified doctrinals, appears
from the signification of sons spoken of above ; for a Church
cannot exist without doctrinals ; hence they are here not only
mentioned by name, but also said to be his sons.

770. That Noah's wife signifies the Church itself, and the
three wives of his so7is with them, the Churches thence, is plain

278

CHAPTER VII. U, 15. [771-774.

from what was just now observed, namely, that wlien the man
of the Church is named, thereby is signified the all of the
Church, or, as it is called, the Head of the Church, and tlien
wife denotes the Church, as was before shewn (nos. 252, 253).
It is otherwise when man {vir) and wife, or male and female,
are mentioned in the Word, for then man and male signify
things intellectual, or the truths of faith, and wife s.nd fimalc,
things voluntary, or the goods of faith.

771. Now, as every particular expression in the Word is from
the Lord, and consequently contains what is Divine, it is evi-
dent that there cannot be a single word or iota in it which tloes
not signify and involve something ; thus also what is here said,
three wives, as well as wives of sons, and that they were with
them ; but, as it would be tedious to explain what the particulars
involve, it is sufficient to give a general idea of the most general
significations.

772. Verses 14, 15. They, and every, vnlcl hcast according to
h is species ; and every least aecordiny to his species ; and every
reptile creejnny npon the earth aecordiny to his sjKcies; and
every bird according to his species, every flying thing, every
winged thing. And they entered in itnto Noah into tlie ark ; two
ami two, of (dl flesh, in ivhich was the breath of lives. By they
is signified the man of the Church in general. By every wild
beast according to his species is signified every spiritual good.
By every beast according to his species, natural good. By every
reptile cree2nng tipon the earth according to his species, every
sensual and corporeal good. By the bird according to his species,
every spiritual truth. Bj flying thing, natural truth. By winged
thing, sensual truth. That they entered in imto Noah into the
ark, signifies, as above, that they were saved. Two and two
signifies, as Ijefore, pairs. Of all flesh in which is the breath of
lives, signifies a new creature ; or that they received new life
from the Lord.

773. That by they is meant, in general, the man of the Church
or everything belonging to this Church, appears from the con-
sideration, that it refers to those who have been just before
mentioned, to Noah, Sliem, Ham, and Japheth; who, altliough
they are four, nevertheless, taken together, make one. In Noah,
by whom in general is meant the Ancient Church, are contained
as in a parent, or seed, tlie Churches thence. Henc(! l)y thi-
word they is signified the Ancient Church. All those ( 'hui'chcs
which are called Shem, Ham, and Japheth, constitute togctlicr
the Church which is called the Ancient Church.

774. That by every ivild beast according to his species, is signi-
fied every spiritual good ; by every beast according to his spcrus,
every natural good; and by every reptile creeping vpon the earth,
every sensual and corporeal good, was said and sh(!wn above
(nos. 45, 46, 142, 143, 240). That the wild beast^ signilies

27')

77:., 77G.] GENESIS.

spiritual good, may at first siglit, indeed, appear improbable.
Hut that this is its true signification, is clear from the series of
things mentioned: thaj, that is, the man of the Church, being
first inentioneil ; next the uild beast ; afterwards the hcast ; and
lastly the irptilc ; wherefore v:ihl hcast involves what is higher
and more excellent than beast. The reason is, because the ex-
pression in the Hebrew language signifies also an animal in
which there is a living soul. So also here, it does not signify
a wild beast, but an animal in which there is a living soul ; for
the expression in either case is the same. That by animals,
beasts, and reptiles creepinfj uiwn the earth, are signified things
of the will, has been previously stated and confirmed ; and will
be further shewn when we come to treat of birds.

775. It is because there are genera and species of all things,
of spiritual goods as well as of natural goods, and also of the
sensual and corporeal goods thence derived, that it is here said
concerning each, according to his species. There are so many-
genera of spiritual goods, and also of spiritual truths, that it
is impossible to enumerate them, and still less can we mention
their species. In heaven, all goods and truths, both celestial
and spiritual, are so accurately arranged into genera, and these
again into species, that there is not one which is not carefully
distinguished ; and they are so innumerable that the specific
difierences may be said to be indefinite. Hence may appear
the poverty and almost nothingness of human wisdom, which is
well nigh completely ignorant of the existence of spiritual good

2 and truth, and is entirely so of their real quality. From celes-
tial and spiritual goods and the truths thence, natural goods
and truths exist and descend ; for there is not a single natural
good or truth which does not exist and subsist from spiritual
good, and this from celestial. Were what is spiritual to be
separated from what is natural, that which is natural would be
annihilated. All things originate in this way. Evervthing,
both in general and in particular, is from the Lord. From
Him is the Celestial ; by the Celestial from Him the Spiritual
exists; by the Spiritual, the Natural; and by the Natural,
the Corporeal and Sensual ; and as each thus exists from the
Lord, so also does it subsist, for, as is acknowledged, subsistence
is perpetual existence. Those who conceive otherwise of the
existence and origin of all things — as the worshippers of nature,
who derive them all from her — have adopted such deadly prin-
ciples, that the fantasies of the beasts of the forests may be said
to possess more of truth ; yet there are many such persons who
seem to themselves to excel the rest of mankind in wisdom.

776. That by everj/ bird according to his species is signi-
fied all spiritual truth ; by flying thing, natural truth ; and by
■winged thing, sensual truth, appears from what has been pre-
viously stated concerning birds (no. 40). The most ancient

280

CHAPTER YII. 14, 15. [776.

people likened the thoughts of man to birds, for thus they held
themselves respectively as to things voluntary. As mention
is here made of bird, and the flying thing, and winged thim,^
and these succeed each other, as intellectual, ratfonal, and
sensual truths in man ; to remove all doubt of their liavim;
such a signification, it may be expedient to adduce some
additional passages from the Word in confirmation; from
which it is also evident that beasts have such a signification as
we have stated. It is said in David: "Thou madest Him to
have dominion over the works of Thy hands ; Thou hast i»ut
all things under His feet ; all sheep and oxen, yea, and the
beasts of the field, the hirds of the air, and tlie Jish of the sea "
(Psalm viii. 6-8) ; speaking of the Lord, whose dominion over
man and what belongs to him is thus described. For liow in
any other sense could He be said to have dominion over
beasts and hirds ? Again: "Praise the Lord, ye fruitful trees,
and all cedars, wild beast, and every beast, the reptile, and
fiy^ng fold" (Psalm cxlviii. 7, 9,10). Fruitfnl trees signify
the celestial man ; cedars, the spiritual man ; icild beast, the
beast, and the reptile, are their goods, and flying forcl, their
truths, by which the name of Jehovah can be glorified, but
not by ivild beast, beast, reptile, and flying thing. Li profane
writings, indeed, such remarks may be made hyperbolically,
but in the Word of the Lord there is nothing hyperbolical, bul
everything is significative and representative. So in Kzekiel :
"The fish of the sea, and i\\Qfoiii of the heavens, and the n-ild
beast of the field, and every reptile creeping upon the earth, and
all the men that are upon the face of the earth, shall shake at
My presence " (xxxviii. 20). That beasts and fowls in this
passage have a spiritual signification plainly appears ; for what
glory would it be to Jehovah thoX flslics, fowls, and beasts should
tremble ? Or can any one suppose that such expressions could
be holy, unless they involved what is holy ? In Jeremiah : " 1
beheld, and, lo, there was no ?>K«i, and every bird of the heavens
was fled" (iv. 25); denoting the extinction of all good \\\n\
truth; here also man signifies the good of love. In the same
prophet: "They are burned up, so that no man can pa.ss
through them; neither can they hear the voice of the cattle ;
from the fotul of the heavens and even to the bet/sf, they are
fled; they are gone" (ix. 10); denoting, in like manner, the
departure of all truth and good. Again : " Uow long shall tlu!
land mourn, and the herbs of every field wither, for the wickcil-
ness of them that dwell therein ? The beasts are consumed, an(l
the bird ; because they said, He shall not see our last end "
(xii. 4); where the beasts stand for the goods, and the
bird for the truths which perished, in Zciihaniah: " I will
consume man and beast; I will consume ihc; fnd of tlic
heaven, and the fishes of the sea, and the .stund.ling-Mock.s

L'Sl

78.] GENESIS.

with the wicked ; luul 1 will cut off man from the faces of the
^rouml " (i. .■'>). ][ere man and heast represent the things of
h)\o and the good from it; the fovi of the heaven and thcjishes
I'f (he sea, the things of the understanding, thus the things of
truth, whicli are called stumbling-l)locks ; because goods and
ii-uihs are so to the wicked; but not beasts and birds. That
they are things belonging to man is also plainly declared. In
J )avid : " The trees of Jehovah are full [of sap], the cedars of
Lebanon which He hath planted, where the fl//ing things make
their nests" (Psalm civ. 1(5, 17). The trees of Jehovah and the
rutin's of Lebanon signify the spiritual man; and fiying things,
liis rational or natural truths, which build as it were nests. Jt
was, moreover, a common saying, by which were signified
truths, that hirds would make nests in the branches of trees.

5 As in Ezekiel : " In the mountain height of Israel will I plant
it, and it shall bring forth a branch and bear fruit, and be a
goodly cedar, and under it shall dwell every fowl of every wing,
in tlie shadow of its branches shall they dwell" (xvii. 23) ;
speaking of the Church of the Gentiles, which was spiritual,
and was denoted by the goodly eedar. Fowl of every wing
signify truths of every kind. In the same prophet : " Every
fowl of the heavens made his nests in his boughs, and under his
branches did every ivild heast of the field bring forth his young,
and under his shadow dwelt all great nations " (xxxi. 6) ;
speaking of Ashur, which is the spiritual Church, and is called
a cedar ; the foui of tlte heavens denotes its truths, and the

6 heast of the field, its goods. So in Daniel : " The leaves thereof
were fair, and tlie fruit thereof much, and in it was meat for
all; the heast of the field had shadow under it, and the fnds
of heaven dwelt in the boughs thereof" (iv. 12, 21). Here the
heast signifies goods, and the fowl of the heavens truths, as may
appear to every one. For, otherwise, what could be intended
by sayin^^ that fowl and beast dwelt therein ? Similar also is
the meaning where the Lord says, " The kingdom of God is like
a grain of mustard-seed, which a man taking cast into his
garden, and it grew and waxed a great tree ; and the fowls of
heaven lodged in the branches of it" (Luke xiii. 19; Matt. xiii.
31, 32 ; Mark iv. 31, 32).

777. It appears from this that the bird signifies spiritual
truth, the flying thing natural truth, and the winged thing
sensual truth ; and also, that thus are truths distinguished.
Sensual truths, such as are acquired by the senses of sight
and hearing, are called winged things, because they are of the
lowest kind; and such also is the signification of a wing
when applied to other things.

778. Xow, as foirh of the heavens signify intellectual truths,
consequently tlioughts, they also signify their contraries, as
fantasies or falsities, which, because they belong to man's

282 ^

CHAriEE YII. IG. [770-7S3.

thought, are also called fowls; as that the impious shall be
given for food to the fuivh of the heaven, and to wild leasts,
which stand for fantasies and lusts (Jer. vii. 33 ; xvi. 4 ; xix. 7 ;
xxxiv. 20 ; Isa. xviii. 6 ; Ezek. xxix. 5 ; xxxix. 4). The Lord
Himself also compares fantasies and false persuasions to fowls,
where He says, the "seed which fell by the wayside, was
trodden down, and the foivls of heaven came and devoured it
up" (Matt. xiii. 4 ; Luke viii. 5; Mark iv. 4, 15); where the
fowls of heaven are nothing else but falsities.

779. That they entered in unto Noah into the ark signifies
that they were saved, was said and shewn above. That tico
and tivo signifies pairs, may be seen in the preceding chapter
(ver. 19), where also it is shewn what is meant by pairs.

780. That of all flesh in ivhich is the breath of lives signifies
a new creature, or that they received new life from the Lord,
may appear from the signification of flesh, which represents
man in general, and specifically the corporeal man, as we have
previously seen. Hence flesh in whieh is the breath of lives
signifies one who is regenerated; for in his propriurn there is
the Lord's life, which is the life of charity and faith. Every
man is mere flesh, until the life of charity and faith is l)reathed
into him by the Lord, when the flesh becomes vivified, and he
is made spiritual and celestial, and is called a new creature,
because he is created anew (Mark xvi. 15).

781. Verse 16. And they that entered in, entered in male
and female of cdl flesh, as God commanded him; and Jehovah
shut after him. They that entered in signify the things that
were with the man of the Church. Male andfcmcde of all flesh
entered in, signifies that there were with him truths and goods
of every kind. As God eommanded, signifies that he was pre-
pared for their reception. And Jehovah shut after liim, signifies
that he had no longer such communication with heaven as the
man of the celestial Church enjoyed.

782. The subject hitherto treated of, from verse 11, has been
the Church as preserved among those who are called Noah.
What now follows is a description of its state, which is, indeed,
here first explained. The quality of the state of that Cliurch
is afterwards described. Every single verse, yea, every singhj
expression, involves some peculiar state. And because the
state of the Ciiurcli is now about to U\ descrilied, what wiis
just before said is here repeated. Indeed, it is rejK'ated twice
— "and they that entered in, entered in male and feniide of all
flesh; " when yet, in the ver.se just preceding, it was said—" and
they entered in, unto Noah into tiie ark, tvm and two, if idl
flesh." This repetition in the Word signifies that another state
is treated of; for otlierwise, as must be obvious to every one,
the repetition would 1)0 altogetlier vain.

783. Hence it is evident that they that entered in signify the

2H3

784.] GENESIS.

lliiiiys which were with the man of the Church, and that male
(iiii/ female of all Jlcsh si'^ni^es that truths and goods of every
kind wore with him. For male and female represent truths
and Lcoods, as was said and shewn above. That as God covi-
manth'it sij^nifies that he was prepared to receive them, was
also previously shewn. To command, with the Lord, is to
prepare and do.

784. That Jehovah shut after him signifies that man no
longer iiad such communication with Heaven as was enjoyed
liv "the man of the celestial Church, becomes evident when it is
known that in the ]\Iost Ancient Church they enjoyed internal
connnunication witli Heaven, and thus through Heaven with
tlie Lord. They were in love to the Lord ; and they who are
in love to the Lord are as angels, only with this difference,
that they are clothed with a body. Their interiors, also, were
opened, and continued open even from the Lord. It was
otherwise, however, with this new Church, which was not in
love to tlie Lord, Init in faith ; and by faith, in charity towards
the neighbour. Hence they could not, like the most ancient
people, enjoy internal comnmuication with Heaven, but only
external. But it would be prolix to describe the particular
nature of both these modes of communication. Every man —
yea, even the wicked — has communication with Heaven, by
means of the angels wdth them, with a difference, however,
as to the degrees of nearness or remoteness ; otherwise man
coiild not possibly exist. The degrees of communication are
indefinite. The spiritual man cannot have such communication
as the celestial man, because the Lord dwells in love rather
than in faith. This, then, is what is signified by the expression,
2 Jehovah shut after him. Since those days Heaven has never
been open as it was to the man of the Most Ancient Church.
For although many in succeeding times have conversed with
spirits and angels, as Moses, Aaron, and others, yet it has been
in a mode differing altogether from that which prevailed in the
primeval ages, as will be shewn, by the Lord's Divine mercy,
in a future part of this work. The reason why Heaven was
shut up involves a great arcanum ; and also why at this day
it is so closed, that man does not know that he is attended
by spirits, much less by angels, but supposes himself to be
altogether alone when he is separate from worldly company
and in meditation with himself; when, nevertheless, he is con-
tinually in fellowship with spirits, who observe and perceive
what he thinks, intends, and devises, as clearly and openly as
if it were exposed to the view of the whole world. Man is
altogether ignorant of this, although it is a certain truth ; and
thus Heaven is closed in respect to him, when he is not in
faith, and still less in the truth of faitli, and least of all in
charity. For were Heaven open to him he would be exposed
284

CHAPTER VII. 17, 18. [7S5-78S.

to the greatest danger. This was also signified by Jehovah
God casting out the man, and causing cherubim to dwell on
the east of the garden of Eden ; and the flame of a sword
turning itself to keep the way of the tree of lives (as above,
chap. iii. 24; see also nos. 301-303).

785. Verses 17, 18. And the Jloocl was forty days vpon the
earth, and the tvaters increased, and hare up the ark, and it was
lifted U2J above the earth. And the imtcrs were strengthened, and
■icere greatly increased upon the earth, and the ark went upon tJic
faces of the waters. By forty days is signified the duration of
the Church called Noah ; by the food, falsities, which still in-
undated it ; by the tvaters increased and hare up the ark, and it
was lifted up above the earth, is signified its fluctuation ; and by
the ivaters were strengthened, and were greatly increased upon the
earth, and the ark ivent ujoon the faces of the waters, is signified
that thus its fluctuations increased.

786. That forty days signify the duration of the Church
called Noah, was shewn above (ver. 4). Here forty days are
spoken of ; there forty days and forty nights ; because the dura-
tion of temptation was there signified, in which nights denote
anxieties.

787. Hence it follows that by the -flood there are signified the
falsities which still inundated it. For there is no flood or
inundation but that of falsities. It has been previously shewn
(ver. 6), that a flood of waters denotes temptation, this being
also an inundation of falsities excited by the evil spirits who
are at such times present with man. The meaning of the
present passage is similar, except that there is now no tempta-
tion ; and therefore it is here simply called a flood, and not a
flood of waters.

788. That by the waters increased, and hare up the ark, and it
urns lifted up above the earth, is signified the nature of its
fluctuation, and that by the ivaters wor strengthened, and were
greatly increased upon the earth, and the ark went upon the faces
of the %vaters, is signified that its fluctuations tlius increased,
cannot be seen unless the state of this Church called Noah be
first shewn. Noah was not the Ancient Church itself, but, as it
were, its parent or seed, as was before observed ; but Nuah,
with Shem, Ham, and Japheth, constituted the Ancient Church,
which immediately succeeded the Most Ancient. J^very man of
the Church denominated Noah was of tlu- posterity of Lh(! ^Fost
Ancient Church, and consequently in a similar state as to
hereditary evil with those who perished ; and thi-y who wc-ro
in such a state could not be regenerated and made si)irilual,
like those who have not the same kind of iiereditary condition.
The quality of this hereditaiy condition was shewn above (no.
310) ; but in order to give a clearer idea of this subject, it may
be expedient to offer Uie following observations. Those who ■-

28d

780.] GENESIS.

aro oi tlu' seed of Jacob, as llic Jews, camiol be regenerated like
the Oentiles. There is something inherent in them which is
(■out raw to iaith, not only in consequence of principles received
from infancy and afterwards confirmed, but also in consequence
of hereditary disposition. The fact of this may appear, in some
degree, from the consideration that they are of a different genius,
yea, of diiVerent manners and features, from all other peoples,
i'roin whom they may easily be distinguished, all which they
(U'ri\H' hereditarily. This is also true as to their interiors, of
whicii external manners and features are the types ; wherefore,
also, converted Jews iluctuate more than any other people
] let ween wliat is true and what is false. This was the case
with the lirst men of tlie Church which is called ISToah, because
they were of the stock and seed of the most ancient people.
These are the fluctuations which are described here, and after-
wards in the further account of Noah, where it is said that he
was " a man of the ground, and planted, a vineyard, and, drank
of the vine and uris dnuikcn, so that he lay uncovered in tlie
■midst of his tent " (chap. ix. 20, 21). That the men denominated
Noah were few in number, was evident to me from the circum-
stance of the man of that Church being represented in the
world of spirits as a tall and slender person, clothed in white, in
a confined chamber. These were, however, the persons who
possessed and preserved among them the doctrinals of faith.

TSD. Tlie fluctuations of the man of this Church are here
descril)ed ; first, by the waters — that is, the falsities — increased :
next, and hare up the ark ; then, and it was lifted, up above the
earth ; afterwards, and the tvaters urre strengthened, and were
greatly increased upon the earth ; and lastly, and the ark went
iipon the faces of the waters. To describe the particular degrees
of each fluctuation, would be both tedious and superfluous;
suffice it to know that they are described in this passage. It
may, however, be expedient to state what is signified by the
ark being lifted up above the earth, and going upon the faces
of the waters, which cannot be known to any one unless he be
first instructed how man is withheld from evils and falsities ; and
as this is an arcanum, we will devote a few words to its elucida-
tion. Such is the depravity of man in general, that did not the
Lord keep Ijack even the regenerate from evils and falsities, he
would cast liimself headlong into hell. Indeed, the very instant
he is left entirely to himself, he does rush thitherward impetu-
ously, as has been made known to me by much experience, and
as was also represented by the horse spoken of above (nos. 187,
188). This withholding from evils and falsities consists in
man's elevation, so that he is enabled to look down upon them,
they being perceived to be beneath. Of this elevation, by the
Lord's Divine mercy, more will be said hereafter ; but suftice it
here to observe that it is this which is denoted by the ark
286

CHAPTER VII. 17, 18. [790.

being lifted up above the earth, and going upon the faces of the
waters.

790. That waters, both here and in the following verses,
signify falsities, may be seen from the passages of the Word
quoted in the introduction to the present chapter, and also at
verse 6, where mention is made of a Hood or inundation of
waters. It was there shewn that inundations of waters denote
desolations and temptations, which imply the presence of
falsities ; since desolations and temptations are nothing else
than inundations of falsities excited by evil spirits. The reason
why such waters signify falsities, is, because in a general sense
waters in the Word signify what is spiritual, that is, what is
intellectual, rational, and scientific ; and hence they represent
their contraries ; for every falsity is a species of scientific, and
resembles what is rational and intellectual, because it pertains
to thought. That waters denote spiritual things, is evident from
very many passages of the Word. But that they also signify •
falsities, may be confirmed from the following, in addition to
those we have before adduced ; in Isaiah : " This peopU'
refuseth the waters of Shiloah which go softly ; therefore,
behold, the Lord bringeth up upon them the tuaters of the river,
strong and many ; and it shall come up over all his channels,
and go over all his banks " (viii. 6, 7). Here waters going soff/i/
signify spiritual truths ; and waters strong and man//, falsities.
Again, in the same prophet : "Woe to the land shadowing with
wings, which is beyond the rivers of Ethiopia (Cush) ; that
sendeth ambassadors by the sea, even in vessels of bulrushes
upon the faces of the vjaters : Go, ye swift messengers, to a
nation scattered and peeled, whose land the rivers have spoiled "
(xviii, 1, 2) ; speaking of the falsities existing in the land shad mc-
ing with wings. Again : " When thou passest through the
vxiters I will ho. with thee, and through tlie rivers, they shall
not overflow thee" (xliii. 2). Here waters and rivers signify
difficulties, as well as falsities. So in Jeremiah : " AVhat hast
thou to do in the way of Egypt, to drink tlie waters of Sihor ^
Or what hast thou to do in the way of Assyria, to drink thc^
waters of the river?" (ii. 18). Here tixders signify falsities from
reasonings. In the .same propliet : "Who is tliis that conicth
up as Q, flood, whose waters are moved as the rivers? Egypt
riseth up like a flood, and (his) waters are moved like the
rii-ers, and he saith, I will go up, and will cover the earth, I will
destroy the city and the inhabitants thereof" (.\lvi. 7, f>).
Here also waters denote falsities from reasonings. In l']zekiel :
" Thus saith the Lord God, AVhen I shall make tliee a dcsolali!
city, like the cities that are not inliabited ; wlien 1 shall bring
up the deep upon thee, and great tvaters shed/ corrr thee ; when I
shall l)ring thee down with them that descend into the pit "
(xxvi 19, 20). Waters signify evils and the falsities thence.

2H7

70l-70:i] GENESIS.

In Jlabakkuk: "Thou ditlst walk through the sea with thy
liorses, the nuul of gnat waters" (iii. 15). Waters represent
falsities. In John : " The serpent cast out of his mouth water
as a flood, that he might cause her to be carried aivay of the
flood '" (Apoc. xii. 15). Here waters mean both falsities and lies.
Also in David: "Send Thy hand from above, rid me, and
deliver me out of many waters, from the hand of strange
children, whose mouth speaketh a lie, and their right hand is
a right hand oi falsehood" (Psalm cxliv. 7, 8). Here many
waters evidently signify falsities, as do likewise strange
children.

791. So far the subject has been Noah, or the regenerate,
who were denominated Noah, and who were in the ark elevated
above the waters ; what now follows relates to the posterity of
the Most Ancient Church, who were under the waters, or who
were submerged in the waters.

792. Verses 19, 20. And the loaters were strengthened very
greatly upon the earth, and all the high motmtains ivere covered
which were under the whole heaven. Fifteen cubits upwards did
the waters p)i'evail, and covered the mountains. By the loatcrs
were strengthened very greatly upon the earth, are signified the
persuasions of falsity which thus continued to increase ; by all
the high mountains were covered which toere under the ivhole
heaven, is signified that all the goods of charity were ex-
tinguished. Fifteen cubits tqjunrds did the u-aters prevail,
and covered the mountains, signifies that nothing of charity
remained, ///cc?i signifying so few as scarcely to amount to
any.

793. The antediluvians wdio perished constitute the subject
of the remainder of the present chapter, as may appear from
every particular of the description. Those who are in the
internal sense of the Word can, even from a single expression,
immediately discover the matter under consideration, and still
more readily can they discern it from several expressions asso-
ciated together. When a new subject is taken up, either other
words are immediately employed, or the same words are con-
nected in a different manner. The reason of this is, that some
expressions are peculiar to spiritual, and others to celestial
things ; or, what amounts to the same, some are exclusively
employed in reference to the understanding, and others to the
will. The word desolation, for example, belongs to spiritual,
and vastation to celestial things ; city has relation to spiritual,
and mountains to celestial things ; and so in other instances.
The like is true in regard to the connecting together of ex-
pressions ; and what must needs appear surprising to every one,
in the Hebrew tongue these are often distinguishable by the
sound. For in whatever appertains to the class of spiritual things,
the first three vowels commonly prevail, while in what relates

288

CHAPTER VII. 19, 20. [794.

to the celestial class, the last two are most frequently met with.
From this it is known that in the present verse a difl'erent sub-
ject is entered upon ; which is also evident from the repetition
spoken of above, it being here again said, and the ivatcrs were
strengthened very greatly npon the earth; although the same
thing had been said in the preceding verse. What iollows
corroborates this statement.

794. That by the waters ivere strengthened very greatly upon
the earth, is signified the increase of persuasions of falsity, is clear
from what has been previously said and shewn concerning the
waters of a iiood or inundation signifying falsities ; and still
more from its being said in the present passage that the waters
were strengthened exceeding exceedingly, this being the super-
lative form of the original tongue. Falsities are the princij)les
of what is false and the persuasions of wliat is false ; and that
these increased immensely among the antediluvians, is evident
from what has been said above concerning them. Persuasions
of falsity increase immensely wlien men immerse truths in
their lusts, or cause them to favour self-love and the love of
the world ; for they thus pervert truths, and by a thousand
methods force them to agreement with their desires. And
hence how common it is for him who imbibes or frames to him-
self a false principle to confirm it by many a scientific of which
he is in possession, nay, even by the Holy Word itself! Is
there a single heresy which has not originated in its author's
imbibing the principles of what is false, and confirming them
in this manner ; forcing into agreement whatever does not
favour these principles, and by various strained explanations
compelling the most discordant facts into assent ? F(jr example:
where it is a received principle that faith only saves without
the goods of charity, do we not find that the abettors of such u
tenet can compose an entire system of doctrine from the Wonl
in favour thereof, without ever regarding, or even attending to,
or so much as seeing, what the Lord has said, that the tree is
known by its fruit, and whatever tree doth not bring forth gotxl
fruit is cut down and cast down into the fire? (Mutt. vii. 10-
20 ; xii. 33). Wliat is more pleasing than for a man to livi;
according to the flesli, and yet be saved, if so be that he only
knows what is true, although he does not at all practise what
is good? Every desire which a man favours forms the life ()f
his will ; and every principle, or every persuasion, of falsity
forms the life of his understanding ; and these lives make a one
when the truths or doctrinals of faith are immersed in lust.
Every man thus forms to himself, as it were, his own soul, and
his life after death is fixed accordingly. Wherefore nothing
is of more importance to man than to know what is true. Wlu'n
he knows what is true in such a manner that it caujiot i)e ju-r-
verted, then it cannot be so immersed in lusts as to produce

VOL. ]. 1 -0-'

705.] GENESIS.

Iheso deadly effocts. "Wliat sliould be more dear to a man than
his hfo to eternity? It' he destroy his soul during the life of
the body, does he not destroy it for ever ?

795. That by all the high mountains were covered which were
■under the whole heaven, is meant that all the goods of charity
were extinguished, is evident from the signification of moun-
tains amongst the most ancient people. IMountains with them
represented the Lord, for the reason that they worshipped Him
upon mountains, because they are the highest parts of the earth.
On this account mountains denoted celestial affections — which
they also regarded as the highest — consequently love and
charity, and thus the goods of love and charity, which are
celestial. In an opposite sense, they who are haughty are called
mountains in the Word ; and tluis a mountain denotes self-love
itself. The INIost Ancient Church is also signified in the Word
by mountains, in consequence of their elevation above the earth,

2 and being, as it were, nearer to heaven. That mountains repre-
sent the Lord, and all the celestial things thence, or the goods
of love and charity, is manifest from the following passages of
the Word ; from wdiich also their particular signification may
1)6 known, since all the expressions of the Word, both general
and particular, have a sense according to the subject to which
they are applied. Thus we read in David : " The mountains
shall bring peace, and the hills by righteousness " (Psalm Ixxii.
M) ; where monntains denote love to the Lord, and hills love
towards the neighbour, such as prevailed in the ]\Iost Ancient
Church; which, in consequence of being in such love and charity,
is represented in the Word by mountains and hills. In
Ezekiel : " In the tnountain of My holiness, in the mountain of
the height of Israel, saith the Lord Jehovih, there shall all the
house of Israel, all of them in the land, serve Me" (xx. 40).
Here the mountain of holiness signifies love to the Lord ; and
the mountain of the height of Israel, charity towards the neigh-
bour. Also in Isaiah : " It shall come to pass in the last
days, that the mountain of the house of Jehovah shall be estab-
lished in the top of the mountains, and shall be exalted above
the hills " (ii. 2) ; referring to the Lord, and hence to every-

3 thing celestial. Again, in the same prophet : " In this mountain
shall Jehovah of hosts make unto all people a feast of fat things,
and He will destroy in this mountain the faces of the cover-
ing" (xxv. 6, 7). Here mountain is put for the Lord, and
hence for everything celestial. Again : " There shall be upon
every high mountain, and upon every high hill,r[yeTS and streams
of waters " (xxx. 25). Mountains here denote the goods of love ;
andM/s,the goods of charity; whence come the truths of faith,
which are rivers and streams of wcders. Again : " Ye shall have
a .song as in the night, when a holy solemnity is kept; and
gladness of heart as when one goeth with a pipe, to come into

290

CHAPTEE VIL 19, 20. [795.

the mountain of Jehovah, to the roch of Israel" (xxx. 29). The
itiountain of Jehovah is the Lord with respect to the croods of
love ; and the rock of Israel the Lord with respect to the aoods
of charity. Again : " Jehovah of hosts shall come down to'^h^it
upon mount Zion, and upon the hill thereof" (xxxi. 4). In tliis
passage, as in many others in the AVord, mount Zio'n siqnities
the Lord, and hence everything celestial, which is love'; and
hills what is lower celestial, which is charity. A^min ': " 0 •
Zion, that preachest good tidings, ascend into the highmountain ;
O Jerusalem, that preachest good tidings, lift up thy voice with
strength" (xl. 9). To ascend into a high mountain and preach
good tidings, is to worship the Lord from love and charity, these
being inmost things, and therefore called highest ; for whatever
is inmost is denominated highest. Again : " Let the inhabitants
of the rock sing, let them sliout from the top of the mountains"
(xlii. 11). The iiihabitants of the rock are those who are in
charity ; and to shout from the top of the mountains is to worship
the Lord from love. In the same prophet : " How beautiful
upon the mountains are the feet of him that proclaimcth good
tidings, that publisheth peace ; that bringeth good tidings of
good, that publisheth salvation " (Hi. 7). To proclaim npon the
mountains signifies in like manner to preach the Lord from the
doctrine of love and charity, and to worship Him from these.
Again : " The mountains and the hills shall break forth before
you into singing, and all the trees of the field shall clap their
hands " (Iv. 12) ; denoting to worship the Lord from love and
charity, represented by mountains and hills, and from the faith
thence, or the trees of the field. Again : " I will make all ]\Iy ,
mountains a way, and My path^'ays shall be exalted " (xlix. 11).
Here mountains signify love and charity ; and a wai/ and path-
wags the truths of faith thence ; they are said to be exalted
when they are from love and charity, which are inmost. Again :
" He that putteth his trust in Me shall possess the land, and
shall inherit the mountain of Mg holiness" (Ivii. 13) ; referring
to the kingdom of the Lord, where there is nothing Init love ;uid
charity. Again : "I will bring forth a seed out of Jacol), and
out of Judah an inheritor of My mountains, and Mine elect
shall inherit it" (Ixv. 9); mountains represent the kingdom of
the Lord and celestial goods; and Judah the celestial Ciiurch.
Again: " Thus saith the high and loflg One that inhabitcth
eternity, whose name is Holy, I dwell in the high and holy
[j^lace] " (Ivii. 15). Altitude denotes holiness, and hence moun-
tains from their lieight above tJte earth represent tlie Lord and
His holy celestial things; on which account, also, the Lord
published the law from mount Sinai. The Lord also refers
to love and charity by the term mountains, where, speaking
of the consummation of the age, He says: "Then let tiioso
who are in Judea flee into the mountains" (Matt. xxiv. 1(5;

291

790-700.] GENESIS.

Luke xxi. 21 ; IMark xiii. 14); Jddcn stands for the vastated
Church.

790. Inasmuch as the Most Ancient Church performed the
sacred rites of worship upon mountains, therefore both this
Church, and all the representative Churches of that time, even
amon^L^'st the Gentiles, adopted tlie custom of sacrificing on
mountains and of building high places. This was the case with
Abraham (Gen. xii. 8 ; xxii. 2) ; the Jews before the temple was
built (i)eut. xxvii. 4-7 ; Josh. viii. 30 ; 1 Sam. ix. 12-14, 19 ;
X. 0 ; 1 Kings iii. 2-4) ; with the Gentiles (Deut. xii. 2 ; 2 Kings
xvii. 9-11) ; and with the idolatrous Jews (Isa. Ivii. 7 ; 1 Kings
xi. 7 ; xiv. 23 ; xxii. 43 ; 2 Kings xii. 3 ; xiv. 4 ; xv. 4, 35 ; xvi. 4 ;
xvii. 9-11 ; xxi. 3 ; xxiii. 5, 8, 9, 13, 15).

797. From these considerations, then, it appears that by the
waters covering the mountains is signified that persuasions of
falsity had extinguished all the good of charity.

798. That fifteen cubits tqnvards did the waters prevail, and
covered the mountains, signifies that nothing of charity was left,
and t\\^t fifteen signifies so few as to be scarcely any, is evident
from the signification of the number five previously spoken of
(chap. vi. 15), where it is shewn that five, in the style according
to which the Word is written, or in the internal sense, signifies
a few. And as the number fifteen is composed of five, which
is few, and of ten or remains, as was before shewn (chap. vi. 3),
this number fifteen means that with them there were scarcely
any remains, the persuasions of falsity being so great as to
extinguish all good. As we have previously stated, false
principles, and more especially persuasions of falsity, such as
prevailed among these antediliTvians, so totally closed up and
secluded remains, that it was impossible to bring them forth ;
and had they been so, they would instantly have become
falsified. For, such is the nature of persuasions, that they not
only reject every truth, and imbibe every falsity, but also per-
vert the truth which gains admission.

799. Verses 21, 22. And all fiesh expired that ivas creeping
vpon the earth, as to fovd, and as to beast, and as to ivild heast,
and as to every reptile creeping upon the earth ; and every math.
Everything in whose nostrils was the breath (flatus) of the spirit of
lives, of all that was in the dry land died. By all fiesh expired that
was creejmig n^jooi the earth, is signified that they who were of
the last posterity of the Most Ancient Church became extinct.
As to fowl, and as to beast, and as to wild beast, and as to every
reptile creeping upon the earth, signifies their persuasions; in
which Wx^foid denotes the affection of the false; the beast, lusts;
the viild beast, pleasures ; and the reptile, things corporeal and
terrestrial ; which in one complex are called every man. Every-
thing in whose nostrils was the breath (flatus) of the sjnrit of lives,
signifies those who were of the Most Ancient Church, in ichose

292

I

CHAPTER YII. 21, 22. [SOO, 801.

nostrils VMS the breath (flatus) of the sjnrit of lives, that is, wlio
were in the life of love and of the faith thence ; of all that icas in
the dry land, and those in Avhom nothing of this life any louaer
remained ; and died signifies that they ceased to exist.

800. That all flesh expired that creepeth upon the earth, signifies
the utter extinction of the last posterity of the Most Aiicient
Church, appears from what follows, where they are described as
to their persuasions and lusts. They are here first called tiesli
that creepeth upon the earth, in consequence of having liecome
altogether sensual and corporeal ; sensual and corporeal things, as
has been previously observed, being likened by the most ancient
people to reptiles. Wherefore when flesh is said to creep on
the earth, a man is signified thereby who has become merely
sensual and corporeal. That flesh means every man in general,
and specifically the corporeal man, was said and shewn above.

801. From the description of these antediluvians it may be
seen what was the style of writing among the most ancient
people, and hence what was the prophetic style. They are here
described even to the end of the present chapter ; in this verse
as to their persuasions, and in the following (ver. 23) as to
their lusts — that is, as to their state, both in reference to the
understanding and to the will. For although, correctly speaking,
they had neither voluntary nor intellectual things, still their
contraries must be so named. Thus persuasions of falsity, as
belonging to thought and ratiocination, are to lie ascribed to the
understanding, although they are entirely opposed to it ; and
lusts in like manner may be said to pertain to the will,
although they are not proper to it. These people are described,
then, first, as to the persuasions of falsity, and next as to their
lusts; which is the cause of the repetitions — although in a
different order — in this and in a subsequent verse (vers. 21, 2.";)).
Such, also, is the prophetic style. The reason of this is, that
there are two perfectly distinct lives in man, one of intellectual
and the other of voluntary things. Man lives from both. Anil
although they are separated at the present day in the human
mind, still the one flows into the other, and, as far as possible,
they unite together ; and both the fact of their unit)n and the
mode in which it takes place might l)e confirmed and illustrated
by many considerations. Since, then, man consists of thc>^e
two faculties, the understanding and the will, and one enters by
influx into the other, when he is described in the Word lie is
described separately as to each faculty ; which is the cause of
the repetitions, since without tliem the descri]ttion would be
imperfect. The same rule applies to everytliing clse._ For all
things are such as their subjects arc. They belong, in fiict, to
subjects, inasmuch as they proceed from subjects. Things
separated from their subjects, or from tlieir own substance, an-
not things. This is the reason why tilings are thus described in

293

80l\ son.] GENESIS.

the Word as to each constituent part, the description of each
thiii,u beinu- thus rendered full and complete.

802. The subject here is persuasions, and in verse 23 lusts,
as is known from the circumstance of the fowl beinc; first
mentioned, and afterwards the beast. For the fowl signifies the
things which belong to the intellectual or rational part, and
the beast, those things which pertain to the voluntary part.
But wdien lusts are described, as in the following verse, the
beast is first spoken of, and then the fowl ; the reason being, as
we have before observed, because there is a reciprocal influx of
the one into the other, the description of which is hereby
rendered full and complete.

803. That as to foivl, as to beast, and as to loild beast, and as
to every reptile creeping upon the earth, signifies their persuasions,
in \\\\\chfoivl denote affections of falsity; the beast, lusts; the
wild beast, pleasures; and the reptile creep)ing, corporeal and
earthly things, may appear from what has been stated before
{concexwmg folds, nos. 40, 776-778, and concerning beasts, nos.
45, 46, 142, 143, 246). Now, as fowls signify things intellectual,
rational, and scientific, they also denote their contraries, as
perverted rationals, falsities, and affections of falsity. The
persuasions of the antediluvians are here fully described, as
containing in them the affections of falsity, lusts, pleasures, and
things corporeal and earthly ; all of which are included in the
persuasions, notwithstanding that man supposes a false prin-
ciple or persuasion to be something simple and uncompounded.
In this he is much deceived, the contrary being the fact. For
every distinct human affection derives its existence and nature
from his intellectual and voluntary things conjointly. So that
the whole man, as to everything of his understanding and every-
tliing of his will, is in each particular affection, yea, in the least
particulars or minutest things of his affection, as has been

2 proved to me by a variety of circumstances. Of these let it
suffice to mention only this ; that in another life the quality of
a spirit may be known from a single idea of his thought. Yea,
the angels possess a faculty from the Lord, by which, on barely
looking at any one, they know instantly his nature. And they
are never mistaken. Hence it appears that every single idea
of man, and every single affection, yea, every minutest thing of
his affection, is an image and effigy of him ; that is, there is
something therein which partakes, in a nearer or more remote
degree, of all his intellectual and of all his voluntary part.
Thus, then, are described the direful persuasions of the ante-
diluvians, consisting of affections of falsity, likewise affections
of evil or lusts, pleasures, and at length things corporeal and
terrestrial. All these dwell in such persuasions, not only in
general, but also in the least particulars or smallest things of
persuasion, if men are under the dominion of corporeal and
294

CHAPTER VII. 21, 22. [804-806.

earthly loves. Did man but know the extent of evil contained
in every false principle or persuasion, he would be horrified ;
for it is a kind of image of hell. If, however, he imbibe
falsities ignorantly and innocently, they are easily removed.

804. It is added, every man, to denote that such things were
in that man ; this being a general concluding clause, which
comprehends what precedes. Such clauses occur in the Word
throughout.

805. That everything in whose nostrils ivas the breath (flatus)
of the spirit of lives, means those who were of the j\Iost Ancient
Church, and had possessed the breath of lives in their nostrils,
that is, the life of love and of the faith therefrom, is evident
from what was said above (nos. 94-97). Life was signitied
among the most ancient people by the breath in the nostrils, or
by respiration ; this being the life of the body corresponding to
spiritual things, as the motion of the heart is the life of the body
corresponding to celestial things. As it here treats of those
antediluvians Mdio derived hereditarily from their parents seed
of a celestial origin, which they extinguished or suffocated,
therefore it is said here, everythiny in tchose nostrils was the
breath 0{a.tns) of the sjJirit of lives. In these words also there
lies concealed something still more exalted, as was intimated
above (no. 97) ; wdiich is, that the man of the Most Ancient ~
Church had internal respiration; consequently, respiration
which accorded with and resembled that of angels. But of tliis,
by the Lord's Divine mercy, more will be said in the following
pages. This respiration was varied according to all the states
of their internal man. But in process of time it became so
changed with succeeding generations, that this last posterity,
in whom everything angelic perished, could no longer respire
with the angelic heaven. This was the real cause of tiieir
extinction. Hence it is now said that they expired, and that
everything in whose nostrils was the breath of the spirit of
lives died. After this period internal respiration ceased, and J
at the same time communication with heaven, and consequently
heavenly perception; and external respiration succeeded. And
because the communication with heaven ceased, the men of the
Ancient, or new Church, could no longer remain celestial men,
like the most ancient people, but became spiritual. Of these,
however, by the Lord's Divine mercy, we shall suljsequently
treat more at large.

806. Hence it now follows, that by all that was in (he dry
land are signified those in whom notliing of such life any
longer remained ; and that they died, that they ceased to exist.
The word dry is here adopted to denote that all the life of h>\c
and faith was extinguished. It is dry where there is no watt-r,
whicli denotes a state in whicli there is no longer aiiylhuig
spiritual, still less celestial. The persuasion of falsity extni-

29

o

807, 808.] GENESIS.

guishes, and as it were suffocates, all that is spiritual and celes-
tial ; as any one may know by his own experience, if he but
attend to it. Those who have once adopted opinions, albeit of
the falsest description, abide in tliem so obstinately, that they
are unwilling even to hear anything contradictory to them ;
and til us they never suffer themselves to be instructed, even
though the truth be placed before their eyes. This is especially
the case with those who are devoted to an erroneous opinion,
from a notion of its sanctity ; for then they reject all truth ;
they pervert even what they admit, and thus saturate themselves
with fantasies. Such are they who are here represented by
ilni land, on which there is neither water nor grass. So also
in Ezekiel : " I will make the rivers dnj, and sell the land into
the hands of the wicked, and I will make the land waste, and
all that is therein" (xxx. 12). To viake the rivers dry denotes
the removal of whatever is spiritual. And in Jeremiah: " Your
lantl is become dry " (xliv. 22). The word dry denotes a land
desolated and vastated, so that there was no longer anything
true and good.

807. Verse 23. And He destroyed every substance which was
upon the faces of the ground, from man even to beast, even to the
reptile, and even to the bird of the heavens ; arid they were de-
stroyed from the earth ; and Noah only remained, and ivhat was
icith him in the ark. He destroyed every substance signifies the
lusts which are of self-love ; vjhich was upon the faces of the
ground signifies the posterity of the Most Ancient Church ;
from man even to beast, even to the reptile, and. even to the bird
of the heavens, signifies the nature of their evils ; man being
that nature itself ; the beast, lusts ; the reptile, pleasures ; and
the bird of the heavens, the falsities therefrom. And they were
destroyed from the earth, denotes the conclusion, that the Most
Ancient Church expired. And Noah only remained, and what
was ivith him in the arh, signifies the preservation of those who
constituted the new Church ; what was with him in the ark
signifies all things which were of the new Church.

808. That He destroyed every substance signifies the lusts
which are of self-love, is manifest from these being subsequently
described by representatives. Substance is predicated of the
voluntary things, because from the will all things arise, or exist,
and subsist in man, the will being man's very substance, or
the man himself. The lusts of the antediluvians were of their
self-love. There are two most universal genera of lusts, one
being of self-love, and the other of the love of the world. Eor
a3 man desires nothing but what he loves, therefore all his lusts
are grounded in love. "With these antediluvians self-love pre-
vailed, and consequently its lusts ; for they so loved themselves
as to suppose themselves gods, being so persuaded of this as to
acknowledge no God superior to themselves.

296

CHAPTEE VII. 24. [809-813.

809. That, ichkh was iipon the faces of the groinid, denotes
the posterity of the Most Ancient Church, is evident from the
signification of ground, given above, where it was shewn to be
the Church, and consequently whatever belongs to the Cluirch.
And as it is here said that every substance was destroyed which
was upon the faces of the ground, it means that all of the Most
Ancient Church who were of such a character were destroved.
It is here called ground, instead of earth as in the preceding
verse (ver. 21), in consequence of the Church never being
predicated of the understanding, but invariably of the will ;
for the Scientific or Eational of faith never constitutes the
Church, or the man of the Church, but charity, which belongs
to the will, from which comes everything essential. Thus
neither do doctrinals constitute the Church, unless both in
general and in particular they have relation to charity ; for in
such case charity is the end, and from the end the nature of
the doctrinals is determined, as to whether they are of the
Church or not. The Lord's Church, like tlie Lord's kingdom
in the heavens, exists only from love and charity.

810. Tlmt from man even to least, even to the reptile, and even
to the bird of the heavens, signifies the nature of their evils ;
man denoting that nature itself ; the least, lusts ; the reptile,
pleasures ; and the lird of the heavens, the falsities thence.
This is evident from the signification of all these expressions,
as given above ; wherefore we shall not here dwell longer on
the subject.

811. That they were destroyed from the earth denotes the con-
clusion, that the Most Ancient Church expired. And that
Noah only remained, and what ivas uith hi7ii in the ark, signi-
fies the preservation of those who constituted the new Churcli ;
and that what was with him in the ark signifies all things
which were of the new Church, is so self-evident that it needs
no further explanation.

812. Verse 24. And the tvaters were strengthened npon the
earth a hundred and fifty days. This is the last term of the
Most Ancient Church, a hundred and fifty denoting both a
last and a first term.

813. That these words signify the last term of the Most
Ancient Church, and that a hundred and fifty denotes a limit
which is both last and first, cannot so well be confirmed by
citations from the Word, as the more simple numbers wiiich
IVequently occur. It is, however, deducil)le from the significa-
tion of the number fifteen (see above, ver. 21), which signifies
so few as to be scarcely any; and still more from the fact that
the number a hundred and fifty is composed of that number
multiplied by ten, which denotes remains. The nnilliplication
of a few, as that of a half, a fourth, or a tenth part, diminisiies
the amount of the product; so that at length it is ne.xt to

297

I

SU.] GENESIS.

nothing, and, consequently, represents the end or last term.
This number occurs with a similar meaning in the following
chapter (viii. 3), where it is said, After the end of the hundred
and fifiij d((i/s, (he ivaiers were abated. Numbers in the Word
are to be understood altogether abstractly from the sense of
the letter ; being inserted, as we have previously said and
sliewn, only to carry on the historical series which is in the
sense of the letter. Thus, where the number seven occurs, it
denotes what is holy, altogether irrespective of the times and
measures to which it is wont to be joined. For the angels who
perceive the internal sense of the Word know nothing of time
and measure, and still less of the number by which it is ex-
pressed, and yet they fully understand the Word when read by
man. Wherefore, when any number occurs, they form no idea
of it as a number, but perceive instead all that it represents.
Thus, in the present instance, they recognise in the number, a
hundred and fifty, the last term of the Most Ancient Church ;
and in the following chapter (ver. 3), the first commencement
of the Ancient or new Church.

CONTINUATION EESPECTING THE HELLS.

THE HELLS OF THOSE WHO HAVE PASSED THEIR LIVES IX HATRED,
REVENGE, AND CRUELTY.

814. Those ivho have indtdgeel in mortal hedred, and in con-
sequence thereof breathe vengeance, and seek the life of another,
are confined in a very deep cadavero^is hell, filled with a horrible
stench, similar to that which arises from dead bodies ; and, won-
derfid to relate, they are so delighted with it as to -prefer it to the,
most delicious odours. This is oiving to their direful nature,
and to the fantasies thence derived ; for from this hell there
actiicdly exhales such a stench, thcd when it is opened — which
is seldom done, and then only for a little vjhile — no spirits can
remain in its vicinity, in consequence of the stench. Some genii,
or rather furies, being let out thence, that I might become
acquainted with their quality, so infected the surrounding sphere
with a poisonous and pestilential exhalation, that the sjnrits about
me could not remain, and my stomach at the same time became so
■ much afi'ccted as to occasion vomiting. On manifesting them-
selves, an infant was first seen, having a not tinhandsome counten-
ance, and carrying a concealed dagger ; and him they sent to me,
bearing in his hand a vessel. From these representatives I became
cnvare that their purpose was to commit murder, either by dagger
or poison, under an appearance of innocence. Their bodies were
29R

CHAPTER VII. [815, SIG.

hare, and of the Uachcst hue. But they icere presently sent hack
into their cadaverous hell ; tvhen I had an opportunity of oh-
serving the .manner in ivhich they descended. They proceeded
towards the left, in the plane of the left temple, and this to a
consider ahle distance, hefore sinking down; and, when they hcgan
tofcdl, they first entered into a fire ichich noio p)resented itself,
then into a fiery smoke, resembling that of a furnace, and pre-
sently heyieath that furnace, and towards its front, to a place
where there were severed very dark caverns tending doicnicards.
In the ivay they were continually meditating and contriving mis-
chiefs, without any provocation, and especially against the inno-
cent. During their descent through the fire, they uttered many
lamentations. To distinguish them ivhen sent forth, that it may
he known whence they come, and wliat is their nature, they have
a kind of ring, to which are affixed what cqjpear sharp hrazcn
points, which they press with their hands, and twist ahout. This
icork denotes their ([uality, and is a token of their heing hound.

815. Those who are so delighted with hatred and revenge as
not to he content with killing the hody merely, hut ivho cdso desire
to destroy that soid which the Lord has redeemed, are let doini
through an exceedingly dark and narrow p)assage toivards the
lowest parts of the earth, to a depth prop)ortionecl to the degree
of their hatred and revenge ; and, then they are struck with
griev02cs alarm and horror, and heing kept at the same time in
the lust of vengeance, they descend to depths more and more pro-
found as this hecomes increased. Afterwards they are sent to a
place hencath Gehennah,* v:here app)ear terrihle serpents, of mon-
strous size, with large hellies, by ivhose bites they are tormented.
Both the appearance of these serpents and the pain they pro-
duce are sensibly perceived, as if they vjere real ; for such things
are exquisitely felt by spirits, being as much suited to their life
as corporecd things are to those who are in the body. And in the
ineantime they live in direful fantasies, and continue so for ages,
until they no longer know that they rvere men ; for othenvisc the
life which they have contracted by repecded indulgence in hatred
and revenge cannot be extinguished.

816. Since there are innumeraUe genera, and stUl more
numerous sjMcies of hatred and revenge, and as no two genera
have a precisely similar hell, it is impossible to give an account
of each in its order. I will therefore speak only of those which
I have seen, as in clear day -light, yea, in light still clearer than
that of day, hut before the internal sight ; for, hy the Lord's
Divine mercy, it is granted me to be jJi'csent with spirits. A
certain person came to me, who appeared of noble rank. At
his first approach he intimcded, by feigned gestures, that he had
many things ivhich he was desirous to eommunicate, asking mc
whether I was a Christian; to which I answered in the affirmat-

* See this place more i)aiticiil;iilv .siiokcu of, no. 825.— En.

' 299

817.] GENESIS.

ive. He said that Iw was of the same religion, and wished to he
alone with me, hceausc he had something to say which others must
not hear. But I replied, that in a spiritual state of existence
people cannot he alone, as men suppose themselves to he in the
world, and tJuit many spirits were then pixsent. He, hoivever,
came nearer, and took his station hehind one, toivards the hack
part of the head, when I immediately perceived him to he an
assassin. And while he icas in that situation I felt as it were a
stroke through the heart, and soon after another in the hrain,
such as would have easily killed a man; hut hcing protected hy
th^ Lord, I feared nothing. What art he made use of I do not
know. He, sxipposing that I was dead, said to some other spirits
who were present, that he was just come from a man whom he
had murdered, hy thus giving him a mortal wound from hehind ;
hoasting that he had the art of striking so dexterously, that no
one could he aware of it till he fell down dead, and that none
would imagine hut that he was innocent. From this I hecame
aware that he was lately dead, and had heen an assassin in the
natural world. The punishment of such persons is dreadful.
For after enduring infernal torments for a succession of ages,
they at length acquire a most detestahle and monstrous counten-
ance of ghastly appearance, and more like lurid ioiu than a face.
Thus they put off everything human, until all who see them are
horrified; ivherefore they ivander about like wild hcasts in dark
places.

817. A certain spirit came from an infernal den toivards the
left ; and, entering into conversation ivith me, I ivas enahled to
perceive that he was a villain. The wickediuss lie had heen
guilty of in the world %vas discovered in the following manner.
He loas let down into the lower earth, in a direction a little for-
ward and toward the left, to a considercdjle depth, and there
began to dig a hole in the ground similar to a grave, for the
interring of a corpse ; lience a suspicion arose that he had com-
mitted some act of murder during his life in the body. Imme-
diately afterwards there apjjcarcd a bier covered with black cloth ;
and p)rcsently one Hsing from the bier came to me, and in an
affecting tone informed me that he was dead, and vms of opinion
that he had been poisoned hy that m,an ; adding that he thought
this at the hour of death, hut ivas still ignorant whether or not
his suspicion was well grounded. The wicked spirit, on hearing
this, confessed that he was guilty of the murder. After con-
fession folloioed punishment. He was twice rolled in the dirty
hole vjhich he had dug, until both his face and body were made
as black as an Egyptian mummy; and thus he was carried on
high and presented to the view of sjnrits and angels, while this
cry was uttered, " What a devil I " His whole frame then hecame
frigid, and he ivas in this state cast into hell among tJie cold
infernals.
300

CHAPTEE YII. [818-820.

818. Beneath the hack-parts (sub natibus) there is a dreadful
hell, cohere the inhabitants seem to strike at each other iv if h kiiires
aiming them, like furies, at each other's breasts; but at the
instant of giving the blow, the knife is always taken away from
them. These are they who have borne such violent hatred against
others that they ivere always burning with a desire to murder them
%uith cdl cruelty, whence they had contracted so terrible a nature.
This hell was ojmied, to the end that I might see the nature of
mortal hatred, but only in a small degree on account of their
dreadful cruelties.

819. There is a ccqycccious stagnant lake towards the left in a
plane ivith the lourr parts of the body, whose length is greater
than its breadth. About its front bank there appear to the neigh-
bouring inhabitants monsters of serpents, such as frequent stagnant
lakes, breathing a pestilent exhalation. On the left bank, a little
farther, are those who eat human flesh, and devour each other,
(and %vho are seen) vnth their teeth sticking in one another's
shoidders. Still towards the left, but at a greater distance, there
are seen great fishes and large sect-monsters, luhich devour men,
and then vomit them up again. And yet more remotely, or on
the opposite bank, there appear some horribly deformed faces, par-
ticularly those of old women, running to and fro like mad persons,
so monstrous that it is impossible to describe them. On the rigid
bank dwell those who endeavour to kill each other with frightful
instruments of various kinds, according to the terrible animosities
of their heai'ts. The midst of the lake is cveryicherc black like a
bog or morass. Sometimes I have seen spirits brought to this lake,
and, on expressing my surprise, Jiave been informed by some who
came from thence, that those spirits ivere such as had indulged in
deadly hatred against their neighbour, which burst forth as often
as occasion offered, and that in this they p)crceived. their greatest
delight, nothing being more agreeable to them than to accuse their
neighbour of crimes, to bring upon him the jjcnalties of the law,
and even to take aicay his life, if undeterred by the fear of punish-
ment. Into such forms are men's dispositions to hatred and cruelty
changed after the life of the body, the fantasies originating in
them having all the vividness of reality.

820. Those who during their life in the world have practiced
robbery, and such as have been pirates, are delighted with fetid
and stinking iirine above all other liquids; and they appatr to
themselves to have their habitations in the midst of such things,
and likewise in stagnant lakes of a disagreeable odour. A certain
robber ajjproached me, gnashing his teeth, the noise of which was
as pilainly heard as if it had proceeded from a man ; an astonish-
ing circumstance, since those spirits have no teeth. He confessed
that he would much rather live in filthy urinous places, thin
among the clearest and purest waters, for that the smell nf
urine ivas his chief delight ; and added that he was particularly

3(11

821, 822.] GENESIS.

/tifascd to pass his time amidst tubes of this liquid, and there to
have his abode.

821. There are some who ^??Yscn^ onttuardly a fair aspect,
and upright life, so that none would suspect their integrity ; who
atudg by every method to put on such an appearance, for the sake
of being advanced to honours, and of enriching themselves without
the loss of reputation. Wherefore, they do not act openly, but
through others, using them as instruments for obtaining, by
deceitful artifices, the property of their neighbours, without any
regard to the distress of the families ivhom they thereby reduce to
indigence. They vjoidcl themselves be persoyial agents in this
■villany, without aimj remorse of conscience, could they only escape
public notice ; and are, of course, ecpially guilty as if they were so.
Tfiese are secret robbers, and the hind of hatred peculiar to them
is conjoined ivith haughtviess, greediness of gain, unmerei fulness,

2 ami deceit. Such persons, in the other life, are desirous of being
deemed guiltless, insisting that they have done no evil, because it
had never been discovered ; and in order to clear themselves from
every imputation of guilt, they strip off their clothes and. sheto
themselves naked, thus testifying their innocence. During their
examination it is clearly evident, from their every expression and
every idea of thought, what sort of spirits they are, although this
is unknown to themselves. These spirits, in the other life, arc
ready to destroy such of their companions as offend them, without
the slightest remorse; they moreover carry in their hands an axe
and a hammer, and seem to have another spirit ivith them., whom
tliey strike as he stoops dovj7i, but they are cautious of shedding
blood, because they are fearfid of death. It is not in their power
to cast these instruments out of their hands, although they attempt
it with all their might, to prevent the ferocity of their dispositions

from being apparent to spirits and angels. They reside at an
intermediede distance between the two feet in front.

822. There is one kind of hatred towards the neighbour which
finds its delight in doing injui'ies, and in annoying every one ; and
the more mischief it occasions the better it is pleased. Many of
the lowest of the people are of this character ; but there are cdso
persons of higher rank whose disposition is similar, aWiough they
are outwardly better behaved, in conserpience of the superiority
of their education, and the apprehension they entertain of legal
2ninishment. After death, the upper part of the body of these
spirits appears naked, and their hair dishevelled. They annoy one
another by rushing forward and placing the palms of their hands
on each others shoidders, when, leapvng over their heads, they
qidckly return to the assault and beat one another grievously.
Those who are better behaved, of v:hom we were last speaking,
act in a similar manner, bid, to save appearances, they first salute
each other, and then, going round, make their assault behind,
striking vnth their fists. When, hoivever, they see each otiier in

302

CHAPTER A^II. [823.

front, they again projfer their salutations, and, jmssing round
again, make their assault behind. They are seen at some distance
to the left, in a middle altitude.

823. Whatever a man has done, or even thought, in the life
of the body, returns successively in the other life. When feelings
if enmity, hatred, and deceit recur, the 2Jersons against whom
they have been indidged, and u-hose injury has been clandestinely
contrived, are cdso presented, and that immediately, as will, by
the Lord's Divine mercy, be more fully described hereafter. It is
in consequence of a perception of the thoughts of all being com-
municated in the other life, that those entertained against others
appear openly ; the most lamentcdtle states being induced when
the hidden feelings of enmity burst forth. With the vAckcd, all
their evil deeds and thoughts thus vividly return. But with the
good it is not so ; all their states of goodness, friendship, and love,
recurring with the greatest possible delight and hapjnncss.

.".(i:

GENESIS.

CHATTEK EIGHTH.

CONTINUATION IlESPECTING THE HELLS.

THE HELLS OF THOSE WHO HAVE PASSED THEIK LIVES IN ADUL-
TERIES AND LASCIVIOUSNESS ; ALSO, THE HELLS OF THE
DECEITFUL, AND OF CRAFTY WOMEN.

824. JJyDER the heel * of the right foot is the hell inhahited
hy those who have taken delight both in cruelty and in adidteries,
therein perceiving the greatest satisfaction of their lives. It is a
surprising circumstance that such as have been cruel during their
life in the body, have also been adidterers above all others. They
have their abode in that hell, where they exercise cruelties by the
most loichcd contrivances. They form to themselves, by their
fantasies, vessels and instruments, like pestles and mortars, such
as are employed in bruising herbs, with which they bruise and
torture whoever they can. They also construct broad axes, similar
to those used by executioners, and a sort of awl, or auger, with
which they cruelly torment each other, not to mention other
direfd p)ractices. Tn that hell there are some of the Jews, wlio
formerly treated the Gentiles in so barbarous a manner. And
at this day that hell increases, owing its increase especially to
those of the Christian tvorld so-called, who had the whole delight
of their life in adidteries, these for the most part being cdso cruel.
2 Sometimes their delight is changed into the stench of human
excrement, which, on opening the hell, exhales very abundantly ;
and ivhen perceived in the worUl of sjnrits it instantly brings on
faintness, as I have experienced. This excrementitious stench by
turns prevails and ceases in the hells; for it is their delight
arising from adulteries ivhirh becomes changed into this noisome
odour. Tn course of time, when they hare p)assed their appointed
period under such circumstances, they are left solitary, and sit in

* The reader is requested to observe, that the author is speaking of the
situation of tliese societies according to their respective correspondence to the
liuniau frame. — Ed.

304

CHAPTER A^ir. [825-829.

torment, hecomiiifj like deformed skeletons, although stUl continuinq
to live.

825. In the lolane of the soles of the feet, at so7nc distance for-
ward, there is a hell, called Gehennah, inhaUted hy immodest
women, who have placed their whole delight in adulteries, and
who, considering them not only Icmful, hut also rcputahle,' have
inveigled the guiltless and innocent to such practices under various
assumed appearances of character and credit. There is visible in
that hell a kind of fiery appearance, such as is often seen shininq
in the air from a great fire; and it is attended also nnth heat,
which it uns given me to feel hy the warmth thence communicated
to my face; and a stench exhales thence similar to that arising
from burnt bones and hair. This hell is sometimes clmngcd into
dreadful serpents, which bite the inlmbitants, who desire death,
but cannot die. Some of the women being liberated thence, men-
tioned, on coming to me, that it is burning hot there, but that
'ivMn they arc alloived to approach any society of good sjnriis,
their heat becomes changed into intense cold ; and at such times
they experience in themselves an alternation of heat and cold,2)ass-
ing from one extreme to the other, and are thereby miserably
tortMrcd. Nevertheless there are intervals during which they
are in the excitement of their fiery lust ; but their states become
changed in the manner described.

826. There have been some of both sexes from that part of
the ivorld called Christendom, ivho, durivg their life in the body,
have regarded adulteries as not only laivful, but even holy ; th us
considering ivhat they have imjnously denominated community
of wives as sacred. I observed t/iat these were sent to Gehennah,
but wlicn tliey came thither, a change took place; the fiery
appearance of Gehennah, which is of a reddish cast, becoming
on their arrival v-hitish, and it was perceived that they could not
agree together. That wicked band vjas therefore separated, and
conveyed to the region behind; thus, as it were, into another
world, where they had to be immersed in stagnant lakes, and
thence passed to a neiv Gehennah appointed for them. There was
heard in Gehennah a kiiid of hissing, which is indescribable ; but
the hissing w murmur of Gehennah ivas didler than that of the
spirits who had defiled holiness by adidteries.

827. Those who ensnare by pretending a regard for conjugial
love, and for love towards children, behaving themselves in such
a manner that a husband has no suspicion but that they are
chaste, innocent, and fmoully, and who, tinder these and various
other pretences, commit adultery with the greater security, are in
a hell beneath the back parts (sub natil)us), among the filthiest
excrements; and, because they rank ivith the treacherous, thry
become vastated to such a degree as to be like mere hones. Suck
per.^ons do not even knoiv what conseience is. I hare nmrersed
with them, and they are surprised that any one shoidd have, a

VOL. I. U 3*^iJ

828, 829.] GENESIS.

coHScicnce, and should say that adulteries arc contrary to it.
Thcif nrre informed that it is as impossible for such unconscien-
tious adulterers to come into heaven as for a fish to live in the air,
or a bird in the ether, because, on the instant of their approach,
they would feel as it were suffocated, their adulteroiis delight
becoming clianged into a most offensive stench ; and further, that
they must needs he thrust down into hell, and become fiyially like
bony substances, possessing scarcely any vitality, because they have
acquired to themselves a life so wicked, that, on losing it, there
remains almost nothing of life truly human.

828. Such as desire nothing more than to deflower virgins, or
those who find their greatest delight in the sjwils of virginity,
uHthout regard to marriage or issue, and who, after securing the
objects of tJieir lusts, conceive an aversion totvards them, and then
leave them to prostitution, suffer the most grievous punishment
in the other world. For their life here has been opposed to all
order, natural, spiritual, and celestial ; and not only is it con-
trary to conjugial love, n-hich in heaven is accounted most holy,
hut also to innocence, which they vjound and destroy, by seducing
innocent beings into a course of prostitution, who might have been
initiated into conjugial love. For, as it is well known, the first
delights of love introduce virgins to chaste conjugial love, and
conjoin the minds of the married partners. And since the sanctity
of heaven is founded on conjugial love, and on innocence, the
destroyers of such love onust necessarily be interiorly homicides,
and undergo the heaviest punishments in the other life. These
persons appear to themselves to be seated on a furious horse, ivhich
throws them on high, so that, to their great terror, they fcdl down,
seemingly in peril of their lives. Afterwards they appear to
themselves to be under the belly of a furious liorse, and presently to
enter through Ms posteriors into his belly ; and then they suddenly
fancy tliat they are in the belly of a filthy harlot, who becomes
changed into a great dragon, and titer e they remain covered up
in torment. This punishinent returns many times in the course
of hundreds and thousands of years, until they become touched
ivith Jiorror at these lusts. I have been informed that the offspring
of such p>arents are worse tlmn other children, in consequence of
deriving an hereditary constitution from the father, partaking of
Ids nature. Wherefore children are seldom born from such con-
nections, or those who are born do not remain long in this life.

829. Those who indidge in lascivious thoughts during the life
of the body, giving a lascivious turn to what others converse about,
even luhen the subject is holy, and continue these practices in
iniddle and old age, when they have no natural lasciviousness to
p)lead in excuse, do not desist from such thoughts and conversation
in another life. Now, as in that life their thoughts are communi-
cated, and sometimes are turned before other spirits into obscene
representations, vjhereby offence is given, they are punished by

306

CHAPTER VIII. [S30.

hcing laid in a horizontal position in the 'presence of the spirits
tvhom they have offended, and arc turned round liJ:c a roll with a
quick motion from left to ri(jht, then transversely in another jiosi-
tion, and aftcrivards in a third, naked or hcdf-naked, aceordim/
to the qualify of their lasciviousness, until they thus become
affected with shame. They are subsequently rolled about by the
head and feet transversely like a hinge, by which resistance, and
at the same time pain, are occasioned; for two forces arc then
in action, one round about and the other backwards, ami this is
attended ivith a painful sense of tearing asunder. When this is
completed, they have p)crmission granted them to icithdraw front
the sight of spirits, and then a sense of shcane is instilled into
them. Nevertheless they are still not 'without temptations to
continue the same evil practices ; but so long as they are in a
state of shame and. grief they are careful against yielding to them.
This punishment was seen at some distance toivards the front.

There are also boys, youths, and young men, who, in consc- ■
quence of the impetuosity of youth, have conceived wicked and
■jicrnidous j^t'^nciples, supposing that unves, and especially such
as are young and beautiful, ought not to be confined to their hus-
bands, but to be free to themselves and their like, the husband
remaining only as the head of the family, and the educator of
the children. These a.re distinguished in the other life by their
boyish tone of voice, and reside at some height backwards. Such
among them as have confirmed themselves in these ^?n''«o/j9/c.s-,
and in a practice conformable tlvercto, are miserably tormented
in the other world, by having their joints put out and in cdter-
nately ; which is effected by spirits icho have the art of exciting
in others a fantasy as if they were still in the body, and at the
same time a sense of bodily pain. By these contortions and re-
tortions, and the struggles they make in opposition to them, they
are so lacerated as to seem to themselves torn into minute frag-
ments, with exceeding great piain ; and this punishment is re-
jKdted, until, being struck 'with horror at their principles, they
desist from such thoughts.

8.S0. Those who deceive others by artful dissimulation, making
a show of friendliness in the countenance and discourse while
they conceive invxirdly the po'ison of treacherous enmity, and thus
allure with a design to destroy, are in a hell more terrible than
that of others, and, indeed, more terrible than the hell of mur-
derers. They appear to themselves to he living among serpents ;
and the more pernicious their stratagems have been, so vmvh the
more dreadful, poisonous, and numerous do the serpents, which
encompass and torment them, appear. They know no otherwise
than that these serpents are real, inasmuch as they occasion similar
pains and torments, which jwssibly few 'will bdirre, although it
is a certain fact These are they 'who piirposeh/ or with prnnr-
dilation exercise deceit, and therein experience the delight <>/ their

307

S:n.] GENESIS.

li/i\ Tin' jiUuUhm cuts of (he deceitful are various according to
tlie nature of the deceit of each. In general they are not tolerated,
in societies, hut are eoypeUed ; for whatever any spirit thinks is
immediately known and pcixeived hy neighbouring sjnrits, and
consequently every species of deceit is recognised. Hence, at length,
such deceitful spirits sit down in solitude, being expelled from all
society ; and then they appear inth their faces dilated, so as to be
four or five times the breadth of an ordinary face, with a broad
fleshy cap of a whitish colour upon their heads, like images of
death sitting in torment. There are others who are by nature
deceitful, hut not with premeditation nor clandestinely, under a
feigned countenance. These are immediately knoivn, and their
thoughts manifestly perceived, ivhen they boast of vAshing to
appear wiser than others. They have not such a hell as the
former. More, hotocver, will be said of the deceitful, by the Lord's
Divine mercy, in a future part of this work.

831. There are some of the female sex, who have lived in the
indulgence of their inclinatioyis, regarding only themselves and the
vjorld, a7id making the all of life and its delight to consist in
c^vfernal decorum, in consequence of %ohich they have been par-
ticularly esteemed in polite society. They have thus by practice
acquired the talent of insinuating themselves into tlie good graces
of others, by specious pretences and a fair exterior, for the pur-
poses of gaining an ascendancy over them ; and hence their life
has been one of sivudation and deceit. They used to frequent
churches like other people, but for no other end than to apjjcar
upright and jnous ; being, moreover, destitute of conscience, and
eoxeedingly prone to uAckedness and adulteries, ivhen able to con-
cecd them. Such persons in the other life think as they did here,
not knounng what conscience is, and ridiculed those who speak of
it. They enter into the affections of others by a pretended honesty ,
piety, compassion, and innocence, ichich with them are the means
of deceiving ; and whenever external restraints are removed, they
2 plunge into the most ivicked and obscene p)ractices. These are
they who, in the other vjorld, become enchantresses or sorceresses,
of whom there are some denominated sirens, who become eoypert
in arts unknown on earth. They are like sponges, imbibing all
'unckecl artifices, from being of such a genius as readily to practise
them. The artifices imknovm here, which they learn in the
spiritual world, are these. They can si^eak as if in a different
place from that in which they arc, the voice being heard as if
proceeding from good spints elsewhere ; they can be, as it were,
present with severed persons at the same time, thus persuading
others that they are present everywhere, and they speak like
several together, and in various p)laces at the same moment. They
liMve the p>ower of averting the influx from good spirits, yea, even
thai of angelic spirits ; perverting it instantly by various methods
in favour of themselves. They can assume another's likeness hi
308

CHAPTER VIII. [831.

ideas tohich they conceive and fashion to themselves, and can
inspire every one ivith an affection for them, ly insinuating them-
selves into the real state of another s affection. They can suddenly
withdraw themselves out of sight, and become invisillc. Thu/
have the poiver of reprcsentiiig to the vino of spirits a bright
flame encompassing the head ; and this, ichieh is an angelic to/cai,
to several at the same moment. They can feign innocence by
various methods, even by representing infants ivJwm they kiss.
They cdso excite others, whom they hate, to murder them, because
they are conscious of being themselves immortal, and afterwards
they accuse them as murderers, and divulge their crime. From '-
my oion experience, I may state that they have stirred up in my
memory whatever evils I have thought and done, and this by the
most cunning contrivances. And, tvhile I luive been asleep, they
have discoursed vnth others altogether as from me on subjects false
and obscene, so that the spirits ivho heard it iccre p)^fsiuidcd it
was from me. Not to mention many other things of a similar
Jdnd. Their nature is so persuasive that no one suspects than ;
and hence their ideas are not communicated like those of other
spirits. For they have eyes resembling those ascribed to serpents,
seeing every uriy at once, and having their thoughts present every-
'ivhere. These sorceresses or sheens are punished grievously, some
in Gchcnnah, others in a kind of court among snakes ; some by
being as it were torn asunder, and subjected to various collisio)is,
attended with the utmost pain and torture. In course of time
they are separated from all society, and become like skeletons,
from head to foot. A continuation of this suJjject is annexed to
the end of the chapter.

CHAPTER VIII.

1. And God remembered Noah, and every wild heast, and
every beast, which was with hiin iu the ark ; and God made u
wind to pass over the earth, and the waters assuaged.

2. The fountains also of the deep, and the cataracts of
heaven were stopped, and the rain from heaven was restrained.

3. And the waters receded from off tlie earth, in goinj,' and
returning, and at the end of a hundred and lifty days lln-
waters were abated.

4. And the ark rested on the seventh month, on the seven-
teenth day of the month, upon the mountains of Ararat.

5. And the waters were in going and decreasing until the
tenth month ; in the tenth [mouth], on the first of the month,
the tops of the mountains appeared.

309

GENESIS.

G. And it came to pass, at the end of forty days, that Xoah
opened the window of the ark which he had made.

7. And he sent forth a raven, and it went forth, going to
and fro, nntil the waters were dried up from off the earth.

8. And lie sent forth a dove from himself, to see if the
waters were abated from olf the faces of the ground ;

\). And the dove found no rest for the sole of her foot ; and
she returned to him into the ark, because the waters were on
the faces of the whole earth : and he put forth his hand and
took her, and drew her in to him into the ark.

10. And he stayed yet other seven days ; and he proceeded
to send forth the dove from the ark ;

11. And the dove returned to him at even-tide ; and, lo, in
her mouth was an olive-leaf plucked off; and Noah knew that
the waters were abated from off the earth.

12. And he stayed yet other seven days ; and sent forth the
dove ; and she returned not again unto him any more.

1.3. And it came to pass in the six hundred and first year,
in the beginning, in the first of the month, the waters were
dried up from off the earth : and Noah removed the covering of
the ark, and he saw, and behold, the faces of the ground were
dry.

14. In the second month, on the seven-and-twentieth day
of the month, was the earth dried.

15. And God spake unto Noah, saying,

16. Go forth from the ark, thou, and thy wife, and thy sous,
and thy sons' wives with thee.

17. Bring forth with thee every wild beast that is with thee,
of all flesh, both of fowl, and of beast, and of every reptile
creeping upon the earth ; that they may diffuse themselves over
the earth, and be fruitful, and be multiplied upon the earth.

18. And Noah went forth, and his sons, and his wife, and his
sons' wives with him.

19. Every wild beast, every reptile, and every bird, every-
thing creeping upon the earth, according to their families, went
forth out of the ark.

20. And Noah builded an altar to Jehovah; and took of
every clean beast, and of every clean bird, and offered whole
burnt-offerings upon the altar.

21. And Jehovah smelled an odour of rest ; and Jehovah
said in his heart, I will not again curse the ground any more
for man's sake ; for the fashion of man's heart is evil from his
youth ; neither will I again smite any more everything li\-ing,
as I have done.

310

CHAPTER VIII. 1. [832-839.

22. For during all the days of the earth, seed-time and
harvest, and cold and heat, and summer and winter, and day
and night, shall not cease.

THE CONTENTS.

832. The subject which now follows, according to the series,
is concerning the man of the new Church, who is called Noah ;
and, indeed, concerning his state after temptation, even to his
regeneration, and so forth.

833. His first state after temptation, and his fluctuation
between truth and falsity, until truths begin to appear, is
treated of, verses 1-5.

834. His second state, which is threefold; first, when tlic
truths of faith are not as yet ; afterwards, when they are con-
joined with charity ; and lastly, when the goods of charity shine
forth, verses 6-14.

835. His third state, when he begins to act and think from
charity, which is the first state of the regenerate, verses 15-10.

836. His fourth state, when he acts and thinks from charity,
which is the second state of the regenerate, verses 20, 21.

837. Lastly, the new Church, raised up in the place of the
former, is described, verses 21, 22.

THE INTERNAL SENSE.

838. In the two preceding chapters, the new Churcli called
Noah, or the man of that Church, was treated of; first, as to
his preparation to receive faith, and by faith, charity ; next, as
to his temptation ; and afterwards, as to his protecliou, wlicii
the Most Ancient Church perished. The subject of wh:it Ikmv
follows is his state after temptation, which is described exactly
in the order in which it was effected, and in which it is ellected
with all who become regenerate. For the Word of the Lord is
such, that wherever it speaks of one person, it treats of all
men, and of every individual, with a difference according to
the disposition of each ; this being the universal sense of tiie
Word.

839. Verse 1. And God rememUred Noah, and rrenj vild
least, and every least, ^vhich was with him in the ark; and (Jod
made a wind to pass over the earth, and the waters assuof/rd.
God rememlered signifies the end of temptation and llic hv-

8-iO, 841.] GENESIS.

<j:iuninjjj of renovation ; and by Noah is signified, as before, the
iiiwn ot' the Ancient Church. Every wild beast, and every beast,
■which was with hint in the ar/:, signifies all that he had; and
God made a wind to pass over the earth, and the ivaters assuaged,
represents the disposal of all things into their order.

840. That God remembered signifies the end of temptation
and the beginning of renovation, appears from wliat precedes and
follows. God remembered signifies, in particular, that He is
merciful ; for His remembrance is mercy. And this is especi-
ally seen after temptation, because new light then shines forth.
So long as temptation continues, man supposes the Lord to be
absent, because, being disturbed by evil genii to such a degree
as sometimes to be reduced to a state of despair, he can scarcely
believe that any God exists ; although the Lord is then more
intimately present than it is possible for him to believe. When,
however, temptation ceases, then he receives consolation, and
begins to believe that the Lord is present. And this being the
case here, God is said to remember, to denote the end of his
temptation and the beginning of his renovation. The word God
is here used, and not Jehovah ; because as yet man was in a
state antecedent to that of regeneration. But when he becomes
regenerate, then mention is made of Jehovah, as at tlie end of
this chapter (vers. 20, 21). The reason of this is, because faith
was not yet conjoined with charity, for man is first said to be
regenerate when he acts from charity. In charity Jehovah is
present, but not so in faith, prior to its conjunction with charity.
Charity is the very being and life of man in the other world ;
and as Jehovah is Being itself and Life itself, so before man is,
and lives, Jehovah cannot be said to be with him, but God.

841. That by Noah is signified, as before, the man of the
Ancient Church ; and by every wild beast, and every beast, which
was with him in the ark, everything that belonged to him, is
clear from what was previously stated concerning Noah, and
concerning the signification of wild beast, and beast. The term
wild beast is taken in a twofold sense in the Word, denoting
both those things in man which are alive, and those which are
dead. It denotes what is alive, because that word in the
Hebrew tongue signifies a living thing ; and in consequence of
the most ancient people, in their humiliation, acknowledging
themselves to be as wild beasts, this world became also a type
of what is dead in man. In the present passage, by wild beasts
are represented both what is alive and what is dead in the
aggregate. For, as is customary with man after temptation,
the living and the dead, or the things of the Lord, and those of
man's pro2)7'iu7n, appear so confused that he scarcely knows
what is true and good. The Lord then, however, reduces and
disposes all things into order, as will be subsequently shewn.
That a wild beast signifies what is alive in man, may be seen

312

CHAPTER VIII. 1. [842.

in the preceding chapter (vii. 14), and in the present chapter
(vers. 17, 19). That they also represent the things which are
dead in man, is evident from what was observed above respecting
wild beasts and beasts (nos. 45, 46, 142, 143, 246).

842. That God made a wind to pass over tlie earth, and the
iratcrs assuaged, signifies the disposal of all things into their
order, appears from the signification of wind in the Wonl.
All spirits, both good and bad, are compared and likened to
wind, and in the original tongue both spirits and winds are ex-
pressed by the same word. In temptations, which the waters
that assuaged here denote, as was shewn above, evil spirits cause
an inundation, in consequence of entering by influx in great
multitudes with their fantasies, and exciting similar fantasies
in man. And when these spirits or their fantasies are dispersed,
it is said in the Word to be done by a wind, and, indeed, by an
east wind. Every man individually is similarly circumstanced 2
during temptation, and when the commotions or waters of tempt-
ation cease ; so, likewise, is man in general, as has been given
me to know by repeated experience. For evil spirits in the world
of spirits sometimes associate themselves in troops, and thereby
excite disturbances until they are dispersed by other bands of
spirits, generally coming from the right, consequently from the
eastern quarter, who strike such fear and terror into them, that
they think of nothing but of how they may escape. Thus those
who had associated themselves had dispersed into all quarters,
and thereby the societies of spirits formed for evil purposes are
dissolved. The troops of spirits who disperse them are called the
east wind. There are also innumerable other methods of dis-
persion, denominated east winds, of which, by the Lord's Divine
mercy, more will be said hereafter. Wlien evil spirits are thus
dispersed, the state of commotion and turbulence is succeeded
by serenity or silence, as is also the case with man when
tempted ; for during that state he is in the midst of such a
band of spirits, but when they are driven away or dispersed,
there follows as it were a calm, which is the commencement
of the disposal of all tilings into order. Before reducmg 3
anything into a state of order, it is most usual to Ijring the
whole into a kind of confused mass, or chaos as it were, for
the purpose of disjoining what do not well cohere togetlier ; and
when they are disunited, then the Lord disposes them nito
order. This process may be compared with what is oliscrval.le
in nature, where all things, both in general and particuhir, are
first reduced to a kind of confused mass Ijclore l)enig arranged.
Thus, for instance, unless there were storms in the atiiicsplicu',
to dissipate whatever is lieterogeneous, the air c«.uld iicvrr
become serene, but would be rendered pestil(.-r..ns by the
accumulation of unwholesome vapour. So \n hk('. niMiMi(-r
in the human body, unless every part of tlie bl<jn( ,^!is well

84'J.] GENESIS.

^vllat is lioterocjonoous as what is homogeneous, did continuously
and successively How together into one heart, to be there
commingled, there would ensue a fatal coagulation of the
liquids, which would render it impossible for the particular
component parts to be distinctly disposed to their respective
uses. Thus, also, it is with man in the course of his regenera-

4 tion. Tliat wind, and especially that the east wind, signifies
the dispersion of falses and evils, or, what is the same, of evil
spirits and genii, and afterwards an arranging into order, may
appear from the Word. As from Isaiah : " Thou slialt disperse
them, and the v:ind shall carry them away, and the v:Jiirl-
vnnd shall scatter them, and thou shalt rejoice in Jehovah,
and glory in the Holy One of Israel" (xli. 16). Here disper-
sion is compared to wind, and scattering to a whirlwind, which
is said of evils. Then they who are regenerate shall rejoice in
Jehovah. In David : " Lo, the kings were assembled, they
passed by together. They saw it, and so they marvelled ; they
were troubled, and hasted away. Fear took hold upon them
there, and pain as of a woman in travail. Thou breakest the
ships of Tarshish with an east wind" (Psalm xlviii. 4-7). In
this passage the terror and confusion occasioned by an east vnnd
is described. This description is taken from what comes to
pass in the world of spirits ; for these things are involved in the

5 internal sense of the Word. In Jeremiah : " He will make their
land astonished. I will scatter them as an east v:ind before the
enemy ; I will regard them with the back of the neck, and not
with the faces, in the day of their calamity" (xviii. 16, 17).
Here, in like manner, the east unnd denotes the dispersion
of falsities. Similar also was the representation of the east
wind by which the Ked Sea was dried up, that the children of
Israel might pass over, as described in Exodus : " Jehovah
caused the Red Sea to go back by a strong east wind all that
night, and made the sea dry, and the waters were divided "
(xiv. 21). The signification of the waters of the Eed Sea was
similar to that of the waters of the flood in the present passage,
as is evident from this consideration, that the Eg}^tians, by
whom are represented the wicked, were drowned therein ; while
the children of Israel, who represent the regenerate, as ISToali
does here, passed over. By the Eed Sea, as by the flood, is
denoted condemnation also, and temptation ; consequently
by the east wind is signified the dissipation of the waters or of
the evils of condemnation, or temptation, as is evident from the
song of Moses after they had passed over (Exod. xv. 1-19). And
from Isaiah : " Jehovah shall utterly destroy the tongue of the
Egyptian sea, and with His mighty vAnd shall He shake His
hand over the river, and shall smite it in the seven streams,
and make men go over dry-shod. And there shall be a
highway for the remnant of His people which shall be left from

314

CHAPTER VIII. 2. [843-845.

Assyria, like as it was to Israel in the day that he came out
of the land of Egypt " (xi. 15, 16). Here a highway for the
Tcmnant of the ^^eoph left from Assyria denotes a disposing
into order.

843. Verse 2. The fountains also of the deep, and the cataracts
of heaven were stopped, and the rain from heaven loas restrained.
These words signify that temptation ceased. The fountains of
the deep signify evils of the will; the cataracts of heaven,
falsities of the understanding ; and rain, temptation itself in
general.

844. From this to the sixth verse it treats of the first state
of the man of this Church subsequent to temptation ; and what
is said in the present verse signifies the cessation of temptation.
His temptation, both as to things voluntary and as to things
intellectual, has been previously spoken of; and its termination
as to voluntary things is here meant by the fountains of the
deep being stopped ; and its cessation as to the understanding,
by the cataracts of heaven being stopped. That these expres-
sions have such a signification, was asserted and demonstrated
in the preceding chapter (vii. 11); and that rain denotes
temptation itself, was also shewn in the same chapter (ver. 12),
wherefore there is no need to dwell longer on the subject.

845. The reason why tlte fountains of the deep signify
temptation as to voluntary things, and the cataracts of heaven
temptation as to intellectual things, is, that it is the man's
voluntary part which is influenced by hell, and not so much
the intellectual, unless it be immersed in lusts which are of
the will. Evils, which are of the will, are what condemn
man and sink him down to hell, and falsities only so far as
they are coupled with evils ; then the one follows the other.
This may be proved by numerous instances of these who, l)eing
in falsities, are yet saved ; as is the case with many amongst
the Gentiles, who have lived in natural charity and in mercy,
and with numbers of Christians, who have believed in simplicity
of heart. Their ignorance and simplicity are their excuse,
because in them there may be innocence. But it is otherwise
with those who have confirmed themselves in falsities, and
have thus contracted such a life of falsity as to refuse and
oppose all truth ; since this life must necessarily be vastatcid
before anything of truth, and thereby of good, can he insemin-
ated. It is, however, still worse with those who fniin lust
have confirmed themselves in falsities, so that falsities and
lusts constitute one life ; for these are they who sink theni.selve.s
down into hell. Tliis is the cause of temptati<.n, as to
voluntary things, being signified by the fountains of the (Ic.-p,
which are the hells; and temptation, as to intellectual things,
by the cataracts of heaven, which are the clouds, from which

comes rain.

315

840, 847.] GENESIS.

84(). Verse ;>. And the 'W((tcrs receded from off the earth,
ill i/oiiitj and retamiiig; and at the end of a hundred and
fifty days the waters abated. The vxders receded from off the
earth, in (jolng and returni/u/, signifies fluctuations between
truth and falsity ; the waters abated at the end of a hundred
and fifty days signities that temptation ceased. A hundred
and fffy days, in this place, as previously, signify a termina-
tion.

847. That, the waters receded from of the earth, signifies
fluctuations between truth and falsity, appears from the
previous statement that the waters of the flood, or inundations,
with respect to Noah, signify temptations. For as it here
treats of the first state after temptation, the waters receding in
going and returning can represent nothing else than fluctuation
between truths and falsities. The nature of this fluctuation,
however, can only be known after man becomes acquainted
with the nature of temptation; for such as the temptation is,
such is the fluctuation succeeding to it. When the temptation
is celestial, then the fluctuation is between good and evil; when
it is spiritual, it is between truth and falsity ; and when it is
natural, the fluctuation is between his lusts and what is

2 contrary to them. There are several kinds of temptations,
which in general may be divided into the celestial, spiritual,
and natural, and these ought never to be confounded with each
(jther. Celestial temptations are impossible except with those
who are in love to the Lord ; and spiritual with those who are
in charity towards their neighbour. Natural temptations are
altogether distinct from these, and are not, indeed, truly
temptations, but merely anxieties arising from the assault of
natural loves, in consequence of misfortunes, diseases, or a
depraved condition of the blood and other fluids of the body.
From this short account, it may, in some degree, be seen that
temptation is anguish and anxiety occasioned by whatever
opposes or resists any particular kind of love. Thus with
those who are in love to the Lord, whatever assaults this love
produces an inmost torture, which is celestial temptation ; also
with such as are in love and charity towards the neighbour,
whatever assaults this love occasions torment of conscience,

3 and this is spiritual temptation. With those who are merely
natural, what they frequently call temptations, and the pangs
of conscience, are not truly so, but only anxieties arising
from the assault of their loves, as when they foresee and are
sensible of the loss of honour, the good things of the world,
reputation, pleasures, bodily life, and the like ; nevertheless
these troubles are wont to be productive of some good.
Temptations are, moreover, experienced by such as are in
natural charity, and consequently by all kinds of heretics.
Gentiles, and idolaters, arising from every assault on the life of

316

CHAPTER VIII. ;;. [84S, 849.

the faith wliich they hold dear. But these straits are iiniiutive
of spiritual temptations.

848. When temptations are finished, there is, as it were, a
iluctuation ; and if the temptations were spiritual, it is a fiuctu'a-
tion between truth and falsity. The necessity of this may
appear sufficiently evident from the consideration, that temp-
tation is the beginning of regeneration. And, as all regenera-
tion has for its end that man may receive new life, or rather
that he may receive life, and from being no man, may become
a man, or from dead be made living ; therefore, when his former
life, which is merely animal, is destroyed by temptations, he
cannot but fiuctuate between truth and falsity. Truth is of
the new life, falsity of the old ; and unless the former life be
destroyed, and this fiuctuation take place, it is impossible for any
spiritual seed to be sown, because there is no ground. When,
however, all this is effected, man knows scarcely anything as to
what is true and good, and indeed hardly whether such a thing
as truth be possible. Thus, for example, when reflecting about
the goods of charity, or, as they are commoidy called, good
works, he considers whether he can do tliem from himself or
not, and that in whatever he does from himself there is merit ;
then he is in such obscurity and darkness, that when informed
that no one can do good from himself or from 2?/-cp-»<»i,and still
less can any one possess merit, but that all good is from tin-
Lord, and all merit is His alone, he can do nothing but express
his astonishment. He is also similarly circumstanced with
respect to all the other truths of faith. But however great the
obscurity and darkness of his mind, it becomes sensibly, although
gradually, enlightened, liegeneration is accurately represented
by man's birth as an infant. His life is tlien of the most obscure
kind. He knows almost nothing ; and therefore at first ivceives
only general impressions from the various objects around him.
These impressions, however, by degrees become more distinct as
particular ideas are conveyed, which in their turn become the
vehicles of others more specific. Thus general notions l)econif
illustrated by individual ones, and thus man becomes not only
acquainted with the existence of things, but also with then-
quality. So it is with every one \vho emerges out of tempta-
tion ; and the state of those in another life, wlio, having been
in falsities, become vastated, is also similar. This state is
denommated Jiucfu at ion, and is here described by the waters
receding in going and returning.

849. Hence, then, it plainly follows that fhc vutla-.s dlxttnl id
the end of a hundred and fifty days signifies that temptations
ceased. That a hundred and fifty days signify a termination,
appears from wliat was said of this minibcr in the foregoing
chapter (ver. 24) ; thus here it is tlie termination of tlie Ihiclua-
tion, and the beginning of a new life.

317

850-854.] GENESIS.

850. Verse 4. A/ul the ark rested in the seventh month, 07i the
sciridcenth day of the month, upon the mountains of Ai^arat.
The arh rested signifies regeneration ; the seventh month, what is
holy; the seventeenth dai/ of the month, what is new; and the
moiDitains of Ararat, light (lumen).

851. That the arh rested signifies regeneration, is evident
from the fact that the ark signifies the man of this Church ; and
all things in it, whatever pertained to that man ; as has been
rejieatedly shewn before. When, therefore, the ark is said to
rest, it signifies the regeneration of this man. The series of the
sense of the letter, indeed, seems to imply that the ark resting
denotes the cessation of the fluctuations succeeding to tempta-
tion, spoken of in the preceding verse ; but fluctuations, which
are doubts and obscurities concerning truths and goods, do not
cease, but continue for a long time, as will be seen from what
follows. Hence it is evident that there are other things in a
continuous order in the internal sense ; and since they are
arcana, it is allowable to explain here, namely, that the spiritual
man, like the celestial, after enduring temptations, becomes the
rest of the Lord, and further, that he also becomes the seventh,
not indeed the seventh day, as the celestial man, but tlie seventh
month. Concerning the celestial man as being the Lord's rest,
or the Sabbath, and the seventh day, see above (nos. 84-88).
As, however, there is a difference between the celestial and the
spiritual man, the rest of the former is expressed in the original
language by a word wdiich means the Sahhath ; while the rest of
the latter is expressed by another term, from which the name
Noah, which properly means rest, is derived.

852. That the seventh month signifies what is holy, is abund-
antly evident from what has been said before (nos. 84-87, 395,
716). This holiness corresponds to what was said of the celes-
tial man (chap. ii. 3), where it is written that the seventh day
was sanctified, because God rested thereon.

853. That the seventeenth day signifies what is new, is plain
from what has been shewn concerning the same number in the
preceding chapter (vii. ll,no. 755), where it signifies a beginning ;
and every beginning is new.

854. That tlie mountains of Ararat signify light (lumen), h
evident from the signification of a mountain, which is the good
of love and charity (no. 795); and from the signification of
Ararat, which is light, and, indeed, the light of the regenerate.
New light (lumen), or the first light of the regenerate, never
derives its existence from the knowledges of the verities of
faith, but from charity. The verities of faith are like the rays
of light (hue) ; love or charity, like the flame. The light of him
who is to be regenerated does not arise from the verities of
faith, but from charity ; the verities of faith being the rays of
light (lumen) from it. Thus it is clear that the mountains of

318

CHAPTER VIIT. 5. [855-857.

Ararat signify such light (lumen). This light is the first li^ht
(lumen) after temptation ; and being the first, it is obscure, and
is called lumen, not lux.

855. Hence now it is evident that this verse, in the internal
sense, signifies that the spuitual man is a holy rest, from the
new intellectual light (lumen), which is of charity. These
truths are perceived by the angels in a variety so wonderful,
and an order so delightful, that could man but obtain one such'
idea, it would open to him thousands and thousands of others
in an increasing ratio, of so exalted a character, as to be utterlv
indescribable. Such is the AVord of the Lord in its internal
.sense throughout, even when it appears in the sense of the
letter to be an unpolished historical narrative ; as when it is
liere said, that the ark rested in tlie seventh month, on the seven-
teenth day of the month, upon the mountains of Ararat.

856. Verse 5. And the tvaters were in going and decreasing
until the tenth month; in the tenth [month], on the Jlrst of the
month, the tops of the mountains appeared. The waters were
in going and decreasing signifies that falsities Ijcgan to dis-
appear; the tenth month signifies the truths which are of
remains ; on the first of the month the tops of the mountai/is
appeared signifies the truths of faith, which then began to
appear.

857. That the VMtcrs were in going and decreasing signifies
that falsities began to disappear, is evident from the words them-
selves, as well as from what is shewn above (ver. 3), where it
is said that the waters receded in going and rctiirning. Here,
liowever, it is said that the waters were in going and decreashuj,
and by this, as by the former phrase, is denoted fluctuation
between truth and falsity, although, in the present instance, the
decrease of those fluctuations is represented. Fluctuations
exist after temptation, as was observed, in consequence of man's
ignorance of what is true, but in proportion as they cease, so
the light (Imi) of truth appears. The reason of this is, that so
long as man continues in such a state, the internal man, that is,
the Lord, by the internal man, cannot operate upon tlie external.
In the internal man are Remains, the affections of which are
good and the truth thence, spoken of above; in the external
are lusts and the falsities thence. As long as these latter con-
tinue unsubdued and unextinguished, the way for goods and
truths from the internal, or, more correctly, throuL^h the
internal from the Lord, is closed. Temptations, tlicrefore, have
for their end the subjugation of man's externals, that they may
thereby be rendered obedient to what is hiternal. 'J'hi.s may
appear to any one who reflects, tliat so soon as mau'.s loves iin-
assaulted and broken, as during misfortun(!s, sickness, and gri«'f
of mind, his lusts begin to subside, and he at the same tim.'
begins to talk piously; but as soon as he returns U) his former

858-8G2.] GENESIS.

state, tlio external man gets tlie dominion, and he scarcely
thinks at all on such subjects. The like happens at the hour
of death, when corporeal things begin to be extinguished.
Hence every one may see what the internal man is, and what
the external; likewise what remains are, as also how the lusts
and pleasures, which are of the external man, hinder the Lord's
operation by the internal. Hence, likewise, the effect of temp-
tations, or of the internal pains denominated the stings of con-
science, in rendering the external man obedient to the internal,
is evident to all. The obedience of the external man consists
solely in this, that the affections of good and truth are not
hindered, resisted, and suffocated by lusts and the falsities
therefrom. The cessation of lusts and falsities is here described
by the waters which were in going and decreasing.

858. That the tenth month signifies the truths which are of
remains, appears from the signification of ten, which is remains
(no. 576), taken in connection with what was said just above
concerning remains in the internal man.

859. That on the first of the month the tops of the rnountains
appeared, signifies the truths of faith, which then begin to be
seen, is evident from the signification of mountains (no. 795),
which denote the goods of love and charity. Their tops begin
to be visible when man is regenerated, and a conscience is given
him, and thereby charity. He who supposes that he sees the
tops of the mountains, or the truths of faith, from any other
ground than from the goods of love and charity, is altogetlier
deceived ; since without these goods Jews and profane Gentiles
are able to see them in like manner. The tops of the moun-
tains are the first dawnings of light (Ivx) which appear.

860. Erom these considerations it may also appear, that all
regeneration proceeds from evening to morning, as is stated six
times over in the first chapter of Genesis, where the regenera-
tion of man is treated of. Here evening is described in verses
2, 3 ; and morning in verses 4, 5. In the present verse the
first dawning of light, or the morning of this state, is described
by the tops of the mountains appearing.

861. Verse 6. Aiid it came to 'pass, at the end of forty days,
that Noah opened the idndoio of the arh which he had made. It
came to j^nss at the end of forty days, signifies the duration of
the former state and the beginning of the following one. Noah
opened the vnndoio of the ark which he had made, signifies another
state when the truths of faith appeared to him.

862. That it came to 2^nss at the end of forty days signifies
the duration of the former state, and the beginning of
the following one, appears from the signification of forty
(no. 730) ; where, the subject being temptation, it is said,
forty days and forty nights, which signified the duration of
the temptation. But because the subject here treated of is the

320

CHAPTEE Vril. r. [863-865.

state following temptation, /or^^ days are named, but not forty
nights. The reason is, because charity, which in the Word is
compared to and called day, now begins to appear. And as
faith which precedes is not as yet so conjoined with charity, it
is compared to and called niglit (as in chap. i. 16; and elsewhere
in the Word). Faith is also called night in the Word, because
it receives its light {lux) from charity, as the moon does from
the sun ; and hence faith is compared to and called the moon ;
and love or charity is compared to and called the sun. Forty
days, or the duration which they signify, have respect both to
what precedes and to what follows ; wherefore it is said, at the
end of forty days. Thus they signify the duration 'of the
former state, and the beginning of that now treated of. Here,
then, commences the description of the second state of the man
of this Church after temptation.

863. That Noah opened the windoiv of the ark which he had
made, signifies another state, Avhen the truths of faith appeared
to him, is evident from the last words of the preceding verse,
the tops of the mountains apinared, and from their signification ;
as well as from the signification of a vnndow (see above, no. 655),
as denoting the Intellectual, and consequently, what is the same,
the truth of faith; and likewise from this being the 'first dawn-
ing of light. Concerning the Intellectual, or the truth of faith,
signified by a window, it may be observed here, as above, that
no truth of faith can possibly exist except from the good
of love or charity ; as there can be nothing truly intellectual, ex-
cept from the vohmtary part. If you remove the voluntary part
there is no intellectual, as has been occasionally shewn before.
Thus, if you remove charity, there is no faith. But since man's
will is mere lust, to prevent the immersion of his intellectual
part, or the truth of faith, in his lust, the Lord miraculously
provided that the intellectual part sliould be separated fntm
man's voluntary part by a certain medium, namely, Consrinicr,
in which the Lord implanted charity. Without this miraculous
Providence no person could have been saved.

864. Verse 7. And he sent forth a raven, and it went forth,
(joing to and fro, until the waters were dried up from off the
earth. By he sent forth a raren, and it ivent forth, <join«j to end
fro, is signified that falsities still occasioned disturbance. l!v
a raven is signified falsities ; and by goinrf to end fro is signi-
fied that such w^as their state ; until the waters vrre dried
up from off the earth, signifies the apparent dissiiKition of
falsities.

865. That by he sent forth a rarcn, and it went forth, gnivj
to a?ic^/ro, is signified that falsities still occasioned disturbancp,
is evident from the signification of a raven, and off/oiuf/ forth,
to and fro; of which more will be said licrcaflcr. In this
passage is described the second state of the man who was to bo

VOL. I. X 32 1

8GC).] ' CiENESlS.

roLjeiioralod after temptation, when the truths of faith, like
tlio lirst dawniugs of light {lux), began to appear. Such is the
nature of this state, tliat falsities are continually occasioning
disturbance, so that it resembles the morning twilight, wliilst
somewhat of the obscurity of night, here signified by a raven,
still remains. Falsities, with the spiritual man, and especially
befc»re his regeneration, are like the dense spots of a cloud.
The reason is, that he can know nothing of the truth of faith,
except by what is revealed in the Word, where everything is
stated in a general way. General truths are but as the spots
of a cloud ; for every single general truth comprehends in it:
thousands and thousands of particulars; and each particular
thousands and thousands of singulars. It is the singulars
belonging to the particulars which serve to illustrate general
truths. Thus these are in nowise revealed to man, because
they are both indescribable and inconceivable, and consequently
can neither be acknowledged nor believed, for they are contrary
to the fallacies of the senses in which man is born, and which
he does not easily permit to be destroyed. It is, however,
altogether otherwise w^ith the celestial man, who possesses
perception from tlie Lord. For in him particular truths, and
the singulars of which they are composed, are capable of being
insinuated. For example, a true marriage is that of one man
with one wife. This is representative of the heavenly marriage,
and, consequently, in such marriage there may be heavenly
happiness ; but never in a marriage of one man with several
wives. The spiritual man, w^ho knows this to be true from the
Word of the Lord, acquiesces in it, and hence admits, as a point
of conscience, that marriage with more wives than one is a sin.
He knows no more. The celestial man, on the contrar\",
perceives a thousand particular truths, confirming the general
truth, so that marriage with several wi\'es excites his abhor-
rence. As the spiritual man is only acquainted with general
truths, and has his conscience formed from these, and as the
general truths of the Word are accommodated to the fallacies
of the senses, it is evident that innumerable falsities, which
cannot be dispersed, adjoin and insinuate themselves into them.
It is these falsities which are here signified by the raven which
went forth, going to and fro.

866. That a raven signifies falsities, may appear generally
from what was said and shewn above concerning birds ; that
they signify things intellectual, rational, and scientific ; and
also their opposites, which are reasonings and falsities. Both
of these are described in the Word by various species of birds ;
intellectual truths by birds which are gentle, beautiful, and
clean ; and falsities by those which are ravenous, ugly, and
unclean ; in each case varying according to the species of truth
or falsity. Gross and dense falsities are denoted by owls and
322

CHAPTER YIII. 7. [867. 8G8.

ravens ; by owls, because they live in the darkness of ni.^ht
and by ravens, because they are of a black colour. As'' in'
Isaiah : " The owl also, and the raven shall dwell in it " (xxxiv
11); where the Jewish Church is treated of, in which was
nothing but falsities, represented by the owl and the raven.

867. That hy going to and fro is signified that such was their
state, is evident from the nature of the falsities with man, when
in his first and second state after temptation; for they then tiv
about, as it were, so as to go forth and return; and this for the
reason mentioned above, that man at that time is necessarih-
only in the knowledge of the most general truths, into which
fantasies flow in from corporeal, sensual, and Avoiidly tliin-'s,
which are not in accordance with the verities of faith."^

868. That until the waters were dried up from off the faces of
the earth signifies the apparent dissipation of "falsities, may
appear from the state of man wdien he is being regenerated. It
is universally believed in the present day that evils and fals-
ities in man are entirely separated and abolished during
regeneration, so that when he becomes regenerate, nothing o]
the evil or falsity remains, but that he is clean and justiTietl,
like one washed and purified with water. This motion is, how-
ever, utterly erroneous. For not a single evil or falsity can be
so shaken off as to be abolished. But wliatever has been here-
ditarily derived in infancy, or acquired by man's own act,
remains ; so that man, notwithstanding his being regenerate, is
nothing but evil and falsity ; and to souls, after death, this fact
is shewn to the life. The same may appear sufficiently evident
from the consideration that man has nothing of good and truth
except from the Lord ; and that he has all evil and falsity from
the proprium ; hence that every man, and every spirit, yea, and
every angel, if left even in the least degree to himself, would
rush spontaneously into Hell. Wherefore, also, it is said in th(;
Word that Heaven is not pure. This the angels acknowledge.
And whosoever refuses to acknowledge it cannot dwell with
them, for it is the mercy of the Lord alone which delivers tlieni
— yea, which draws and keeps them out of hell — lest they
should precipitate themselves thither of their own accord. The.
angels perceive manifestly that they are thus kept by the 1/trd
from falling into Hell ; and it is also evident in some degree to
good spirits. But evil spirits, like evil men. do not Ijelieve it,
although it has been often proved to them experimentally, as
will be shewn, by the Lord's Divine mercy, in a future part of
this work. Since, therefore, the state of man is such, that not 2
a single evil or falsity can be so entirely separated as to he
completely abolished, because his own life consists in evil and
falsity, the Lord, of His Divine mercy, whilst regenerating man,
so overcomes his evils and falsities by means of temjttations.
that they appear as if dead, although tiiey arc not really so ;

323

.SCO, 870.] GENESIS.

being onlv suIkIirhI to prevent their resisting the goods and
truths which are from the Lord. At the same time, also,
the Lord, by means of temptations, confers on man a new-
faculty of receiving goods and truths, by gifting him M'ith ideas
and aifections of g-ood and truth, to which evils and falses may
be inclined ; and by insinuating into his general [truths] (men-
tioned above) pavtiVulars, and into these singulars, whicli had
been stored up in him, and of which he is altogether ignorant,
in consequence of their being interior to the sphere of his
compreliension and perception. These truths, nevertheless, are
of such a nature that they serve as receptacles or vessels, into
which charity may be insinuated by the Lord ; and by charity,
innocence; by the wonderful arrangement of which, in man,
spirits, and angels, a species of rainbow may be represented ;
wherefore the rainbow became the sign of the covenant (chap.
ix. 12-17); of wliich, by the Lord's Divine mercy, we shall
speak more particularly in the explanation of that chapter.
When man is thus formed, he is said to be regenerate ; all his
evils and falsities still remaining, as well as ail his goods and
truths being preserved. He who is evil, experiences in another
life a return of all his evils and falsities, altogether as he was
in them during the life of the body, and they are then turned
into hellish fantasies and punishments; but he who is good
enjoys the reproduction of all his states of good and truth, as
friendship, charity, and innocence, with their delights and
happiness immensely increased and multiplied. This, then,
is what is signified by the drying up of the waters, which is
the apparent dissipation of falsities.

869. Verse 8. And he sent forth a clove from himself, to see
if the vjaters were abated from off the faees of the ground. By
ti dove are signified the truths and goods of faith in the man
about to be regenerated. He sent forth a dove from himself, to
see, signifies a state of reception as to the truths and goods of
faith; iftlie irafers were ahatcd, signifies falsities which impeded ;
the faces of tJte grouncl are those things which are with the man
of the Church ; it is said grojtnd, because it is the first state
when man becomes a Church.

870. That by « dove are signified the truths and goods of
faith in the man about to be regenerated, appears from its
signification in the Word ; especially from the dove which
alighted upon Jesus when He was baptized, of which it is
written in Matthew : " Jesus, when He was baptized, went
up straightway out of the water, and, lo, the heavens were
opened, and He saw the Spirit of God descending like a clove,
and lighting upon Him " (iii. 16, 17 ; and in Mark i. 9-11 ;
Luke iii. 21, 22 ; John i. 32). Here the dove signifies nothing
else but the holiness of faith, baptism itself signifying regener-
ation. Hence in the new Church about to be established, the

321:

CHAPTER VIII. 8. [871, 872.

dove, signifies tlie truth and good of faith, which they receive
from the Lord by regeneration. The lilce was represented and -
involved by the young pigeons or turtle-doves offered in sacri-
fice and as burnt-offerings in the Jewish Church (Lev. i. 14,
to the end ; v. 7-10 ; xii. 6, 8 ; xiv. 21, 22 ; xv. 14, 29, 30 ;
Num. vi. 10, 11 ; Luke ii. 22-24); as may appear from each of
these passages. That they had some such signification must be
obvious to every one from this consideration alone, that unless
they were representative, every injunction respecting them
would be void of meaning, and in no respect Divine. For the
external of the Church is of itself inanimate, but it lives from
the internal ; and the internal is from the Lord. That the dove •>
in general signifies the intellectual things of faith, appears also
from the prophets. As in Hosea : " Ephraim is also like a sill i/
dove without heart : they call to Egypt, they go to Assyria "
(vii. 11). Again: "Ephraim shall tremble as a hird out of
Egypt, and as a dove out of the land of Assyria" (xi. 11). Here
Ephraim denotes intelligence ; Egypt, knowledge ; As&yria, the
rational ; and a dove, those things which are of the intellectuals
of faith. It here treats also of the regeneration of the spiritual
Cliurch. In David : " 0 deliver not the soul of the turtlc-dovr.
to the wild beast" (Psalm Ixxiv. 19). The icUd least denotes
those who have no charity ; and the soul of theturtk-dovc, the
life of faith. See also what was said and shewn above (nos. 40,
76G), respecting birds, namely, that they signify intellectual
things — the gentle, beautiful, clean, and useful, intellectual
truths and goods ; but the ravenous, deformed, unclean, and
useless, the opposite, namely, falsities ; like the raven, which is
here opposed to the dove.

871. That he sent forth a dove from himself to see, signifies
a state of reception as to the truths and goods of faitli, is
evident from the order of events ; as well as from what follows
when treating of the three states of man's regeneration, subse-
quent to temptation, signified by his sending forth the dove
three times. The words' here proximately involve his explora-
tion. For it is said that he sent forth a dove IVom himself, /o xrr
if the waters were ahated, that is, whether iVdsities were still so
abundant that the goods and truths of faith could not he
received. But there is no exploration with the Lord, because
He knows all things, in general and in particular. N\ herefure m
the internal sense these expressions do not signify <;>^l.'l<"-'«i""].
but state ; and here the first state, when falsities still imp.MlcM,
which is signified by the words, if the tcalrrs vnr ahnlnl.

872. That the faces of the (jround are those things wliicli nrc
with the man of the Church, and that it is call.-d the ,,r<nnul
})ecause it is the first state when man becomes a (hurcl.appriiis
from the signification of ground, of which itwas said above thiit
it is the man of the Church. He is then .■ailed ihc yrn,nul when

61o

><::\ 874.] GENESIS.

the goods ami tnitlis of faith are capable of being sown in him.
I'efore this he is called the earth. As in the lirst chapter of
(ionesis, wiiere, before man has become celestial, the earth in
predicated of him, but when he has become celestial, in the
second chapter, the f/ronnd and the field are predicated of him ;
and so it is also in the present chapter. What is signified in
the internal sense may be plainly seen, merely from the terms
larth and groKJid, not only here, but everywhere in the Word.
liy the ground in a universal sense is signified the Church, and,
because the Chur(;h, it also signifies the man of the Church ;
tor, as has been previously stated, every man of the Church is
a Church.

873. Verse 9. And the dove found no rest for the sole of her
foot ; and she returned to him into the ark, beeause the waters

urre on the faces of the whole earth: and he 2nd forth his hand
and took her, and drew her in to him into the ark. The dove found
vo rest for the sole of her foot signifies that nothing of the good
and truth of faith could as yet take root ; she returned to him
into the ark signifies good and truth with him appearing as if it
were of faith ; beeause the waters were on the faces of the whole
earth signifies falsities which still overflowed ; heirut forth his
liand signifies his own power ; and took her, and dreiv her in to
him into the ark, signifies that he did what was good, and
thought what was true, of himself.

874. Here is described the first state of the regeneration of
the man of this Church after temptation, which is common to
all who become regenerate, in which they imagine they do good
and think what is true, of themselves. The Lord permits them
so to believe in consequence of the extreme obscurity of their
perceptions. In reality, however, all the good they do, and all
the truth they think, whilst influenced by such a notion, is not
the good and truth of faith. For whatever a man brings forth
of himself cannot be good, since it is from himself who is an
impure and most unclean fountain, whence no good can ever
emanate. In such a state men think of their own merit and
righteousness, and some are even led to despise others in com-
parison with themselves, as the Lord teaches (Luke xviii. 9-14) ;
whilst others fall into other errors and evils. For, in this state,
a man's own lusts commingle themselves with M'hat he thinks
and does, which thus appears outwardly as if it were good,
when yet within it is defiled. Wherefore the good which he
then does is not the good of faith. It is similar with regard to
the truth which he thinks, even although it may be most true ;
nevertheless, as long as it proceeds from the 2>^'0])rimn, in itself,
indeed, it is a truth of faith, but the good of faith is not in it.
All truth, in order that it may be the truth of faith, ought to
have in it the good of faith from the Lord ; it then first becomes
good and true.

32G

CHAPTER VIII. 0. [S-, 876.

875. That the. dove found no rest for the sole of her foot
signifies that nothing ol: the good and truth of taith could as yet
take root, is evident from the signification of a doee, namely,
that it is the truth of faith ; and from the signification of rest

for the sole of the foot, that it is to take root. Why the truth of
faith could not take root is stated in what follows, namely, that
falsities still overflowed. But how the case is, cannot be under-
stood unless it he known how the regeneration of the spiritual
man is effected. With this man the knowledges of faith from -
the Word of the Lord, or from doctrinals thence derived, — which
the Ancient Church had from what was revealed to the Most
Ancient Church, — were to be implanted in the memory, that
by them his intellectual mind might be instructed. But so
long as falsities overflow it is impossible for the truths of
faith to be inrooted, however they may be sown ; for they
remain on the surface, or in the memory only, nor can the (/round
be fitted to receive them until (as was before observed), the
falsities are so entirely dissipated that they cease to appear.
Eeal ground is prepared in the intellectual mind of this man, 3
and, when so prepared, the good of charity is insiimated therein
by the Lord; whence comes the conscience, from which
he afterwards acts, that is, by which the Lord produces the
good and truth of faith. Thus the Lord distinguishes the in-
tellectual things of this man from his voluntary tilings, so
that they are in nowise united; for, were they united, he
must necessarily perish for ever. With the man of the IMosi 4
Ancient Church, as with the celestial angels, voluntary and in-
tellectual things were united ; but neither with the man of this
Church, nor with the spiritual man, are they united, although
it seems as if the good of charity which he does, were from his
will. This, however, is merely an appearance and a fallacy.
All the good of charity which he does, is of the Lord alone, not
by the will, but by conscience. For were the Lord to leave
him to act from his own will in the least degree, instead of
good, he would do evil, from motives of hatred, revenge, and
cruelty. So it is also with respect to the truth which the 5
spiritual man thinks and speaks. For were it not from con-
science, and thus from the Lord's good, he could no more; think
and speak what is true, than the diabolical crew when tlicy
feign themselves angels of light, as is most clearly seen in tlM>
other life. Hence the mode in which regeneration is eirccted, iind
the nature of the regeneration of the spiritual man, which consists
in a separation of his intellectual part from the voluntary part,
by means of conscience, which the Lord forms in liis intelhsctual
part, and by virtue of which, whatever he does, seems to pro-
ceed from his will, but is in reality from the Lord.

876. That she returned to him into the ark signifies good and
truth appearing as it were of faith, appears from what prrcede.s

877, 87S.] GENESIS.

ami fallows. In the internal sense, to return to the ark does
not signify freedom, but to be sent forth from the ark and not
to return ; as appears from what follows (ver. 12), where it is
said that he sent forth the dove, and she returned not again
unto him aiiv more ; as well as from verses 15 and IG, in which
it is stated that Noah was commanded to go forth out of the
ark ; and from verse 18, where it is said that he went forth.
The ark signifies his state before regeneration ; and while in
that state, he was in captivity or in prison ; beset on every side
by evils and falsities, or by the waters of the flood. Where-
fore, that the dove returned to him into the ark signifies that
good and truth, understood by the dove, came back to him
again. Whatever good a man supposes he does of himself, this
returns to him, because he regards himself, or he does it that
it may appear before the world, or in the sight of angels, or
that he may merit heaven, or be the greatest in heaven ; such
motives being in the ^jro^rmm and in every idea thereof,
although it appears in its external form to be the good and
truth of faith. The genuine good and truth of faith is in-
wardly good and true, entering by influx from the inmost, that
is, through the most interior principles of man from the Lord ;
but when from the pro23rium, or from merit, then the interiors
are defiled and the exteriors appear clean ; altogether like a
filthy harlot, with a beautiful countenance ; or like an Ethio-
pian, or, rather, an Egyptian mummy, clad in a white garment.

877. That the icaters vjcrc on the faces of the earth signifies
falsities which were still overflowing, appears from the signi-
fication of the waters of a flood being falsities, as was shewn
above ; and thus from the very words themselves.

878. That he put forth his hand signifies his own power, and
that he took her and drew her in to him into the ark signifies that
he did what was good, and thought what was true, from himself,
appears from the signification of the hand, as denoting power, con-
sequently here his own proper power from which he acted. For
to put ibrth the hand, and take the dove, and draw her in to him,
is to apply and attribute to himself the truth, understood by the
dove. That by the hand is signified power, as well as ability,
and thence confidence, is evident from many passages in the
Word. As in Isaiah : " I will punish the fruit of the stout heart
of the king of Assyria ; for he saith, By the strength of my
hand I have done it, and by my wisdom, for I am prudent "
(x. 12, 13). Here the hand manifestly denotes man's own
power, to which he attributes what he thinks and does, and
which is the cause of his being punished. In the same prophet :
" Moab shall spread forth \\\5 hands in the midst of them, as he
that swimmeth spreadeth forth [his hands] to swim; and he
shall bring down their pride together with the spoils of their
Juinds" (xxv. 11). Here the hand denotes his own power, from

328

CHArTEE YIIl. 9. [878.

inordinate self-consequence, thus from pride. Again: '• Their -
inhabitants were sliort of hand, they were dismayed and con-
founded " (xxxvii. 27). To be short of hand is to'^be powerless.
Again : " Shall the clay say to him that fashioneth it, What
makest thou ( or thy work, He hath no hands?" (xlv. 9). To
have no hands signifies to have no ability. So in Ezekiel :
" Tlie king shall mourn, and the prince shall be clothed with
desolation, and. the hands of the people of the laud shall be
troubled " (vii. 27). Here hands denote power. In ]\Iicah :
" Woe to them that devise iniquity, and work evil upon their
beds, which they do in the light of the morning, because their
//and is their god" (ii. 1). The hand- here denotes their own
jjroper power, in which they confide as in their god. So in
Zechariah : "Woe to the w^orthless shepherd that forsaketh the
Hock ' The sword shall be upon his arm, and upon the eye of his
rif/ht hand ; his arm shall be clean dried up, and the eye of his
right hand shall be utterly darkened " (xi. 17). Because the 3
liands signifypower, therefore man's evils and falsities, in all parts
i)f the Word, are called the vorks of their hands ; evils being from
the jyuj^riinn of his will, and falsities from the proprium of his
understanding. That they actually proceed thence, is sulli-
ciently evident from the nature of the proprium of man, which
is nothing but evil and falsity (as may be seen above, nos. 39,
41, 141, 150, 154, 210, 215). As, in a general sense, hands
denote power, therefore they are often in the Word attributed
to Jehovah or the Lord; and in that case by hands, in the
internal sense, is understood omnipotence. As in Isaiah:
"Jehovah, Thi/ hand is lifted up" (xxvi. 11); denoting the
Divine power.' Again, in the same prophet: "Jehovah shall
stretch out His hand, all are consumed" (xxxi. 3); denoting
the Divine power. Again : " Concerning the work of Mi/ hands
command ye Me ; Mi/ hands have stretched out the iieavens,
and all their host have I conmianded" (xlv. 11, 12); denoting
Divine power. The regenerate are frequently called n\ the
Word, the work of the hands of Jehovah. Again : " My Iiand
hath laid the foundation of the earth, and My right hand Imth
spanned the heavens" (xlviii. 13). Here the hand and nghf
hand denote onniipotence. Again : " Is My hand shortened at 4
all that it cannot redeem, or liave I no power to deliver f
(1. 2); denoting the Divine power. So in Jeremiah: " Ihou
hast brought forth Thy people Israel out of the land of Kgyiil
with sif^ns and with wonders, and with a strong hand, and witli
a stretchcd-out arm" (xxxii. 17, 21); denoting the Divm.!
power; in this instance, at verse 17, it is called power, and at
verse 21, hand. It is frequently said, that by n strong hanif
and a stretchcd-out arm, the people of Israel were brought or I.
out of Egypt. In Ezekiel: "Thus saith the Lord Jehovih. ..
the day t4en I chose Israel, and I fled vp Mg hand ^^^^U. ll,e
•^ 329

878.] GENESIS.

seeil (»f the liouso of Jacol), and made Myself known unto tlieni
in the land of Kujy[)t; when I lifted np My hand unto them to
hring them forth out of the land of Egypt" (xx. 5, 6, 2)3). In
Moses also: "Israel saw that great hand which Jehovah laid

5 upon the Egj'ptians" (Exod, xiv. 31). Erom these examples it
is now manifest that by the hand is signified power. Yea, it is
so perfectly significative of power, that it was even made a
representative ; as appears from the miracles which were done
in Egypt, where INIoses was commanded to stretch out his rod,
or his hand. Thus, for example : " Moses stretched forth his
rod, and the Lord rained hail upon the land of Egypt" (Exod.
ix. 22.) " Moses stretched forth his hand, and there was a thick
darkness " (Exod. x. 22). " Moses stretched forth his hand and
rod over the Eed Sea, and it became dry ; and he stretched forth
his hand, and the sea returned" (Exod. xiv. 21, 27). No one
who has a mind capable of thinking rightly, can believe that
there was any power in the hand or rod of Moses; but because
the raising and extending of the hand signified Divine power,

(> it was even made a representative in the Jewish Church. In
like manner, when Joshua stretched forth his spear, it had a
similar signification ; concerning which it is written : "Jehovah
said unto Joshua, Stretch out the sjKCtr that is in thy hand
toward Ai ; for I will give it into thy hand. And when Joshua
stretched out the spear that was in his hand, they entered into
the city and took it, and Joshua drew not his hand back where-
with he stretched out the spear, until he had utterly destroyed
all the inhabitants of Ai" (Josh. viii. 18, 19, 26). Hence also
the nature of the representatives, which constituted the ex-
ternals of the Jewish Church, is manifest. And hence may be
seen the quality of the Word. It is such that those things
which are in its external sense do not appear as if they were
representative of the Lord and of His kingdom, as what is here
said of stretching out the hand, and all other circumstances of
a similar kind, the true meaning of which cannot be compre-
hended whilst the mind is kept in the merely historical relations
of the letter. It appears likewise from this fact, how completely
the Jews departed from the true understanding of the Word
and of the rites of the Church, when they placed all worship in
externals, and attributed power to the rod of Moses and the
spear of Joshua, which yet possessed no more virtue than any
other wood. But inasmuch as they represented the Lord's
omnipotence, and this was understood in heaven when by
command they stretched forth the hand or the rod, therefore
signs and miracles were effected by them. In like manner,
when Moses was on the top of the hill, and lifted up his hands,
Joshua prevailed, but when he let them down the enemy pre-
vailed, and therefore that " they stayed up his hands " (Exod.

7 xvii. 9, 11, 12). It is true also of the laying on of hands to
330

CHAPTER YIII. 10, 11. [879.

consecrate ; as was done by the people to the Levites (Xuui.
viii. 9, 10, 12), and by Moses to Joshua when he appointed
him to be his successor (Num. xxvii. 18, 23); in order that
power might thus be conferred. Hence, also at the present
day, the ceremonies of inauguration and benediction are by the
imposition of hands. How much the hand signified and repre-
sented power may appear from what is written in the Word
respecting Uzzah and Jeroboam. It is said of Uzzah that lie
" put forth {his hand) to the ark of God, and took hokl of it,"
for which he died (2 Sam. vi. 6, 7). The ark represented the
Lord, consequently everything holy and celestial. That Uzzah
2nit forth upon the ark represented his own power, or man's
j>ropriiim ; and because this is jjrofane, the word Aa^u/ is not
mentioned, although it is understood; and for this reason, lest
it should be perceived by the angels that so profane a thing
had touched what was holy. Concerning Jeroboam we read : *
" It came to pass, when king Jeroboam heard the saying of the
man of God, which had cried against the altar in Bethel, that
he put forth his hand from the altar, saying, Lay hold on him.
And his hand which \\q imt forth against him dried iip, so that
he could not draw it in again to himself. And he' said unto
the man of God, Intreat now the faces of Jehovaii thy (iod,
and pray for me that my hand may be restored me again.
And the man of God intreated the faces of Jehovah, and the
king's hand was restored him again, and liecame as before "
(1 Kings xiii. 4, 6). Here, likewise, hj jJidtinr/ forth the hand
is signified his own power, or the proprium, which is ])rot'ane.
Because he wished to violate what was holy, by putting forth
his hand against the man of God, therefore it became dried up.
But as he was an idolater, and consequently incapable of pro-
fanation, as was before observed, his hand was restored to him.
That the hand signifies and represents power, may a]ip(>ar from
the representatives in the world of spirits, where a certain naked
arm is sometimes presented to view, wliich is so strong, that
it appears capable of crushing the bones, and bruising, as it
were, to nothing their inmost marrow. lEence it excites so
much alarm, that all who see it are ready to melt at heart.
Yea, more, such strength is actually in it.

879. Verses 10, 11. And ha stayed yet other seven days ; and
he proceeded to send forth the dove from the ark; And the dove
returned to him at even-tide; and, to, in her month vas an oltve-
leaf plucked off; and Noah knew that the waters nrrr ahnted
from off the earth. By he stayed yet other seven days is signilicl
the beginning of the second state of regeneration, ^even days
here denote what is holy, because cliarity is now treated of.
m proceeded to send forth the dove out of the ark signifies a state
of reception as to the goods and trutlis of faith. The dm-,:
returned to him at even-tide signifies that th.-y began by little

SSO.] GENESIS.

ami link' to ap])ear. Eccn-tidc is as tlie dawn before the
jiioruinjf. Ami, behold, an olirc-lcaf jjIk^cJccxI off in her mouth.
signifies some little of the truth of laith. A hrif denotes truth.
'The olive denotes the good of charity. Pliiclrd off denotes that
the truth of faith is from it. In her mouth denotes that it was
manifested. Ami Noah knew that the ivaters were ahated from
off the earth, signifies that these things were so, because the
falsities which had previously acted as impediments, were now
less abundant than before.

880. That lie daijed as yet seven days signifies the beginning
itf the second state of regeneration, may appear from the fact
that this is a description of the period intervening between the
first state, spoken of before (vers. 8, 9), and the second, which
is described here (vers. 10, 11). The period that intervenes,
in order that all things may be connected together historically,
is expressed by its being said that he stayed. The nature of
the second state of regeneration may be seen in some degree
from what was adduced above respecting the first state, in
which the truths of faith could not as yet take root in conse-
quence of being hindered by falsities. The truths of faith first
become rooted when man begins to acknowledge and believe
them, for previously they have not taken root. What is heard
from the "Word and retained in the memory is merely insemin-
ated ; for rooting never commences until man accef)ts and
receives the good of charity. Every truth of faith takes root
from the good of faith, that is, from the good of charity ; being
like a seed cast into the earth, in the winter season, or whilst
it still remains cold, w^hen it lies there indeed, but without
putting forth roots. As soon, however, as the heat of the sun
warms the ground, as occurs at the commencement of spring,
then the seed begins first to strike root in itself, and afterwards
to shoot down into the earth. So it is also with spiritual seed.
What is implanted never becomes rooted until it is warmed, as
it were, by the good of charity, when the primary radicle is
2 formed, and afterwards developed. There are three things in
man, which concur and unite together; namely, the Xatural,
the Spiritual, and the Celestial. His Natural never receives
any life except from the Spiritual, nor the Spiritual, but from
the Celestial, and the Celestial from the Lord alone, who is Life
itself. To give, however, a fuller idea of the subject, we must
state that the Natural is the receptacle or vessel into which the
Spiritual is received ; and the Spiritual is the receptacle which
receives the Celestial, or the vessel into w'hich it is poured ;
thus, through celestial life, from the Lord. Such is the nature
of influx. The Celestial is all the good of faith ; and with the
spiritual man, it is the good of charity. The Spiritual is truth,
which never becomes the truth of faith unless there be in it the
good of faith, or the good of charity, in which is life itself from
332

CHAPTER Vlir. 10, 11. [8S1-S8;;.

the Lord. In order that this may be seen iu a clearer point of
view, we may observe that it is the Xatural of man which does
the worh of charity, either with the hand or the mouth, con-
sequently by the organs of the body. But this in itself is
dead, having no life except from the Spiritual. Xor has the
Spiritual any but what it receives from the Celestial, which is
from the Lord. Hence it is said to be a good Avork ; since
there is nothing good except from the Lord. This being seen, ->
it must be manifest to all, that in every work of charity the
act itself is no other than a certain material thing, which derives
the quality of being animated from the truth of faith wliich is
in the work ; furtlier, that the truth of faith is only a kind of
inanimate something, receiving from the good of faith whatever
it possesses of life; and lastly, that the good of faith derives
its life from the Lord alone, who is Good itself and Life itself.
Hence it appears why the celestial angels are not disposed to
hear of faith, and still less of works (no. 202), since they derive
both faith and works from love ; making faith to depend upon
love, and doing the work of faith from love ; so that with them
both work and faith vanish away, and love alone, with the
good therefrom, in the love of which the Lord is, remains.
Those angels, in consequence of having such celestial ideas, are
distinguished from the angels denominated spiritual. Their
thought and language thence being far more ineffable thnn
those of the spiritual angels.

8S1. That the number Hecea. signihes what is holy, because
charity is now treated of, appears from what was said above
(nos. ^i95, 716). The number seven is also inserted here, in order
that all things may have an historical coherence ; for seven and
seven days, in the internal sense, add nothing but acertain
sanctity, which this second state derives from the Celestial, that
is, from charitv.

882. That he, proceeded to send forth the dorr from the ark
signifies a state of reception as to the goods and truths of fiiiili,
appears from what was stated when explaining verse 8. when-
nearly the same words occur; with this difference, however,
that he is there said to send forth the dove from himself, be-
cause, as is there also explained, he then rlid wluit was U-\w and
good from himself, or believed that he did il of his own powr.
that is, from himself . . .

88:5 That the dove returned t<> him ot eren-tide signilies tlinl.
the goods and truths of faitli began by little and little t.. appear,
and that even-tide is as the dawn before the muriMiig. is also
evident from what has been said liefore (ver. ".), as well as from
the fact of its being here said to be the time of evening: eon-
cernin" which expression .see what was stated in the hvst
chapter of Genesis, where it is .six times said that the nr,nnf, was
and the woriiing iras. The word evening relates to regeiieni-

S84, 88:..] GENESIS.

tioii, and specifically to that state in wliicli he who is heini:
regenerated is still in obscurity, or when as yet but little of
light is present with him. The morning is described in a sub-
setjuent verse (ver. 13), by his removing the covering of the
ark, and seeing. It is because the evening signifies the dawn
before the morning, that mention is so often made of the
evening in the Jewish Church. Eor the same reason also they
commenced their Sabbaths and festivals in the evening; and
Aaron was commanded to light the holy lamp in the evening
(Exod. xxvii. 20, 21).

884. That, and hehold an olive-leaf ijlucked off in her moutli,
signifies some little of the truth of faith ; that the leaf is trutli ;
tlie olive, the good of charity ; to be jiluckcd off, that the trutli
of faith is from it; and in her mouth, that it was manifested,
appears from the signification of the olive, and is indeed evident
from the words themselves. That it was but a little is evident
from the circumstance of its being only a single leaf.

885. That a leaf signifies truth, appears from the Word
throughout. Wherever man is compared to or called a tree,
there fruits signify the good of charity, and the leaf the truth
thence ; and in like manner also are they accounted. As in
Ezekiel : " By the river upon the bank thereof, on this side and
on that side, shall grow every tree for meat, whose leaf shall not
fall, neither shall the fruit thereof be consumed ; it shall bring
forth new fruit according to its months, because its waters they
issued out of the sanctuary, and the fruit thereof shall be for
meat, and the leaf thereof for medicine" (xlvii. 12; see also
Apoc. xxii. 2). In this passage a tree signifies the man of the
Church, in whom is tlie Lord's kingdom ; fruits, the good of
love and charity ; the leaf, the truths thence, which serve for
the instruction and regeneration of mankind ; wherefore it is
said to be for medicine. In the same prophet : " Shall he not
pull up the roots thereof, and cut off the fruit thereof, that it
wither ? It shall wither in all the 'jil^'-ckcd-off (leaves) of its
germ " (xvii. 9) ; speaking of the vine, or of the Church vastated,
whose fruit, or good, and the leaf of its cjerrn plucked off, or truth,

2 thus withers. In Jeremiah : " Blessed is the man that trusteth
in Jehovah ; he shall be as a tree planted in the waters ; his
leaf shall be green ; and he shall not be anxious in the year of
drought, neither shall he cease from yielding /r?«Y" (xviii. 7,8).
Here the green leaf denotes the truth of faith, and consequently
faith itself grounded in charity. Likewise in David (Vs. i. 3) :
" There are no graioes on the vine, nor figs on the fig-tree, and
the leaf shall fall" (viii. 13). Grapes on the vine represent
spiritual good ; figs on the fig-tree, natural good ; and the leaf
which thus falls, truth (see also Isa. xxxiv. 4). Similar things
are understood by the fig-tree which Jesus saw, and on which
He found nothing but leaves, wherefore it was dried up (Matt.
334

CHAPTER YIII. 10,11.

[880.

XXI. 19, 20; Mark xi. 18, 14, 20). The Jewish Church in
which there was no longer any remains of natural "ood is here
specifically meant by the fig-tree; and the doctriifals of faith
or the truth preserved in it, by the leaves. A vastated Churoli
is such, that it knows what is true, but is not disposed to under-
stand it ; and those are in a similar state who say that thev
know what is true, or the truths of faith, and yet are destitute
of the good of charity ; for they are only the leaves of a tier-tree,
which will become dried up. ^

886. That the olive-tree signifies the good of charity, appears
not only from the signification of the olive, but also from that
of oil in the Word. For it was the oil of olives, conibhied
with spices, with which the priests and kings were anointed ;
and olive oil was used for the lamps (concerning whicli see
Exod. XXX. 24; xxvii. 20). The reason why olive oil was em-
ployed in anointing, and for the lamps, was, because it repre-
sented everything celestial, and consequently all the good of
love and charity. For oil is the very essential of the tree, and,
as it were, its soul ; just as the Celestial, or the good of love
and charity, is the very essential, or the very soul of faith.
Hence its representative character. That oil signifies the Celes-
tial, or the good of love and charity, miglit be confirmed bv
numerous passages from the Word. But as it is the olivV
which is here mentioned, we shall only adduce some citations
in proof of its signification. In Jeremiah : " Jehovah called
thy name a green olive-tree, fair and of goodly fruit" (xi. 10);
speaking of the Most Ancient or celestial Church, which was
the foundation of the Jewish Church. Wherefore all the
representatives of the latter Church had reference to things
celestial, and through celestial things, to the Lord. In Ho.sea :
" His branches shall spread, and his honour shall be as the olirc-
tree, and his smell as Lebanon" (xiv. 6). This is said of a
Church about to be planted, whose lionour, as the olive-tree, is the
good of love and charity, a.ncl tvliose odour, as Lebanon, is thi;
affection of the truth of faith therefrom. Lehanon is lien-
used for cedars, which signify what is sjjiritual, or the truths (if
faith. In Zechariah : "Two olive-trees Mere by the candle-
stick, one upon the right side of the bowl, and the other ujnm
the left side thereof. These are the two sons offure, oil standing
near the Lord of the whole earth" (iv. 3, 11, 14). Here the
tiuo olive-trees denote the Celestial and Spiritual, Ihus they
denote love, which is of the celestial Church, and charity,
which is of the spiritual Church. These arc at the ri<iht avd the
left hand of the Lord. The candleslie/.: signifies the Lord, which
it represented in the Jewish Church; and t/ie /a ////«, celestial
things, from which such as are spiritual proceed, as the rays ..f
light, or light itself, from flame. In David : " Thy wife .shall Im-
as a fruitful vine by the sides of thy house ; thy son., as olicc

335

887-890.] GENESIS.

jilants" (Psalm cxxviii. 3). Here the vifc as a vine denote.s
the spiritual C'hurch, and sons denote the truths of faith, whicli
are called oliir phtnfs, because they are from the goods of
charity. So in Isaiah: "Yet gleaning-grapes shall be left in
it as the shaking of an olive-tree, two or three berries in the top
of the uppermost bough " (xvii. 6). This is said of the remains
in man, an olive denoting celestial remains. In Micah : " Thou
shalt tread the olive, but thou shalt not anoint thee with oil ;
and sweet wine, but thou shalt not drink wine" (vi. 15). And
in Moses : " Thou shalt plant vineyards and dress them, but
shalt not drink the wine. Thou shalt have olire-trees through-
out all thy coasts, but thou shalt not anoint thyself with the
oil " (Deut. xxviii. 39, 40) ; speaking of the abundance of
doctrinals respecting the goods and truths of faitli, which
because they were of such a nature they had rejected. From
these passages it may be seen that a leaf signifies the truth of
faith, and an olive the good of charity ; and that the leaf of the
olive which the dove brought in her mouth signifies that there
now appeared with the man of the Ancient Church some little
of the truth of faith from the good of charity,

887. That the vjaters ivcre aha ted from off the earth signifies
that these things were so, because the falsities which had pre-
viously acted as impediments were not so abundant as before,
appears from the signification of the same expressions given
before (ver. 8). With respect to the falsities which had
liindered the reception of the goods and truths of faith being-
less abundant than before, it may be observed that in this, the
second state of regeneration, all the falsities which man has
acquired to himself remain with him, so that not one, as was
previously stated, is entirely abolished. When, however, man
is being regenerated, there are truths which are inseminated,
to which falsities are bent by the Lord, and thus appear as if
shaken off ; and indeed by means of the goods, with which he
is endowed.

888. Verse 12. And he stayed yet other sereii days; and
sent forth the dove; and she retwned not again unto him any
more. He stayed yet other seven days signifies the beginning of
a third state. Seven days signify what is holy. And he sent
forth the dove signifies a state of recej)tion as to the goods and
truths of faith. The dove returned to him no more signifies a
state of freedom.

889. That he stayed yet other seven days signifies the begin-
ning of a third state, and that seven signifies what is holy,
appears from what has been said before respecting the second
state, where the words are similar.

890. That he sent forth the dove signifies a state of reception
as to the goods and truths of faith, likewise appears from what
was said at verse 10 ; for the words and the sense are the same,

336

CHArTER VIII. 12. [891, 892.

only that the former treats of the second state, and this of the
third. The third state is described by the circumstance that
the dove did not return ; as well as by Noah's removinir the
covering of the ark; and lastly, by his going forth out oT tlie
ark, because the faces of the ground were dry, and the earth
was dried.

891. From these considerations, then, it follows that the dove
returned not again unto him any more signifies a state of free-
dom ; and, moreover, from the consideration that tJie dove, or
the truth of faith, with the other birds and also beasts, and con-
sequently iSToah, was no longer kept in the ark on account of
the waters of the flood. So long as he remained in the ark he
was in a state of slavery, or captivity and imprisonment, being
tossed about by tlie waters of the flood, or by falsities ; and tliis
state, with that of temptation, is described in the preceding
chapter (ver. 17), by the waters increasing and lifting up the
ark from off the earth ; and (ver. 18) by the waters prevailing,
and the ark going upon the faces of the waters. IIis state of
liberty is described in the followifig verses (vers. 15-18 of this
chapter), not only by Noah's going forth from the ark, but
also of all that were with him; consequently, first of all, by
the passing out of the dove, that is, of the truth of faith from
good. For all freedom is from the good of faith, that is, from
the love of good.

892. When man becomes regenerate, then he first enters
upon a state of liberty, being previously in slavery. For he is
a slave whilst under the dominion of lusts and falsities, and
at liberty when governed by the affections of good and
truth. How this is, man never perceives, in any degree, so long
as he remains in a state of slavery; and he first begins to
recognise it when entering on a state of liberty. Wliilst he
continues a slave, that is, so long as lusts and falsities have the
dondnion, he supposes himself to be in freedom. lUit it is
a gross falsity ; since he is then carried away by the delight of
his lusts, and of the pleasures therefrom, that is, by the delight
<jf his loves ; and in consequence of this being agreciil)le to him,
lie appears to himself to be free. Every one under the guidance
of any particular love, so long as he follows in whatever direc-
tion it leads him, supposes himself free ; Init the truth is, he is
at such times in fellowship with, and carried idong, as it were,
l)y, a torrent of diabolical spirits, who hurry him away. He
imagines this to be a state of the utmost lil)erty, lu."cau.se he.
believes, that were he deprived of it, liis life would become most
miserable and scarcely deserving the name of life ; and ho ih hul
into this belief, not merely from his ignorance of the exialencc
of any other life, but also from the fact of his having received
an impression on his mind tliat none can cnler into heaycMi
except by miseries, poverty, and the privation of pleasures. 1 his,

VOL. I. Y "•"

^w:,.] aENp:sis.

liDwevor, is an erroneous idea, as has been given me to know
I IV nuicli experience, of which, by the Lord's Divine mercy,
more will be said hereafter. Man never conies into a state of
libertv, so as to be under the guidance of the love of good and
truth from the Lord, prior to his regeneration. When in this
state he is then first enabled to know and perceive what free-
dom is, because he then knows and perceives what life is, and
the nature of true delight, and of happiness. Tor previous to
this he is not even conscious of what is good ; sometimes call-
ing that the greatest good, which is the greatest evil. When
those who are in a state of liberty from the Lord see, and espe-
cially when they i'eel, the life of lasts and falsities, they shrink
away from it, as though they saw hell open before their eyes.
Because, however, the nature of a life of liberty is utterly un-
known to most persons, it may be expedient here briefly to state
that it consists solely in being led by the Lord. But since there
are many obstacles to man's believing that such a life is a life
of liberty, obstacles arising both from the fact that temptations
must be endured in order to "obtain deliverance from the do-
minion of diabolical spirits ; and also from man's ignorance of
any other delight and good but that of the lusts from the love
of self and the world ; and, moreover, from the false opinion
generally conceived respecting all things of the heavenly life ;
therefore, by the Lord's Divine mercy, sensible evidences of this
truth will be adduced in a future part of this work ; these
being more likely to convince than any reasonings on the
subject.

893. Verse 13. And it came to pass in the six hundred
and first year, in the beginning, in the first of the month, the
waters ivere dried tip fro in, off the earth; and Noah removed the
covering of the ark, and he sa7v, and behold, the faces of the ground
■icere dry. It came to pass in the six hundred and. first year
signifies the last termination. In the beginning, in the first of
the month, signifies the first termination. The waters vjere dried
lip from off the earth signifies that falsities did not then appear.
Noah removed the covering of the ark, and he saw, signifies the
light of the verities of faith, which he acknowledged and believed,
falsities being removed. And, behold, the faces of the ground
irere dry, signifies regeneration.
: That it came to jmss in the six hundred and first year signifies
the last termination, is evident from the signification of six
hundred (see chap. vii. G ; no. 737), which is a beginning, and,
indeed, there the beginning of the temptation, the end of which
is here designated by the same number, after an entire year had
passed ; so that it came to pass at the end of a year. Where-
fore it is also added, that it occurred in the beginning, in the first
of the month, by which is denoted the first termination. Every
tntire period is marked in the Word either by a day, a week, a

CHAPTER VIII. 13. [S94, 895.

month, or a year, even although the actual duration of that
period is a hundred or a thousand years. As the days mentioned
in the first chapter of Genesis, by which are denoted periods of
the regeneration of the man of the Most Ancient Church. A
day and a year have no other signification in the internal sense
but that of time ; and because time, they signify state, therefore
a year is frequently employed in the Word^to denote'both time
and state. As in Isaiah: "To proclaim the acceptahle year of
Jehovah, and the day of vengeance of our God ; to comfort all
that mourn" (Ixi. 2); speaking of the Lord's Coming. Again,
in the same prophet : " The day of vengeance is in \ly heart^
and the year of My redeemed is come " (Ixiii. 4). Here also
both day and year are put for time and state. So in Habakkuk :
" 0 Jehovah, revive Thy work in the midst of the years, in the
midst of the years make known " (iii. 2). Here years denote
time and state. So in David : " Thou art God Himself, and
Thy years are not consumed" (Psalm cii. 27). Here years
signify times, and show that with God time is not. In like
manner, in the present passage, a year, as applied to the flood,
refers by no means to any particular year, but to a period
undetermined by any particular number of years, and it denotes,
at the same time, state (see what was said above respecting
years, nos. 482, 487, 488, 493).

894. Hence it is now evident, that in the hcginniny, in the
first of the month, signifies the first termination. The arcana
which are still included in these expressions, are of too recon-
dite a nature to admit of being described further than by stating,
that there is no determinate period of man's regeneration in
which he may say, I am now perfect. For there are states of
evil and falsity in every man without end, not only such as
are simple, but also mixed states, M'ith great diversity ; all
of which must, as was previously remarked, be so entirely
shaken off as no longer to appear. In some states man may bu
said to be more perfect, but in numberless others not so. Tliose,
however, who are regenerated in the life of the body, and
who have lived in faith to the Lord and in charity Inwards
their neighbour, are being continually perfected in the other
life.

895. That the waters were dried u}-) from off the earth signifies
that falsities did not then ai)pear, is evident from wh.it has
been said. It signifies, in particular, that falsities wen; .separ-
ated from the voluntary things of the man of this Church.
The earth here denotes the will of man, which is nothing but
mere lust ; wlierefore it is said that the waters were dried up
from of[7Ac earth. His ground, wlicrein trutlis are sown, is in
man's intellectual part, as was before observed ; never in hia
voluntary part, which with tlie sjiiritnid ni;in is separated fnwu
the intellectual. Wherefore in the following clause of this verso

800.] genp:sis.

wo road, the faces of the ground were dry. With the man of
the Most Ancient Church the ground was in his vohintary part,
in which the Lord inseminated goods ; in consequence of which
lie was enabled to know and perceive what was true, or by love
to obtain faith. But were this the case now, man must neces-
sarily perish eternally, since his will is altogether corrupt.
Hence it may be seen how insemination is effected into the
voluntary part and the intellectual part of man. The man of
the ]\Io3t Ancient Church had revelations, by which he was
initiated from infancy into the perceptions of goods and truths ;
and as these were inseminated into his will, he had a perception
of innumerable others without fresh instruction. So that from
one general truth he became acquainted from the Lord with
all its particulars and singulars, which in the present day must
lirst be learned, to be known. It is scarcely possible, however,
now to acquire a thousandth part of the knowledge which they
possessed. For the man of the spiritual Church knows only
what he learns, retaining what he thus knows, and believing it
to be true. Xay, should he acquire falsity, he is impressed with
this also as with truth. Ajid since he has no other perception
than that it is so, he becomes so thoroughly persuaded as to
believe it. Those who have conscience possess in consequence a
kind of dictate, which, however, only suggests that such a thing is
true, because they have heard and learned it to be so. This
forms their conscience ; as may appear from those who have a
conscience of w^hat is false.

896. That NoctJi removed the covering of the ark, and he savj,
signifies the light of the truths of faith, which he acknowledged
and believed, falsities being removed, may appear from the
signification of removing a covering, which is to take away
whatever obstructs the light. Inasmuch as the ark denotes
the man of the Ancient Church about to become regenerate,
nothing can be signified by the covering but that which pre-
vented him from seeing heaven, or the light. What impeded was
falsity, wherefore on its removal it is said that he saw. To see,
in the AVord, signifies to understand, and to have faith ; in the
present instance, to acknowledge truths, and to have faith in
them. It is one thing to know truths, and another to ac-
knowledge them, and to have faith in them. To know, is the
first step in regeneration ; to acknowledge, the second ; and to
have faith, the third. The difference between knowing, ac-
knowledging, and believing, may appear from the consideration
that the worst of mankind may know, and yet not acknowledge.
As the Jews, and those who by specious reasonings endeavour
to destroy doctrinal truths. Infidels may also acknowledge ;
and when in particular states may zealously preach, confirm,
and persuade others. But none can believe except the faith-
ful. Those who have faith know, acknowledge, and believe.
340

CHAPTEE YIII. 13. [897.

They are also possessed of cliarity and conscience. Wherefore
faith can be predicated of no one, or, in other words, it cannot
be said that any one believes, nnless he also has charity and
conscience. This, then, it is to be regenerate. ]Merely to'know
what relates to faith is an act of the memory Avithout' the con-
sent of the rational part. To acknowledge what is of faith is
the assent of the rational part led by certain causes, and with a
view to certain ends. But to have faith is an act of the con-
science, or of the Lord operating through the conscience. This
is very evident from the state of men in another life. For those
who only know are many of them in hell ; as are also some who
acknowledge, because during their life in the body thoy did
so, as was stated, in particular states. When, however, thoy
perceive in the other world the reality of what they preached,
declared, and persuaded others to believe, they are much
surprised, but acknowledge it only while recollecting that
they so preached. All such as have had faith are in
heaven.

897. As it here treats of the regeneration of the man of the
Ancient Church, seeing denotes to acknowledge and to have
faith. That to see has this signification, is evident from tlic
Word. As in Isaiah : " Ye have not beheld the maker thereof ;
neither have seen him that fashioned it long ago" (xxii. 11);
speaking of the city of Zion. Not to see him that fashioned it
long ago, is not to acknowledge, much less to have faitli. In
the same prophet : " Make the heart of this people fat, and
make their ears heavy, and cover their eyes ; lest they sec inf/i
their eyes, and hear with their ears, and understand with their
heart, and be converted and healed" (vi. 10). To see with their
eyes is to acknowledge and to have faith. Again : " The people
that walked in darkness have seen a great light " (ix. 2) ; speak-
ing of the Gentiles who received faith ; as in this passage, the
covering was removed, and they saiv. Again : " In that day
shall the deaf hear the words of the book, and the^ eyes of the
hlind shall see out of obscurity, and out of darkness "(xxix. IH).
This is said concerning tlie conversion of tlie Gentiles to the
faith. To see is to receive faith. Again : " Hear, ye deaf, and
look, ye hlind, that ye may see" (xlii. 18). Here to see Juis a
similar signification. So in Ezekiel: "Who have eyes to see,
and see not ; who have ears to hear, and liear not ; for they are a
rebellious house " (xii. 2) ; denoting those who hav(! thu capacity
to understand, acknowledge, and believe, but yet have ik) in-
clination. That to see signifies to have faith, is manilcst. Irom
the representation of the Lord by the brazen serpent in llu!
wilderness, on seeing which all were Iiealed. Of this it 18 written
in Moses : " Make thee a fiery serpent and set it ui.on a p.>le.
and it shall come to pass that every one thi.t is bitten, vliai he
shall see it, shall live. And it came to pass that if_^a serpent

898-900.] GENESIS.

liad bitten any man, when he hchdd the serpent of brass, he
lived " (Num. xxi. 8, 9). Eroni this every one may perceive
that to see signifies to believe. For wliat could it have availed,
in this instance, unless it had been representative of faith in
the Lord ? Hence, also, it is evident that Reuben, Jacob's first-
born, who was so called from seeing, in the internal sense,
denotes faith, as may be seen in what was said above concerning
the first-born of the Church (nos. 352, 367).

898. That, and hcJiold the faces of the [/round vsere dry, signi-
fies regeneration, appears from the signification of ground, re-
peatedly given above, which is the man of the Church. The
faces of the ground are said to be dry when falsities are no
longer visible.

899. Verse 14 Inthe second month, on the seven-and-twcniieth
day of the month, laas the earth dried. The second month
signifies every state previous to regeneration ; the seven and
twentieth ffey, what is holy; and the earth vms dried, thai he
was regenerate. These words constitute the termination of
what precedes, and the beginning of what follows.

900. That the second month signifies every state antecedent
to regeneration, is plain from the signification of the number
tivo in the Word. Two means the same as six, that is, the
combat and labour preceding regeneration, consequently, in
the present piassage, every state prior to man's regeneration.
Periods of time, as well the greatest as the least, are usually
distinguished in the Word by threes or sevens, and are either
denominated days, weeks, months, years, or ages. The numbers
three and seven are holy, while two and six, which precede, are
not so, but respectively profane, as was shewn above (no. 720).
Three and seven are also sacred and inviolable, in consequence
of being both predicated of the Last Judgment, which is to take
place on the third, or seventh day. It is the last judgment with
every one when the Lord comes, both in a general and in a
particular sense. Thus it was the last judgment when the Lord
came into the world. It will be the last judgment w^hen He shall
come again to glor3^ It is the last judgment when He comes to
each man individually ; and it is the last judgment also Avith
every one when he dies. This last judgment is the third and
the seventh day, which is sacred to those who have lived well,
and not sacred to those who have lived ill. Wherefore these
days are predicated of those who are adjudged to death, as
well as of such as are adjudged to life ; and hence they signify
what is not holy with all who are condemned to death, and
what is holy with those who are adjudged to life. The
numbers two or six, which precede, have reference to, and
denote in a general sense, the whole of the antecedent state.
This, then, is the signification of the numbers two and six,
which is specifically determined by each particular subject and

342

CHAPTER VIII. 14. [901.

thing whereof they are predicated; as may be still more
evidently seen from what now follows respecting the number
tivcnty- seven.

901. That the scvai-and-tv:entieth day signifies what is holv,
is evident, since it is compounded of the number three twice
multiplied into itself. For three multiplied by itself is nine,
and nine again multiplied by three is twenty-seven, of which
three is thus the ruling number. In this way the most ancient
people reckoned their numbers, understanding by them things
only. That three has the same meaning as seven, is evident
from what was just now observed. And the mystical reason of
it is, that the Lord arose again on the third day. For the
Lord's resurrection involves everything that is holy, and the
resurrection of all. Hence in the Jewish Church this number
was made representative, and in the Word is holy ; as it is also
in heaven, where there are no numbers, but instead of three
and seven the general holy idea of the Lord's Resurrection and
Coming. That three and seven represent what is sacred, is plain -
i'rom the following passages in the Word : " He that toucheth
the dead body of any man shall be unclean seven days. He
shall purify himself from it on the third day, and on the seventh
day he shall be clean ; but if he purify not himself the third
day, then the seventh day he shall not be clean. Whosoever
toucheth one that is slain with a sword, or a dead body, or a
bone of a man, or a grave, shall be unclean seven days. And
the clean shall sprinkle upon the unclean on the third day, and
on the seventh day; and on the, seventh day he shall ex])iat('.
himself and wash his clothes, and bathe himself in water, and
shall be clean at even " (Num. xix, 11, 12, 16, 19). It is very
evident that these things are representative, or that these
externals signify internals ; as that a person should be unclean
wdio touched a dead body, one slain with a sword, the bone of
a man, or a grave, all which, in the internal sense, signify tin-
things that are proper to man, which are dead and ])rofane ;
and also that he should bathe himself in water, and in Ihc
evening he should be clean; thus, the third day also, and the
seventh day are representative, signifying what is holy, becau^c^
on them the unclean were purified, and therel)y made clean.
In like manner it is written of those who returned from the .1
battle against the Midianites : "Abide ye witiinut the camp
seven days, whosoever hath killed a soul, and whosoever hath
touched any slain; purify yourselves on the third day, and en
the seventh day " (Num. xxxi. 19). If this were merely a ritual,
and the third and seventh were days not rc])resentative and
significative of what was holy, or of expiation, it would he as
something dead, and without a cause, or as a cause without an
end, or as a something separate from its cause, and this ag:mi
from its own end ; and thus in no respect Divine _^ That lb.;

WAV)

!HI2. !»0n.] GENESIS.

tliiril ilay was representative, and thus significative of what is
holy, is very evident from tlie Lord's Coming upon Mount
Sinai ; concerning which it is written : " Jehovah said unto
Moses, Go unto the people, and sanctify them to-day and
to-morrow, and let them wasli their clothes, and be ready
against the third day ; for on the tliird day Jehovah will come
down in the sight of all the people upon Mount Sinai" (Exod.

4 xix. 10, 11, 15, IG). It was likewise required that Joshua
should pass over Jordan on the third day, of which it is thus
recorded : " Joshua commanded to pass through the host, and
commanded the people, saying, Prepare ye victuals ; for within
three days ye shall pass over this Jordan, to go in to possess
the land" (Josh. i. 11; iii. 2). The passing over Jordan
represented the introduction of the children of Israel, or of the
regenerate, into the Lord's kingdom ; and Joshua, who intro-
duced them, on the third day, represented the Lord Himself.
Because the third day, like the seventh, was holy, it was there-
fore ordained that the third year should be the period for taking
tithes, w^hen the people were to shew themselves holy by acts
of charity (Deut. xxvi. 12, and following verses). Tithes
represent Eemains, which are sacred, because they are of the
Lord alone. That Jonah was in the belly of the fish for three
days and three nights (Jonah i. 17), manifestly represented the
burial and Eesurrection of the Lord on the third day (Matt.

5 xii. 40). Tiiat three signifies what is holy, appears also from
the prophets. As from Hosea: "After tivo days will He
revive us, on the third day He will raise us up, and we shall
live in His sight" (vi. 2). Here the third day also manifestly
relates to the Lord's Coming and Eesurrection. So in Zecha-
riah : " It shall come to pass in all the land, tico parts therein
shall be cut ott" and die, but the third shall be left therein.
And I will bring the third part through the fire, and will refine
them as silver is refined, and will try them as gold is tried "
(xiii. 8). Here a third part, or three, denotes what is holy.
For a third has the same meaning as three, as has also the
third of a third, as in the present passage ; for three is the
third of the third of twenty-seven.

902. That the earth vxis dried signifies that he was regener-
ate, appears from what was previously stated concerning the
drying up of the waters, and of the drying of the earth and of
the faces of the ground (vers. 7 and 13).

903. Verses 15, 16. And God sjjakc unto Noah, saying, Go
forth from the arh, thou, and thy vnfe, and thy sons, and thy
sons' wives with thee. God spake to Noah signifies the Lord's
presence with the man of this Church. To go forth out of the
ark signifies liberty. Thou, and thy wife, the Church. And.
thy sons, and thy sons' wives with thee, signifies truths, and goods
conjoined with the truths in him.

344

CHAPTER VIII. 15, 16. [904

904. That God spalx to Noah signifies the Lord's presence
with the man of this Church, may appear from the internal
sense of the Word. The Lord speaks with every man. For
whatever a man wills and thinks that is good and true is from
the Lord. There are with every man at least two evil spirits,
and two angels, the former exciting his evils, and the latter in-
spiring goods and truths. All the good and truth which the
angels inspire is of the Lord; thus the Lord continually speaks
with man, but with one man altogether differently from another
man. To such as suffer themselves to be led away by evil
spirits the Lord speaks as though He were absent, or at a
distance, so that He can scarcely be said to speak. But to
such as are led of Him, the Lord speaks nearer at hand,
as must be sufficiently evident on reflecting that no one
can possibly think anything good and true except from the
Lord. The Lord's presence is predicated according to the state ■
of love towards the neighbour, and of faith, in which a man is.
For the Lord is present in love towards the neighbour, l;)ecause
He is in all good, but not in faith, as it is called, without love.
Faith without love and charity is a something separate or dis-
joined. Wherever there is conjunction, there must be a con-
joining medium, which is love and charity alone. This may be
evident to every one from this consideration, that the Loid is
merciful to all, loves all, and desires to make all happy for ever.
He, therefore, who is not in such love that he is merciful
towards others, that he loves others, and desires to make them
happy, cannot be conjoined to the Lord, because of his being
utterly destitute of the likeness and image of the Lord. For
a man to look upon the Lord by faith, as they term it, and
hate his neighbour,is not only to stand at a distance from lliin,
but also to have an hellish gulf between them, into which he
would fall were he to approach more nearly. For hatred against
the neighbour is the hellish gulf which is interposed. The
Lord's presence with man is tlien first granted wiien he loves
his neighbour. The Lord is in love. And so far as man is in
love the Lord is present ; and in the degree in which the I^>rd
is present, He speaks with man. Man knows not otlicrwis.-
than that he thinks from himself; whereas he has not a .single
idea of thought, nor even a particle of an idea from liim.sfU.
On the contrary, whatever is evil and false he receives hy
means of evil spirits from hell ; and all that is good and true,
by means of angels from the Lord. Such is the nature of
influx. Hence he derives his life, and hence is tli<! intercourse
of his soul with his body. From these considerations it may
appear what God spake to Noah denotes. Tiiere is a diMeifMice
of signification between His myivrj to any one (Gen. i. 2'J ; ill. 1^''.
14, 17; iv. G, 9, 15; vi. LS; vii. 1), and His apealciivj to any
one. Here, to speak to Xoah is to U-. present with him. lic-

905-907.] (JENKSIS.

ciiuse the subject now treated of is the regenerate man, who
receives the gilt of charity.

90~}. Tliat to (JO forth out of tlir ark signifies liberty, appears
from what has been previously sta,tecl, as w^ell as from the
series of things itself, in tlie context. As long as Noah re-
mained in the ark, encompassed by the waters of the flood, he
was in captivity, that is, he was tossed about by evils and
falsities, or by evil spirits, who gave rise to the combat of
temptations. Whence it follows that to go forth out of the ark
signifies to be at liberty. The presence of the Lord implies
liberty ; the one follows upon the other. The more intimately
the Lord is present, so much the more man is in freedom ; that
is, in proportion as he is in the love of good and truth, he acts
freely. tSuch is the Lord's influx by means of angels. But, on
the other hand, the influx of hell is effected by means of evil
spirits, and is attended with the violence and impetuosity of
domination, their ruling desire l)eing to subdue man to such a
degree, that he may be as nothing, and themselves as all in all.
Then man is one of them, and scarcely one, but is accounted
as nothing in their eyes. Hence, when the Lord is liberating
man from their yoke and dominion, there arises a combat.
But when he is liljerated, or, in other words, regenerated, then
he is so gently led of the Lord by means of angels, that there
is not the least appearance of bondage or dominion, since he is
led by what is most delightful and happy, and is loved and
esteemed. As the Lord teaches in ]\Iatthew : " My yoke is
easy, and My burden is light" (xi. 30). That the case is
altogether opposite with the evil spirits, by whom, as was
observed, man is accounted as nothing ; and who, were it in
their power, would torment him every moment, has been given
me to know by much experience. Of these, by the Lord's
Divine mercy, more will be said hereafter.

906. That thov, mid thy ivife, signifies the Church, likewise
appears from the series of events related ; as well as by the fact
that tlaj sons, and thy sons wives ivith thee, signifies truths, and
goods conjoined to the truths in him. That tliou signifies the
man of the Church, is evident ; and that wife signifies the
Church ; sons, truths ; and sons' ivives, goods conjoined to truths,
was abundantly shewn above ; wherefore it is unnecessary to
dwell on the subject here.

907. Verse 17. Bring forth with thee every wild beast that is
with thee, of all flesh, as to fowl, and as to heast, and as to every
reptile creeping upon the earth ; that they may diffuse themselves
over the earth, and he fruitful, and he midtiplicd upon the earth.
Every vnld heast that is vsith thee of all flesh signifies all that
was vivified in the man of this Church. The foui signifies
here, as before, his intellectual things, and the beast his volun-
tary things, which are both of the internal man. Every reptile

346

CHAPTEE Yin. 17 [908.

creeping upon the earth signifies the like corresponding things in
the external man. Bring forth with thee signifies their state of
ireedoni. Tha,t they may diffuse themselves 'over the earth signi-
fies the operation of the internal man upon the external. And
be fruitful signifies the increase of good. And be m iiltiplied, the
increase of truth. Upon the earth signifies in the external man.
908. That every wild beast that is^with thee of all flesh sisrni-
fies all that was vivified in the man of this Church, may appear
from the consideration, that wild beast is predicated of Noah, or
of the man of the Cliurch now become regenerate, and plainly
refers to the things which follow — the fowl, the beast, and the
creeping reptile. For it is said, Every wild beast n-hieh is with
thee of cdl Jlesh, as to fowl, and as to beast, and as to every reptile
erceping upon the earth. The term wUd beast, in the original
language, properly signifies life, or what is living; but in the
AVord it not only means what is living, but also what is, as it
were, not living, or a wild beast. AVherefore, unless a person
is acquainted with the internal sense of the Word, he is some-
times unable to discover its signification. The reason of this
twofold meaning is, that the man of the ]\lost Ancient Chnrcli,
when humbling himself before the Lord, acknowledged liis
destitution of life, and unworthiness to be ranked even with
the beasts, yea even with wild beasts; for they were aware
that as such man is considered as to himself, or his proprium.
Hence this same expression denotes both what is alive, and
also a wild beast. That it signifies what is alive, is evident ~
from David: "Thy wikl beast shall dwell tlierein (the iidierit-
ance of God) ; Thou, 0 God, hast prepared of Thy goodness for
the poor" (Psalm Ixviii. 10.) Here by the u-ild beast dwelling
in the inheritance of God, nothing else is meant than the
regenerate man, consequently what is living in him, as in tlie
present passage. Again: "Every wild beast of the forest is
Mine, the beasts upon a thousand mountains; I have known
every bird of the mountains, and the wild beast of My Jield is
with Me" (Psalm 1. 10, 11). Here the wild beast of the Jield is
with Me, or with God, also denotes the regenerate man, thus
what is vivified in him. 8o in Ezekiel: "All the fowls of
heaven made their nests in his bouglis, and under his liranclies
did every ivild beast of the field bring forth" (xxxi. <i). Tho
subject here spoken of is the inqdantation ol' the Spiritual
Church, thus of those things that were living in tiic man of
that Church. In Hosea: "1 will make a covenant for tlieni
with the xoild beast of the field, and with the fowl of I he h.'sivcns "
(ii. 18). This is said of those about to be regenerate.!, and willi
whom a covenant was to be made. Yea, so i)erfcctly (Un-s Ji
wild beast signify what possesses life, that the chernbun. or
angels, which appeared to Ezekiel, are caUiMl the four living
creatures (Ezek. i. 5. 13-15, 19 ; x. 15). That a wd-l beast, in 1

347

909,011.] GENESIS.

an opposite sense, is used in the Word to express what is not
livinj];, or a savage beast, is evident from numerous passages.
In l)avid: "0 deliver not the soul of thy turtle-dove to the
■vUd beast" (Psalm Ixxiv. 19). And from Zephaniah : "The
city has become a desolation, a place for the wild least to lie
down in" (ii. 15). And Ezekiel : "They shall no more be a
prey to the heathen, neither sliall the ivild heast of the land
devour them " (xxxiv. 28). Again : " Upon his ruin shall
every fowl of the heavens dwell, and every heast of the field
shall be upon his branches" (xxxi. 13). And Hosea: "There
will I devour them like a lion, the wild heast of the field shall
tear them " (xiii. 8). Again in Ezekiel : " I have given thee
for meat to the wild heast of the earth, and to the fowl of the
heavens " (xxix. 5) ; an expression which often occurs. And
because the Jews remained in the sense of the letter only, and
by wild beast understood a wild beast, and by bird a bird, and
had no desire to know, much less to acknowledge, the interior
things of the Word, so as to be instructed thereby, they
even became so cruel, and such wild beasts, that they took
delight, after slaying their enemies in battle, in leaving them
unburied, and exposing them to be devoured by birds and wild
beasts. Whence it may appear what a wild beast man is.

909. That /o?y/s signify his intellectual, and heasts his volun-
tary things, which are of the internal man ; and that every
reptile creeping upon the earth signifies the like corresponding-
things in the external man, may appear from the signification
of fowl, as given above (nos. 40, 776) ; and of beast (nos. 45,46,
142, 143, 246) ; for the reptile creeping refers here both to
fowl, or intellectual things, and to beast, or voluntary things.
The most ancient people called sensual things and corporeal
pleasures creeping reptiles, because they are like reptiles creep-
ing upon the earth. They also compared man's body to the
earth or ground ; yea, even so called it, as in the present
instance ; where by the earth nothing else is signified but the
external man.*

911. That the reptile creeping signifies similar corresponding
things in the external man, is, because the externals of the
regenerate man correspond to his internals, that is, shew them-
selves submissive thereto. Externals are reduced to submission
when man is regenerated, for he then becomes an image of
heaven. Previous to his regeneration, however, externals rule
over internals, and then he is an image of hell. Order consists
in celestial things regulating the spiritual, and through them
the natural, and lastly, through them, the corporeal. But

* It should be noted that there is no no. 910 in the original work, owing no
doubt to a slip of the author's during composition. The same explanation will
account for the duplicating of a number. Where this occurs, to the second
number we make the addition of a *. — Ed,

348

CHAPTEE VIII. 17. [912, 913.

when corporeal and natural things dominate over those tliat
are spiritual and celestial, order is destroyed, and man becomes
an image of hell. Hence the Lord by regeneration restores
man to order, and thus produces an image of heaven ; where-
fore man is thus drawn out of hell by the Lord, and raised up
to heaven. That the nature of the correspondence of the ^
external man with the internal may be understood, it may be
briefly stated, that every regenerate man is, as it were, a little
heaven, or an effigy, or image of the universal heaven; and
hence, in the Word, his internal man is called a heaven. The
order of heaven is such that the Lord through celestial things
governs spiritual, and through these the natural ; and thus he
governs the universal heaven as one man, wherefore also
lieaven is called the Greatest Man. This order likewise has
place in every individual who is in heaven ; and when it is the
same with man, he, in like manner, is a httle heaven, or, in
other words, a kingdom of the Lord ; for the Lord's kingdom is in
him. Then with him, in like manner, as in heaven, externals
correspond to internals, that is, they are obedient. For in
the heavens, which are three, and which together represent one
man, spirits constitute the external man, angelic spirits the
interior, and angels the inmost (no. 459). It is the very reverse 3
with those who make life to consist only in corporeal tilings,
or in lusts and pleasures ; and in the appetites and sensual
things ; that is, who perceive no delight but what is of self-love
and the love of the world ; which in truth is only hatred towards
all who do not favour and serve them. Inasmuch as witli such
persons corporeal and natural things have rule over everything
spiritual and celestial, there is not only no correspondence or
obedience of the external, but precisely the reverse, Tims
order is utterly destroyed, and consequently they are neces-
sarily images of hell.

912. That hring forthwith thee signifies their state of liberty,
is manifest from what was said (ver. 15) about going forth tuil
of the ark, as denoting liberty.

913. That they may diffuse themselves over the earth signifies
the operation of the internal man upon the external; that thry
may be f ruitf id signiHes an increase of good; and that t/iry may
multiply signifies an increase of truth; and that upon the earth
signifies in the external man, is evident from the serii-s of the
events treated of; and also from what has been said before
respecting the signification of being fruitful, in the WdhI. as
predicated of goods, and of multiplying, as spoken of truths.
That the earth signifies the external man, has in like niannrr
been shewn before ; wherefore there is no need to dwell on the
confirmation of these things. The subject hero is the oi.eration
of the internal man upon the external alter nian has be.'.mie
ref^enerate ; when good is first made fruiLlul and truth niulti-

01 4, 915.] GENESIS.

plied, the external man being reduced to correspondence or to
obedience. This was previously impossible, since corporeal
things resist what is good, and sensual things, what is true :
the former extinguishing the love of good, and the latter the
love of truth. The fructification of good and the multiplication
of truth take place in the external man ; the fructification of
good in his afiections, and the multiplication of truth in his
memory. The external man is here the earth over which
they spread themselves, and on which they fructify and
multiply.

914. Verses 18, 19. And Noah ivent forth, and his sons, and
his wife, and his so7is' wives with him. Everij wild least, ever//
reptile, and every bird, everything creejnng upon the earth, accord-
ing to their families, went forth out of the ark. Went forth
signifies that it was so done. JVoah and his sons signify the
]\Ian of the Ancient Church. His tvife, and his sons' wives rvifh
him, signify the Church itself. Uverg taild beast and every
reptile signify its goods ; wild beast being the goods of the in-
ternal, and the reptile those of the external man. Every bird,
everything creeping ujjoii the earth, signify truths ; the bird, the
truths of the internal, and everything creeping upon the earth,
the truths of the external man. According to their families
signifies pairs. i\nd went forth out of the ark, here, as before,
that it was so done ; and at the same time a state of liberty.

915. That v:cnt forth signifies that it was so done; that
JSoah and his sons signify the man of the Ancient Church ; that
his vAfe, and his sons' wives, signify the Church itself, is evident
from the series of things related ; which is such as to imply
that thus it came to pass with the Ancient Church ; tliis being
the final clause of the description. When the Church is de-
scribed in the Word, it is either as a man (vir) and wife, or as
man (homo) and wife. If as a man {vir) and wife, then by man
is signified the intellectual part, or truth ; and by wife, the
voluntary part, or good. But if it be described as man (homo)
and wife, then by man is signified the good of love, or love ;
and by wife, the truth of faith, or faith. Thus by man (homo)
is described the essential of the Church, and by wife, the Church
itself; as may be seen throughout the Word. In the present
instance, as the subject hitherto treated of has been the forma-
tion of the Ancient Church during the destruction of the Most
Ancient, therefore by Noah and his sons are signified the man
of the Ancient Church ; and by his wife, and his sons' wives
with him, that Church itself. And therefore they are here
mentioned in a different order from that which occurs in the
preceding verse (ver, 16), where it is said, Go forth, thou, and.
thy wife, and thy sons, and thy so7is wives with thee. There the
words thoit, and thy vnfe, are coupled together, as are also sovs,
and thy sons' ivives. Thus by thou and sons is meant truth ;

350

cha[^tp:k vui. is, id. [dig.

and by wife and sons irivcs, good. But here they are mentioned
in a different order, in consequence, as has been stated, of Xoali
and his sons denoting the man of the Church, and his wife and
his sons' wives the Church itself. For the present passage is a
conclusion to the preceding. Xoah did not constitut"e the
Ancient Church, but his sons, Shem, Ham, and Japheth.as was
before observed. For there were three Churches, as it were,
which formed this Ancient Church, of which, by the Lord's
Divine mercy, more will be said in the following pages. These
Churches came into existence as the offspring of the one which
was called Noah. Hence it is here said, thou and thy sons,
then thy wife and thy sons' wives.

916. That evert/ wild heast and ererf/ reptile signify his goods ;
rinld heast, the goods of the internal man, and reptile those of
his external: and that every bird, and everi/thinr/ ereeping upon
the earth, signify truths ; the bird being the truths of the internal
man, and creeping thinr/ npon tlie earth, the truth of the external
man : all this is evident from what was said and shewn in
the preceding verse respecting wild beast, fowl, and creeping
reptile. They were there called the reptile creeping, because
they signified both the good and truth of the external man.
Inasmuch as what is here said is the conclusion of what
precedes, those things which are of the Church, namely, it.s
goods and truths, are adjoined; by which also is indicated the
quality of the Church, namely, that it was spiritual ; ami that
it became such that charity or good was its chief. Wherefore
here the wild beast and the reptile are first mentioned ; and
afterwards the bird and creeping thing. A Church is said
to be spiritual when it acts from charity, or from the good of
charity. But it is never so named when it says that it has faith
without charity. Then, indeed, it is not even a Church. For
what is the doctrine of faitli unless it be the doctrine of charity i
And to what purpose is the doctrine of faith, but tliat men should
become such as they are taught? When men know and think
according to doctrine, there the Church rnai/ be ; but where men
act according to doctrine, there alone the Church is. Hence the
spiritual Church, or, what is the same, the man of the Church,
first becomes a Church when it acts from charity, which is. indee»l.
the very doctrine itself of faith. The (,'ommiindm<'nts were
given that men might live according to tliem ; not merely Hint
they might be acquainted with th(;m. For then man has the
Lord's kingdom within him ; which consists solely in mutual
love, and the happiness therefrom. They who sej.arale faith
from charity, and jdace salvation in faith without the good.s (.f
charity, are Cainites, who slay their brother Ahcl, that is lo
say, charitv. And they are like l)inls which hover al»r)ut a
carcase. For such faitli is a bird ; and a man witlw.ut ehsinty
is a dead body. Thus also they form to themselves a spunoiiH

917, 918.] GENESIS.

conscience, which allows them to live like devils, hating and
persccutin<T their neighbour, and spending their whole lives in
atlultcries, and yet to expect to be saved, as it is well known
many do in the Christian world. What can be more agreeable
lor inen to hear and be persuaded of, than that they may live
like wikl beasts, and nevertheless be saved ? But the very
Gentiles perceive the falsity of such a notion ; and many of
them, in consequence of observing the misconduct of Christians,
hold their doctrines in abhorrence. The nature of such a faith
is also evident from the fact, that nowhere do people conduct
themselves more abominably than among Christians.

917. That according to their families signifies pairs, is evident
from what has been said before respecting the clean beasts
entering into the ark by sevens, and the unclean by twos
(chap. vii. 2, 3, 15). But it is here said that they went forth
according to their families, and not by sevens and by twos ;
because all things were now so reduced to order by the Lord
as to represent families. With the regenerate man, goods and
truths, or all things belonging to charity and faith, have a
mutual relationship each to the other, like the consanguinities
and relationships of families derived from a common parent.
It is thus likewise in heaven (no. 685) ; this being the order
into which goods and truths are reduced by the Lord. This
passage signifies, in particular, that each and every good re-
gards its own truth as if conjoined in a marriage. As charity
in general regards faith, so in every particular instance good
regards truth. For the general, unless it exists from the
particular, is not general. The general has its existence from
particulars, and from these is called general. Thus it is, for
example, with every individual man. Whatever be his general
character, such he is as to the minutest affections and ideas, of
which and by which his general character is composed. Where-
fore those who are regenerated become, in the minutest parti-
culars, such as they are in general.

918. That to go forth out of the ark involves a state of
liberty, was shewn just above when explaining a similar ex-
pression (ver. 16). The nature of the liberty of the spiritual
man is manifest from this consideration, that he is ruled by a
conscience derived from the Lord. He who is ruled by con-
science, in other words, he who acts according to conscience,
acts freely. Nothing is more repugnant to such a person than
to act asjainst it. This would be as hell to him. On the other
hand, to act as conscience dictates is as heaven. Hence every
one may see that this is freedom. The Lord rules the spiritual
man by a conscience of what is good and true, which, as was
previously observed, is formed in his intellectual part, and is
thus separated from his voluntary things. This is an evident
proof that man never does anything good of himself. That

352

CHAPTEK VIII. 20. [910, 920.

every truth of faith is from the good of faith, may be seen also
from the fact that man never thinks anything true of himself,
hut from the Lord alone. For although he seems to think from'
himself, this is only an appearance; as the truly spiritual man,
therefore, acknowledges and believes. Hence it is evident that
the conscience, wherewith the spiritual man is gifted bv the
Lord, is as it were a new will ; and thus that the* man who is
created anew is endued with a new will, and thereby with a
new understanding.

919. Verse 20. And Noah huildcd an altar to Jehovah, and
took of every clean least, and of every clean bird, and offered
whole burnt-qfcrings upon the altar. The altar huilt hy Noah to
Jehovah is a representative of the Lord. He took of every clean
heast, and of every clean bird, signifies the goods of charity and
faith. And offered whole burnt-offerings upon the altar signifies
all the worship thence.

920. In this verse is described the worship of the Ancient
Church in general, the altar and whole burnt-offering being the
principal things in all representative worship. Before we
proceed to their consideration, however, it will be expedient to
shew the nature of the worship in the ]\Iost Ancient Church,
and thence how the worship of the Lord by representatives had
its rise. The man of the ]\Iost Ancient Church offered no other
than internal worship, such as there is in heaven ; for with them
heaven so communicated with man that they made a one. This
communication was the perception of which so much has been
said above. Accordingly, inasmuch as they were angelic, they
were internal men. They were, indeed, sensible of the external
objects relating to their bodies and the M'orld, but they did not
care for them. In each single object of sense they ]ierceived
something Divine and heavenly. Thus, for example, when
they looked npon any high mountain, they did not perceive the
idea of a mountain, but of height ; and from height they had a
perception of heaven and the Lord. Hence it came to ]iass that
the Lord was said to dwell on high ; and that He Himself was
called the Highest and the ]\Iost Exalted ; and that the worship
of the Lord was subsequently solemnized on mountains. And
so with other things. Thus, when tliey perceived the morning.
it was not the morning itself of the day tliat they jjerceived,
but the heavenly morning, which is the image of the dawn and
morning in the mind ; hence the Lord was called tlie Morninff.
the Uast (Oriens), and the Day-spriny (Aurora). 1 n like mann<'r.
when they beheld a tree, with its fruit and leaves, these they
cared nothing for; bnt saw in them man, as it were, repre-
sented; in the fruit, his love and charity; and in the leaveK.
his faith. Hence also the man of the Church was iiot only
compared to a tree and a paradise, and the things in nian to
fruit and leaves, but they were likewise so called. Such are

VOL. I. Z ^''^^

020.] GENESIS.

- they who are in heavenly and angelic ideas. Every one may
know the fact, that all particular impressions, thus all im-
pressions from the ohjects of the senses — as well such as affect
the eye as those that impress the ear — are ruled by the one
general idea, so that the attention is not given to the objects
themselves, except so far as they flow into the general idea of
them. Thns, if the mind be joyful, whatever is heard or seen
ajypears smiling and happy ; but if it be affected witli sorrow,
I lien whatever is heard or seen appears sad and painful. So
also it is in other cases. For the general affection flowing into
particulars modifies them into accordance with itself. Other
things do not even appear, but are as if they were absent, or
were counted for nothing. This was the state of the man of
the Most Ancient Church. Whatever he saw with his eyes
gave rise to some heavenly idea ; and thns with him all things,
both in general and in particular, were as if they were living.
Hence it may appear that his Divine worship was exclusively

3 internal, and in no respect external. When, however, the
Church was on the decline, as with his posterity, and when
their perception or commnnication with heaven began to cease,
then another state of things commenced. Men no longer
perceived i'rom the objects of sense what was heavenly, bnt
what was worldly, and this in proportion to the diminution of
their perception ; until, at length, in the last posterity immedi-
ately preceding the flood, they recognised nothing in objects of
the senses but what was worldly, corporeal, and terrestrial.
Thus heaven became separated from man, he ceasing to have
any but the remotest communication therewith ; and, at the
same time, communication being opened with hell, he derived
thence his general idea — that which, as was observed, modifies
every particular impression. In this state, when any heavenly
idea presented itself, it was as nothing to them ; so that at
length they w^ere unwilling even to allow that anything spiritual
and celestial existed. Thus the condition of man became

4 changed, yea, inverted. Inasmuch as the Lord foresaw that
this would be the state of man, it was provided that the
doctrinals of faith should be preserved, in order that he might
know thereby what was celestial and what spiritual. Those
who were called Cain, and also those who were called Enoch,
of whom mention was made above, collected doctrinal truths
from the men of the ]\Iost Ancient Church. Wherefore it is
said of Cain (chap. iv. 15 ; nos. 393, 394), that a mark was set
i(pon him, lest any one sliould slay him ; and of Enoch (chap.
V. 24 ; nos. 520, 521), that he vms taken hy God. These doctrinals
consisted solely in the significative, and thus, as it were, enig-
matical representations of terrestrial objects. Thus they taught
that mountains, morning, and the east, signified heavenly things,
and the Lord ; and trees of various kinds, with their fruits.

CHAPTER YIII. 20.

[921.

denoted man, and what is heaveidy in liim ; and so with oilier
things. Such were the doctnnals"'collccted from the signiticat-
ives of the Most Ancient Church, which also imparted a similar
character to their writings. And because they admired what
was Divine and heavenly in such things, and seemed to them-
selves even to behold them, and because thev admired them
also for their anticiuity, their worship from'like thinijs was
begun and permitted. This was the origin of their worshipping
upon mountains, in groves, and in the midst of trees, and oi
their erecting statues in the open air; until at length they
built altars, and olfered whole burnt-ofterings, which afterwards
became the principal things in all worsiiip. This mode of
Avorship, as well as many other customs, which began in the
Ancient Church, and passed thence to their posterity, and to
all the surrounding nations, will, by the Lord's Divine mercy,
be treated of hereafter.

921. That the altar huilt hj Noah to Jeliovah is a representat-
ive of the Lord, may be seen from what has been just now
stated. All the rites, both of the Ancient and of the Jewish
Church, were representative of the Lord. But the princi])al re-
presentatives in later times were the altar and the \yhole burnt-
offering, which, in consequence of consisting of clean beasts and
birds, represented whatever they signified ; the clean boasts
denoting the goods of charity, and the clean birds the truths of
faith. These, when offered in the Ancient Church, signilied that
from charity and faith they offered gifts to the Lord. For
nothing else could be offered to the Lord which would be grate-
ful to Him. Their posterity, however, as well Gentile as Jewish,
perverted these rituals — not even knowing that sueli things
were signified — and placed worship only in tlie external cere-
monies. That the altar was a principal rejjresentative of the
Lord, is evident also from this consideration, that before other
rites were instituted, and before the ark was constructed, or the
temple built, there were altars even among tlie Gentiles. It is
related of Abraham, that when he came to the mountain on IIk;
east of Bethel, he erected an altar, and called on the name of
Jehovah (Gen. xii. 8) ; and that lie was commanded to offer n|>
Isaac as a burnt-offering on an altar (Gen. xxii. 2, 9). Jt is also
recorded that Jacob built an altar at Luz, or 15etlu'l ((Ji-n.
XXXV. 6, 7) ; and that Moses Ijuilt an altar on Mount Sinai, and
sacrificed thereon (Exod. xxiv. 4-G); all which was antecculenl
to the institution of sacrifices, and the construction of the ark,
in which worship was afterwards i)erformed in the wilderness.
It is likewise clear that there were altars amon^' the Gentiles,
from what is related of Balaam, that he said to I'.aiak, " linild
me here seven altars, and prepare me here .sv?v », oxen, and snni
rams" (Num. xxiii. 1-7,14-18, 29,30); also from theeomnnuMl
to destroy their altars (Deut. vii. 5 ; Judg. ii. 2). AVheidoro

0>)0

022.] GEXESIS.

it is jilain that Divine worship by altars and sacrifices was no
new institution, conlinetl to tlie Jews. Yea, altars were erected
as memorials, before men had any notion of sacrificing oxen and

3 sheep upon them. That altars signify a representative of the
Lord, and whole burnt-olferings His worship from them, appears
plainly from the prophets. As also from Moses, where it is
saitl of Levi, to whom the priesthood belonged : " They shall
teach Jacob Thy judgments, and Israel Thy law ; they shall
put incense in Thy nostrils, and a ivliolc lurnt-sacrijice upon
Thine altar" (Deut. xxxiii. 10). This denotes all worship.
For teaching Jacob judgments, and Israel a lata, denotes internal
worship ; and jy^tting incense in the nostrils, and a whole hurnt-
saerifice ujjoyi the altar, denotes corresponding external worship ;
thus it denotes all worship. In Isaiah : " At that day shall a
man look to his Maker, and his eyes shall have respect to the
Holy One of Israel; and he shall not look to altars, the work
of his hands " (xvii. 7, 8). Here to look to altars plainly signifies
representative worship in general, which was about to be
abolished. In the same prophet : " In that day shall there be
an (dtar to Jehovah in the midst of the land of Egypt, and a
pillar at the border thereof to Jehovah " (xix. 19). Here also

4 ATI a/^«r denotes external worship. In Jeremiah: "The Lord
hath cast off His altar, He hath abhorred His sanctuary" (Lam.
ii. 7). Here the cdtar is put for representative worship, which
had become idolatrous. In Hosea : " Ephraim hath made many
altars to sin; altars shall be unto him to sin " (viii. 11). Here
altars denote all representative worship separate from what is
internal, consequently they denote idolatrous worship. In
the same prophet : " The high places also of Aven, the sin of
Israel, shall be destroyed, the thorn and the thistle shall come
up on their altars " (x. 8), Here also altars denote idolatrous
worship. In Amos : " In the day that I shall visit the trans-
gressions of Israel upon him, I will also visit the altars of
Bethel, and the horns of the cdtar shall be cut off" (iii. 14).
Here cdtars also are types of what was representative rendered

5 idolatrous. In David : " Let them bring me unto Thy holy hill,
and to Thy tabernacles. Then will I go unto the altar of God,
unto God the joy of my exaltation " (Psalm xliii. 3, 4). Here
the altar plainly denotes the Lord. Thus the construction of
an altar in the Ancient and in the Jewish Church was on
account of its being a representative of the Lord. Because
the worship of the Lord was chiefly performed by sacrifices and
whole burnt-offerings, and thus these chiefly signified repre-
sentative worship, it appears that the altar itself was also
representative.

922. That he took of every clean heast, and of every clean lird,
signifies the goods of charity and the truths of faith, has been
shewn before. That the beast signifies the goods of charity (nos.
356

CHAPTER VIII. 20. [022.

45, 46, 142, 143, 246) ; and the birds, the truths of faith (uos. 40,
776). Whole burnt-offerings consisted of oxen, lambs, goats,
and turtle-doves or young pigeons (Lev. i. 3-17 : Num. xv. 2-
15 ; xxviii.). All the beasts were clean, and each denoted
something specific. And as they were all significative iu the
Ancient Churcli, and representative iu those which succeeded,
it is evident that whole burnt-offerings and sacrifices were
nothing but representatives of internal worship; becoming,
when separated from internal worship, idolatrous. This must
be plain to every one of sound reason. For what is an altar
but a X'ile of stones ? And a burnt-offering and sacrifice, but the
slaughter of beasts ? And this can be subservient to Divine
worship only when representing something heavenly that is
known and acknowledged, and from which He whom these
objects represent is worshipped. That they were representatives '■
of the Lord, none can be ignorant but such as are unwilling to
understand anything concerning Him ; and that the internal
principles from which He is to be regarded, acknowledged, and
believed, are charity and faith, is clear from the prophets. As
from Jeremiah : " Thus saifch Jehovah of hosts, the Clod of
Israel,Put your burnt-offerings unto your sacrifices, and eat Hesh;
for I spake not unto your fathers, nor commanded them, iu the
day that I brought them out of the land of Egypt, conccrniiKj
hiirnt-offerinr/s and sacrifices ; but this thing commanded I them,
saying, Ohcy My voice, and I will be your God" (vii. 2l-2."5).
To liear or ohcy tlic voice is to obey the law, tlie whole of which
has relation to the single Commandment, that men shouhl hive
God above all things and the neighbour as themselves ; for (Ui
these hang the law and the prophets (Matt. xxii. 35-40 ; yii.
12). In David: " Sacrifice avid off criny Thou didst not desire,
whole bitrnt-ofcring and sin-offeriny hccst Thou not required. I
delight to do Thy will, 0 my God; yea. Thy law is in the
nud'st of my bowels "(Psalm xh 6, 8). So in Samuel, wiio said
to Saul, "Hath Jehovah deliyht in whole burnt-offrri/iys and
sacrifices, as in ohcyiny the voice of Jehovah ?■ Behold, ^ to ohey
is better than sacrifice, and to hearken, than the iiit of rani.s "
(1 Sam. XV. 22). What is meant by obeying the voice, ajtpears
from Micah : "Shall I come before Jehovah with whole humt-
offerings, with calves, sons of a year ? ^^'ill Jehovah he ])loase(l
with thousands of rams, or with ten thousands of rivers ol nil?
He hath shewed thee, 0 man, what is good ; and what dotli
dehovah require of thee, but to do justly and to love „irny n\ul
humble thyself by walking with thy (iod ?" (vi. C-.S). I h-hu
are the things signified l)y whole burnt-olTcrings and Nicnliccs
of clean beasts and bird.s. In Amos: "Though ye oH.t Mc
whole bumf -offer in fjs, and your ofrinys, I wdl not arcept them
neither will I regard the i)eacc-olf.'rings of your fat ln'a.sl.s. Ixit
jadyoicnt nm down as waters, i\w\jusliee as a mighty stream

923-925.] GENESIS.

(V. 22, 24). Judfjmcnt is what is true, ^wdi justice is what is good.
Both are from charity ; and are the whole burnt-offeriugs and
sacrifices of tlie internal man. In Hosea : " / desire mercy, mid
not sacrijicc, and the knowledge of God rather than whole hurnt-
offerings" (vi. 6). From these passages it is evident what
sacrifices and wliole l)urnt-ofrerings are when there is no charity
and faith ; and also, that clean beasts and clean birds repre-
sented and signified tlie goods of charity and faith.

923. That he offered vrlwle hurnt - offerings ui^on the altar
signifies all worship from them, is evident from what has been
already said. "Whole burnt-ofl'erings were the principal things
of the worship of the representative Church ; so afterwards
were sacrifices, of which, by the Lord's Divine mercy,
something will be said in the following pages. That whole
burnt-offerings in the aggregate signify representative worship,
appears also from the prophets; as in David: "Jehovah will
send thy lielp from the sanctuary, and will strengthen thee out
of Zion ; He will remember all thy offerings, and accept thy
u^hole hurnt-offh'ings " (Psalm xx. 1-3). And in Isaiah : " Every
one that keepeth the Sabbath, from polluting it, them Mill I
bring to the mountain of My holiness ; their vshole liurnt-
offerings and their sacrifices shall be well-pleasing upon ]\Iine
cdtar" (Ivi. 6, 7). Here whole burnt-offerings and sacrifices
stand for all worship ; whole burnt-offerings, for worship from
love ; and sacrifices, for worship from tlie faith therefrom. As
is usual with the prophets, internal things are here described
by external.

924. Verse 21. And Jehovah sracllcd an odour of rest; and.
Jehohah said in His heart, I will not again any more curse tlie
ground for man's sake, because the fashion of man s heart is evil'
from his childhood ; neither vjill I again smite every living thing,
as I liave done. Jehovah snielled an odour of rest signifies that
the worship thence was grateful to the Lord. Aiid Jehovah said
in His heart signifies that it would be so no Ioniser / ivill not
again any more curse the ground signifies that man Avould no
longer thus turn himself away. For man's sake signifies, as the
man of the posterity of the Most Ancient Church had done.
Because the fashion of man's heart is evil from his childhood,
signifies that man's voluntary part is altogether evil. Neither
'u;ill I again smite every living thing, as I have done, signifies
that man would no longer be able thus to destroy himself.

925. That Jehovah smelled an odour of rest signifies that
worship thence — namely, worship from charity and from the
faith of charity, which is signified by a whole burnt-offering —
was grateful to the Lord, was stated in the verse immediately
preceding. It is frequently said in the Word that Jehovah
smelled an odour of rest, especially when speaking of whole
burnt-offerings ; and everywhere it signifies what is grateful

358

CHAPTER VIII. 21.

[925,

and acceptable. It is said that He smelled an odour of rest from
burnt-ofterings (in Exod. xxix. 18, 25, 41; Lev. i. 9, 13, 17;
xxiii. 12, 13, 18 ; Num. xxviii. 6, 8, 13 ; xxix. 2, G, s] 13,' 3G);
and from other sacrifices (in Lev. ii. 2, 9 ; vi. 15, 21 ; viii. 21
28 ; Num. xv. 3, 7, 13). They are said to be made by tire, for
an odour of rest to Jehovah, to signify that they were i'rom love
and charity. Eire, in the Word, and what is kindled with tire,
when predicated of the Lord, and of His worship, signifies love.
Bread has likewise a similar signification. AYirerefore tlie
representative worship by whole burnt-offerings and sacrifices
is also called the bread of the offering made by fire unto Jehovali.
for an odour of rest (Lev. iii. 11, 16). The reason why an odour ^
signifies what is gratefid and acceptable, and so in the Jewish
Church was alsorepresentativeof whatisgrateful,and is attributed
to Jehovah or the Lord, is, because the good of charity, and the
truth of faith from charity, correspond to sweet and delightful
odours. The existence of the correspondence itself, and it.s
nature, may appear from the spheres in the heaven of spirits
and of angels. There are spheres of love and of faith, which
are manifestly perceived; and they are such, that when a good
spirit or angel approaches, or a society of good spirits or angels,
as often as it pleases the Lord, it is instantly perceived what
is the quality of the spirit, or angel, or society, as to love and
faith ; and this even from afar, but still more as they become
more nearly present. This may appear incredible, yet still it is
most true. .Such is the communication, and such the percep-
tion, wdiich prevail in the other life. And hence, when it so
pleases the Lord, there is no need of much examination to
discover what is the quality of a soul, or spirit ; for this may
be known at the first approach. To these spheres the spheres of
odours in the world correspond. The correspondence is evident
from the fact that the spheres of love and of faith in the world
of spirits, when it pleases the Lord, are manifestly changed into
spheres of svveet and delightful odours, wliich are plainly i)er-
ceived. From these considerations it may now appear wheiici; ,
and wherefore an odour of rest signilies what is grateful, and is
attributed to Jehovah or the Lord, and why an odour wa.s made
a representative in the Jewish Church. An odour of rest is an
odour of peace, or a grateful sense of peace. I'eace in one. com-
plex comprehends all things, in general and in particular, which
belong to the Lord's kingdom ; for the state of the Lord's kini^dom
is a state of peace. In a state of peace, all the hapj.y staU-s
exist, from love and faith in the Lord. From what has now
been said, it may be seen, not only how tin- ease is with
representatives, but also why incense was employed in 1 he .Icwish
Church, for which there was an altar before the vcd and t ho
mercy-seat ; why there were oblations of frankinccns.' in Ik?
sacrifices; and why there were so many spices ns.-d in IIk;

02G. 027.] GENESIS.

incense, in the frankincense, and in the anointing oil; thus,
uluit an odour ol' rest, incense, and spices, signities in the Word,
iiiiniely, the celestial things of love, and the spiritual things of
faith therefrom, and in general whatever is grateful proceeding
from love and faith. As in K/ekiel : " In the mountain of My
holiness, in the mtiuntain of the height of Israel, there shall
all the house of Israel, all of them in the land, serve Me ; there
will I account them accepted ; and there v.ill I require your
oflerings, and the first-fruits of your oblations, in all your
sanctifications, through an odour of rest will I account you
accepted " (xx. 40, 41). Here an odour of rest is predicated
of whole burnt- oflerings and oblations ; that is, of worship from
charity and its faith, which is signified by whole burnt-olferings
and oblations. And hence it was accepted ; which is denoted
by their odour. In Amos : " I hate, I despise your feasts, and
/ win not smell the odour in your solemn assemblies. Though
ye offer Me whole burnt-offerings and your offerings, / ivill not
accept them" (v. 21, 22). Here it is plain that an odour signi-
fies to be grateful or acceptable. Concerning Isaac's blessing
Jacob, instead of Esau, it is written : " And Jacob came near,
and Isaac kissed him, and smelled the odour of his garments, and
blessed him, and said, See, the smell of my son is as the smell of
a field which Jehovah hath blessed " (Gen. xxvii. 27). The
odour of the garments signifies natural good and truth, which
is grateful on account of its agreement with celestial and
spiritual good and truth ; the gratefulness of which is described
by the odour of a field.

926. That Jehovah said in His heart signifies that it would
be so no longer, is evident from what follows. When it is pre-
dicated of Jehovah that He says, nothing else is meant than that
so it is or is not, or that so it is done or is not. For nothing else
can be said of Jehovah but that HE IS. The things which are
predicated of Jehovah throughout the Word, are spoken in
accommodation to those who are able to comprehend nothing
except by means of such things as are with man. Wherefore
the sense of the letter is such as we find it. The simple in
heart may be instructed by the appearances with man. For
they scarcely go beyond the knowledges derived from sensual
things. Wherefore the manner of speaking in the Word is
adapted to their apprehension. Accordingly it is here stated
that Jehovah saAd in His heart.

927. That / will not again any more curse the ground for
mans salce, signifies that man would no longer thus turn him-
self away, as the man of the posterity of the Most Ancient
Church had done, is evident from what has been said before
concerning the posterity of that Church. That to curse, in the
internal sense, signifies to turn away one's self, may be seen
above (nos. 223, 245). How the case is with these things, and

oGO

CHAPTEli YIII. 21. [928, 929.

with what follows, namely, that man would no longer thus
turn himself away like the man of the Most Ancient\'hureh,
and that he would no longer be able to destroy himself, may
also appear from what has been said before concerning the
posterity of the Most Ancient Church who perished, and con-
cerning the new Church called Noah. It was shewn that the
man of the Most Ancient Church was such that the will and
the understanding with him constituted one mind ; or that with
him love was implanted in his voluntary part, and so at the
same time faith, which filled the other, or tlie intellectual, part
of his mind. Their posterity hence derived from hereditary
transmission, that their will and understanding made a om-.
Wherefore when the love of self, and the unbridled lusts there-
from, began to possess their voluntary part, which had before
been filled with love to the Lord and charity towards tlie neigh-
bour, then not only did the voluntary part, or the will, become
altogether perverted, but also at the same time the intellectual
part, or the understanding ; and this all the more when the last
posterity immersed falsities in their lusts, and in consequence
became Kcpltilim. Hence they became such that they could
not be restored, because both parts of their mind, in Other words,
their whole mind, was destroyed. As this, however, was foreseen 3
by the Lord, it was also provided that man should be built up
again ; and, indeed, by this means — that he should be made
.capable of being reformed and regenerated as to the other jiart
of his mind, or the understanding ; and thereby a new will or
conscience be implanted within him, througli v>hich the Lord
might introduce the good of love or charity, and the truth of
faith. Thus man, by the Lord's Divine mercy, was restored.
These are the things signified in this verse by the words :
" I will not again any more curse the ground for man's sake,
because the fashion of man's heart is evil from his childhooii ;
neither will I again smite every living thing, as I have done."

928. That the fashion of man's heart is ceil from /lis r/iihf-
hood, signifies that man's voluntary part is allugcthcr evil,
appears from what has now been said. T/ie fashion if tlt>'
heart has no other signification. Man supyjoses himself to have
the will of good, but'he is altogether deceived. AVlien he (hu-s
good, it is not from his own will, but from the new will, which
is of the Lord; thus from the Lord. So, wlien he thinks
and speaks what is true, it is from a new underslan.hng.
which is derived from the new will ; and tlins also from the
Lord. For the regenerate man is altogether a new man, f<.rmed
by the Lord. Hence he is also said to be created anew.

929. From the foregoing it is now evident tliat ixnthcr v'Ul
I again smite every lirivij thhir/, as I hare (four, Hijznifies tlml
man would no longer be able thus to de.stn»y himself, l-or tin;
case stands thus. ^When man is regenerated, he is then wilh-

030,031.] CJENESIS.

liolil from llic evil nnd the falsity which arc with hira, and in
this state he perceives no otlierwise than tliat he does what is
good and thinks what is true from himself. But this is an
appearance or fallacy. There is a withholding from evil and
falsity, and, indeed, a powerful one. And because he is thus
withheld from evil and falsity, he is not able to destroy himself.
If the hold upon him were in the least remitted, or if he were
left to himself, he would rush into every evil and falsity.

030. Verse 'I'l. As yd in all the days of the earth, seed-time
and harvest, and cold and heat, and summer and winter, and day
and night, shall not cease. As yet in all the days of the earth
signifies all time. Seed-time and harvest signify man about to
be regenerated, and thence the Church. Cold and heat signify
the state of the man who is being regenerated, which is such as
to the reception of faith and charity. Cold signifies no faith
and charity ; and heat, faith and charity. Summer and ivinter
signify the state of the regenerate man as to his new voluntary
things, the changes of which are as summer and winter. Day
and night signify the state of the same, that is, of the regenerate
man, as to intellectual things, the changes of which are as day
and night. Shall not cease denotes that this shall be in all
time.

031. That, as yet in all the days of the (?arif A, signifies all time,
appears from the signification of day, which is time (see nos. 23,
487, 488, 403). Wherefore here the days of the earth denote
all time, as long as there is an earth, or an inhabitant upon the
earth. There then first ceases to be an inhabitant upon the
earth when there is no longer any Church. For when there is
no Church, man has no longer communication with heaven;
M'hich communication ceasing, every inhabitant perishes. The
Church, as w^as said before, is as the heart and lungs in man.
As long as the heart and lungs are sound, so long man lives.
It is the same also w^ith the Church, in relation to the Greatest
]\Ian, which is the universal heaven. Wherefore it is here
said : " In all the days of the earth, seed-time and harvest, and
cold and heat, and summer and winter, and day and night, shall
not cease." From this it may appear also that the earth is not
to endure for ever, but that it likewise will have its end ; for
it is said, in all the days of the earth; that is, as long as the

2 earth endures. But with respect to those who believe that the
end of the world will be the same as the Last Judgment of
which they read in the Word — where it treats of the consum-
mation of the age, of the day of visitation, and of the Last
Judgment — in this they are deceived. For there is a last judg-
ment of every Church when it is vastated, or when there is no
longer any faith therein. The last judgment of the Most
Ancient Church was when it perished as with its last posterity
immediately before the tlood. Tlie last judgment of the Jewish
302

CHAPTER VIII. 22. [932.

Churcli was when the Lord came into the world. A last judg-
ment is also about to be, when the Lord shall come in His glory.
Not that the earth and the world {terra et mundus) are then to
perish, but that the Church perishes. But in such a case a new
Church is always raised up by the Lord ; as was the Ancient
Church at the time of the flood, and the Primitive Church of
the Gentiles at the time of the Lord's Advent. Tluis will it be
also when the Lord shall come in His glory ; and this, indeed,
is understood by a new heaven and a new earth.* The case is :
the same as with each individual who, being regenerated, be-
comes a man of the Church, or a Church. When he is created
anew his internal man is called a new heaven, and his external
man a new eartli. Moreover, there is a last judgment with
every man when he dies. For then, according to the things
that he has done in the body, he is judged either to death or to
life. That nothing else is meant by the consummation of the
age, the end of days, or the Last Judgment, consequently that
they do not mean the destruction of the world, is clearly
evident from the Lord's words in Luke : " In that niglit there
shall be two men in one bed, the one shall be taken and the
other left. Two women shall be grinding together, the one
shall be taken and the other left. Two men shall be in the
field, the one shall be taken, and the other left" (xvii. 34-36).
Here the last time is called night, because there is no faith,
that is, charity. And it is declared that some will be left ; by
which it is clearly indicated that the world will not then
perish.

932. That scecl-timc and harvest signify man about to be re-
generated, and thence the Church, needs no confirmation from
the Word. Because it so often occurs, both that man is com-
pared and likened to a field, thus to the seed-time ; and the
AVord of the Lord to the seed ; and its effect to the increase, or
liarvest. This signification, indeed, every one comprehends, irom
iamiliar speech founded upon it. In general, this passage treats
of every man ; instructing us that the seed will never cease to be
sown in him by the Lord, whether he be within the Church or
without the Church ; that is, whether he has been made ac-
quainted with the Word of the Lord or not. Without seed in-
seminated by the Lord, man cannot do the least good. All the
good of charity, even with the Gentiles, is seed from the Lord.
Although with them there is not the good of faith, as there may
l»e within the Church ; yet their good is capable of becon)ing the
good of faith. For the Gentiles who have lived in charity— as
they are wont to do in the world, so in the other life — when tliey
are instructed by the angels, embrace and receive the doctrine of
trne faith, and the i'aitii of charily, much more readily than

* This work was jjulilislicil, in tlif ori^'iiiiil Liitiii, in tjif_ yvir 1 7 I'.i, consc-
fjuently beforu tlie Last Judijincnt, w'.iicli was cffcrti'd in l?;';?.— Ki'._

303

933.] GENESIS.

Christians ; of wliicli, by the Lord's Divine mercy, more will
be said in the following pages. But, in particular, this passage
treats of man about to be regenerated ; namely, that there will
never cease to be a Church somewhere on the earth ; which is
here signilied by the declaration, that in all the days of the earth
seed-time and harvest shall not cease. That seed-time and
harvest, or a Church, shall always exist, has reference to what
is said in the preceding verse, namely, that man would no
longer be able thus to destroy himself, as did the last posterity
of the Most Ancient Church.

93o. That cold and heat signify the state of the man who is
being regenerated, M'hich is such as to the reception of faith and
charity. That cold signifies no faith and charity, but that lieat
signifies charity, appears from the signification of cold and heat
in the "Word ; where they are predicated of one to be regenerated,
or one who has been regenerated, or of the Church. This is
evident also from the series, that is, from the things which
precede and follow ; for the Church is the subject treated of.
In the preceding verse it is taught that man would no longer
be able so to destroy himself, and in this verse that some
Church will always exist ; which is first described as to how the
case is with it while it is being formed, or with man while he is
being regenerated that he may become a Church; and then as to
the quality of the regenerate man : thus it treats of every state

2 of the man of the Church. That such is man's state while he is
being regenerated, namely, of cold and heat, or of no faith and
charity, and then of faith and charity, cannot so well appear
to any one except from experience, and, indeed, from reflection
upon experience. But as there are few who are being regenerated,
and among those who are being regenerated, fc'w, if any, who
reflect, or to whom it is granted to reflect, on the state of their
regeneration, it is permitted to say these few words on the sub-
ject. Man while he is being regenerated receives life from the
Lord ; for previously he could not be said to live. The life
of the w^orld and the body is not life ; but celestial and spiritual
life alone is life. By regeneration man receives life itself
from the Lord ; and as before he had no life, there is now an
alternation of no life and life itself; that is, of no faith and
charity, and of some faith and charity. No faith and charity is
here signified by cold, and some faith and charity by heat.

3 The case is thus. As often as man is immersed in things
corporeal and worldly, then there is no faith and charity, that is,
there is cold ; for then corporeal and worldly things, conse-
quently the things which are of his pro]yrium, are active. As
long as he is in them he is absent or remote from faith and
charity, so that he does not even think of celestial and spiritual
things. The reason is, because celestial and corporeal things
can never dwell together in man ; for the will of man is

364

CHAPTER YIII. 22. [934.

altogether corrupt. But when the corporeal things of man and
his voluntary things are not active, but quiescent, the Lord
operates through his internal man, and then he is in faith and
charity, which are here called heat. When he returns again
into the body, he is again in cold. And when the body, or
what is of the body, is quiescent, or as nothing, then he is in
heat, and so alternately. For such is the condition of man,
that things celestial and spiritual cannot abide in him together
with his corporeal and worldly things, but by turns. "These
are changes, which take place with every one who is being
regenerated, and, indeed, as long as he is in the process of
regeneration. For man cannot otherwise be regenerated, that
is, from being dead be made alive, for the reason, as has been
said, that his will is altogether corrupt, and is therefore
separated from the new will which he receives from the Lord,
and which is the Lord's, and not man's. From all this it may
now appear what is here signified by cold and heat. Tliat such 4
is the case every regenerate man may know from experience ;
namely, that wliile he is in corporeal and worldly things, he is
then absent and remote from internal things, so that he not
only thinks nothing about them, but feels in himself, as it were,
cold ; and that when things corporeal and worldly are quiescent,
then he is in faith and charity. So also he may know from
experience that these states alternate. AVherefore, when things
corporeal and worldly begin to overflow, and desire to have
dominion, then he comes into straitness and temptations, until
he is Ijrought into such a state, that the external man is
submissive to the internal ; which can never be, except when
it is quiescent, and as it were nothing. The last posterity of
the Most Ancient Clmrch could not be regenerated, because,
as has been said, intellectual and voluntary things with tliem
constituted one mind. Wherefore their intellectual things
could not be separated from their voluntary, so that tliey miglit
be alternately in celestial and spiritual, and in corporeal and
worldly things. But with them there was perpetual cold as to
celestial things, and perpetual heat as to their lusts ; so that no
alternation could be granted to them.

934. That cold signifies no love, or no charity and faitli, and
that heat or fire signifies love, or charity and faith, may ap])ear
from the following passages in tlie Word. In John, it is said to
the Church of Laodicea : " I know thy works, that thou art
neither cold nor hot; I would thou wort cold or hot. But
because thou art lulceunrm, and neither cold nor hot, I will spew
thee out of my mouth " (Apoc. iii. 15, IG). Here cold stands for
no charity, and hot for much. In Isaiali : " So Jehovali said
unto me, I will take My rest, and I will consider in My
dwelling-place, like a clear heat upon tlie liglit, and like a cloud
of dew in the heat of harvest" (xviii. 4). This is said conceru-

365

D34.] GENESIS.

ing a new Cliuvch about to be planted; heat upon liylit , and
heat of harvest, stand for love and charity. In the same prophet :
" The Ji/'C of Jehovah is in Zion, and His /<«'>iac'c in Jerusalem"
(xxxi. 0); iire denoting love. Concerning the cherubim seen hy
Ezekiel it is written : " As for tlie likeness of the living creatnres,
their appearance was like hnrning coals of fire, like the appeai'-
ance of lamps; it went among the living creatures, and the^rc
was bright, and out of the fire went forth lightning " (Ezek. i.

2 13). Again, in the same prophet, concerning the Lord : " Above
the expanse which was over the heads of the cherubim was the
likeness of a throne, as the appearance of a sapphire stone ; and
upon the likeness of the throne the likeness as the appearance
of a man above upon it. And I saw as the appearance of a
burning coal, as the appearance oifire round about within it;
from the appearance of His loins even upward, and from the
appearance of His loins, even downward, I saw as it were the
appearance of fire, and it had a brightness round about it "
(i. 26, 27 ; viii. 2). Here fire denotes love. So in Daniel : " The
Ancient of days did sit, His throne was like the fiery fiamc, and
His wheels as burning fire. A fiery stream issued and came
forth from before Him ; thousand thousands ministered unto
Him, and ten thousand times ten thousand stood before Him "
(vii. 9, 10). Here fire denotes the Lord's love. And in Zech-
ariah : " I, saith Jehovah, will be unto her a wall of fij^e round
about " (ii. 5). This is said of the New Jerusalem. And in
David : " Jehovah niaketh His angels spirits. His ministers a
fiaming fire " (Psalm civ. 4). Afiamingfire denotes the celestial-

3 spiritual Because fire signified love, it was also made a re-
presentative of the Lord, as appears from the fire upon the
altar of the w^hole burnt-offering, which was never to be extin-
guished (Lev. vi. 9, 12, 13); representing the mercy of the
Lord. Therefore, before Aaron entered into the mercy-seat, he
was directed to offer incense, taking fire from off the altar of
the whole burnt-offering (Lev. xvi. 12-14); therefore, also, in
order to signify that the worship was acceptable to the Lord,
fire was sent down from heaven, and consumed the holocausts
(Lev. ix. 24, and elsewhere), 'hy fire also in the Word is sig-
nified self-love and its lust, with which heavenly love cannot
asrree. "Wherefore also the two sons of Aaron were consumed
by fire, because they offered incense with strange fire (Lev. x.
1, 2). Strange fire denotes every love of self and of the world,
and every lust of those loves. Moreover, heavenly love appears
no otherwise to the wicked than as a burning and consuming
fire, and therefore, in the AVord, the expression a consuming fire
is predicated of the Lord. Thus the fire on Mount Sinai, which
represented the Lord's love or mercy, w^as perceived by the
people as a consiiming fire. Wherefore they entreated Moses
not to make them hear the voice of Jehovah God, and see the

366

CHAPTEE Ylir. 22. [935, 936.

great fire, lest they sliould die (Deut. xviii. 16). Such is the
appearance of the Lord's love or mercy to those who are in the
tire of the loves of self and of the Avorld.

935. That summer and ■winter signify the state of the regener-
ate man as to his new voluntary things, the changes of which
are as summer and winter, is evident from what has been said
concerning cold and heat. The changes of those who are beiu"-
regenerated are likened to cold and heat ; but the changes of
the regenerate, to summer and winter. That the former expres-
sion relates to one M'ho is being regenerated, and the latter to
the regenerate, is evident from the fact that cold is there men-
tioned in the first place, and then heat, while here summer is
first mentioned, and then winter. The reason is, that the man
who is being regenerated begins from cold, that is, from no faith
and charity ; but when he is regenerated then he begins from
charity. Tliat there are alternations of state with the regenerate 2
man ; namely, that with him, at one time there is no charity,
and at another some charity, may clearly appear from the con-
sideration that with every one, even the regenerate, there is
nothing but evil, and that all good is of the Lord alone. Since
there is nothing but evil with him, it cannot be but that he will
suffer changes ; being at one time as it were in summer, that is,
in charity, and at another in winter, or in no charity. These
alternations are to the end that the man may be more and more
perfected, and that he may thus be rendered more and more
happy. Not only while he lives in the body are there such
changes with the regenerate man, but also when he comes into
the other life. For without alternations as it were of summer
and winter as to things voluntary, and of day and night as to
things intellectual, he is never perfected and made happier.
But their changes in the other life are like the alternations
of summer and winter in the temperate zones, and of day and
night in the season of spring. These states are also described 3
in the prophets by summer and winter, and day and night. Ab
in Zechariah : " And it shall be in that day, living waters shall
go out from Jerusalem, part of them towards the eastern sea,
and part of them towards the hinder sea; in summer and in
vinter shall it be " (xiv. 8). This is said concerning the New
Jerusalem, or the Lord's kingdom in heaven and on earth, or
concerning the state of both, which is also called summer and
winter. In David : " The day is Thine, the night also is Thine,
Thou hast prepared the light and the sun. Thou hast set all
the borders of the earth ; Thou hast made summer and winter"
(Psalm Ixxiv. 16, 17). Similar things are here involved. In
like manner in Jeremiah : " If ye can l)reak My corenant of the
day and My covenant of the night, that there be not (/ay and
night in their season " (xxxiii. 20).

936. That day and night signify the .stale of the .same, or of

367

0;^.:, Ons.] GENESIS.

the rogLMieratc man, as to iuLellectual Uiings — the changes of
which are as day and night — is evident from what has been
ah-eady said. Summer and winter are predicated of vohmtary
things on account of their heat and cold ; for the case with
vohmtary things is simihir. ]>iit day and night are predicated
of intellectual things, on account of their light and darkness.
For with intellectual things the case is similar in this respect.
As these things are self-evident, however, there is no need to
confirm them by like passages from the Word.

937. From these considerations it may also appear what the
Vv'ord of the Lord is in the internal sense. In the sense of the
letter, so rude does it appear, that it seems as if what is here
said were spoken merely of seed-time and harvest, of cold and
heat, of summer and winter, and of day and night, when yet
these expressions involve arcana of the Ancient or spiritual
Church. The words themselves, in the sense of the letter, are
such that they form as it were vessels of a most general kind,
in each one of wdiich there are contained so many and so great
heavenl}'- arcana, that they can never be exhausted, even as to
,a ten-thousandth part of them. For in these words, so very
general, taken from terrestrial things, the angels, under the
Lord's influence, are able to perceive, with indefinite variety,
the whole process of regeneration, and the state of the man who
is to be regenerated, and of the man who is regenerate, although
man perceives scarcely anything.

COXTINUATIOX COXCERNIXG THE HELLS.

THE HELLS OF THE AVAEICIOUS ; THE FILTHY JERUSALEM, AND
HE TROBBERS IN THE DESERT ; LIKEWISE THE EXCREMEN-
TITIOUS HELLS OF THOSE WHO HAD LIVED IX MERE SEXSUAL
PLEASURE.

938. The ctvaricious arc of all men the most sordid, and
think least concerniiuf the life after death, the soul, and the
internal man. They do not even knoio what heaven is, because of
all 2^(^ople they elevate ■ their thoughts the least, hut sink and
immerse them exclusively in corporeal and terrestricd objects.
Wherefore when they come into the other life, for a long time they
do not know that they are spirits, but siqjposc themselves to be
still in the body. The ideas of their thought, which by avarice
are rendered as it were corporeal and terrestricd, become changed
into direful fantasies. And v:hat may seem incredible, hit what
is nevertheless true, the sordidly avaricious, in the other life, appear
3G8

CHAPTER VIII. [939, 940.

io themselves to dioell in cells, where their money is, and there to
he infested hy mice ; hut however they may he aimoyed they do
not retire therefrom until they are wearied out, and then at
length they emerge from those scpidchrcs.

939. How foul the fantasies arc, into lohich the ideas of the
sordidly avaricious hecome chanyed, is evident from the hell in
which they live, which is at . a great depth under the feet, and
from ivhich a vapour exhales Wee the vajwur arising from swine
scalded in a trough. The habitations of the avaricious are there.
They who are admitted therein at first appear hlack, hut hy scrap)-
ing off their hair, as the hristles are icont to he scraped from
swine, they seem to themselves to he made ivhite; hut still they
retain and carry w'ith them the marlc of their original colour,
wherever they go. A certain hlack spirit, who teas not as yet
conveyed to his oivn hell, hecause there ivas a reason for his
detention in the world of spirits, was let down amongst them. He
had not heen extremely avaricious, hut still, during his life in
the hody, he had wielcedly coveted the wealth of others. On his
approach the avaricious inhcd)itants of tliat region fled aivay, say-
ing that he was a rohhcr, hecause he ivas hlack, and thus he ivould
murder them ; for the covetous flee from such, heing greatly in

fear for their life. At length, discovering that he ivas no rohher,
as they suspected, they told him that if he ivere disposed to hecome
vjhite he needed only to have his hair taken off, like the p)igs which
appeared in sight ; he woidd thus hecome white. Bat this he uns
not inclined to do, and he vxis taken up into the world of spirits.

940. A large proportion of the inhabitants of this hell consists
of those Jews ivho have heen sordidly avaricious, the presence of ,
vjhom, when they approach other spirits, is perceived hy a stench
resemUing that of mice. While speaking of the J civs, in order to
sheiv how miserable is the state of such after death as have heen
sordidly avaricious, and have despised others in comparison with,
themselves from innate arrogance, hecause they believe that they
alone are the chosen 'people, it is permitted to relate some circum-
stances concerning their cities, and the robbers in the desert.
On account of the fantasy which, during their life in the hody, ~
iJicy had conceived and confirmed in themselves, that they should,
go to Jeruscdem and the Holy Lamd, to possess it — not being
disposed to understand that by the New Jerusalem is meant the
JjorcVs kingdom in the heavens and on the earth — when they come
into the other world, there appears to them a city on the left
of Gehennah, a little in front, to vjhich they fiock in great crowds.
But this city is miry and fetid, and is therefore called the filthy
Jerusalem. And here they run about the streets, above the
ankles in dirt and mud, pouring out complaints and lamenta-
tions. They see the cities with their eyes, and also the streets.
There is a representation of such things to them as in dear
day. I cdso have sometimes seen the cities. There once appeared 3

VOL I. 2 A 309

041.] GENESIS.

io mc a (n'tain spirit, dark and shadovj/, coming from, this filthi/
Jcrasalem. The (/ate sccined, as it were, to he opened. Around
him were wandering stars, chiejli/ on his left side. Wandering
stars around a spirit in the spiritual world signifi/ falsities.
If v'-s- otherwise when the stars are not wandering. He approached,
atid applied himself to the upper part of my left ear, lohich he
seemed to touch icith his mouth, in order to speak tcith me. He
did not speak in a sonorous voice like others, hut within him-
self; nerertheless, in svch a manner that I coidd. hear and under-
stand. He said that he was a Jeioish Rahhi, and that he
hadhecn in the mirg city for a long time; declaring that the
streets there ivere nothing hut mud and dirt. He said also that
there was notliing in it to eat hut dirt. I asked him ivhy he, who
\ was a spirit, desired to eat. He replied that he did eat ; and that
when he wished to eat, nothing was offered him hut mud ; which
grieved Mm exceedingly. He inquired what he must do, having
in vain tried to meet with Ahraham, Isaac, and Jacoh. I related
to him some j^articulars respecting them, informing him that it
u-as folly to seek for them ; for even if they were found they coidcl not
possihly afford him any assistance. I also informed him of other
things still more mysterious. I told him, thai no one ought to he
sought after hut the Lord alone, who is the Messiah, whom in life
they had despised ; for that He governs the irhole heaven and the
'whole earth, and that help comes only from Him. He then asked
anxiously and repeatedly where the Lord is. I replied that He is
to he found everywhere, and that He hears and knoivs all: hut at
that instant other Jeicish spirits drew him away.

941. Tliere is also another city on the right of Gchennah, or
hetiveen Gchennah and a sivavip, where the hetter sort of the Jens
appear to themselv(^s to dwell. But this city is changed in
apjjcarance to them according to their fantasies. Sometimes it is
turned into villages, sometimes into a lake, and again into a city.
Its inhahitants are much afraid of rohbers ; hut so long as they
remain in the city they are secure. Between the tivo cities there
is, as it were, a triangular space, very dark, where there are
robbers, who are Jews, hut of the most abandoned sort, and they
cruelly torture whoever they meet. The Jews, from fear, call
these robbers the Lord, and the icilderness icheix they are they
call the earth. At the entrance into this city, which is at an
angle on the right side, as a security against the robbers, a good
.spirit is stationed, u:ho receives all comers, and before whom,
as they ai'rii'e, they bow themselves totuards the earth. They
are admitted under his feet, this being the ceremony of admission
into this city. A certain spirit approached, me suddenly, and
I asked ivhence he came? He replied, that he was making his
escape from the robbers, whom he feared ; who kill, slaughter,
burn, and boil men ; he was inquiring where he might he safe.
J asked ivhence he was, and from whcd country? In consequence
370

CHAPTEPt VIII. [942-944.

of his terror lie dared to make no other answer than that it was
the Lord's ceirth,- for the// cedl tliat wUderness the earth, and
the rohhers, the Lord. Afferivards the rolhers came. They were 2
very hlaek, ayul spoke in a deep tone of voice like giants, and
inhat is surprising, on their approach they induced a sense of
terror and dread. L asked wJw they loere ? They answered that
they were in quest of plunder. L asked them u-hat they meant to
do toith their plunder, and whether they did not know that they
■irere spirits, and eovld neither carry aioay nor lay iip jjlnnder,
and that such notions loere the fantasies of their evils ? They
replied, that they toere in the wilderness in quest of booty, and.
tortured -whoever they met. At length, while with me, they
acknoioledged that they loere spirits ; hut still they could not he
induced to helieve otherwise than that they vjere living in the
hody. They who thus wander ahout are Jews, wlio threaten to
kill, slaughter, hum, and hoil whoever they meet, whether Jews,
or even friends. Thus it hecame knoivn what is the qucdity
of their character, cdthough. in the trorld they did not dare to
divulge it.

942. Not far from the filthy Jeruscdem there is also another
city, ivhich is called tlic Judgment of Gehennah, wliere they dwell
v}ho claim heaven as due to their oivn righteousness, and condenui
others who do not live according to their fantasies. ' Between
this city and Gehennah titer e appears, as it were, a hridge, rather
heautiful, of a pcde or greyish colour. Here a hlaek spirit, v.-hom
they fear, is stationed, to pir event their p)assing over, for on the
other side of the hridge appears Gehennah,.

943. They who in the life of the hody have made mere ji?/c«-
sures their end, and have loved only to indulge their naturcd hcnt
and to live in luxury and festivity, caring only for themselves
and the world, having no regard to things Divine, heing devoid of
faith and charity, are first introduced, after death, into a life
similar to that ichich they heal passed in the world. There is a
p)lace in front towards the left, at a co7isiderahle depth, tuhere
all is 2)lc<:<'SU7'e, frolic, dancing, feasting, and light coiiversation.
Jfither such spirits are conveyed, and then they know no otherunse
than that they are still in the uxrrld. After a short time, how-
ever, the scene is changed, and then they are carried down to the
hell which is beneath the back-parts, and is entirely cxcrementitious.
For such pleasure as is merely corporeal, hecomes changed in the
other life into excrement. L have seen them there, carrying dung
and bemoaning their lot.

944. Such of the femcde sex as from a low and mean condi-
tion have become rich, and from pride on that account hare given
themselves up entirely to pleasures, and to an idle effrnnmUe life,
lying in stcite beds like queens, delighting to preside at the t(diles
of luxury and refinement, and having no care for other things,
when they meet in another life, miserably quurrel with each, ollu r,

371

04:.. O-U).] GENESIS.

ht-nlini/, tearing, ami imllin(j each other hy thchenr,an(J hccominf/
as furies.

O-io. Jiiif it is otherwise iciih t/iose u-Jto arc horn to the plea-
sures or enjoi/ments of life, heini/ hrov(j]it up from their infancy
in such things; as <]ucens, and others of nolle p^nrentage, and
likewise the rich. For they, although they have lived, in pleasures,
delicacies, and splendours, if cd the same time they have lived in
faith in the Lord and in charity tovjctrd the neighbour, are.
among the happy in the other life. For it is an error to think
of meriting heaveyi hy a total ahdication of the enjoyments of
life, povser, and wealth, and- thus hy sinking into wrctcliedness.
The renunciation of these which is incidcated in the Word, is,
that they should he esteemed as nothing in respect to the Lord, and
that worldly life shoidd he regarded as nothing in comparison with
heavenly life.

946. / have conversed with spirits in reference to the p)roha-
hility of few heing disjjosed to helieve that there are so many
things, and of such a kind in the other life ; hecause men have no
other than a very general and ohscure conception of the nature
of the life after death, one which, indeed, is next to none at all,
and in which they have confirmed themselves hy.ohserving that
a soul or spirit is invisible to the bodily eye. And the learned,
although tliey maintain that there is a soul or spirit, yet helieve
still less than the ignorant ; hecause they adhere to artificial
cj:pressions and terms, ichich greatly ohscure, yea, extinguish the
understanding of things, and hecause they have regard to them-
selves and the ivorld, and rarely to the public good and heaven.
The spirits with whom I conversed were mitch surprised that this
should he the ease with man, while yet lie knows that nature
herself, in each of her kingdoms, presents so many different and
wonderful things of tchieh he is ignorant. As, for example, in
the structure of the internal human ear alone there are amazing
and unlieard-of particidars which ivotdd fill a vohtnie ; and
everybody has faith in the existence of these things. And yet if
anything he said concerning the spiritucd world, from which all
and everything in the kingdoms of nature exist, scarcely any one
believes it, on account, as was said, of a preconceived and con-
firmed opinion, that it is nothing hecause it is not seen.

GENESIS.

CHAPTEE NINTH.

CONTINUATION CONCERNING THE HELLS.

OTHER HELLS, DISTINCT FRO:\r THOSE MENTIONED BEFORE.

947. Those ivho are deccitfid, and hy crafty viachinatiuns
seek to secure everything to themselves, and loho have confirmed
themselves in such evils hy their success during the life of the
body, appear to themselves to dwell in a sort of tun, toward the
left, called the hellish tun, over vjhich there is a covering, and
on its outside a small globe on a pyramidal base, vjhich they
imagine to be the universe under their inspection and. government.
Such among them as have craftily persecuted the innocent, divcll
therein for ages — / was informed that some had remained there
already during ticenty ages — and when they are let out, they
entertain such a fantasy as to imagine that the universe is a sort
of globe, vjhich they vjalk aboiit and trample under foot, believing
themselves to be the gods of the universe. I have sometimes seen
and conversed U'ith them concerning their fantasy ; but, having
acquired such a nature during their abode in the ivorld, they coidd
not be withdraicn from it. I have sometimes perceived also with
ivhat sribtle art they coidd pervert the thoughts, and turn them in
a moment in a different direction, and substitute others ivith such
incredible craftiness that it could scarcely be hioum thcd it v:as
done by them. Because they are such, they are never admittrd
to men ; for they so secretly and clandestinely infuse their jwson,
that it is impossible to perceive it.

948. There is also totvard the left another tun — so it appears
to them — in ivhich there are certain spirits, who, in the life of the
body, imagined ivhen they did evil that they ivere doing good, and
vice versa ; thus who put good in the place of evil. ' These continue
therefor a time, until they are deprived of rationality ; in which
state they are as it icere in a dream, and whatever they then do
is not imjmted to them. Bui still they a.pp)ear to thmisrhrs to be
nujake. On recovering their rationality they return to theniselres,
and are as other spirits.

o 1 3

940, O:.!.] GENESIS.

949. Toirards flic left, in front, there h a certain vault icherc
there 7S no li(/hf, but c/ro.ss ihii'knc.-^s, on which account it is called
the t/looDii/ vault. Iti this place are those who have coveted the
possessions of others, whose minds were eontinually intent upon
them ; and who also without conscience appropriated them when-
ever 1)1/ any specious pretext they were able. There are some
amony them who, while they lined in the world, were in no small
degree of dignity, and who ascribe to craftiness the honoiLr due
to 2^rudence. In that vault they consult together, as they were
wont to do in the body, how they may fraudulently deceive others.
The darkness of the place they call their delight. An effigy %oas
shewn to me ivhich I saw as in the clear light of day, of what
they who are there, and have decdt fraudidently , at length become.
Their countenances are tvorse than, those of the dead, of a livid
hue, like a corpse, and horribly wrinkled frovt being always tor-
mented with anxiety.

950. There was a p)halanx of spirits rising from the side of
Gehennah to a considercdjle height in front, from whose sphere it
was evident that they had no regard for the Lord, and desjnsed
all Divine ivorship ; for the equality of spirits may be perceived
by their spheres alone, on their first appiroach. Their speech was
of a wave-like kind. One of them having uttered some scandal
against the Lord, ivas in consequence constantly cast down toioards
one side of Gehennah. From the front they ascended over the
head, hoping to find some with idiom they might join themselves
for the purpose of subduing others ; but they were stopped in the
way, and told that unless they desisted it luould be to their ov:n
detriment; so they halted. Then they became visible. Their
faces were black, and they had about the head a ivhite bandage,
denoting that they regard Divine u'orship, and conseciucntly the
Word of the Lord, as dark matters useful only to keep the vidgar
under the restraints of conscience. Their residence is near
Gehennah, where there arc flying but not poisonous dragons.
Whence this place is called the habitation of dragons. As they
are not deceitful, however, their hell is less grievous. These spirits
also ascribe all things to themselves and their own prudence, and
boast that they are cfraid of no one. But it was sheivn them
tJuit a mere hiss suffices to excite their alarm and put them to
flight ; for a hissing noise being heard, they were so terrifled that
they thought all hell was rising up to bear therii away, and from
heroes they suddenly became as women.

951. Those lulto in the life of the body fancied themselves
saints, are in the lower earth before the left foot, where they some-
times appear to themselves to have a shining countena7ice, which
flows forth from tlicir ideas of their own sanctity. At length it
comes to pass, that they are seized with the greatest desire to
ascend into heaven, ivhich they suppose to be on high. This desire
becomes increased, and is changed more and more into anxiety,

374

CHAPTEli IX. [952-954.

which gro7rs njyon them immensely, until they acknoxdedge that
they are not saints. When they are taken away from thence,
it is given them to perceive their oicn stench, icliich is most
offensive.

952. A certain spirit imagined that he had lived a holy life
in the icorld hecausc he tvas esteemed holy hy men, and thus that
he merited heaven. He said that he had led a pious life, and had
given much time to prayer, supposing it to he sufficient for every
one, that he should he concerned about himself and provide for
himself. He added, also, that he was a sinner, and thcd he was
willing to suffer, even to he trodden under foot hy others — calling
this Christian patience — and that he was willing to he the least,
in order that he might become the greatest in heaven. On being
examined as to whether he had done, or had desired to do, good, or
the tvorks of charity, to any one, he said that he did not know
vjhat they were, only that he had lived a, holy life. This spirit,
hecause his end was his own pre-eminence over others, ichom he
accounted vile in comparisoii with himself, chiefly hecause he
imagined himself to he holy, appeared in the human form, and
white down to the loins, hut became changed, first to a dark blue,
and afterwards to a black colour. And hecause he desired to rule
over others, despising them in compariso7i tvith himself, he became
blacker than they {concerning those who wish to be greatest in
lieaven, sec above, nos. 450-452).

953. / icas conducted through certain mansions of the first
heaven, tohence it was given me to behold, at a distance, an ex-
tensive sea siuelling with mighty leaves, the boundaries of which
stretched beyond the range of vision. I ivas informed that those
who had desired ivorklly grandeur, cuul vjcre solicitous only to
p)rocure glory, caring noticing tchether rightly or wrongly, are
possessed of such fantasies, and behold such a sea, with fear lest
they be drowned in it.

954. Tlic fantasies irhich have ^??-(?ra iVc^/ during the life of
the body, in the other life are changed into others, which, however,
correspond to them. Thus, for example, those who were violent
and U7imerciful on earth, have their violence and iinmerciful-
ness changed into incredible cruelty, and aptpear to themselves to
murder and torment in divers ivays every companion they meet
u:ith. The deligld from these iiraeticcs constitutes their highest
gratification. Sucli as have been bloodthirsiy take pleasure in
torturing spirits even to blood ; for they supp)0se them to be men ,
not knowing otherwise. At the sight of blood— for such is their
fantasy that they, as it were, see blood — they are highly delighted.
From avarice there break forth fantasies, so that they appear to
he infested u'ith m/ice, and tlte like, accord inc/ to the kind of
avarice. They tvho have been delighted with mere pleasures, re-
garding them as the ultimate object of life, as their highest good,
and, as it ivere, their heaven, find their greatest gratifiration in

i):.5-957.] genp:sis.

(hccUing in privies, perceiving them as most agreeable. Some
inhabit urinous and stinking lakes, other miry places, etc.

955. TJi^rc arc, moreover, divers kinds of punishment in the
other life, with which the wicked are most grievously 2^U7iished,
and into which they run when they return into their own fiUhy
lusts; by ichich they are brought to shame, a7id to feel terror and
Jiorror of such things, until at length they desist from them.
TJu'SC punishments are of various kinds. In general, they are
jntnishmoits by laceration, ptmishments hy discerption, punish-
ments under veils, and many others.

956. They who are addicted to revenge, and loho fancy them-
selves greater than all others, esteeming others as nothing in com-
parison with themselves, are punished by laceration; which is
thus effected: They are mutilated in body and face, so that
there appears scarcely anything human left. The face becomes
like a broad round cake ; the arms appear like ragged garments,
which being extended, the spirit is whirled about on high, con-
stantly toieards heaven. And it is p)roclaimed before all that such
is his character ; until he is interiorly touched with shame, and
is brought itito a state of supplication ; and it is dictated to him
[ivhat he ought to say]. Aftertvards he is taken to a miry lake,
lohich is near the filthy Jerusalem, arid he is plunged and
tumbled therein, that he may become a very form of filth ; and
this is repeated until such hist is taken away. In this miry
lake there are malicious u'ooncn belonging to the province of the
bladder.

957. Those who in the life of the body have contracted a habit
of speaki7ig one thing and thinking another — especially if, U7ider
the mask of fric7idship, they have sought to obtairi the wecdth of
others — wcmder about i7i the other life ; and 7vhe7^ever they come,
inquire ivhether they may abide there, saying tliat tliey are poor.
On being 7'eceived in any place, they eovet all thcd they sec, m co7i-
sequence of the lust that is in them. But as soo7i as their evil
natu7'e is discovered, they ewe pu7iishcd a7id expelled ; sometimes
being 7niserably 7XLeked i7i differe7it ways — aceo7^di7ig to the 7iatu7x
if the treaclier-oiis hnjpocris7j which they have practised — some as
to their whole body, some as to the feet, soine as to the loins, so7ne
as to the breast, some as to the head, cmd some ord'yas to the region
of the 7nouth. They cvrc suhjectcd to reciprocal irjyercussions,
such as can7%ot be described. These are violent collisions of the
parts, and eoiisequent ptdlings asunder, so that they fancy that
they are bei7ig torn to pieces. Resista7ice is also inchiced, which
increases the p>ain. lliesc p)unishrnents by disce7ption a7^e of
great va7nety, and cire frec[ue7itly 7'epeatcd, at iritervals, until the
suffe7'ers beco7ne affected with fear arid ho7Tor at the thought of
deceivi7ig by false sp>eeches. Each pni7iish7nent irmoves something.
Those 7vho inflict the punishme7it clcclar^e they are so delighted
loith their offee that they would like to exercise it to eterriity.

376

CHAPTER IX. [958-960.

958. There are froojjs of sjmnts 7rJw vander ahovt, and wliom
other spirits dread execedingly. They cqiply themselves to the
loiver part of the back, and torment ly rapid jerldngs to and fro,
vjhich no one is able to restrain, attended ivith a noise ; directing
the movement of the reciprocal tormentors toivard the higher
parts, after the manner of a cone, pointed vpwards. Whoever is
made to go within this cone — especially those loho are towards
its apex — is miserahly racked as to every least part of his joints.
Those who are made to go iji, and are thus ptunished, are deceitful
hypocrites.

959. On a certain night I awoke from sleep, and heard spirits
about me, ivho wished to ensnare me in my sleep; and presently,
dozing, I had a sorrovrfid dream. But having ajvakened there
were suddenly near me punishing spirits — which surprised me —
u'ho miserably punished those u-ho had endeavoured to ensnare me
in my sleep, by clothing them as itiverewith visible bodies, having
liodily senses, and then torturing them by violent collisions of
the parts, forward and backward, attended with pains induced by
resistance. The chastising spirits desired to kill them if they
could, and hence used the greatest violence. Those who were
punished were for the most part sirens {mentioned' above, no. 531).
Tlie p)unishment lasted a long time, extending to several troops
around me. And what was sinprising, all who had erideavoured
to ensnare me icere discovered, notwithstanding that they sought to
conceal themselves ; for, being sirens, they tried by numerous
artifices to chide punishment, but in vain. Noto they sought to
withdraiv secretly into an i7itcrior nature; now to induce the
belief that they were others; now to divert the 2^u7iishmcnt to
others by translations of ideas ; noto they pretended to be infants
who were tortured; noto that they were good sp)irits; and noio
angels; besides many other artifices, but all to no purpose. I
'Wondered that they were so severely p^inished, bid perceived, that
it loas from necessity — so enormous vkis their crime — because man
requires to sleep in safety ; for otherwise the Miman race would
perish. I perceived also that the same takes place around other
men U'hom spirits attempt insidiously to assault in sleep, cdthough.
man is not aware of it. For he to 'whom it has not been granted,
to converse with spirits, and to be until them by an internal sense,
ran hear no such thing, still less see; when yet such things are
rnr existi7ig around others. The Lord tcatches over man most
especially while he sleeps.

960. Tltere are certain deceitful spirits, who, vh.ilc tliry lived
in the body, secretly practised deeep)tions, and some of whom by
p)ernieious artifices asswmed- the semblance of angels iinth a view
to deceive. Such spirits in the other life learn to witlidraw them-
selves into a more subtle nature, and to disappear suddenly from-
the eyes of others, siqyposing themselves thus secure from every
jiuuishmcnt. These, however, not onh/ viidcr(iii /nniishmenfs by

Til

!)oi-9Gi;.] (.;enp:8Ls.

disccrptiun, like the others, according to the nature and hcinovs-
ness of their deeeit, but they are also elosely hound together ;
SI) that when this is effected, the more they desire to separate
themselves, or to tear themselves apart from one another, so much,
the closer arc they hound. This punishment is attended rvith
more intense torment, because it answers to their more secret
treacheries.

961. Sovie persons from habit, and others from a spirit of
derision, accustom themselves to introduee texts of Holy Scripture
in common discourse, however trifling or ridiculous it may be,
thinking thus to add weight and give a finish to their idle jestings.
But such thoughts and sayings adjoin themselves to their corporeal
and defiled ideas, and in the other life they bring them much
harm; for they return, together ivith what is profane. Such also
imdergo the punisliment of discerption until they desist from such
practices.

9G2. There is also a punishment of discerption as to the
thoughts; so that the interior thoughts are in conflict with the
exterior. This is attended with interior torment.

96o. Among 2)unishments, thcd of the veil is frequent. This
is such that, through the fantasies tvith which they are impressed,
the spirits appear to themselves to be under a veil, stretched out
to a great distance. It is, as it were, a cohering cloud, tohieh
becomes dense in proportion to the fantasy. Under this cloud
they run hither and thither in burning eagerness to escape; icitha.
difference of speedwntil they are wearied. This usuaUyjiontinues
for the space of an hour, more or less, and is attended with dif-
ferent degrees of torment, according to the intensity of their
desire to extricate themselves. The p)unishment of the veil is
inflicted on those who, although they see the truth, are yet un-
vnlling to acknowledge it, on account of the love of self ; and
are continually indignant that it is so. Some spirits have such
anxiety and terror under the veil, that they despair of ever being
set at liberty, as I was informed by one who had been set free
from it.

964. There is also another kind of veil. The spirits arc en-
velop)ed as in a sheet, so that they seem to themselves bound — hand,
feet, and body — and are at the same time filled with a strong

desire to extricate themselves. This they imagine may be easily
effected, because they are only wrapped in a single fold ; bid, on
making the attempt, the more they unfold, it the longer it grows,
until at last they are driren to despair.

965. This much is said concerning the hells and punishments.
Hellish torments are not, as some suppose, the stings of conscience ;
for those 'who are in hell have no conscience, and therefore cannot
be so tormented. Those who have had conscience are among the
blessed.

966. It is to be observed, that no one suffers any 2^i'iiishrnc7it
378

CHAPTER TX. [907-909.

and torment in the other life on account of his hereclitary evils,
hut for the actual evils ivhich he has himself committed.

967. When the evil are 2^unished there are always angeh
present who moderate the 'jjunishment, and alleviate the pains of
the wretched. But they cannot take them away ; becattse such is
the equilibrium of all things in the other life that evil punishes
itself. And unless it ivere removed, by piinishments, such spirits
coicld not but be kept in some hell to eternity ; for otherwise they
ivould infest the societies of the good, and do violence to that order
established by the Lord, on which the scfcty of the universe
depends.

968. Some have brougJit with them from the world the idea
that the Devil oxight not to be sjwkoi with, but that they shoidd flee
from him. Such, however, are instructed that it would do no
injury to those wJtom the Lord defends, even ivere they encom-
passed rd)out with cdl the powers of Llell, both ivithout and within.
And this it has been granted me to hioiv by much and astonish-
ing experience, so thnt at length L had no fear of conversing with
them, not even with the very worst of the hellish crew. 'This
was granted to me, that L might become acquainted with their
nature. When some expressed their s^irp)rise that L should dis-
course with these creatures, L informed them not only that such
conversation is unattended icitli injury to myself, but also that
devils in the other ivorld were once men, who, when they had lived
in the loorld, had sp)ent their life in haired, revenge, and adxdicry,
some of whom had then been esteemed before others. Yea, that
there are some among them whom I knew in the body ; and that
the Devil signifies nothing else but such a hellish ere a-. L stated
further, that men, while they live in the body, have with them at
least two spirits from hell, besides, also, two angels from heaven;
and these infernal spirits bear ride in wicked men, bid. in the good
they are subdued, and forced to serve. So that it is an error to
believe that any devil has existed from the beginning of creation,
except those who were once such men. When they heard these
things they were much amazed, and confessed that they had
entertained an entirely different ojmiion of the Devil and his
diaboliccd crew.

969. Ln so large a kingdom, where all the souls of men from
the first creation fiock together — nearly a million coming weekly
from this earth — and where all have their peculiar genius and
nature, different from every other, and where there is a eommuniea-
tion (f all the ideas of each, and yet cdl things in general and in
particular must be rediiced into order, and that eontinually, it
cannot be but that there exist indefinite tilings u-hieh have never
entered into the idea of man. Jhit as scarcely any one has con-
ceived any other but a very obscure idea of hell, as cf heaven,
these things must necessarily appear strange and marvellous ;
especially from the fart that men believe that spirits have no

1^.79

970.] GENESIS.

S('nsatio7i, when yet they have a more exquisite sensation than men.
Moreover, evil spirits, by artifiees unknown in the world, super -
induee upon others a sense almost like the bodily, ivhich is far
more (jross.

970. At the end of this chapter the nature of vastations will
be considered.

CHAPTER IX.

1. And God blessed Noah and his sons, and said unto them,
]>u fruitful and be multiplied, and replenish the earth.

'1. And let the fear of you and the dread of you be upon every
beast of the earth, and upon every bird of heaven ; to every-
thing which the ground causeth to creep forth, and to all the
fishes of the sea, let them be given into your hands.

o. Every creeping thing which liveth shall be meat for you ;
as the green herb {olus herhce) have I given it all to you.

4. Only flesh with the soul thereof, the blood thereof, shall
ye not eat.

5. And surely your blood with your -soula will I require ;
from the hand of every wild beast will I require it, and from
the hand of man {homo) ; from the hand of the man {rir), his
brother, will I require the soul of man (homo).

G. Whoso sheddeth man's blood in man, his blood shall be
shed ; for in the image of God made He man.

7. And you, be ye fruitful, and be multiplied ; be ye poured
forth upon the earth, and be ye multiplied therein.

<S. And God said to Noah, and to his sons with him, saying,

9. And I, behold, I establish My covenant with you, and
with your seed after you ;

10. And with every living soul which is with you, to the
Ijird, to the beast, and to every wild beast of the earth with you ;
from all that go forth out of the ark, even to every wild beast
of the earth.

11. And I establisli My covenant with you ; and all flesh
shall not be cut off any more by the waters of a flood ; and there
shall be no more a flood to destroy the earth.

12. And God said. This is the token of the covenant which I
give between Me and you, and every living soul that is with you,
during the generations of the age.

13. I have given My bow in the cloud, and it shall be for a
sign of the covenant between Me and the earth.

380

CHAPTER IX. [071.

14. And it shall be, in beclouding Myself with a cloud over
the earth, and the bow is seen in the cloud,

15. That I will remember My covenant which is between Me
and you, and every living soul in all flesh ; and the waters shall
no more become a flood to destroy all flesh.

IG. And the bow shall be in the cloud ; and I see it, to re-
member the everlasting covenant between God and every living-
soul in all flesh which is upon the earth.

17. And God said to Noah, This is the sign of the covenant
which I establish between Me and all flesli which is upon the
earth.

18. And the sons of Noah, who went fortli out of the aik,
were Shem, and Ham, and Japheth ; and Ham is tlie lather of
Canaan.

19. These are the three sons of Noah ; and by them was the
whole earth overspread.

20. And Noah began to be a man (rir) of the ground, and
he planted a vineyard :

21. And he drank of the wine, and was drunken ; and he
was uncovered in the midst of his tent.

22. And Ham, the father of Canaan, saw the nakedness of
his father, and told his two brethren without.

23. And Shem and Japheth took a garment, and they both
laid it upon the shoulder, and went backward, and covered the
nakedness of their father ; and their faces were backward, and
they saw not their father's nakedness.

24. And Noah awoke from his wine, and knew what his
younger son had done unto him.

25. And he said, Cursed be Canaan ; a servant of servants
shall he be to his brethren.

26. And he said. Blessed be Jehovah the God of Shem ; and
Canaan shall be his servant.

27. God shall enlarge Japheth, and he shall dwell in the
tents of Shem ; and Canaan shall be his servant.

28. And Noah lived after the flood three hundred years and
fifty yea^s.

29. And all the days of Noah were nine hundred years and
fifty years ; and he died.

THE CONTENTS.

971. The subject which now follows is the state of tlie re-
generate man ; and first, of tlie dominion of the internal man

and the submission of the extei'nal ;

;.58i

!)72-9r7.] GENESIS.

072. Niunoly, tliat tliinfijs belonging to the external man
slionld be snbject and subservient to the internal, verses l-o ;
but that he should take particular care lest he immerse the goods
and truths of faith in his lusts, or by goods and truths wliich
are of the internal man confirm evils and falsities, which must
of necessity condemn him to death, and punish him, verses 4, 5 ;
antl thus destroy the spiritual man, or tlie image of God, in him,
verse (5. If these things be not done, all will go well with him,
verse 7.

973. It next treats of the state of man after the flood, whom
the Lord so formed that by means of charity He might l)e pre-
sent with him, and thus prevent his perishing like the last
posterity of the Most Ancient Ghurch, verses 8-11.

974. Then the state of man after the flood, who is capable
of receiving charity, is described by the bow in the cloud, to
which he is like, verses 12-17. And this bow relates to the
man of the Church, or the regenerate man, verses 12, 13 ; to man
in general, verses 14, 15; to the man who is capable of being
regenerated in particular, verse 16; and thus that it relates not
only to the man within, but also to the man outside the Churcli,
verse 17.

975. Then it treats of the Ancient Church in general. By
Shem is there understood internal worships by Japheth, corre-
sponding external worship ; by Ham, faith separate from charity ;
and by Canaan, external w^orship separate from internal, verse
19, to the end. That this Church, through a desire to inves-
tigate the truths of faith from itself and by reasonings, lapsed fii'st
into errors and perversities, verses 19-21. That they who are
in external worship separate from internal, on account of such
errors and perversities, deride the very doctrine of faith, verse
22 ; but that they who are in internal worship, and thence in
external, interpret such things in a good sense, and excuse them,
verse 23. That they who are in external worship separate from
internal are most vile, verses 24, 25 ; and that still they may
perform vile services in the Church, verses 26, 27.

976. Lastly, the duration and state of the first Ancient
Church are described bv the years of the age of Noah, verses
28, 29.

THE INTEENAL SENSE.

977. As the subject here treated of is the regenerate man,
it may be expedient to state briefly what is his nature as com-
pared with the unregenerate, that thus the nature of both may
be understood. "With the regenerate man there is a conscience
of what is good and true, and from conscience he does good and
382

I

CHAPTER IX. [978.

tliinlcs trutli. The good which he does is the good of charity,
and the truth which he thinks is the truth of faith. The unre-
•generate man has no conscience ; or, if any, it is not a conscience
of doing good from charity, and of thinking truth from faith, but
from some love regarding himself or the world ; it is therefore
a spurious or false conscience. With the regenerate man there
is joy when he acts according to conscience, and anxiety when
he is constrained to do or think what is against conscience.
But it is not so with the unregenerate. Very many of them do
not know w hat conscience is, much less what it is to do any-
thing according to or against conscience ; but they act according
to those things which favour their own loves, whence they have
their joy; while the contrary occasions anxiety. Witli the:
regenerate man there is a new will and a new understanding,
and this new will and new understanding are his conscience;
that is, they are in his conscience, by which the Lord operates
the good of charity and the truth of faith. With the unre-
generate man there is no will, but in place of will there is lust,
and hence a proneness to every evil ; and there is no under-
standing, but ratiocination, and hence a tendency to every
falsity. With the regenerate man there is celestial aud spiritual
life ; but witli the unregenerate man there is only bodily and
worldly life. That he is able to think and to understand what
is good and true, is from the life of the Lord through remains,
of which we have spoken above. Hence he has the faculty .
of reflection. With the regenerate the internal man has
dominion, and the external is obedient and submissive ; but with
the unregenerate, the external man governs, and the internal is
quiescent, as if it had no existence. The regenerate man knows,
or is capable of knowing, if he reflects, what the internal man
is, and what the external ; but the unregenerate man is alto-
gether ignorant of them, nor can he know even though he
reflects, for he does not know what the good and truth of faith
i'rom charity are. From these things it is evident wliat is the
quality of the regenerate, and what of the unregenerate man ;
and that the difference is as that between summer and winter,
and light and darkness ; the regenerate, therefore, is a living
man, but the unregenerate a dead man.

978. What the internal man and the external man arc is
known to few, if any, in the present day. They are suj)p()scd
to 1)0 one and the same ; and, indeed, esjiecially because men
believe that they do what is good and think what is true of their
own 2'>ro2')riu'm. This idea springs from their 'projrrium. 'Y\\q
internal man, however, is as distinct from the external as heaven
is from earth. Neither the learned nor the uiiltMrncd, when
they reflect on the subject, have any other concei)tion (jf tlie.
internal man than that it is the thouglit, l)ecause it is within ;
nor of the external man than that it is the body, and its sensual and

078.] GKXESIS.

voluiUiions parts, because these are without. But the thouglit,
whieli they believe to beloug to the internal man, does not belong-
to the internal. For in the internal man there are nothing else
but gQods and truths which are the Lord's ; and in the interior
man conscience is implanted by the Lord. And the wicked, yea,
the worst of men, even those who are without conscience, never-
theless have thouglit. Hence it is evident that the thought of
man is not of the internal man, but of the external. That the
nuiterial body, with its sensual and voluptuous parts, is not the
external man, is evident from the fact that spirits, who have no
material body, have an external man as well as men on earth.

2 But what the internal man and the external man are, cannot
1)6 known, unless it be known, that with every man there is a
celestial and a spiritual part which correspond to the angelic
heaven ; a rational part which corresponds to the heaven of
angelic spirits ; and an interior sensual part which corresponds to
the heaven of spirits. For there are three heavens ; and there
are as many in man. And these heavens are most distinct from
each other. Hence it is that after death the man wlio has con-
science is at first in the heaven of spirits, and is afterwards
elevated by the Lord into the heaven of angelic spirits, and lastly
into the angelic heaven ; which could never be effected unless
there were in him as many heavens, to which and to the state of
which he is capable of corresponding. Hence it was made
manifest to me what constitutes the internal, and what the ex-
ternal man. The internal man is formed of things celestial and
spiritual ; the interior or intermediate man, of things rational ;
and the external man, of things sensual — not, indeed, of the
body, but derived from bodily things. And this is the case not

3 only with man, but also with spirits. To speak in the language
of the learned : These three are like end, cause, and effect ; and
it is well known that no effect can ever exist unless there be a
cause, and that there can be no cause without an end. The
effect, the cause, and the end are thus distinct from each other,
as exterior, interior, and inmost. Properly, the sensual man,
that is, that man who thinks from sensual things, is the
external man ; and the spiritual and celestial man is the
internal man. The rational man is intermediate between
the two. Through him, or through the Eational, the com-
munication of the internal man with the external is effected.
I know that few will receive these statements, for the reason
that men live in external things, and think from external things.
Hence it is that some make themselves like the brutes, and
believe that on the death of the body they shall altogether die.
But when they die they then first begin to live. Then they
who are good, in the other life, at first live a sensual life in the
world or heaven of spirits, afterwards an interior sensual life
in the heaven of angelic spirits, and at length an inmost sensual

384

CHAPTER IX. 1. [979-981.

life in the angelic heaven. This life, or the angelic life, is the
life of the internal man ; of which scarcely anything can be said
that is comprehensible by man. The regenerate only may 4
know, if they reflect, that it is from good and truth, and froili
combat. It is, indeed, the life of the Lord in man. For the
Lord, through the internal man, operates the good of charity
and the truth of faith in his external man. What comes thence
to perception, in his thought and affection, is a certain general
idea, in which there are innumerable particulars that come
from the internal man ; and these man can never perceive until
he enters the angelic heaven. Respecting the nature of this
general idea, see what is said from experience at no. 545. But
the things w^hich are here stated concerning the internal man,
since they are above the comprehension of many, are not
necessary to salvation. Only let them know that there is an
internal and an external man ; and acknowledge and believe
that all good and truth are from the Lord.

979. These things are premised, concerning the state of the
regenerate man, and concerning the influx of the internal man
into the external ; because this chapter treats of the regenerate
man, of the dominion of the internal man over the external, and
of the obedience of the external man.

980. Verse 1. And God blessed Noah and his sons, and said
7into them, Be fruitful and he midtiplied, and replenish the earth.
God blessed signifies the Lord's presence and grace. Noah and
his sons signify the Ancient Church. Be fruitful signifies
the goods of charity; be midtiplied, the truths of faith, which
should now receive increase. And replenish the earth signifies

-irr the external man.

981. That God blessed signifies the Lord's presence and grace,
is evident from the signification of to bless. To bless, in the
Word, in the external sense, signifies to enrich with every earthly
and corporeal good, according to the explanation of all who abid(;
in the external sense of the Word, as the ancient and modern Jews,
and also Christians, especially at the present day. Wherefore
they placed, and still do place, the Divine blessing in riches, an
abundance of all things, and self-glory. But, in the inti'rnal
sense, to bless signifies to enrich with every spiritual and celestial
good ; and this blessing, since it never is and never can be given
except by the Lord, therefore to bless signifies His presence
and grace. The Lord's presence and grace bring with them
such spiritual and celestial good. It is said presence, because =
the Lord is present only in charity, and the subject here treated
of is the regenerate spiritual man, who acts from charity.
The Lord is present with every man ; but in proportion as man
is distant from charity, the presence of the Lord, so to speak, is
more absent, or the Lord is more remote. The reason why
grace is mentioned, and not mercy — which, as I believe, has

VOL. I. 2 h :>85

P82. 9SX] GENESIS.

hitherto been unknown — is, because celestial men do not talk of
grace, but of mercy; while spiritual men do not talk of mercy, but
of grace. This comes from the iact that those who are celestial
acknowledge that the human race is nothing but filtldness ; yea,
in itself excrementitious and infernal. Wlierefore they implore
the Lord's mercy ; for mercy is predicated of such a state.
3 But the spiritual, although tliey know that such is the nature of
the human race, yet do not acknowledge it; because they remain
in the proprmm, which they love. Wherefore they are scarcely
able to mention mercy, but easily speak of grace. This is the
effect of the different humiliation of each. For in proportion as
any one loves himself, and thinks that of himself he can do good,
and thus merit salvation, he becomes less capable of imploring
the Lord's mercy. The reason why some can implore grace, is,
because it has become a customary form of prayer ; and then
there is but little of the Lord and much of self in grace. This
any one may discover in himself while he names the Lord's
grace.

982. That Noah and his sons signify the Ancient Church,
was said and shewn above, and appears from what follows.

983. That to he fruitful signifies the goods of charity, and to lie
multiplied, the truths of faith, which should now receive increase,
is evident from the signification of both expressions in the
Word, where to be fruitful, or to produce fruit, is constantly pre-
dicated of charity ; and to be multiplied, of faith (as was shewn
above,nos. 43, 55). In further confirmation of this, it is permitted
to adduce the following passages from the Word : " Turn, 0
backsliding children ; I will give you pastors according to Mine
heart, and they shall feed you with knowledge and intelligence.
And it shall be that ye shall be multiplied and made fruitful
in the earth " (Jer. iii. 14-16). Here, to midtiply, evidently
denotes to grow in knowledge and intelligence, that is, in faith ;
and to he made fruitful, to increase in the goods of charity. Eor
the subject here treated of is the planting of a Church, in which

2 faith or multiplication precedes. In the same prophet : " I
will gather the remnant of My flock out of all lands whither I
have driven them ; and will bring them again to their folds, and
they shall he fruitful and he m,tdtiplied " (xxiii. 3). This is said
concerning a Church which was to be planted, and thus to be-
come fruitful as to the goods of charity, and to multiply as to
the truths of faith. So in Moses : " Moreover, I will look to
you, and make you to he fruitful, and I will make you to he
multiplied, and will establish My covenant with you" (Lev.
xxvi. 9). In the internal sense, the subject here is the celes-
tial Church ; wherefore to he fruitful is predicated of the goods
of love and charity, and to he midti'plicd, of the goods and truths
of faith. In Zechariah : " I will redeem them, and they shall
be multiplied as they have been multiplied " (x. 8). That to he
386

CHAPTER IX. 2. [9S4-98G.

riudtiplied is here predicated of the truths of faith, is evident from
tlie fact that they were to be redeemed. In Jeremiah : " The .
city shall be builded upon her own heap, and out of them shall
proceed confession, and the voice of them that make merry, and
I will cause them to be multiplied, and they shall not be
diminished ; their sons also shall be as aforetime" (xxx. 18-20).
The subject here spoken of is the affections of truth, and the
truths of faith. The affections of truth are denoted by conles-
sion, and the voice of them that make merry ; and the trvitlis
of faith by being multiplied. Sons here also denote truths.

984. That to replenish the earth signifies in the external
man, is evident from the signification of the earth, which is the
external man (of which we have spoken several times before).
With regard to the goods of charity and the truths of faitli in
the regenerate man, the case is this. They are implanted in
his conscience ; and as they are implanted by means of faitli,
or through the hearing of the Word, they are first in his memory,
which is of the external man. When he is regenerated, and the
internal man acts, then fructification and multiplication proceed
in like manner. The goods of charity put themselves forth in
the affections of the external man, and the truths of faith in the
memory ; and in each they increase and multiply. What this
multiplication is every regenerate person may know. For there
always spring up confirmations from the Word, from the
rational man, and from scientifics ; and thus he confirms him-
self more and more. This is the effect of charity ; the Lortl
alone operating by means of cliarity.

985. Verse 2. And let the fear of you and the dread of you
-—-bfTvpon every 'beast of the earth, and iipoii every bird of heaven ;

to everything whieh the ground causeth to creep forth, and,
to all the fishes of the sea, let them be given into your hands.
The fear of you and the dread of you signify the dominion of the
internal man ; fear relates to evils, and dread to falsities.
Upon every beast of the earth signifies upon the lusts which are
of the mind (animus). And up07i every bird of heaven signifies
upon the falsities which are of ratiocination. To everything
v)hich the ground eauseth to creep forth signifies the affections
of good. To all the fishes of the sea signifies scientilics. Let
them be given into your haoids signiiies the possessions of the
internal man in the external.

986. That the fear of you and the dread, of you signifies the
dominion of the internal man ; and that fear relates to evils, and
dread to falsities, may appear from the state of the regenerat'.;
man. The state of man before regeneration is such, that lusts
and falsities, which are of the external man, continually i»re(l<i-
minate, and hence arises condjat. When he is regeneratiul, then
the internal man has dominion over the external, that is, over
his lusts and falsities. And when the internal man lias dominion,

o87

0S7.] GENESIS.

then man lias a fear of evils and a dread of falsities, for both evils
and falsities are against conscience, to act in opposition to which

- aHects hin\ with horror. The internal man, however, does not
fear evils, and is not in dread of falsities, but the external is.
"Wherefore it is here said that the fear of you and the dread of
you shall be upon ever/j hcast of the earth,, and upon every
/>irJ of heaven; that is, upon all lusts, which are signified by
beasts, and upon all falsities, which are signified by the bird of
heaven. This fear and this dread appear as man's own. But
the case is this. There are with every man, as was said before,
at least two angels, through whom he has communication with
heaven ; and two evil spirits, through whom he has communica-
tion with hell. When the angels rule, as is the case with the
regenerate man, then the evil spirits who are near him dare not
do anything against good and truth ; because they are then in
bonds. And when they attempt to do anything evil, to speak
what is false — that is, to excite it — they are instantly seized
with a certain infernal fear and dread. It is this fear and this
dread which are perceived in man, on account of those things
which are against conscience. Wherefore as soon as he does
or says anything against conscience, he comes into temptation,
and into remorse of conscience ; that is, into a kind of torment,

3 as it were, infernal. That fear is predicated of evils and dread
of falsities, is on this ground. The spirits who are with man
do not so much fear to do evils as to speak falsities. Eor
through the truths of faith man is Ijorn again, and receives
conscience ; on Nvhich account spirits are not permitted to
excite falsities. With every one of them, indeed, there is no-
thing but evil ; so that they are in evil. Their very nature, and
lience their every impulse, is evil. And because they are in
evil, and their own proper life consists in evil, they are excused
when they do evil, while in the promotion of any use. But to
speak what is false is not permitted them. The reason is, that
they may learn what is true, and so as far as possible be
amended, in order that they may subserve some mean use. But
on this sul iject, by the Lord's Divine mercy, more will be said in
the following pages. With the regenerate man the case is
similar. Eor his conscience is formed of the truths of faith,
and hence his conscience is a conscience of what is right, and
the evil of life itself to him is falsity, because it is contrary to
the truth of faith. It was otherwise with the man of the Most
Ancient CMiurch, who had perception. He perceived the evil of
life as evil, and the falsity of faith as falsity.

987. That ujJOJi every beast of the earth signifies upon the
lusts which are of the the mind (animus), is evident from the
signification of beasts in the Word ; where they signify either
affections or lusts. The affections of good are signified ))y
tame, useful, and clean beasts ; and the affections of evil, or
;588

CHAPTER IX. 2. [987.

lusts, by fierce, useless, and uucleiin beasts (concerning which,
see above, nos. 45, 46, 142, 143, 246, 776). Here, because they
signify lusts, they are called beasts of the earth, not beasts of
the field. As regards the dominion of the regenerate man over
his lusts, it is to be known that they are in the greatest error,
and are never regenerated, who believe that of themselves they
can rule over their evils. For man is nothing but evil. He is
a mass of evils, and his whole will is merely evil ; as was said
in the preceding chapter (cliap. viii. 21) : " The fashion of man's
heart is evil from his childhood." It has been shewn to me
by living experience, that a man, a spirit, yea, an angel, con-
sidered in himself — that is, as to his proprium — is the vilest
excrement ; and that when left to himself he breathes nothing
but hatred, revenge, cruelty, and the most filthy adultery. These
are his proprium, and these are his will. This, indeed, may 2
appear to every one, if he will reflect upon it, from this con-
sideration alone, that man when he is born is the vilest living
thing among all the wild beasts and beasts ; and when he grows
up, and becomes his own master, unless the external restraints
of the law, and the restraints which he imposes upon himself,
in order that he may become great and rich, prevented, he
would rush headlong into all sorts of wickedness. Nor would
he rest until he had subjugated all in the universe, and raked
together the wealth of all in the universe. Nor w^ould he spare
any, except those who submitted themselves to him as vile slaves.
Such is the nature of every man, although they do not perceive
it who are in a state of inability and impotence, and who are
under the restraints mentioned above. But the possibility and
power being given, and the restraints removed, they would rush
on as far as they could go. Wild beasts are never so. They
are born into a certain order of nature. Those that are fierce
and rapacious do violence to others, but only for their own
security ; and that they devour others is for the purpose of
appeasing their hunger ; and when this is appeased they harm
no one. But it is entirely otherwise with man. Hence it is
evident what the proj^rium of man is, and what his will is.
Since man is such mere evil and excrement, it is clear that of 3
himself he can in nowise have dominion over evil. It is an
utter contradiction that evil is able to have dominion over evil,
and not only over evil, but over hell itself; for every man,
through evil spirits, is in communication with hell, by which
the evil in him is excited. From these considerations every
one may know, and he who is of a sound mind may conrbuh',
that it is the Lord alone who has dominion over evil in man,
and over the hell that is with man. In order that the evil in
man may be subjugated, that is, the hell, which every momenl
is endeavouring to burst into him and destroy him to eternity,
he is regenerated by the Lord ; and a new will is given him,

38'J

088, 989.] GENESIS.

whicli is conscience, by which the Lord alone operates every
good. The following pertain to faith, namely, That man is
nothing but evil ; and that all good is from the Lord. Where-
fore man ought not only to know them, but also to acknowledge
and believe them. If he does not so acknowledge and believe
in the life of the body, it is shewn him in a living form in the
other life.

988. Tiiat upon every bird of heaven signifies upon the
falsities which are of ratiocination, is evident from the sig-
nification of birds. Birds, in the Word, signify intellectual
things. The tame, useful, and beautiful, signify intellectual
truths ; and the fierce, useless, and ugly, intellectual falsities, or
the falsities which are of ratiocination. That birds signify
intellectual things, may be seen above (nos. 40, 776, 870) ; where
it also appears that they signify ratiocinations and their fals-
ities. That no one may have a doubt, in addition to what was
said concerning the raven (no. 836), let the following passages
serve for confirmation. As in Jeremiah : " I will make a visita-
tion upon them in four kinds ; with the sword to slay, and with
the dogs to tear ; and with the birds of heaven, and the beast
of the earth to devour and to destroy " (xv. iii.). In Ezekiel :
" Upon his ruin shall every bi7'd of the heaven dwell, and every
wild beast of the field shall be upon his branches" (xxxi, 13).
In Daniel : " At length upon the bird of abominations shall be
desolation " (ix. 27). In John : " Babylon is become the cage
of every unclean and hateful bird " (Apoc. xviii. 2). It is also
frequently said in the prophets, that their carcases should be
given for meat to the bird of heaven, and to the beast of the
earth " (Jer. vii. 33 ; xix. 7 ; xxxiv. 20 ; Ezek. xxix. 5 ; xxxix.
4 ; Ps. Ixxix. 2 ; Isa. xviii. 6) ; by which is signified that they
should be destroyed by falsities, which are the birds of' heaven,
and by evils or lusts, which are the beasts of the earth.

989. As regards dominion over falsities, the case is the same
as that of dominion over evils, namely, that of himself man
cannot have the least dominion over falsity. Since the subject
here treated of is the dominion of the regenerate man over lusts,
or the beasts of the earth, and over falsities, or the bird of heaven,
it is to be known that one can never say that he is regenerate,
unless he acknowledge and believe that charity is the primary
constituent of his faith ; and unless he be affected with love
towards his neighbour, and be merciful to him. From charity
his new will is formed. By means of charity the Lord operates
good, and therefrom truth ; but not by faith without charity.
There are some who do the works of charity from a principle
of obedience only, that is, because the Lord has so commanded,
and, nevertheless, they are not regenerated. These, if they do
not place righteousness in works, are regenerated in the other
life.

390

CHAPTEE IX. 2. [990, 991.

990. That, to everything which the ground causcth to creep
forth, signifies the affections of good, is evident both from what
precedes, and from the signification of the ground, out of which
they are brought forth, or creep forth. It is evident from what
precedes, because the subject there treated of is the evils and
falsities over which the regenerate man should have dominion ;
liere, therefore, it treats of the affections of good, which are
given into his hands. This is evident from the signification of
the ground out of which they are produced, or creep forth ;
because the ground signifies, in general, the man of the Church,
and whatever is of the Church; consequently here, whatever is
produced by the Lord in the external man through the internal.
The ground itself is in the external man, in his affections and
in his memory. Because it appears as if man brought forth
what is good, therefore it is said, everything which the ground
causeth to creep forth. It is, however, an appearance. Good is
produced through the internal man by the Lord ; for, as was
before observed, there is nothing of good and truth but from the
Lord.

991. That, to all the fishes of the sea, signifies scientifics, is
evident from the signification of the term Jish. Fishes, in the
Word, signify the scientifics which spring from sensual things.
For scientifics are of three kinds, intellectual, rational, and
sensual, all of which are inseminated in the memory, or rather
in the memories ; and in the regenerate they are thence called
forth by the Lord through the internal man. Those scientifics,
which are from sensual things, come to man's sensation or per-
ception while he lives in the body ; for he thinks from them.
The others, which are more interior, are not so mucli perceived
until, the body being put off, he comes into the other life. That
fishes, or the creeping things which the waters produce, signify
scientifics, may be seen above (no. 40) ; and that wliales, or large
fish, signify the general things of scientifics (no. 42). And it is
evident, moreover, from the following passages in the Word :
" I will cause to fail man and beast ; I will cause to fail tlie
hircl of the heavens, and the fishes of the sea" (Zeph. i. 3).
Here the bird of the heavens denotes rational things ; m\^ fishes
of the sea denote lower rational things, or the thought of man
from sensual scientifics. So in Habakkuk : "Tlmu makest
man as the fishes of the sea, as the creejring thing to wliich there
is no ruler " (i. 14). To make man as the fishes of the sea, is
to make him altogether sensual. In Hosea : " The earth shall
mourn, and every one that dwelleth therein shall languisli ; both
the wild beast of the field and the l)ird of the ]ieav(!ns, yea, the
fishes of the sea, are collected together" (iv. '.)). Here Wxii fishes
of the sea denote scientifics from things sensual. In JJavid :
" Thou hast put all things under his feet, the beasts of the
field, the flying thing of the heavens, and the fishes of the sea,

092-004] GENESIS.

and whatsoever passeth tlirougli ilio paths of the sea" (Ps,
viii. G-8). The subject of this passage is the Lord's dominion
in man. The fishes of the sea denote scientifics. That seas
signify the aggregate of scientifics or knowledges, may be seen
above (no. 28). In Isaiah : " The fishers also shall mourn, and
all they that cast a hook into the river shall lament, and they
that spread the net upon the faces of the waters shall languish "
(xix. 8). The fishers denote those who confide only in things
sensual, and from them bring forth falsities. The subject
treated of is Egypt, or the scientific part.

002. That let them he given into your hands signifies the
possessions of the internal man in the external, is evident from
what has been said before ; and also from the signification of
the hand (spoken of above, no. 878). It is said, let them he given
into your hands, because such is the appearance.

003. Verse 3. Every ereeping thing which livcth shall he meat
for you ; as tlie green hcrh have I given it all to you. Every
creeping thing whieh liveth, signifies all pleasures, wherein there
is good, which is living. Shall he meat for you signifies the
delight of them which they should enjoy. The green herh signi-
fies the meaner things of delights. To give it all to you signifies
enjoyment on account of their use.

004. That every creeping thing ivhieh liveth signifies all
pleasures wherein there is good which is living, is evident from
the signification of the creeping thing, spoken of above. All
clean beasts and birds are here meant by the creeping thing ;
as must be apparent to every one. For it is said that they are
given for meat. Creeping things, in the proper sense, are the
meanest of all those which are mentioned in Leviticus (xi. 23,
20, 30), and were unclean; but in an extended sense, as here,
they are the animals which were given for meat. Here, how-
ever, they are called creeping things, because they signify plea-
sures. The affections of man, as has been said, are signified in
the Word by the clean beasts. But because they are not per-
ceived otherwise than in his pleasures, so that man calls them
pleasures, therefore they are here denominated creeping things.

2 Pleasures are of two kinds, voluntary and intellectual. In
general, there are the pleasures of the possession of lands, and
of wealth ; the pleasures of honours, and of offices in the state ;
the pleasures of conjugial love, and of love towards infants and
children ; the pleasures of friendships, and of social intercourse ;
the pleasures of reading, writing, acquiring knowledge, and of
becoming wise; and many others. There are also the pleasures
of the senses : as hearing, which in general is the pleasure aris-
ing from the sweetness of music and singing ; sight, which in
general is the pleasure arising from various beauties, which are
manifold ; smell, which is the pleasure derived from the sweet-
ness of odours ; taste, which is the pleasure arising from the
302

CIIArTEE rX. 3. [994.

agreeableness aud usefulness of meats and drinks ; and touch,
which are the pleasures of many agreeable sensations. These
various kinds of pleasures, being felt in the body, are called
bodily pleasures ; although, in fact, there is no pleasure existing
in the body which does not exist and subsist from some interior
affection ; and there is no interior affection which does not exist
and subsist from an affection still moi'e interior, in which is its
use and end. Of these interior things which proceed in ordei', 3
even from the inmost, man is not sensible while he lives in the
body ; and most men scarcely know that they exist, much less
that pleasures are therefrom. As, however, nothing can ever
exist in externals, except in order from the interiors, pleasures
are only ultimate effects. Interior things do not appear so long
as men live in the body, except to those who reflect. They first
manifest themselves in the other life ; and that in the order in
which men are elevated by the Lord tow^ards heaven. Interior
affections, with their delights, manifest themselves in the world
of spirits ; the more interior, with their pleasantnesses, in the
heaven of angelic spirits ; and those which are still more in-
terior, with their happiness, in the heaven of angels. For there
are three heavens, one more interior, perfect, and happy than
another (as may be seen above, nos. 459, 684). Thus, in regular
order, these affections unfold and present themselves to the
perception in the other life. But so long as man lives in the
body, because he is continually in the idea and thought of
corporeal things, these interior things are, as it were, asleep,
being immersed in his corporeal ideas. Yet, still it may
appear to the reflecting, that all pleasures are of the same
quality as the interior affections from which they proceed in
order ; and that from these they derive all their essence and
quality. As these interior affections, in their order, are per- 4
ceived in the extremes, or in the body, as pleasures, they are
therefore called creeping things ; but these are merely corporeal
things affected by things internal. This may be evident to any
one from a consideration of the sense of sight and its pleasures.
Unless there were interior vision, the eye could never see ; the
sight of the eye exists from an inner sight, and therefore a
man also sees equally well after the life of the body, nay, much
better than while he lived in the body ; not, indeed, worldly
and corporeal objects, but those which are in the other life.
They who were blind in the life of the body, see in the other
life equally well as those that were (piick-sighted. For the same
reason also a man sees while he sleeps, and in his drenms, as
well as when he is awake. By the internal sight it lias been
granted me to see the things that are in the other life more
clearly than I see those that are in the world. From these con-
siderations it is evident that external vision exists from interior
vision, and this from a vision still more interior, and so on.

094.] GENESIS.

The case is the same with every otlier sense, and with every

5 pleasure. Pleasures are likewise called creeping things in other
parts of the Word, and a distinction is also there made between
creeping things that are clean and those that are unclean ; that
is, between pleasures the delights of which are living or heavenly,
and i»leasures whose delights are dead or hellish. Thus we
read in Hosea : " In that day will I make a covenant for them
with the wild beast of the field, with the bird of the heavens,
and with the creeping thing of the ground " (ii. 18). Here the
wild least of the field, the bird of the heavens, and the creeping
thing, signify such things as have been spoken of, in man, as is
evident from the consideration, that the subject here treated of
is a new Church. In David : " Let the heavens and earth praise
Jehovah, the seas and everything thad ereepeth therein " (Psalm
Ixix. 34). The seas and the creeping things in them cannot
praise Jehovah ; but He may be praised by the things in man
which they signify; which things are alive; thus, from the
living things that are in them. Again : " Praise ye Jehovah,
wild beasts, and every beast, creeping thing, and bird of wing "
(Psalm cxlviii. 7-10). The signification here is similar. That
by the creeping thing in this passage nothing else is meant but
good affections from which are pleasures, is evident from the
consideration, that with the Jews creeping things were unclean,

6 as will appear from what follows. Again : " 0 Jehovah, the
earth is full of Thy riches ; this great and wide sea, wherein
is the creeping thing without number. These wait all upon
Thee, that Thou mayest give them their meat in due season.
Thou givest them, they gather ; Thou openest Thy hand, they
are filled with good " (Psalm civ. 24, 25, 27, 28). Here, in the
internal sense, by seas are signified spiritual things ; by creeping
things all that derive life therefrom ; enjoyment is described by
giving them meat in due season, and filling them with good. In
Ezekiel : " And it shall come to pass, that every living soul
which ereepeth, whithersoever the river shall come, shall live, and
there shall be a very great multitude of fish, because these
waters shall come thither, for they shall be healed ; and every-
thing shall live whither the river cometh " (xlvii. 9). This is
said of the waters from the New Jerusalem. Waters denote
spiritual things from a heavenly origin ; the living soid v:hich
ereepeth denotes the affections of good and the pleasures thence,
both of the body and of the senses ; that these live hy the ivaters,
or by spiritual things from a heavenly origin, is very evident.

7 That filthy pleasures, which derive their origin from the j9?-o-
prium, thus from its abominable lusts, are likewise called
creeping things, appears from Ezekiel : " So I went in and saw,
and, behold, every form of creeping thing, and of beast, the
abomination ; and all the idols of the house of Israel portrayed
upon the wall round about" (viii. 10). Here the form of the

394

CHAPTER IX. 3. [995.

creeping fhinr/ signifies filthy pleasures, of which the interiors
are lusts ; and the interiors of these are hatreds, revenges,
cruelties, and adulteries. Such are the creeping things or the
delights of pleasures, arising from the love of self and of the
world, or from the 2J'>^oprium ; and these are their idols, because
they think them delightful, love them, hold them for gods, and
thus adore them. These creeping things, because they signified
such filthy pleasures, were accounted so unclean in tlie repre-
sentative Church, that it was not lawful even to touch them ;
and he who only touched them became unclean (Lev. v. 2 ;
xi. 31-33 ; xxii. 5, 6).

995. That slinll he meat for you signifies the delight of them
which they should enjoy, is evident from the fact, that man is
not only affected by various pleasures, but is also supported ])y
them as by meat. Pleasure without delight is no pleasure, but
a something inanimate ; for it is in consequence of delight tliat
it becomes a pleasure, and is so called ; and such as the delight
is, such is the pleasure. Corporeal and sensual things, in them-
selves, are merely material, inanimate, and dead ; but from the
delights which proceed in order from theinteriors they have life.
Hence it is evident that such as is the quality of the life of the
interiors, such is the delight of pleasures; for the life is in the
delight. That delight alone is living in which there is good
from the Lord ; for then it is from the very life of good. It is
here said, therefore, " Every creeping thing which is living shall
be meat for you," that is, for enjoyment. Some are of opinion,
tiiat no one who wishes to be happy in the other life should ever
live in the pleasures of the body and of the senses, but should
renounce all such delights ; saying, that these corporeal and
worldly pleasures are what draw away and withhold a man from
spiritual and celestial life. But they who thus believe, and
therefore voluntarily reduce themselves to wretchedness while
they live in the world, are not aware of the real truth. It is l)y ~
no means forbidden any one to enjoy the pleasures of tlie liody
and of sensual things, namely, the pleasures of the possession of
lands, and of wealth ; the pleasures of honours, and of olHces in
the state; the pleasures of conjugial love, and of love towards
infants and children ; the pleasures of friendships, and of social
intercourse: the pleasures of hearing, or of the sweetness of
singing and music; tlie pleasures of sight, or of beauties which
are manifold — as of becoming raiment, (jf well-furnished hou.scs,
of beautiful gardens, and tlie like, which from tlidr harmonics
are delightful ; the pleasures of smelling, or of agreeable, odours :
the pleasures of the taste, or of the sweetness and usefulness ol'
meats and drirdvs ; and the pleasures of the touch. For tlicse,
as was observed, are outermost or corporeal affections, from
interior affection. The interior affections which are living, all 3
derive their delight from L'ood !i lid truth; and good and linlli

305

090.] GEXESI^?.

derive their ileliL,'ht from charity and faith, and then from the
Lord, thus from lite itself. Therefore affections and pleasures
which are from thence are living. And since genuine pleasures
derive their origin from this source, they are never denied to
any one. Yea, when pleasures thence derive their origin, the
delight of them indefinitely exceeds the delight which is not
therefrom. The latter is comparatively unclean. Thus, for
example, the pleasure of conjugial love, when it derives its origin
from true conjugial love, exceeds indefinitely the pleasure which
is not therefrom ; yea, so much, that they who are in true con-
jugial love are in a kind of heavenly delight and happiness; for
it comes down from heaven. This they who were of the Most
Ancient Church also confessed. The delight of adulteries, which
adulterers feel, was so abominable to them that they were struck
with horror at the mere thought of it. From this it is evident
what is the nature of delight which does not descend from the
true fountain of life, or from the Lord. That the pleasures
above mentioned are never denied to man, yea, that so far from
being denied, they first become real pleasures when they are
from their true source, may also appear from this consideration,
that very many who have lived in the world, in power, dignity,
and opulence, and have enjoyed abundantly all the pleasures
both of the body and of sensual things, are among the blessed
and happy in heaven ; and with them the interior delights and
felicities are now alive, because they derived their origin from
the goods of charity and the truths of faith to the Lord. And
as they were thence derived, they regarded all tlieir pleasures
from the idea of use, which was their end. Use itself was most
delightful to them ; and hence they received the delight of their
pleasures (as may be seen from experience, no. 945).

996. That the green herb signifies the meaner things of de-
lights, is evident from what has been previously stated. They
are called the green hcrlj, because they are merely worldly and
corporeal, or external. For, as was observed, tlie pleasures
which are in corporeal things, or in the extremes, derive their
origin in regular order from interior delights, and are comparat-
ively trifling and worthless. Every delight is of such a nature,
that it becomes of less account in proportion as it proceeds to
the external, and happier in proportion as it is internal. For
this reason, as has been said, just as the externals are, in order,
unfolded or unswathed, so the delights become more pleasant
and happy. This is sufficiently evident from the consideration,
that the delight of a man's pleasures while he lives in the body
is small and mean in comparison with his delight after the death
of the body, when he comes into the world of spirits ; yea, so
much so, that good spirits utterly despise the delights of the
body, nor would they desire to return to them even if they
- could enjoy all that the world affords. But the delight of these
396

I

CHAPTEll IX. ;i. [997.

good spirits likewise becomes of little account when they are
elevated by the Lord into the heaven of angelic spirits'^; for
then they put off their interior delights, and put on such as are
still more interior. And the same is true of the delight which
angelic spirits enjoyed in their heaven ; this becomes"^ poor and
worthless when they are raised up by the Lord into the ano-elic
or third heaven. In this heaven, because internal things are
living, and nothing else exists in it but nmtual love, the happi-
ness there is ineffable (concerning interior delight and happiness,
see what is related from experience, in no. 545). From these 3
things it is evident what is signified by the words, " As the
green herb have I given it to you." Since creeping things signify
both the sensual and corporeal pleasures, of which the green
herb is predicated, in the original language a word is used which
signifies both a kitchen vegetalile and a green thing ; a kitchen
vegetable in reference to the pleasures arising from things of
the will, or of the celestial affections, and a green thing in refer-
ence to the pleasures of things intellectual, or of the spiritual
affections. That the green herb, and the green thing of the
herb, signify what is of small account, is evident from the AVorJ.
Thus it is written in Isaiah : " The waters of Nimrim shall be
desolations, because the grass is withered away, the herb is con-
sumed, there is no g7'ee)i thing''' (xv. 6). Again, in the same:
" Their inhabitants were short of hand, they were dismayed
and confounded, they were made the herb of the field, the grcm
grass, and the hay of the house-tops " (xxxvii. 27). Here the
g7ren grass denotes what is utterly worthless. In Moses : " The
land into which thou comest to possess it, is not as the land of
Egypt from whence ye came out, where thou sowedst thy seed,
and wateredst it with thy foot, as a garden of esculent vegetables"
(Deut. xi. 10). Here a garden of esculent regcfables stands for
what is poor and mean. And in David: "The wicked shall
soon be cut down like the grass, and be consumed as the greoi
herb" (Psalm xxxvii. 2). Here grass and the green herb denote
what is most vile.

997. That / have given it all to you signifies enjoyment on
account of use, in that it is for meat, is evident from the con-
sideration, that whatever is given for meat is for use. AVith
regard to use it may be observed, that they who are in charit}-,
that is, in love towards the neighbour, which imparts a living
delight to their pleasure, look for the enjoyment of no pleasure
except in the performance of uses. For charity is notlnng unh'ss
it manifests itself in the works of charity. Cliarity consists in
exercise or use. He who loves his neighbour as himself, never
perceives the delight of charity except in its exercise ; wherefi)rc
a life of charity is a life of uses. Such is the life of the wlidle
heaven. For tiie Lord's kingtiom, being a kingdom of mutual
love, is a kingdom of uses. Every pleasure, therefnrc, whicli is

;;!)7

908, 000.] GENESIS.

from charity has its delight from use, and the more exalted the
use, the greater is the delight. Hence it is that the angels
receive happiness from tlie Lord according to the essence and
2 quality of the use which they perform. So is it also with every
pleasure. The more noble its use, the greater is its delight.
Thus, for example, conjugial love, because from it there is the
seminary of human societv, and from this the Lord's kingdom
in the heavens — which is the greatest of all uses — is therefore
attended with so great a delight, that, as was observed, it is
heavenly happiness. So with respect to other pleasures, but
with a difference, according to the excellence of their uses;
which uses are so numerous that they can scarcely be arranged
into genera and species. And all of them — some more nearly
and directly, others more remotely and indirectly — regard the
Lord's kingdom, or the Lord. Hence it appears that all plea-
sures are allowed to man, but only for the sake of use ; which
pleasures, with a difference according to the use in which they
are, participate in and live from heavenly felicity.

998. Verse 4. Only Jlcsh loith the soul thereof, the hlood thereof,
shall ye not cat. Flesh signifies man's voluntary part ; the soul,
the new life ; the blood, charity ; and not to eat thereof, not to
commingle together. Wherefore not to eat flesh with the soul
thereof, which is its hlood, signifies not to mix together things
profane and holy.

999. That flesh signifies man's voluntary part, is evident
from its proper signification in reference to man in a state of
corruption. Flesh, in general, signifies every man ; in parti-
cular, the corporeal man (as may be seen above, no. 574). Hence
it signifies man's proirrium, and consequently his will. His
voluntary part, or will, is nothing but evil. Wherefore flesh,
when predicated of man, because he is of such a quality,
signifies every lust, or every concupiscence ; for his will, as has
been often previously shown, is nothing else but lust. Because
flesh had this signification, therefore the same was represented
by the flesh which the people lusted after in the wilderness ;
concerning which it is thus written in Moses : " The mixed
multitude which was in the midst of it lasted a lust, and the
children of Israel also returned and wept, and said, Who shall
give us flesh to eat ?" (Xum. xi. 4). Here flesh is plainly called
a lust, for it is said they lusted a lust, and said, " Who shall give
us fesh to eat?" The same may also appear from the words
which follow : " While the fcsh was yet between their teeth, ere
it was chewed, the wrath of Jehovah was kindled against the
people, and Jehovah smote the people with a very great plague,
and He called the name of that place. The graves of lust, because

2 there they buried the people that lusted " (Num. xi. 33, 34). It
must be plain to every one that such a plague would never have
been inflicted on the people merely because they desired meat,
398

CHAPTER IX. 4. [1000, 1001.

since this is natural to men wlio have been long kept from eatin^^
it, as at that time the people in the wilderness had been. There
was, however, a more interior cause for such a plague, one of a
spiritual nature, which was that the people here spoken of were
such as utterly to loathe what was signified and represented by
the manna (as appears from the sixth verse of the same chapter),
and that they desired only what was signified and represented
by flesh — the things of their own will, which are of lusts, and in
themselves excrementitious and profane. As that Churcli was
a representative Church, on account of the representation of
such things, the people were smitten with this great plague.
For what was done to the people was spiritually represented in
heaven. The manna represented what is heavenly, and the flesh
which was lusted after, their defiled voluntary part. Hence their
punishment was a consequence of their evil nature. From these
and other passages in the Word it may be seen that by fiesh is
signified what is of the will, and here man's voluntary part.
How filthy this is, was shewn at the second verse of this
chapter, where the beast of the earth is treated of.

1000. That the soul signifies life, may appear from its signi-
fication in many passages in the Word. The soul, in the "Word,
in general, signifies all life, both what is internal, or the life of
the internal man, and what is external, or the life of the external
man. And as it denotes all life, it signifies such life as is that
of the man of whom it is predicated. It is here predicated of
the life of the regenerate man, which is separated from man's
voluntary part. For, as was before observed, tlie new life which
the regenerate spiritual man receives from the Lord is altogether
separate from his voluntary part or his proprium, or from his
own life — which is not life, although it is so called, but deatli ;
because it is infernal life. Here, therefore, flesh, with the soul
thereof, which they were not to eat, signifies flesh together witli
the soul ; that is, they were not to mingle this new life, which
is of the Lord, with the evil or excrementitious life, which is
of man, or, in other words, with his voluntary part or his
proprium.

1001. That the hloocl signifies charity, may appear from many
considerations. And thus it signifies the new voluntary part
which the regenerate spiritual man receives from the Lord.
This new voluntary part is the same as charity. For the new
will is formed from charity. Charity or love is, ind(u',d, the very
essential or life of the will. For no one can say that \\v. wills
anything unless he lik(;s or loves it. Men may say that they
think a certain thing; Init that is not to will it, unless thc^ will
be in the thought. This new will, which is of charity, is what
is here denoted by the blood. And it is not man's will, i)ut the
Lord's in him. Therefore, being the Lord's, it is on no account
to be mingled with the things of man's will, which, as was said,

399

1001.] GENESIS.

are so defiled. This was the reason wliy, in the Representative
Churcli, it was commanded that they sliouhl not eat tlesh with its
soul, or the blood ; in other words, that they should not mix them
together. Because blood signified charity,it signified what is holy.
And because flesh signified man's voluntary part, it signified
what is profane. And these things being separated, because they
are contrary to each other, the eating of blood was therefore for-
bidden. In those times, to eat flesh with the blood, represented, in
heaven, profanation, or the mingling of what is holy with what is
profane ; which could not but strike the angels with horror. For
in that age all things that existed with the man of the Church
were changed with the angels — according to their signification
in the internal sense — into corresponding spiritual representa-

2 tions. As all things have a peculiar signification according to
the man of whom they are predicated, so is it with the blood.
With reference to the regenerate spiritual man, the blood signi-
fies charity, or love towards the neighbour ; with reference to
the regenerate celestial man, it signifies love to the Lord ; and
with reference to the Lord, it signifies all His Human Essence,
consequently Love itself, that is to say. His mercy towards the
human race. Hence, the blood, in general, as it signifies love,
and the things of love, signifies what is celestial, or of the
Lord alone. Thus, with respect to man, it signifies the celestial
things which he receives from the Lord. The celestial things
which the regenerate spiritual man receives from the Lord are
celestial - spiritual ; of which, by the Lord's Divine mercy,

3 we will speak elsewhere. That the blood signifies celestial
things, and, in the highest sense, the Lord's Human Essence,
consequently Love itself, or His mercy towards the human race,
may appear from the sanctity in which blood was required to be
held in the Jewish representative Church. For this reason
it was called the blood of the covenant; and was sprinkled
upon people ; also upon Aaron and his sons, together with the
anointing oil : and the blood of every whole burnt-offering
and sacrifice was sprinkled upon the altar, and round about the
altar (Exod. xii. 7, 13, 22, 23: xxiv. 6, 8; Lev. i. 5, 11, 15:
iv. 6, 7, 17, 18, 25, 30, 34; v. 9; xvi. 14, 15, 18, 19; Num.

4 xviii. 17 ; Deut. xii. 27). It was because blood was esteemed
so sacred, and man's voluntary part is so profane, that the
eating of blood was so severely prohibited, on account of the
representation of the profanation of wdiat is holy. Thus we
read in Moses : " It shall be a perpetual statute for your
generations throughout all your dwellings, that ye eat neither
fat nor blood" (Lev. iii. 17). Fat denotes celestial life, and
blood celestial-spiritual life. That is called celestial-spiritual
which is spiritual from a celestial origin. Thus, in the ^Most
Ancient Church, love to the Lord was their celestial part,
because it was implanted in their will ; and their celestial-

400

CHAPTER IX. 4. [1002.

spiritual part was the faith therefrom (concerning which see
nos. 30-38, 337, 393, 398). But with the spiritual man there
is no celestial part, because charity is implanted in his in-
tellectual part; but there is a celestial-spiritual. Again: " "Who-
soever of the house of Israel, or of the stranger sojourninLj in
tlie midst of you, eatcth any manner ofUoocl, I will even set ^My
faces against the soul that eateth blood, and will cut him off from
among his people. For the soul of the flesh is in the blood ; and
I have given it to you upon the altar, to make an atonement
for your souls ; for it is the blood that maketh an atonement for
the soul. The soul of all flesh is the blood thereof; whosoever
eateth it shall be cut off" (Lev. xvii. 10, 11, 14). Here it is
plainly taught that the soul of the flesh is in the blood, and is
the blood, or the celestial part, in other words, the holy part
which is the Lord's. Again ; " Be sure that thou eat not 5
the blood, for the blood is the soul, and thou mayest not eat the
soul with the flesh " (Deut. xii. 23-25). From this, likewise,
it appears that the blood is called the soul, that is, the celestial
life, or the celestial part, which was represented by the burnt-
offerings and sacrifices of that Church. That also the Celestial
which is the Lord's 'proprium, and which alone is celestial and
holy, should not be mixed together with man's proprium,
which is profane, Avas represented likewise by the injunction,
that they should not sacrifice or offer the blood of the sacrifice
on what was leavened (Exod. xxiii. 18 ; xxxiv. 25). What 6
ivas leavened signified what M^as corrupt and defiled. The reason
why the blood is called the soul, and signifies the holiness of
charity, and why the holiness of love was represented by blood
in the Jewish Church, is because the life of the body consist
in the blood. And inasmuch as the blood constitutes the life
of the body, it is its ultimate soul; so that it may be called the
corporeal soul, or that in which the corporeal life of man resides.
And inasmuch as in the representative Churches, internals were
represented V>y externals, therefore the soul or celestial life was
represented by the blood.

1002. Hence it noAv follows, that not to eat signifies not to
commingle. Eating the flesh of animals, considered in itself,
is something profane. For in the most ancient times they never
ate the flesh of any beast or l)ird ; but only grain — esj^fcially
bread made of wheat — the fruits of trees, vegetables, milk, and
such things as wore made from milk, as butter, etc. To kill
animals and eat their flesh was to them unlawful, being regarded
as like that which pertains to wild beasts. Tliey only took from
them .services and uses (as is evident from Gen. i. 20, 30). liut
in course of time, when men began to be cruel, like the wild
beasts, yea, mon; cruel, they then first Ix^gan to kill animals,
and eat their flesh ; and because man had arMpiired sufh a nature,
therefore the killing and eating of animals wa.s jxMiuitted ;

voi. I. 2c 401

1003, 1004] GENESIS.

and is also permitted at this day. And so far as man does this
conscientiously, it is lawful ; for his conscience is formed of all
those things which he believes to be true, thus which he regards
as lawful. At this day, therefore, no one is condemned for
eating ilesh.

1003. From these considerations it is now evident tha.t not to
cat flesh ivith the soul thereof, v:hieh is the blood, is not to mix
together what is profane with what is holy. Profane things are
not mingled with what is holy by eating blood with flesh ; as the
Lord also clearly teaches in Matthew : " Not that which goeth
into the mouth defileth a man, but that which cometh out of
the mouth, this delileth a man. Those things which proceed
out of the mouth come forth from the heart" (xv. 11, 17-20).
But the eating of flesh with the blood was forbidden in the
Jewish Church, because, as previously stated, it then represented,
in heaven, profanation. Everything done in that Church was
changed, in heaven, into corresponding representatives. Thus
blood became changed into what was holy celestial ; and flesh,
when not used in sacrifices, because it signified lusts (as was
shewn above), was turned into wdiat is profane ; and the eating
of one with the other, into the mixing together of what is holy
and profane. Eor this reason it was then so strictly prohibited.
After the Lord's Coming, however, when external rites were
abolished, and representatives consequently ceased, these were no
longer changed, in heaven, into corresponding representatives.
For as man becomes internal, and is instructed in internal things,
then externals are as nothing to him. He then knows what is
sacred, namely, charity and the faith therefrom. His externals
are now viewed from these internals, for the purpose of ascer-
taining how much there is of charity and of faith to the Lord in
them. Wherefore, since the Lord's Coming, man is no longer
considered, in heaven, as from externals, but as from internals.
And if any one be regarded as to his externals, it is solely be-
cause he is in simplicity, and in this state has innocence and
charity, which are introduced by the Lord into externals, or
into his external worship, without his consciousness.

1004. Verse 5. And surely your blood tvith your souls icill I
require ; from the hand of every wild beast will I require it, and
from the hand of man (homo) ; from the hand of the man (vir),
his brother, will I require the soul of man (ho\\\o). Iwillre-
qidre your blood tvith your soids signifies that violence done to
charity, will punish itself. Your blood, here denotes violence,
and souls those that do violence. From the hand of every wild
beast signifies from all that pertains to the violent man. From
the hand of man (homo), denotes from his every voluntary thing;
from the hand of the man (vir), his brother, denotes Irom his
every intellectual thing. To require the soul of man denotes to
avenge profanation.

402

CHAPTER IX. 5. [1005-1007.

1005. That surely your blood with your souls tv ill I require
signifies that violence done to charity will punish itself; and
that blood denotes violence, and souls, those that do violence, is
evident from what precedes and follows ; and also from the
signification of blood and of souls in the opposite sense. It
appears from what precedes : because the subject of the pre-
vious verse was the eating of blood, by which is signified
profanation, as has been already shewn. Aud from what fol-
lows : because the verse immediately following treats of the
shedding of blood. Wherefore it here treats of the state and
punishment of him who mixes together things sacred and pro-
fane. It may be seen likewise from the signification of blootl
in the opposite sense. For, as in its genuine sense, it signifies
what is celestial, and, in reference to the regenerate spiritual
man, charity — which is his celestial part ; so, in the opposite
sense, it signifies violence done to charity ; consequently what
is contrary to charity ; thus all hatred, revenge, cruelty, and
. especially profanation (as may appear from the passages in the
Word quoted above, nos. 374, 376). The same appears from the
signification of the soul in the opposite sense. For as the soul,
in the Word, signifies life in general — thus every man who lives ;
and as whatever a man is, such is his life, therefore it also
represents that man who does violence. This might be con-
firmed by numerous citations from the Word. But let the
following one from Moses at present suffice : " Whosoever
eateth blood, I will set My faces against the soul that eateth
blood, and will cut him off from among his people ; for the soul
of the flesh is in the blood ; and I have given it to you upon
the altar, to make an atonement for your souls ; for it is the
blood that maketh an atonement for the soul " (Lev. xvii. 10,
11, 14.) Here, as in many other passages to the same purport,
the soul stands for life in a tin-eefold sense. That violence
done to charity punishes itself, will appear presently.

1006. That from the hand of every wild beast signifies from
all that pertains to the violent man, is evident from the signi-
fication of a wild beast. A wild beast, in the Word, signifies
what is living (as was shewn above, no. 908) ; but, in the opposite
sense, as has also been shewn before, a wild beast signifies what-
ever is like a wild beast, consequently, whatever is of the nature
of a beast in man. Wherefore it signifies a man of such a life,
namely, a violent man, or one who does violence to charity ; inr
such a man is like a wild beast. A man is a man from love
and charity ; but he is a wild beast from hatred, revenge, and
cruelty.

1007. That from the hand of man (homo) is from his every
voluntary thim,% and/rr)??i the hand of the man (vir), his brother,
his every intellectual thing, is evident from the signification ff
man (homo)-, for the essential and life of man is his will, and

403

1008.] GENESIS.

such as is the will such is the man : and from the signification
of the man (nV), his brother; for the intellectual in man is
called man (vir), the brother, as was shewn above (no. 367).
"Whether the intellectual be true, or spurious, or false, it is still
called man (r('r), the brother; for the understanding is called
man (vir) (nos. ir)M, 265), and the brother of the will (no. 367).
The terms man (homo), and man (rij')>thc brother, ai'e here used
to denote the impure voluntary and the impure intellectual ;
because the subject here treated of is profanation, neither the
mention nor representation of which is tolerated in heaven, but
is instantly rejected. This is the reason why such mild expres-
sions are here used, and also why the sense of the words in this
verse is, as it were, ambiguous ; that it may not even be known
in heaven that such things are herein contained.

1008. That to Tequire the soul of man is to avenge profana-
tion, is evident from what was said in the preceding verse, as
well as from what is contained in this. For the subject treated
of is the eating of blood, which denotes profanation. Few
})er3ons know what profanation means, and still fewer what is
its punishment in another life. Profanation is of many kinds.
He who denies the truths of faith without the knowledge of
them, like the Gentiles who live out of the Church, does not
profane them ; but he profanes the truths of faith who is
acquainted with them — and still more if he acknowledges, talks
of, preaches, and persuades others respecting them — and yet
lives in hatred, revenge, cruelty, rapine, and adultery ; con-
tirming himself in these vices by passages of the Word, which
he perverts, and thereby inmierses in his filthy affections. He
it is who is guilty of profanation. And these are the things,
especially, which bring spiritual death to man. As may appear
from the consideration that in the other life things profane and
holy are entirely separate ; what is profane being in hell, and
what is holy in heaven. When such a man comes into the
other life, what is holy adheres to what is profane in every idea
of his thought, in the same manner as during the life of the
body; so that he cannot bring forth a single idea of what is
lioly, but there is seen, just as in the clear light of day, some-
thing profane adhering. Such is the perception of the ideas of
otliers in the other life. Tims, in every smallest particular of
wiiat he thinks, profanation is openly manifest. And as heaven
abhors profanation, it cannot be otherwise than that he should
2 be thrust down into hell. Scarcely any one is acquainted with
the nature of ideas. It is supposed to be a simple thing. But
in every single idea of thought there are innumerable things, in
divers ways conjoined, so as to be a certain form, and hence a
])ictured image of the man ; and this is fully perceived, yea,
even visilily, in the other life. Thus, for example, when the
idea of anv place occurs to the mind, whether it be a countrv, a
404

CHAPTER IX. 6. [1009, 1010.

city, or a house, then the form and image of all that he has ever
done there is produced at the same time to the sight of spirits
and angels. Or if the idea of a person occurs, against whom a
man has entertained hatred, then whatever he has thought,
spoken, or done against him, is presented at the same moment.
So is it with regard to all other ideas. As they spring up, all
and everything which may have heen conceived and improsseil
on the mind in relation to them, is made manifest. Thus, when
the idea of marriage presents itself, then, if the man has been
an adulterer, all the filth and obscenity of adultery, even of the
thought of it, present themselves; likewise all the false notions
by which he has confirmed himself in adulteries, whether from
sensual things or from rational things, or from the Word, and
the manner in which he has adulterated and perverted its truth,
recur. And, moreover, the idea of one thing flows into the idea 3
of another, and infects it, as a drop of ink cast into water
obscures the whole body of the water. Wherefore the spirit
is known by his ideas ; and, what is wonderful, there is in each
of them his image or likeness, which, when made visible, is so
deformed that it is horrible to behold. Hence it is evident
what is the state of those who have profaned things holy, and
the nature of their image, in the other life. Such profanation,
however, is by no means chargeable on those who have believed
in simplicity wdiat is contained in the Word, even if they have
believed what is not true ; for what is said in the Word
is expressed according to appearances (concerning which, see
no. 589).

1009. A-'erse 6. WJioso shcddcth mans Mood in man, his Hand
shall he shed ; for in the image of God made He man. 'To shed
man's blood in man signifies to extinguish charity. In (in)
man is with (apud) man. His hlood shall he shed signifies his
condemnation. Fo7' in the image of God made He 7??o?/, signifies
charity, which is the image of God.

1010. That to shed man's hlood in man signifies to e.xtinguisli
charity, and that in (in) man is with (apad) man, is evident
from the signification of blood given above, which is the lioliness
of charity ; and from the fact that it is called the blood of man
in man, or his internal life ; which is not in him, but with him.
For the life of the Lord is charity, which is not in man,l)ecan.s(!
man is filthy and profane, but with man. That to shal hlood ds
to do violence to charity, is ])lain from the passages of the Word
above quoted (nos. 374, 376), where it was shewn that viohjiicc
done to charity is called blood. To slied blood, in the sense of
the letter, is to kill ; but, in the internal sense, it is to bear
hatred against the neighbour. As the Lord teaches in Matthew : 2
"Ye have heard that it was said by tliem of old time. Thou shall
not kill, and whosoever shall kill sliall be in danger of the judg-
ment; but I say unto you, 'I'hat whosoever is angrg \\\t\\ his

405

J on.] GENESIS.

brother witliout a cause shall be in danger of the judgment " (v.
21,22). To he angry here signities to depart from charity, conse-
quently to be in hatred (as may be seen above, no. 357). He who
indulges in hatred not only lias no charity, but also does violence
to charity, that is, he sheds blood. For in hatred there is real
murder, as is evident from the considnration, that he who hates
another desires nothing more than his death, and he himself
Avould destroy him unless he were withlield by outward restraints.
Wherefore the slaying of a brother, and the shedding of his blood,
is hatred ; and being hatred, it is such in every single idea
against him. It is the same with profanation. He who profanes
tlie Word, as has been said, not only bears enmity towards the
truth, but also extinguishes or destroys it; as appears in the
other life from those who have been guilty of profanation. For
however upright, wise, and devout they may have externally
appeared while living in the flesh, in the other life they enter-
tain the most deadly hatred to the Lord, and towards all the
goods of love and truths of faith ; because these are contrary to
their intestine hatreds, extortions, and adulteries, which they
have veiled under an appearance of sanctity ; and because they
have adulterated such goods and truths in favour of themselves.
3 That blood denotes profanation, appears not only from the
passages above cited (no. 374), but also from the following in
Moses : " Whosoever of the house of Israel that killeth an ox,
or a lamb, or a goat, in the camp, or that killeth it out of the
camp, and bringeth it not unto the door of the Tabernacle of
the congregation, to offer an offering unto Jehovah, before the
Tabernacle of Jehovah, hlood shall be imputed unto that man ;
he hath shed hlood, and that man shall be cut off from among
his people " (Lev. xvii. 3, 4). To sacrifice in any other place
than upon the altar, which w^as near the Tabernacle, represented
profanation. For to sacrifice was holy ; but performed in the
camp or outside the camp, it was profane.

1011. That his hlood shall he shed signifies his condemnation,
is evident from what has been said before. It is according to
the sense of the letter that the shedder of blood, or the murderer,
is to be punished with death. But in the internal sense it
teaches that he wdio hears hatred against his neighbour, is by
that very hatred condemned to death, that is, to hell. As the
Lord also teaches in Matthew : " Whosoever shall say to his
brother, Thou fool, shall be in danger of hell fire" (v. 22).
When charity is extinguished, man is left to himself and to his
own proprium; and is no longer governed by the Lord by
means of internal bonds, which are of conscience, but by external
bonds, which are of law ; and which man makes for himself
that he may become rich and powerful. When these bonds,
therefore, become loosened, as in the other world, he plunges
into the extremest cruelty and obscenity ; consequently, into his
406

\

CHAPTER IX. 6. [1012, 1013.

own condemnation. That his blood sliall be shed wlio sliall liave
shed blood, is a law of retaliation with which the ancients were
well acquainted, and according to which they judged crimes
and misdemeanours, as is plain from many passages in the Word.
This law has its origin in the universal law, that no one should
do to another what he would not wish another to do to him
(Matt. vii. 12) ; and also in the fact, that according to the
general order which prevails in the other life, evil and falsity
punish themselves, so that each has within itself its own punish-
ment. And since the order is such, that evil punishes itself —
or, what is the same, that the evil man runs into the punish-
ment answering to his evil — from this the ancients derive their
law of retaliation ; which also is here signified by the words :
" Whoso sheddeth blood, his blood shall be shed," that is, he
rushes headlong into condemnation.

1012. The literal sense of the words, " Whoso sheddeth
man's blood in man, his blood shall be shed," is he who sheds
another's blood. In the internal sense, however, it is not another,
but charity in himself. Wherefore it is also said, " The blood
of man in man." Sometimes, when the literal sense treats of
two, it is understood, in the internal sense, as concerning one.
The internal man is man in man. Whoever, therefore, extin-
guishes charity, which is of the internal man, or rather is the
internal man himself, his blood shall be shed, that is, he is self-
condemned.

1013. That /(??' in the image of God made He man signifies
charity, which is the image of God, is a consequence of what
precedes. The subject treated of just before was charity, which
was signified by blood. And that it should not be extinguished,
was signified by the injunction, that blood should not be shed.
Here now follows the declaration that "In the image of God
made He man ; " from which it is evident that charity is the
image of God. It is scarcely known to any in the present day
what is meant by the image of God. The common notion is tlmt
the image of God was destroyed in the first man, whom they call
Adam, and that it consisted of a certain integrity of which they
are ignorant. There was, indeed, a state of integrity. For by
Adam, or Man, is meant the Most Ancient Church, which was u
celestial man, and had perception such as no Churcli lias since
enjoyed ; and therefore it was also a likeness of the Lord. A :
likeness of the Lord signifies love to Ilini. After this Church,
in process of time, had perished, tlu'ii the Lord creuUMl a new
Church, which was not a celestial, but a spiritual ('hurch, and
not a likeness, but an image of the Lord. An image signifies
spiritual love, that is, love towards the neiglil)our or charity (as
was also shewn above, nos. 50, 51). That this (church, by virtue
of spiritual love or charity, was an image of the Lord, appears
from this verse. And it also appears tliat charity itself is an

407

1013.] GENESIS.

image of tlie Lord, from the fact that it is said, "For in the
image of God made He man," signifying that charity itself did
this. That charity is an image of God, most clearly appears
from the very essence of love or charity. Nothing else but love
and charity can make a likeness and an image of any one. It
is the essence of love and charity of two to make as it were
one. When one person loves another as himself, and more than
himself, then lie sees the other in himself, and himself in tlie
other ; as may be known to any one if he only considers the
nature of love, or regards attentively those who love mutually.
For the will of the one is the will of the other. They are, as it
were, interiorly conjoined, and only distinct from each other as

3 to the body. Love to the Lord makes man one with the Lord,
that is, a likeness. Charity also, or love towards the neighbour,
makes man one with the Lord, but as an image. An image is
not a likeness, but according to the likeness. This oneness
arising from love is thus described by the Lord Himself in John :
" I pray that they all may be one, as Thou, Father, in ]\Ie, and I
in Thee, that they also may be one in us. And the glory which
Thou gavest Me I have given them, that they may be one, even
as we are one, I in them, and Thou in Me " (xvii. 20-23). This
oneness is that mystical union of which some think, and this
union is effected by means of love alone. Again : " Because I
live, ye shall live also. At that day ye shall know that I am in
My Father, and ye in Me, and lin you. He that hath My Com-
mandments and keepeth them, he it is that loveth Me. If a man
love Me, he will keep ]\Iy w^ords, and My Father w^ill love him,
and we will come unto him, and maJcc our abode with him"
(John xiv. 19-21, 23). From these words it is evident that it
is love which conjoins ; and that the Lord has His abode with
him who loves Him, and who also loves his neighbour. For this

4 is to love the Lord. This union, which makes an image and a
likeness, cannot be clearly seen on earth. But in heaven,
where from mutual love all the angels are, as it were, one, it is
very manifest. Each particular society there, consisting of many
angels, constitutes, as it were, one man ; and all the societies
together — or the universal heaven — -constitute one man; and
he is also called the Greatest Man (see nos. 457, 550). The
whole heaven is a likeness of the Lord, for the Lord is the all
in all therein. So also is each particular society ; and every
individual angel. The celestial angels are likenesses, and the
spiritual angels are images. Heaven consists of as many like-
nesses of the Lord as there are angels ; and this only through
mutual love, from the fact that each loves another better than
himself (see nos. 548-553). For the case is this : In order that
the general or whole heaven may be a likeness of the Lord,
it is necessary that every part of it, or each particular angel,
should be a likeness, or an image according to a likeness. For

408

CHAPTER IX. 7. [1014, 1015.

unless a whole consists, as it were, of parts like itself, it is not
a whole in which there is unity. From what has been said, it
may be clearly seen that it is love to the Lord and love towards
the neighbour which constitute a likeness and image of God ;
consequently that every spiritual regenerate man is an image of
Him, by virtue of love or charity, which is from the Lord alone.
And whosoever is in charity from the Lord, is also in integrity :
concerning which more will be said, by the Lord's iJiviue
mercy, hereafter.

1014. Verse 7. And you, he ye fruitful, and he multiplied;
he ye poured forth tqjon the earth, and he ye multiplied therein.
Be ye fruitful, and he viidtiplied, here, as before, signifies the
increase of good and of truth in the interior man. To he fruitful
is predicated of goods, and to he multijjlicd of truths. Be ye
poured forth ujjon the earth, and he ye midtiplicd therein, signifies
the increase of good and truth in the external man, which the
earth denotes. To he poured forth is predicated of goods; to he
raulti'plied , of truths.

1015. That he ye fruitful, and he midtiplied, signifies the
increase of good and of truth in the interior man ; and that to
be fruitful is predicated of goods, and to be multiplied of truths,
is evident from what was shewn above, at the first verse of this
chapter, where the same words occur. That tliis fruitfulncss
and multiplication were to be in the interior man, is evident
from the words which follow, where it is again said, he ye multi-
plied ; which repetition would be needless, because superfluous,
if there were not something peculiar in it, distinct from what was
signified by the former. iVom these considerations, and from
those which have been mentioned before, it appears that fructi-
fication and multiplication are here predicated of goods and
truths in the interior man. It is said in the interior man, be-
cause, as was shewn above, man, as to his reception of things
celestial and spiritual, which are of the Lord alone, is an in-
ternal man. But as to rational things he is an interior man, or
intermediate between tlie internal and the external. And as
to the affections of good, and the scientifics of the memory, lie
is external. That man is such was shown in wliat was i)rcmised
at the beginning of this cliapter (no. 978). That he is ignorant
of it, while he lives in the body, is because he is in cor])()rcal
things ; wlience he does not even know that there are interior
things, much less that they are thus distinct in onh'r. Yet, if
he will reflect, it may be sufhciently evident to liini that it is
so, while in thouglit he is withdrawn from tlie body, und, as it
were, thinks in liis spirit. TIjo reason why fructilication and
multiplication are predicated of the interior man, or of th(3
Kational, is because the activity of the internal man is not felt
in the interior man, except in a very general way. For there
rire indefinite particulars which constitute any general thing,

40'J

101 G, 1017.] GENESIS.

even the most general, in the interior- man. How innumerable
tliese particulars are, how the case is with regard to them, and
how they constitute this most general and obscure something,
may be seen from Avhat was said above (no. 545).

lOlG. That he ye ■poured forth tqwn the earth, and he ye innlti-
2)lied (herein, signifies the increase of good and of truth in the
external man, whicli is the earth; and that to be poured forth
is predicated of goods, and to be multiplied, of truths, is evident
from what has just been said, and from the signification of the
earth, as denoting the external man (concerning which, see
what is said and shewn at tlie first verse of this chapter, no. 983).

~ With regard to being poured forth upon the earth, and being
midtiplied therein, tlie case is this : With the regenerate man
nothing is multiplied in his external man ; that is, nothing of
good and truth becomes increased, except by the influence of
charity. Charity is as the warmth in the time of spring and
summer, which makes the various grasses, herbs, and trees to
grow. Without charity, or spiritual heat, nothing grows.
Wherefore it is here first said, Be ye poured forth upon the
earth ; which is predicated of goods which are of charity,
whereby good and truth are multiplied. Every one may
comprehend how this is. Nothing grows and multiplies in
man unless there be some affection. The delight of affection
not only makes it take root, but also grow. All things take

3 place according to the aspiration of affection. What a man
loves he willingly seizes upon, retains, and guards. So it is
with whatever favours any affection. And whatever does not
favour, man cares nothing for, regards as nothing, yea, rejects.
Such, then, as the affection is, such is the multiplication. And
as with the regenerate man there is an affection of good and
truth from charity, given by the Lord, therefore whatever
favours the affection of charity, that he seizes upon, retains,
and guards, and thus confirms himself in goods and truths.
This is signified by the words, " Be ye poured forth upon the
earth, and be ye multiplied therein."

1017. To shew that multiplication is such as is the affection,
take, for example, a man who receives as a principle the doctrine
that faith alone saves, even although he does no work of charity ;
in other words, that it saves him who has no charity. Such a
man separates faith from charity ; not only in consequence of
the principle held from infancy, but also l3ecause he imagines
that whoever should declare works of charity, or charity itself,
to be an essential of faith, and should thus live a life of piety,
must necessarily place merit in works. This, however, is a
false conclusion. He thus rejects charity, and regards its
works as of no account ; abiding only in an idea of faith, which
is no faith without its essential constituent, which is charity.
While he confirms this principle in himself he never acts from
410

CHAPTER IX. 8. [1018-1021.

the affection of good, but only from an aflection of delight, that
lie may live in the free indulgence of his lusts ; and he who
among them confirms it, by many considerations, does not do
it from an affection of truth, but for his own glory, that he
may be thought greater, more learned, and more exalted than
others, and thus be elevated among the rich and honourable.
Thus he acts from the delight of an aflection, which delight
causes a multiplication of things that confirm his opinions.
For, as was observed, such as is the affection, such is the nnilti-
plication. As a general truth, when a principle is false, it
necessarily leads to false conclusions. For all things conform
to their principle. Yea, as I know from experience — of which,
by the Lord's Divine mercy, I shall speak elsewhere — those
who confirm themselves in such principles respecting faith
alone, and are not in charity, care nothing about, and, as it
were, do not see, all that the Lord has so often said concerning
love and charity (as in Matt. iii. 8, 9 ; v. 7, 43-48 ; vi. 12, 15 ;
vii. 1-20 ; ix. 13 ; xii. 33 ; xiii. 8, 23 ; xviii. 21 to the end ;
xix. 19; xxii. 34-39; xxiv. 12, 13; xxv. 34-46; Mark iv.
18-20 ; ix. 13, 14, 20 ; xii. 28-35 ; Luke iii. 8, 9 ; vi. 27-30,
43 to the end; vii. 47; viii. 8, 14, 15 ;x. 25-28; xii. 58, 59;
xiii. 6-10; John iii. 19-21; v. 42; xiii. 34, 35; xiv. 14, 15,
20, 21, 23; xv. 1-18; xxi. 15-17).

1018. The reason why it is here again said. Be yc fruitful
and he multij)lied, in like manner as in the first verse of this
chapter, is because here is the conclusion ; and it is, that all
things would go on well, and be fruitful and multiply, if men
would not do what is signified by the eating and shedding of
blood ; that is, if they would not extinguish charity by hatred
and profanation.

1019. Verse 8. And God said to Noah, and to his sons vAth
him, sayiiui, signifies the truth of what follows concerning the
spiritual Church, which is meant by Noah and his sons with
him.

1020. That this is the signification of these words, is evident
from the fact that all things which are arranged in an historical
form, from the first chapter of Genesis to the account of Eber
in the eleventh chapter, have a different signification from what
is presented in the letter; and that the historical narratives
there are only constructed historical narratives according to the
custom of the most ancient people, who, when they would bear
witness to the truth of anything, were wont to say, that Jihovah
said. Here, however, the statement is, that Uod snid ; Itecausc
the subject here treated of is the spiritual Church; in like
manner when any truth was accomplished or came to
pass.

1021. That Nou/i, and his sons ici/h him, signify the Ancient
Church, was shewn above, and will also ai.])ear in tin' follnwiug

411

1022--1024.] GENESIS.

parts of this chapter ; wherefore it is unnecessary to dwell upon
the subject here.

1022. Verses 9, 10. And /, behold, I estaUish My covenant
with you, and with your seed after you ; and with every living
soul whicJi is with you, to the bird, to the beast, and to every wild
beast of the earth with you; from all that go forth, out of the
ark, even to every wild beast of the earth. And I, behold, I
establish My eovenant, signifies the Lord's presence in charity.
With you signifies with the regenerate spiritual man. And
with your seed after you signifies those who are created anew.
With every living sold which is with you signifies, in general,
all things that are regenerated with man. To the bird signifies
specifically, his intellectual things. To the beast, sj)ecifically,
his new^ voluntary things. To every wild beast of tlte earth, his
lower intellectual and voluntary things, which are from them.
With you signifies here, as before, what is \\\t\\ the regenerate
spiritual man. From all that go forth out of the ark signifies
the men of the Church. Even to every wild beast of the earth
signifies the men who are out of the Church.

1023. That, and I, behold, I establish My eovenant, signifies
the Lord's presence in charity, may appear from the significa-
tion of a covenant, concerning which see no. iG66, where it is
shewn that a covenant signifies regeneration, and, indeed, the
conjunction of the Lord with the regenerate man by love ; and
that the heavenly marriage is the very covenant itself ; and, con-
sequently, that the heavenly marriage is with every regenerate
man. How the case is with this marriage or covenant was also

2 shewn above. The heavenly marriage with the man of the Most
Ancient Church was in hisYolmitary proprium. But with the man
of the Ancient Church it was in his intellectual proprm??i. For
when the voluntary part of man had become altogether corrupt,
the Lord miraculously separated his intellectual proprium from
that corrupt voluntary part, and in his intellectual projyritim
formed a new will, which is conscience ; and into conscience
insinuated charity, and into charity, innocence ; and thus con-
joined himself with, or, what is the same, entered into covenant

3 with man. In so far as man's y olwntsiry propriion can be separ-
ated from this intellectual proprium, the Lord can be present
with liim, or conjoin Himself, or enter into covenant, with
him. Temptations and similar means of regeneration render
the voluntary proprimn of man quiescent, so as to become
as if it were nothing, and, so to speak, dead. In proportion
as this is effected, the Lord is enabled to act by means of the
conscience implanted in charity in man's intellectual proprium.
This, then, is here what is called a covenant.

1024. That with you signifies with the regenerate spiritual
man, is evident from what was said in several places above re-
specting Noah and his sons, as signifying the spiritual Church,

412

CHAPTER IX. 9, 10. [1025.

whicli succeeded the Most Ancient celestial Church. And as
they signify the Church, they also signify every man of the
Church, thus the regenerate spiritual man.

1025. That, icitli your seed after you, signifies those who are
created anew, is evident from the signification of seed, as well
as from what follows. It is manifest from the signification of
seed, because seed, in the sense of the letter, signities posterity,
and, in the internal sense, faitli. And since, as has been often
said, there is no faith except where there is charity, therefore
charity itself is meant by seed in the internal sense. It appears
from what follows, that the passage treats not only of the man
who is within the Church, but also of the man who is out of
the Church, thus of the whole human race. "Wherever there is
charity, even with nations the most remote from the Churcli,
there also is seed. Tor charity is heavenly seed. No man can
do anything good of himself, but all good is from the Lord.
Even the good which the Gentiles do is from the Lord, of whom,
by the Lord's Divine mercy, more will be said hereafter. That
the seed of God is faith, was shewn above (at no. 255). ]'>v
faith there, and in other places, is meant charity, from which
is faith. Eor no other faith is possible, which is truly faith,
but the faith of charity. The same is signified in other parts
of the Word where seed is mentioned. Thus, where the seed of
Abraham, or Isaac, or Jacob, is mentioned, it signifies love or
charity. For Abraham represented celestial love, Isaac spiritual
love — both of the internal man; and Jacob the same — but
of the external man. It is so not only in the prophetical
parts of the Word, but also in the historical. The historical
matters of the Word are not perceived in heaven, but the things
which are signified by them. The Word was written not only
for man, but also for angels. And while man reads the Word,
and receives thence no other than the literal sense, the angels
do not at the same time perceive the literal, but the internal
sense. The material, worldly, and corporeal ideas, which man
has while reading the Word, become, with the angels, spiritual
and celestial ideas. 'Thus, while man reads about Abraham,
Isaac, and Jacob, the angels never think of Abraham, Isaac, and
Jacob, but of the things which are represented, and thus signi-
fied, by them. In like manner, when he reads alniut Noah,
Shem, Ham, and Japheth, the angels know nothing of these
])ersons. Nor do they perceive anything but the Ancient
Church — the interior angels not even the (Jhurch, but the failh
of that Church, and, according to the series, the state of th<'
subjects treated of. So also when seed is mentioned in the
Word — as when here, on the subject of Noah, it is said that
a covenant should be established with Noah and his sons,
and with their .seed after them — the angels do not i)erc('iv(f
their posteritv, for there was no sur-h person as Nnah, that

41:3

102:..] GENESIS.

Lt'ing only the name of the Ancient Church ; but by seed
they understand charity, which was the essential of the faith
of that Church. Likewise, in the historical narratives con-
cerning Abraham, Isaac, and Jacob, where their seed is spoken
of, the angels never understand their peculiar posterity ; but
all in the universe, as well those who are within as those who
are out of the Church, with whom there is heavenly seed, or
charity. Yea, the interior angels perceive love itself, which is

4 heavenly seed in the abstract. That by seed is signified love,
and also every one who has love, is evident from the following
passages ; where concerning Abram, " Jehovah said. To thy seed
will I give this land " (Gen. xii. 7), and, " All the land which
thou seest, to thee will I give it, and to thy seed for ever ; and I
will make thy seed as the dust of the earth" (Gen. xiii. 15, IG).
They who are in the sense of the letter receive no other idea
than that by seed is meant the posterity of Abram ; and by
land the land of Canaan ; and this the more because that land
was given to his posterity. They, however, who are in the
internal sense, as the whole heaven is, by the seed of Abram
perceive nothing else than love ; and by the land of Canaan the
Lord's kingdom in heaven and on earth ; and by the fact that
the land was given to them only as representative (concerning
which, by the Lord's Divine mercy, more will be said elsewhere).
So also in another place it is written concerning Abram :
" And Jehovah brought him forth abroad, and said, Look now
toward heaven, and number the stars, if thou be able to number
them ; and He said unto him. So shall thy seed be " (Gen. xv. 5).
Here, likewise, as Abram represented love, or saving faith, by
his seed, in the internal sense, no other posterity is meant than

5 all in the universe who are in love. Again : " I will estaUisk
My covenant between Me and thee, and thy seed after thee.
And I will give to thee, and to thy seed after thee, the land
wherein thou art a stranger, all the land of Canaan for an ever-
lasting possession, and I will be their God. This is My covenant
which ye shall keep between Me and you, and thy seed after thee;
every male among you shall be circumcised " (Gen. xvii. 7, 8,
10). Here, in like manner, to establish a covenant signifies the
conjunction of the Lord with men throughout the universe, by
means of love ; which love was represented by Abram ; and
hence it is evident that by his seed are meant all in the universe
who are in love. The covenant here spoken of was circum-
cision; by which heaven never understands the circumcision
of the flesh, but the circumcision of the heart, or of those who
are in love. Circumcision was a representative of regeneration
by means of love, as is clearly explained in Moses : " Jehovah
God will circumcise thy heart, and the heart of thy seed, to love
Jehovah thy God with all thy heart, and with all thy soul,
that thou mavest live " (Deut. xxx. 6). From these words it is

4U

CHArTP:E IX. 9, 10. [1025.

evident what circiimcision is in the internal sense ; and there-
fore wherever circnmcision is mentioned it means nothing else
than love and charity, and the life from these. That by the 6
seed of Abraham are signified all in the universe in whom
there is love, is also manifest from the Lord's words to
Abraham and to Isaac. To Abraham, after he determined
to sacrifice Isaac, as he was commanded : " In blessing I will
bless thee, and in multiplying I will multiply thy seed as
the stars of the heavens, and as the sand which is upon the
shore of the sea, and thy seed shall possess the gate of thine
enemies, and in thy seed shall all the nations of the earth he
blessed" (Gen. xxii. 17, 18). Here it plainly appears that by
seed are meant all in the universe in whom there is love. As 7
Abraham represented celestial love, so Isaac represented spiritual
love. Wherefore by the seed of Isaac nothing else is signified
but every man in whom there is spiritual love or charity.
Concerning Isaac it is thus written : " Sojourn in this land, and
I will be with thee, and will bless thee ; for unto tliee, and unto
thy seed, I will give all these lands, and I will perform the oath
which I sware to Abraham thy father ; and I will cause thy seed
to be multiplied as the stars of heaven, and I will, give to thy
seed all these lands ; and in tliy seed, shall cdl the nations of the
earth he blessed " (Gen. xxvi. 3, 4, 24). Here it is plain that
by all nations are meant those who are in charity. Celestial
love represented by Abraham is as the father of spiritual love
represented by Isaac, for, as was shewn above, the spiritual is
born from the celestial. As Jacob represents the externals of ^"^
the Church, which exist from internals, he thus represents every-
thing in the external man whicli is derived from love and
charity ; therefore by his seed are signified all in the universe
with whom there is external worship in which is internal, and
who do works of charity in which there is charity from the
Lord. Concerning this seed it was said to Jacob, after he saw
the ladder in his dream, " I am Jehovah, the God of Abraham
thy father, and the God of Isaac; the land whereon thou
lie'st, to thee will I give it, and to thy seed; and thy seed
shall be as the dust of the earth ; and in tliee and in lh;i snd
sJudl all the families of the ground be blessed" (Gen. xxviii. l."..
14; xxxii. 12; xlviii. 4). That seed has no other siunilicalion, 9
may appear, in addition to the passages of the Word, adduced
above (no. 255), also from these. In Isaiah : " Thou, Israel, art
My servant, Jacob whom 1 have chosen, the seed of Abraham
My friend" (xli. 8). Here the subject treated of is th(i
regeneration of man, and Israel and Jacob, as is frecpicnlly
the case, are distinguished from each otlier. V>y Israel is sig-
nified the internal spiritual Church, and by Jacob the external of
the same Church ; and both are called the seed of Abraham,
that is, of the celestial Church, because the celestial, spiritual,

415

102G.] GENESIS.

and natural succeed each other. In Jeremiah : " I had planted
thee wholly a noble vine, a seed of truth; how then art thou
turned into the degenerate plant of a strange vine unto Me ? "
(ii. 21). The subject here is the spiritual Church, which is the
noble vine, whose charity, or the faith of charity, is called the

10 seed of truth. Again : " As the host of the heavens cannot be
numbered, neither the sand of the sea measured, so will I multiply
the seed of David My servant, and the Levites ministering unto
Me " (xxxiii. 22). Here the seed is plainly heavenly seed, for
by David is signified the Lord. It is known to every one that
the seed of David was not as the host of the heavens, which
cannot be numbered, nor as the sand of the sea, which cannot
be measured. Again: " Behold, the days come, saith Jehovah,
and I will raise Unto David a rigliteoiis branch, and He shall
reign king; He shall act intelligently, and shall execute judgment
and justice in the earth. In His days Judah shall be saved, and
Israel shall dwell confidently ; and this is His name which they
shall call Him, Jehovah our righteousness. "Wherefore, behold,
ihe days come, saith Jehovah, and they shall no more say,
Jehovah liveth, who brought up the sons of Israel out of the
land of Egypt ; but Jehovah liveth, wlio brought up, and who
led, the seed of the house of Israel out of the north country "
(xxiii. 5-8). Here the signification is entirely different from
what appears in the letter ; for David is not meant by David,
nor Judah by Judah, nor Israel by Israel ; but by David is
signified the Lord; by Judah, what is celestial ; and by Israel,
what is spiritual ; wherefore by the seed of Israel are signified

11 those who have charity, or the faith of charity. So in David:
" Ye who fear Jehovah, praise Him ; all ye seed of Jacob, glorify
Him; be in fear of Him, all ye the seed of Israel" (Psalm xxii.
23). Here also by the seed of Israel is meant the spiritual
Church. In'Isaiah : " The seed of holiness shall be the substance
thereof" (vi. 13). The subject here is remains, which are holy,
because from the Lord. Again : " I will bring forth a seed out
of Jacob, and out of Judah an inheritor of My mountains, and
Mine elect shall inherit it, and My servants shall dwell there "
(Ixv. 9). Here it treats of the celestial Church, both external
and internal. And again : " They shall not bring forth for
trouble, for they are the seed of the blessed of Jehovah, and their
offspring with them " (Ixv. 23). The subject here treated of is
the new heavens and the new earth, or the Lord's kingdom.
They who are therein, having been begotten or regenerated of
love, are called " the seed of the blessed of Jehovah."

1026. That, luith every living soul which is unth you, signifies
in general all things that are regenerated with man, may
appear from what precedes and follows, as well as from the
signification of living. Everything is said to live which receives
life from the Lord ; and the living soul is everything with the
416

I

CHAPTER TX. 9, 10. [1027-1030.

regenerate man which lives therefrom. For according to the life
which the regenerate man receives do the least things with him
Hve, both his rational things and his affections. This life
appears before the angels in every particular of his thought
and speech ; it is not so before man.

1027. That, to the bird, signifies, specifically, his intellectual
tilings, may appear from what has been said and shewn con-
cerning birds several times before (as at nos. 40, 776).

1028. That, to the beast, signifies, specifically, his new volun-
tary things, as is also evident from what has been said and
shewn several times before concerning beasts and their signi-
fication (as at nos. 45, 46, 142, 143, 246, 776).

1029. That, to evert/ icild beast of the earth, signifies his
lower intellectual and voluntary things which are from them,
appears also from what has been stated before concerning the
signification of the wild beast. There are with every man both
interior and exterior things. The interior are things rational,
here signified by the bird, and affections, which are signified by
the beast ; and the exterior are scientifics and pleasures, which
are here signified by the icild beasts of the earth. That by birds,
beasts, and wild beasts, these animals are not meant, but what
is living with the regenerate man, every one may know and
conclude from the consideration, that a covenant cannot be
entered into by God with brute animals. It is, nevertheless,
said, " I establish My covenant with every living soul that is
with you, to the bird, to the beast, and to every wild beast of
the earth with you." A covenant, however, may be established
with man, who, as to his interioi-s and exteriors, is therefon;
described by these animals.

1030. Thdit, from cdl that go forth out uf the art,-, signifies the
men of the Church, and that, to every wild beast of the earth,
signifies the man who is out of the Church, may appear from
the series of things in the internal sense. For all that weni
forth out of the ark were mentioned before. For example :
" Every living soul, to the bird, to the beast, and to the wild l)east
of the earth." Here it is again said : " From all that go forlii
out of the ark, to every wild beast of the earth." Thus the wild
beast of the earth is mentioned a .second time ; which repetition
would not have been made unless something else were herr
understood. Then also it follows: "And I estaldish My cove-
nant with you," which also was said before. Hence it is evident
that by those that go forth out of the ark are signified the
regenerate, or the men of the Church : and l»y tii(! wild beast of
the earth, all in the universe who are out of the ( 'hureh. The '-
wild beast of the earth, in the Word — when living things arc
not meant by it — signifies things which are more vilo. and par-
take more or less of the animal nature, and this according to tlie
subject treated of. When it is predicated of things which are in

VOL. I. 2 u 417

1031,10r,2.] GENESIS.

man, then the wihl beast of the earth signifies the lower things
wliich are of the external man and of the l)ody, as just before in
this verse ; thus the viler things in man. When it is predicated
of an entire society, which is called a composite man, or a com-
posite person, then the wild beast of the earth signifies those
who are not of the Church, because they are more vile ; and so
forth, after the manner of a predicate adapted to that which is
its subject. Thus it is written in Hosea : " In that day I will
make a covenant for them with the wild beast of the field, and
with the bird of the heavens, and with the reptile of the earth "
(ii, 18). In Isaiah: "The wild beast of the field shall honour
Me, because I have given waters in the wilderness " (xliii. 20).
And in Ezekiel : " Every bird of the heavens made its nest in
its boughs, and under its branches every wild beast of the field
brought forth, and under its shadow dwelt all great nations "
(xxxi. 6).

1031. Verse 11. And I establish My covenant with you; and
all flesh shall not be cut off any more by the luaters of a flood ;
and there shall be no more a flood to destroy the earth. And I
establish My covenant with you. signifies the Lord's presence
with all those who have charity. It refers to those who
go forth out of the ark, and to every wild beast of the earth,
that is, to men within the Church, and to men outside the
Church. And, all flesh shall not be cict off any more by the
waters of a flood, signifies that they should not perish like the
last posterity of the Most Ancient Church. And there shall be
710 more a flood, to destroy the earth, signifies that such a deadly
and suffocating persuasion should no more exist.

1032. That, and I establish My covenant with you, signifies
the presence of the Lord with all those who have charity, and
that it refers to those who go forth out of the ark, and to every
wild beast of the earth, that is, to men within the Church, and
to men outside the Church, is evident from what has just been
said. With regard to the truth that the Lord enters into a
covenant, or, in other words, by charity conjoins Himself with
those who are out of the Church, the case is thus. The man of
the Church supposes that none of those outside the Church, who
are called Gentiles, can be saved, because they have no know-
ledges of faith, and are therefore altogether ignorant of the Lord.
He says, that without faith, and without a knowledge of the
Lord, there is no salvation. Thus he condemns all who are out
of the Church. Yea, more, there are many such who are in
some particular doctrine, even who are in a heresy, and who
believe that none that are outside, or who are not of the same
opinion as themselves, can be saved. When, nevertheless, the
case is the very opposite. The Lord has mercy towards the
whole human race, and wishes to save all that are in the universe,

2 and to draw them to Himself. The Lord's mercy is infinite,
418

I

CHAPTER IX. 11. [1033.

and does not suffer itself to be limited to those few that are
within the Church, but extends itself to all througliout the
whole world. It is not their own fault that men are\orn out
of the Church, and are in ignorance of faith ; and no one is ever
condemned for not having faith in the Lord, from being irnwr-
ant of Him. Who that thinks aright would ever say, that the
greatest part of the human race is to perish eternally because
they were not born in Europe, where there are comparatively so
few ? Or who that thinks aright would say that the Lord could
suffer so great a multitude of human beings to be born tliat thev
might perish in eternal death ? This would be contrary to the
Divine, and contrary to mercy. And, besides, those who are
out of the Church, and are called Gentiles, live a much more
moral life than those who are within the Church, and far more
easily embrace the doctrine of a true faith. This may still
more plainly appear from souls in the other life. The worst of
all come from the so-called Christian M-orld, bearing deadly
hatred to the neighbour and to the Lord. Beyond all in the
whole world they are adulterers. But it is not thus with those
who are from other parts of the globe. For very many of
those who have worshipped idols are of such a disj^osition that
they have a horror of hatreds and adulteries. And they are
afraid of Christians, because they are of such a character, and
would fain torment every one. Yea, more, the Gentiles are
such that when they are informed by the angels concerning the
truths of faith, and that the Lord rules the universe, they readily
listen, are easily imbued with faith, and thus reject their idols.
Wherefore Gentiles who have lived a moral life, and in mutual
charity, and in innocence, are regenerated in the other life.
While they live in the world, the Lord is present with them in
charity and innocence ; for there is nothing of charity and
innocence except from the Lord. The Lord also gives them a
conscience of what is right and good, according to their religion,
and into that conscience He insinuates innocence and charity ;
and when innocence and charity are in the conscience, they
easily suffer themselves to be imbued with the truth of faith
from good. This the Lord Himself thus declared in Luke :
"Then said one unto Him, Lord, are there few that be saved {
And He said unto them, Ye shall see Abraham, and Isaac, and
Jacob, and all the prophets in the kingdom of God, but you
yourselves thrust out. And they shall come from the cast and
from the west, and from the north and from the south, and
shall sit down in the kingdom of God. And, behold, there an;
last which shall be first, and there are first which shall be last"
(xiii. 23, 28-30). By Abraham, Isaac, and Jacob, are here
meant all who are in love (as has hmm sliewn b('ff)r(').

1033. It was also said that the (ientiles are cndowcil with a
conscience of what is right and good, according to their religion.

4VJ

1034, lOr..".] GENESIS.

The case is thus. Conscience, in general, is either true, spurious,
or false. A ime conscience is that which is formed by the Lord
from the truths of faith. And when a man is endowed with
this, he fears to act contrary to the truths of faith, because he
would thus act against his conscience. Tliis conscience no one
can receive who is not in the truths of faith. Wlierefore, even
in the Christian world, there are not so very many who are thus
gifted. Eor every one sets up his own dogma as the truth of faith.
But still they who are regenerated receive conscience when tliey
receive charity. For charity is the fundamental constituent of

~ conscience. A sj^iirionscoiiscienee is that which is formed, witli
the Gentiles, out of that form of religion and worship into whicli
they were born and educated ; to act contrary to which, with
them, is to act against conscience. When this conscience is
founded in charity and mercy, and in obedience, then they are
in such a state as to be capable of receiving a true conscience in
the other life, which also they do receive ; for they love nothing

3 in preference to, or better tlian, the truth of faith. A false
ronsciencc is that which is formed not from internal things, but
from external, that is, not from charity, but from the love of self
and of the world. Eor there are some who seem to themselves
to act against conscience when they act against the neighbour,
and also then appear, to themselves, to be inwardly tormented,
when in fact the reason is, because they perceive in thought that
their life, their honour, their fame, their wealth, or their gain is
endangered, and that thus they themselves are injured. Some
derive such a kind of tenderness of heart by hereditary descent,
and some acquire it from themselves ; but it is a false conscience.

1034. That, and. all flesh shall not he cut off any more hy the
waters of a flood, signifies that they should not perish like the
last posterity of the Most Ancient Church, is evident from what
has been said before respecting the antediluvians wlio perished.
These are they who were cut off by the waters of the tiood.
It was shewn above (no. 310), how the case was, namely, that
the last posterity of the Most Ancient Church was of such a
nature, that when their voluntary part became corrupt, their
intellectual part also, at the same time, became corrupt; so that
witli them the intellectiial part could not be separated from their
voluntar}^ and a new will formed in the intellectual ; for so did
the two parts of their mind cohere. That as this was foreseen,
it was also provided by the Lord that with man the intellectual
])art might be separated from his voluntary, and so renewed.
And as it was thus provided that man should not afterwards
exist of such a quality as this antediluvian race, therefore it is
here said, that all tlesh should no more be cut off" by the waters
of a flood.

1035. Th^t, and there shall he no more a flood to destroy th e
earth, signifies that such a deadly and suffocating persuasion

420

CHAPTER IX. 12, i:!. [1036-1038.

should no more exist, is evident from tlie signification of the
blood with reference to the antediluvians who perished (spoken
of above) ; and from their direful persuasions (concerning which
see nos. 311, 563, 570, 581, 586) ; as also from what is said of
the succeeding Church called Noah ; and, moreover, from tiie
things which follow concerning the rainbow.

1036. Verses 12, 13. And God said, This is the token of the
covenant which I give hetiveen Me and you, and every living sonl
that is with you, during the generations of the age. I have given
My bow in the cloud, and it shall be for a token of the covenant
betiveen Me and the earth. And God said signifies that it was
so. This is the token of the covenant signifies a symbol of the
Lord's presence in charity. Which I give betiveen Mc and yon
signifies the Lord's conjunction with man by means of charity.
A7id betiveen every soid that is with you signifies, as before, all
things with man, that are regenerated. During the generations
of the age signifies all who are created anew for ever. / have
given My boic in the cloud signifies the state of the regenerate
spiritual man, which is like the rainl)o\v. The eland signifies
the obscure light in which the spiritual man is in comparison
with the celestial man. And it shall he for a token of the eovr-
nant betiveen Me and the earth, signifies, as before, a symbol of
the Lord's presence in charity. The earth here denotes the
proprium of man. All these things relate to the regenerate
spiritual man, or the spiritual Church.

1037. That, and God said, signifies that it was so, has been
said and shewn before. For to say, or the saying of God or
Jehovah, signifies that it is so. As the most ancient people
arranged the things of the Church in the form of a history,
when they wished to affirm that a thing was so, they said,
" God said," or " Jehovah said," and this was with them a form
of asseveration and confirmation.

1038. That this is the token of the covenant signifies a proof of
the Lord's presence in charity, is evident i'rom the signiticatii»n
of a covenant and of the token of a covenant. That aeovemint
signifies the Lord's presence in charity, was shewn aljove (at
chap. vi. 18, and ver. 9 of this chap.). It is evident from the
nature of a covenant, that the covenant is the T/)rd's presence
in love and charity. Every covenant is for the sake of conjunc-
tion, that they who are united liy the covenant ni:iy live in
mutual friendshi)), or in love, llenci^ marririgo also is caHcd m
covenant. The Lord's conjunction with man cannot be. clfcctcd
except in love and charity. For the Lord is Love itself and
Mercy, and desires to save every one, and with mighty ])0\ver to
attract every one to heaven, that is, to Himself. Hence every one
may know and be convinced that it is imixissiblefor any one to
be conjoined with the Lord except ])y means of that wliich llf
Himself is; that is, unless he become like tiic Lord, or make one

421

1038.] GENESIS.

with Hiiu ; in other words, unless lie love the Lord in return, and
love his neighbour as himself. By this means alone conjunction
isetlected. This is the very essence itself of a covenant. And
when conjunction is thus effected, it plainly follows that the Lord
is present. The actual presence of the Lord is, indeed, with
every man; but it is nearer or more remote just according to his

2 approach to love, or distance from love. Since the covenant
is the conjunction of the Lord with man by means of love, or,
what is the same, the Lord's presence with man in love and
charity, therefore it is called in the Word, a covenant of peace.
For peace signifies the kingdom of the Lord, and the Lord's
kingdom consists in mutual love, in which alone is peace.
Thus it is written in Isaiah : " The mountains shall depart
and the hills be removed, but My mercy shall not depart from
thee, neither shall the covenant of My peace be removed, saith
Jehovah, that hath mercy on thee " (liv. 10). Here mercy, which
is of love, is called the covenant of peace. In Ezekiel : " I will
set up one shepherd over them. My servant David, and he
shall feed them; he shall feed them, and he shall be their
shepherd, and I will make with them a covenant of 'peace " (xxxiv.
23, 25). Here by David is evidently meant the Lord. His
presence with the regenerate man is described by His feeding

3 them. Again, in the same prophet : " David My servant shall
be king over them, and they all shall have one shepherd.
Moreover, I will make a covenant of peace with them ; it shall
be an everlasting covenant with them, and I will place them,
and cause them to be multiplied, and will set My sanctuary in
the midst of them for evermore. And I will be their God, and
they shall be My people " (xxxvii. 24, 26, 27). Here, likewise,
by David is meant the Lord ; by a sanctuary in the midst of
them, is meant love ; and by His being their God, and they His
people, is meant the Lord's presence and conjunction in love,
which is called a covenant of peace and an everlasting covenant.
In Malachi : " Ye shall know that I have sent this command-
ment unto you, that My covenant might be with Levi, saith
Jehovah of hosts. My covenant with him was of lives and of
peace, and I gave them to him with fear, and he shall fear Me "'
(ii. 4, 5). Levi in the highest sense denotes the Lord, and
consequently, the man who is in love and charity ; and therefore
the covenant of lives and of peace with Levi is in love and

4 charity. So in Moses, concerning Phinehas it is said : " Behold,
I give unto him My covenant of peace, and he shall have it, and
his seed after him, even the covenant of an everlasting priest-
hood" (Xum. XXV. 12, 13). By Phinehas here is not meant
Phinehas, but the priesthood represented by him ; which, like
all the priesthood of that Church, signified love and all things
of love. Every one knows that PJiinehas had not an ever-
lasting priesthood. Again : " Jehovah thv God, God Himself,

422

\

CHAPTER IX. 12, 13. [1038.

tlie faithful God, keeping the covenant and mercy vjith them that
love Him and keep His Commandments, to the thousandth
generation" (Deut. vii. 9, 12). Here it is very evident that
the Lord's presence with man, in love, is the covenant. For it
is said that it is with them that love Him and keep His Com-
mandments. As the covenant is the Lord's conjunction with 5
man by love, it follows that it is also by all things of love ;
such as are the truths of faith, which are called Command-
ments. For all the Commandments, yea, the Law and the
Prophets, are founded on this one single law — that men should
love the Lord above all things, and their neighbour as them-
selves, as appears from the Lord's own words (Matt, xxii.
34-40 ; Mark xii. 28-34). Wherefore the tables, on M-hich the
Ten Commandments were written, are called the Talks of the
Covenant. As the covenant or conjunction is by means of the
laws or precepts of love, it was also by means of the laws of
society established by the Lord in the Jewish Church, whicli
are called testimonies ; as well as by the rituals of the Church,
enjoined by the Lord, which are called statutes. All these are
said to belong to the covenant, because they relate to love and
charity. Hence it is written concerning king Josiah : " The
king stood upon a pillar, and made a covenant before Jehovah, to
walk after Jehovah, and to keep His Co^nmandments, and His
testimonies, and His statutes, with all the heart, and with all the
soul, to perform the words of this covenant " (2 Kings xxiii. 3).
From these considerations it is now evident what a covenant is ; 6
and that the covenant is internal. For the Lord's conjunction
with man is effected through the internals, and not through
externals separate from the internals. The externals are merely
types and representatives of the internals. As the action of
a man is a representative type of his thought and will ; and
as a work of charity is a representative type of the charity
within, in the soul and mind. Thus, all the rituals of the
Jewish Church were types representative of tlie Lord ; and
consequently of love and charity, and of all things wliich are
therefrom. The covenant and conjunction are therefore eflected
through the internals of man. The externals are only the
tokens of the covenant, as they are also called. That the
covenant or conjunction is effected througli t\w. internals, is
very evident from the Word. Thus it is written in Jeremiah :
" Behold, the days come, saith Jehovah, that I will inak(! a vrm
covoiant with the house of Israel and with the house of Jndah ;
not according to the covenant which I made with their fallicrs,
which My covenant they brake ; but this is the covnuint whi(ih
I will make with the house of Israel ; after those days, / vnU
pnt My lav) in the midst of them, and write it on their hearts "
(xxxi. 31-33). The subject here treated of is anew Church.
It is plainly declared that the very essential covcniant is

1039.] GENESIS.

through the internals, and, indeed, in the conscience ; on wliich
is inscribed the hiw, all which, as was said, is of love. That
externals are not the covenant, unless the internals are ad-
joined to them, so that by the union they act as one and the
same cause ; but that they are tokens of the covenant, that
througli them, as through representative types, the Lord might
be kept in remembrance, appears from the fact, that the Sabbath
and circumcision are called tokens of the covenant. That the
Sabbath is so called appears in Moses : " The children of Israel
shall keep the Sahhath, to observe the Sahhath, throughout their
generations, for a jKrpetical covenant. It is a token between Me
and the children of Israel for ever" (Exod. xxxi. IG, 17). And
that circumcision is so called, appears in the same : " This
is Ml/ covenant which ye shall keep between Me and you, and
thy seed after thee ; every male among you shall be circumcised.
And ye shall circumcise the Hesh of your foreskin, and it shall
be for a token of the covenant between Me and you " (Gen. xvii.
10, 11). Hence, also, blood is called the blood of the covenant
(Exod. xxiv. 7, 8). On this account, chiefly, external rites were
called tokens or signs of the covenant ; as by means of them
men could be kept in remembrance of interior things, that is,
of the things which they signified. The rites of the Jewish
Church were all nothing else but signs or tokens of the cove-
nant. Thus whatever served to remind them of interior things
was called a sign. As the binding of the chief Commandment
on the hand and on the forehead, enjoined in Moses : " Thou
shalt love Jehovah thy God with all thy heart, and with all thy
soul, and with all thy might ; and these words thou shalt bind
for a sign upon thy hand, and they shall be as frontlets between
thine eyes" (Deut. vi. 5, 6, 8 ; xi. 13, 18), Here the hand
signifies the will, because it denotes power. For power is of the
will. Erontlets between the eyes signify the understanding.
Thus the sign signifies the remembrance of the chief Command-
inent, that is to say, of the law in a summary, that it should be
continually in the will and in the thought ; in other words, that
there should be the presence of the Lord, and of love, in every
wish and in every thought. Such is the presence of the Lord,
and of mutual love from Him, with the angels. Of this con-
tinual presence, and its nature, something will be said, by the
Lord's Divine mercy, in the following pages. Likewise the
words here, This is the token of the covenant tvhich I gave between
Me and you ; I have given My boiv in the cloud, and it shall be
for a token of the covenant between Me and the earth, signify
that the sign is no otlier than a proof of the Lord's presence in
charity ; thus a memorial with man. How the bow in the
cloud came to be this evidence and memorial, will, of the Lord's
Divine mercy, be shewn in the following pages.

1039. That, ivhich I give between Me and you, signifies the
424

CHAPTER IX. 12, 13. [1040, 1041.

Lord's conjunction with man by means of charity, is evident
from what has now been said of the covenant and the token of
the covenant. The covenant is the Lord's presence in charity.
Betxmen Me and you is conjunction tlierefrom. To give is to
cause that it be.

1040. That, and every living soul that is icith you, signifies all
things with man, that are regenerated, appears i'rom the signi-
fication of the living soid (explained at ver. 10). For, as was
said, the soul in the Word signifies all life ; as well the internal
as the external life of man ; and also of animals ; from the fact
that they signify those things that are in man. The living soul,
however, is properly what receives life from the Lord, that is,
wliat is regenerate, because this alone lives. And since the soul
signifies both internal and external life with man, the living soul
signifies in one complex all that is regenerated in man. Man
possesses both voluntary and intellectual things most distinct
from each other ; and wuth a living man all and each of the
things thence are living. The case is thus : Whatever a man
is, such are all and each of the things belon«in<i; to him. Life
Itself, in general, is in each individual thing. For from each,
as from its own particulars, the general exists. Otherwise
nothing general could ever exist. For it is called general
because it exists from particulars. Therefore w'hat a man's life ~
is in general, such is his life in the particulars ; yea, in the
veriest individual constituents of his inclination and intention
or will ; and in the veriest individual constituents of his thought,
so that he cannot have the smallest part of an idea in which
there is not a similar life. As, for example, he who is of a
haughty disposition, is haughty in every least effort of his will,
and in every least idea of his thought. He that is covetous, is
covetous in like manner. He who hates his neighbour, so hates
likewise. Thus he who is stupid, is stupid in every least tiling
of his will, and in every least thing of his thought ; and he wIki
is insane, is thus insane. As this is the case with man, there-
fore in the other life his quality is known from a single idea
only of his thought. When man is regenerated, then all and .>
each of the things with him are regenerated, that is, have life;
and this in proportion as his voluntary proprium, which is
defiled and dead, could be separated from the new will and
understanding, which he receives from the Lord. Wherefore,
as it here treats of the regenerate man, the living soul denotes
all that he has which is regenerated, this being, in general, all
that belongs to his will and understanding, as well interior as
exterior. They are denoted above (ver. lU) by the bird, the
beast, and the ivild least of the earth ; for it is said, " I eslaltlish
My covenant with every living soul, to tlui bird, to the beasi,
and to the wild beast of tiie earth."

1041. That, during the generations of the age, signifies all

420

1042.] GENESIS.

who are created anew for ever, is evident from the signification
of the generations of the age. Generations are posterities, which
arc derived from their predecessors and from their parents,
IVie age is what is perpetual. As it here treats of those things
wliich are regenerated, therefore by the generations of the age
are meant those who thence are being perpetually regenerated,
or created anew. Eor everytliing in the internal sense is pre-
dicated according to the subject treated of.

1042. / have r/ivcn My how in the cloud, signifies the state
of the regenerate spiritual man, which is like the rainbow. It
may appear surprising that a token of the covenant in the
Word should be a bow in the cloud, or rainbow ; since this is
produced by the modification of the solar rays when falling upon
drops of rain, and, unlike the other signs of the covenant in
the Church, mentioned above, is a purely natural phenomenon.
That it does, however, represent regeneration, and denote the
state of the regenerated spiritual man, can only be known by
those who are permitted to see, and thereby to know the reason
of it. The spiritual angels, who have all been regenerate men
of the spiritual Church, when presented to view in the other
life, have an appearance like the rainbow about the head. And
as these rainbows agree perfectly with the state of the angels,
their quality is hence discernible in heaven and in the world of
spirits. The reason why the likeness of a rainbow appears, is,
that their natural things, corresponding to their spiritual, pre-
sent such an appearance. It is a modification of spiritual light
from the Lord in their natural things. It is these angels who
are said to be born again of water and of the Spirit ; but the
celestial angels are those who are said to be regenerated by fire.
"■ In natural things the case is thus. In order that colour may
exist there must be a something dark and light (obscurum et
niveuni), or black and white, in which, when the rays of light
from the sun fall upon it, the colours may appear, by the
modification of the inflowing rays of light, according to the
various proportion of light and dark, or black and white.
Some of the colours derive more or less from the dark or black,
and some more or less from the light or white. Hence arises
their diversity. So it is comparatively in spiritual things.
Here the dark is the intellectual proprium of man or falsity ;
and the black is his voluntary 'propriiim, or evil, which absorb
and extinguish the rays of light ; and the light and white are
the truth and good which man thinks that he does of himself,
which reflect and cast back from themselves the rays of light.
The rays of light which fall on them, and, as it were, modify
them, are from the Lord, as from the Sun of wisdom and
intelligence. For the rays of spiritual light are nothing else ;
nor are they from any other source. It is because natural
things correspond to spiritual, that when what is around the
426

CHAPTEE IX. 12, 13. [1043.

regenerate sxjiritual man, in the other life, is thus presented
to view, it appears like a bow in the cloud. And this bow is a
representation of the spiritual things in his natural things.
The regenerate spiritual man has an intellectual proprium,
into which the Lord insinuates innocence, charity, and mercv.
And according to the reception of these gifts by the man, is
the appearance of his rainbow when presented to view ; it
being more beautiful in proportion as his voluntary proprium
is more removed, subdued, and reduced to obedience. To the
prophets, while they were in the vision of God, there also appeared
a bow as in a cloud. It is written in Ezekiel : " Above the
expanse, which was over the heads of the cherubim, there was
the likeness of a throne, as the appearance of a sapphire stone,
and the likeness as the appearance of a man upon it. And 1
saw, as it were, the appearance of a burning coal, as the appear-
ance of fire, round about within it, from the appearance of his
loins even upwards ; and from the appearance of his loins even
downwards, I saw, as it were, the appearance of fire, and it had
brightness round about. As the appearance of the how (hat is
in the cloud in the day of rain, so was the appearance of the
brightness round about. This was the appearance of the
likeness of the glory of Jehovah " (i. 26-28). It must be clear
to every one, that it was the Lord who thus appeared, and also
that by Him was represented heaven. For He is heaven, that
is, the all in all of heaven. He is the Man here spoken of.
The throne denotes heaven. The burning coal as the ajjpearance
of fire from the loins upwards denotes tb.e Celestial of love.
The brightness of fire round about from the loins downwards,
as the bow in the cloud, is the Celestial-spiritual. Thus the
celestial heaven, or the heaven of the celestial angels, was repre-
sented from the loins upwards ; and the spiritual heaven, or the
heaven of the spiritual angels, from the loins downwards. For,
in the Greatest ]\Ian, the parts below the loins, even l>y the way
of the feet to the soles, signify natural things. Hence also it is
evident that the natural things of man, thus enlightened by
spiritual light from the Lord, appear like a bow in the cloud.
A similar appearance was also seen by John (concerning which,
see Apoc. iv. 2, 3 ; x. 1).

1(M3. That a cloud signifies the obscure light in which the
spiritual man is in comparison with tlie celestial man, may ai)p(;ar
from what has just been said concerning the ])0w. For the l)ow,
or the colour of the l)ow, never apjiears except in a cloud. The
dark {ohscururn) itself, as was said, through which the rays of th(!
sun glisten, is what is changed into colours. Thus tlu; colour is
according to the dark {ohscvrmn) which is touched by the bril-
liancy of the rays. The case is similar witli the spiritual man.
The dark {ohscurnm) with him, which is liere calleil a (•h)n(l, is
falsity, or, what is tlie same, his intellectual 7>;v7>r((^///, into which

427

1043.] GENESIS.

jjroprium, when innocence, charity, and mercy are insinuated by
the Lord, tlien this cloud is no Ioniser seen as falsity, but as an
appearance of truth together with truth from the Lord. Hence
there is a likeness of the coloured bow. It is a certain spiritual
modification wliich can never be described ; and which, unless it
be perceived, on the part of man, by means of colours and the way
in which they arise, I do not know whether it can be explained

: to his apprehension. The quality of this cloud with the regener-
ate man may be known from his state before regeneration.
Man is regenerated by means of what he believes to be the truths
of faith. Every one supposes his own dogma to be the truth, and
from thence receives a conscience. Wherefore, after he has
received a conscience, to act contrary to those things which
are impressed upon him as the truths of faith, is with him to
act against conscience. Such is every regenerate man. For
many are regenerated by the Lord, holding every kind of dog-
matic belief. And when they are regenerated, they do not then
receive any immediate revelation, only what is insinuated into
them by means of the Word and the preaching of the Word.
But inasmuch as they receive charity, the Lord by means of
charity operates on their cloud. Thence there arises light
as when the sun glances on a cloud ; which thence becomes
brighter and is variegated with colours. Thus, also, there appears
in the cloud the likeness of a bow. The greater the tenuity of
the cloud, therefore, that is, the more it consists of truths of
faith, intermingled, the more beautiful is the bow ; and the more
dense the cloud, that is, the fewer the truths of faith of which
it consists, the less beautiful is the bow. Innocence adds much
of beauty ; there is thence, as it were, a living splendour in the

.5 colours. All appearances of truth are clouds, in which a man is
while he is in the sense of the letter of the Word ; for in the Word
truths are expressed according to appearances. But when a man
believes the Word in simplicity, and has charity, although he
remain in appearances, this cloud is comparatively light and rare.
In this cloud a conscience is formed by the Lord with the man
who is within the Church. All ignorances of truth are also
clouds, in which a man is when he does not know what the
truth of faith is ; in general, when he does not know the Word,
and still more when he has not heard of the Lord. In this cloud
a conscience is formed by the Lord with the man who is out of
the Church ; for in ignorance itself there can be innocence, and
thus charity. All falsities also are clouds. But these clouds are
the darkness which is with those who have a false conscience,
spoken of above, or with those who have no conscience. These
are the qualities of clouds in general. As regards their quantity,
so great are the clouds with man and so dense, that if he knew,
he would wonder that the rays of light from the Lord could ever
shine through them, and that man could be regenerated. He
428

CHAPTER IX. 12, 13. [1044.

who thinks that he has a cloud of the least magnitude very often
has one of the greatest ; and he who believes' that he has the
greatest has one that is less. Such clouds are with the spiritual 4
man. But with the celestial man they are not so great ; heeause
he is in love to the Lord. And this love is implanted in hi.s
voluntary part, and therefore does not receive conscience, like
the spiritual man ; but a perception of good, and thence of truth,
from the Lord. When the voluntary part of man is such thai
he can receive the rays of celestial flame, his intellectual part is
thence enlightened ; and from love he knows and perceives all
things that are truths of faith. His voluntary part is then like
a little sun, from which the rays flow into his intellectual pan.
Such was the man of the Most Ancient Church. IJut when the
voluntary part of man becomes altogether corrupt and hellish,
and therefore a new will, which is conscience, is formed in his
intellectual part — as was the case with the man of the Ancient
Church, and as is the case with every regenerate man of the
spiritual Church — then there is a dense cloud. For he ouijht
to learn what is true and good, and has no ability to perceive
whether they are so or not. And then also falsity, which is
the dark part of the cloud, continually flows in from his black
voluntary part, or by means of it from hell. This is the reasoji
v/hy the intellectual part can never be enlightened with the
spiritual man as it is with the celestial man. Hence it is that
a cloud here signifies the obscure light in which the spiritual
man is in comparison with the celestial man.

1044. That, and it shall he for a token of the eovenant hetwern.
Me and the earth, signifies a proof of the Lord's presence in
charity, is evident from what was said before ; and that the earth,
here signifies moxi & proprium, appears from the internal sense,
and from the very series of the things treated of. For it wa.s
said before, "This is the token of the covenant between i\Ie and
you, and every living soul that is with you," by which is signi-
fied whatever is regenerate. Ikit here it is expressed otherwise,
"It shall be for a token of the covenant between Ale and the
earth." From this circumstance, and also from the repetition
of the expression, "a token of the covenant," it is evident that
something else is here signified ; and this, indeed — that tin-
earth is that wliich is not regenerate, and which cannot Ix- re-
generated, that is, man's voluntary propriuin. For the regener- -
ate man as to his intellectual part is the Lord's, but \w is as to
his voluntary part his own. And these two parts in the s|)irituai
man are opposite. But the voluntary part of man, although it
is opposite, cannot but be present. Indeed, all that i.s obscun*
in his intellectual part, or all the density of his chjud, is from
it, and continually flows from it. And the more it flows
in, the more dense is tlui cloud in his intellectual part; but in
proportion as it is removed, the cloud becomes attenuated.

429

] 045-1047.] GENESIS.

lloiioe it is that I)}' the earth licre is signified man's 2^^oprh(m.
That besides many other things, tlie eartli signifies man's cor-
poreal part, was shewn above. The case is this. It is like
two who have before been conjoined by a covenant of friendship,
as the will and the understanding were with the man of the
Most Ancient Church. When the friendship is broken, and
enmity arises — as came to pass when man altogetlier corrupted
liis vohnitary part — and a covenant is entered into again ; then
I lie part at enmity is presented as if there were to be a covenant
with it. Yet the covenant is not with it, because it is altogether
opposite and contrary ; but is with what flows from it, as
lias been said, that is, with the intellectual ^jroprium. The
token or sign of the covenant is, that in proportion as the
Lord is present in the intellectual proprium, in the same pro-
portion will the voluntary proprium be removed. These are
altogether like heaven and hell. The intellectual part of the
regenerate man, from the charity in which the Lord is present,
is heaven ; his voluntary part is hell. In the proportion that
the Lord is present in heaven, hell is removed. For of himself
man is in hell. Of the Lord he is in heaven. And he is con-
tinually elevated from hell into heaven ; and in proportion as
he is elevated his hell is removed. The token or sign that the
Lord is present is, therefore, that the voluntary proprium of
man is removed. This removal is effected by temptations, and
Ijy many other means of regeneration.

1045. What has already been adduced relates to the regener-
ate spiritual man, or the spiritual Church. What now follows
relates to man in general. Afterwards, specifically, the man
who is capable of being regenerated will be considered.

1046. Verses 14, 15. And it shall he, in beclouding Mi/self
vnth a cloud over the earth, and the boiv is seen in the cloud, that
I will remeviber My covenant u^hich is between Me and you, and
every living soid in all ficsh ; and the ivaters shall no more become
a fiood to destroy cdl Jlesh. And it shcdl be, in beclouding Myself
with a cloud over the earth, signifies when, on account of man's
voluntary pi^oprium, the faith of charity does not appear.
And the bow is seen in the cloud signifies, when yet man is such
that he can be regenerated. That I will remember My covenant
which is between Me and you signifies the Lord's mercy, specific-
ally, towards the regenerate, and those who are capable of being
regenerated. And every living soul in all Jlesh signifies the
whole human race. And the waters shcdl no more become a flood
to destroy all flesh signifies that man's intellectual part should
no longer be capable of imbibing such a persuasion as to cause
him to perish like the posterity of the Most Ancient Church.
These tldngs relate to all men in general.

1047. And it shall be, in beclouding Myself vnth a cloud over
the earth. That this signifies when, on account of man's voluu-

430

CHAPTER IX. 14, 15. [1048, 1049.

tiiTj projjrium, the faith of charity does not appear, is evident
from what was said just above respecting the earth, or man's
voluntary _?>ro^rmm ; namely, that it is of such a character as to
be continually infusing into his intellectual part what is obscure
or false, by which it is beclouded, and made to give birth to
every falsity. This may be seen plainly enough from this con-
sideration, that self-love and the love of the world, which are of
man's will, are nothing but hatred. For in proportion as any
one loves himself he hates his neighbour. As these loves are
thus contrary to heavenly love, it cannot be but that there con-
tinually flows in from them such things as are contrary to
mutual love ; all which, in the intellectual part, are falsities.
From them is all its obscurity and darkness. Falsity beclouds
truth, as a thick cloud does the light of the sun. And as falsity
and truth cannot abide together — any more than darkness and
light — it hence evidently follow^s that the one must retire as
the other approaches. Now, as this takes place alternately, it
is therefore here said, " In beclouding the earth with a cloud ; "
that is, when on account of the voluntary proprium, the faith
of charity, or truth, and the good therefrom, does not appear ;
still less good, and the truth therefrom.

1048. And the hoiv is seen in the cloud. That this signilies
when yet man is such that he can be regenerated, is evident
from the signification of a bow in the cloud ; whicli is a token
or evidence of regeneration, as was said before. "With regard
to the bow in the cloud, moreover, the case is thus. What is
the character of a man, or of the soul after the death of the body,
is instantly known. By the Lord it is known from eternity ;
and what it will be to eternity. By the angels it is instantly
perceived what he is, on a man's first arrival in the other world.
There is a certain sphere exhaling, as it were, from his character,
or from all things that pertain to him. And this sphere, won-
derful as it may seem, is of such a nature, that it is thence
perceived in what faith and what charity he is. This sphere,
when it so pleases the Lord, becomes visible in the I'orm of a
bow. But of this, by the Lord's Divine mercy, more will Ik;
said hereafter. Hence it is evident that by the bow, when il
is seen in the cloud, is here signified man, when he is such thai
he can be regenerated.

1049. That I will remember My covenant which is hctwccn Mc
and you. That this signifies the Lord's mercy in particular
towards the regenerate, and those who are cajtaltle of being
regenerated, hence follows of course. For, with the Lord, to
remember is to be merciful. It cannot be said of the Lord that
He remembers; because He knows all and everything from
eternity. But it can be said of Him that He is merciful ;
because He knows that man is of such a nature, as was said,
that his vroprium is infernal, and that it is his very hell. For

'431

10r>0.] GENESIS.

1)V his voluntary proprium he is in communication with hell.
< in this account, and from its own nature, the froprimn desires
nothing more earnestly than to precipitate itself into hell. Nor
is it content with this, but wishes also to draw all others in the
universe along with it. Because man of himself is so diabolical,
and the Lord knows this, it is evident that to remember the
covenant is nothing else than to be merciful, and, by Divine
means, to regenerate, and with mighty power to draw towards
heaven, in so far as man is of such a nature as to render this
possible.

1050. That, and every living soul in alljiesh, signifies the whole
human race, is proved by the signification of a living soul and
ui all fiesli. Man is called a living soul from the living principle
that is in him. For it is impossible for any man to live, especially
to live as a man, if he have not something living within him ;
that is, unless he have something of innocence, charity, and
mercy ; or something therefrom of a similar kind, or at least
emulons of being such. This portion of innocence, charity, and
mercy, man receives from the Lord during infancy and child-
hood; as may be seen from the states of infants and children.
What man then receives is treasured up within him, and is called
in the Word Bemains, which are of the Lord alone with man,
and give him the capacity of becoming truly a man on his
arrival at adult age (but more may be seen on this subject above,

2 nos. 468, 530, 560-563, 576). That the states of innocence,
charity, and mercy, which man has in infancy and childhood,
enable him to become a man, is evident from the consideration
that, unlike the brutes, he is not born into any exercise of life,
but has all and every least thing to learn ; and what he learns
becomes l)y use habitual, and thus, as it were, natural to him.
He cannot even walk or speak unless he be taught ; and so it is
with all the other actions which habit renders, as it were, natural
to him. So is it also with regard to the states of innocence,
charity, and mercy, with which he likewise becomes imbued in
infancy. And unless these were present with him he would be
nmch viler than the brute. These states, however, are not
learned by man, but received as a gift from the Lord, by whom
t hey are preserved in him. And these, together with the truths
of faith, are what are called Remains, which are of the Lord
alone. In proportion as man in adult age extinguishes these
states, he becomes dead. When man is regenerated, these states
are the beginnings of regeneration, and he is led into them ; for,
as was said before, the Lord operates by means of Bemains.

3 These Bemains with every man are what are here called every
living soul in all flesh. That all flesh signifies every individual
man, and thus the whole human race, may appear from the sig-
nification of flesh everywhere in the Word ; as was shewn above
(no. 574), and may be seen in Matthew: "Except those days

432

CHAPTEE IX. IG. [1051-105:1.

should be shortened there should nofcsk be saved " (xxiv. 22 ;
Mark xiii. 20). In John : " Jesus said, Father, glorify Thy Son ;
as Thou hast given Him power over all flesh " (xvii. 1, 2). And
in Isaiah : " The glory of Jehovah shall be revealed, and all flesh
shall see it " (xl. 5). And again : " All flesh shall know that I,
Jehovah, am thy Saviour" (xlix. 2G).

1051. That, the waters shall no more Iccovie a flood to destroj/
all fl.esh, signifies that man's intellectual part should no more
be capable of imbibing such a persuasion, as to cause him to
perish, like the last posterity of the Most Ancient Church, is
evident from what has been frequently said and shewn before
concerning the waters of the flood, and the antediluvians who
perished ; namely, that with them not only the voluntary part
was destroyed and became infernal, but even the intellectual
part, so that they were incapable of regeneration, tliat is, of
having a new will formed in their intellectual part.

1052. Verse 16. And the how shall he in the cloiul ; and I see
it, to reme77iher the everlasting covenant heticeen God and every
living soid in all flesh, ivhich is upon the earth. And the how
shall he in the cloud signifies his state. And I see it signifies
that it is such that he can be regenerated. To remc'niher the ever-
lasting covenant signifies that tlie Lord can be present with him
who is in charity. Between God and every living soid in edlfles/i,
tvhich is upon the earth, signifies every man who is capable of
receiving the gift. These things relate, in particular, to the man
who is capable of being regenerated.

1053. And the how shall he in the cloud. That this signifies
his state, is evident from what has been previously said re-
specting the bow in the cloud ; where it was shewn that the man
or the soul in the other life is known among the angels by his
sphere. 'And this sphere, as often as it seems good to the Lord,
is represented by colours like those of the rainbow ; with a dif-
ference according to the state of each as to faith towards the
Lord, thus as to the goods and truths of faitli. In the other lifi;
colours ai'e presented to the sight which in brilliancy and splen-
dour immensely exceed the beauty of those that are seen on
earth. Each colour represents something celestial and s]iiritual.
These colours are from the light which is in licaven, and I'rom
the variegation of spiritual light, as was said above. The angels
live in so bright a light tliat the light of this world is as nothing
in comparison with it. The light of heaven, in whicii the angels
dwell, in comparison with the light of this world, is as the light
of the sun at noonday to that of a candle, which becomes invis-
ible, and as nothing, when the sun rises. In heaven there is
both celestial and spiritual light. Celestial light is com])arat-
ively as the light of the sun, and spiritual light as the light of
the moon; but with every difference, according to the state (if
the angel receiving the light. And this is also the case with

VOL. I. 2 E 433

10:.4-10:.7.] GENESIS.

colours, because they are derived from lij^lit. The Lord Him-
self is a sun to the heaven of the celestial angels, and a moon
to the heaven of the spiritual angels. These things are incredible
to those who have no conception of the life -which souls live
after death, but yet they are most true.

1054. That, and I sec it, signifies that it is such that he can
be regenerated, is evident from the consideration, that to see
any one, when it is predicated of tlie Lord, is to know his quality.
For the Lord knows all I'rom eternity, and has no need to see
what they are. When man's state is such that he can be regenerT
ated, the Lord is said to see him, and to lift up His counten-
ance upon him ; but when he cannot be regenerated, then the
Lord is no longer said to see, or to lift up His countenance upon
him, but to turn away His eyes or His countenance ; althougli it
is not the Lord who turns Himself away, but man. Hence it
is that where before it treats of the whole human race, of whom
t'lere are mau}^ who cannot be regenerated, it is not said, " When
1 see the bow in the cloud," but " When the bow is seen in the
cloud " (ver. 14). It is the same with the expression " to see,"
when predicated of the Lord, as with " to remember," which in
the internal sense signifies to have mercy (concerning which,
see above, nos. 840, 1049 ; see also what was said in no. 626).

1055. That to remember the everlasting covenant signifies that
the Lord can be present with him who is in charity, appears
from what has been said and shew- n above respecting the signi-
fication of a covenant, namely, that no other covenant is ever-
lasting but love to the Lord and love towards the neighbour.
This is everlasting, because it is from eternity to eternity. The
whole heaven is founded in love ; yea more, so is ail nature.
For nothing of union or conjunction exists in nature, whether
it be animate or inanimate, which does not derive its origin
from love. All that is Natural exists from the Spiritual, and
the Spiritual from the Celestial, as was said above. And hence
in all and everything, love, or the likeness of love, has been im-
planted. With man alone there is not love, but its contrarv ;
because man has destroyed in himself the order of nature. But
when he can be regenerated, or restored again to order, and
receive mutual love, then there is a covenant or conjunction by
means of charity, which is the subject here treated of.

1056. That, between God and every living soul in all flesh,
which is v.pon the earth, signifies with every man to wdiom it
can be given, may appear from what was said above, namely,
that it here treats of those who are capable of being regenerated.
AVherefore none others are signified by every living soul in all
flesh.

1057. Averse 17. And God said to Noah, This is the token of
the covenant lohich I establish beticeen Me and all flesh which is
upon the earth. And God said to Noah signifies that this should

434

Im- ~

CHAPTER IX. 17. [1058, 105D.

be known to the Church. This is the token of the covenant which
I establish hetvjcen Me and all flesh that is ^ipon the earth, sifjni-
ties that there should be evidence of the Lord's presence in
charity, not only with the man of the Church, but also with
the man who is out of the Church.

1058. That God said to Noah signifies that this should be
known to the Church, is evident from the series of things, which
does not appear except from the internal sense. In this sense
they are thus connected. First, it treats of the regenerate
spiritual man within the Church ; secondly, of all men univers-
ally ; thirdly, of every man who is capable of being regenerated.
Here is the conclusion, namely, that tlie (Jhurch should know
this. That N"oah is the Church has been shewn before ; and,
indeed, that he is here the spiritual Church in general, is
evident from the fact that Noah alone is named. " "What he
should know now follows.

1059. That, this is the sign of the covenant ivkich I establish
betiveen Me and cdl flesh that is upon the earth, signifies that
there should be a proof of the Lord's presence in charity, not
only with the man of the Church, but also with the man who
is out of the Church, is evident from the signification of all flesh,
which is every man, consequently the whole human race. Tiial
it denotes the whole human race, both within the Church and
out of the Church, appears not only from the fact that it is said
" all flesh," but also from the fact that it is not said, as l»efore,
the "living soul in all flesh ;" and still more evidently from the
addition of the words, " tliat is upon the earth." That the Lord 2
is equally present in charity with those who are out of the
Church, and are called Gentiles, as with those who are M'ithin
the Church, may be seen above (nos. 932, 1032). Yea, he is more
])resent with them, because there is not so great a cloud in
their intellectual part, as there is in general with those who are
called Christians. For the Gentiles being ignorant of the
Word, and not knowing what is meant by the Lord, liave cdn-
sequently no kno\vle(lge of the truth of faith. Hence their
cloud is not contrary to the Lord, and contrary to the truth of
faith. Such a cloud can be more easily dis])ersed when they are
enlightened. But the cloud with Christians is contrary to the 3
Lord, and contrary to the truth of faith. And this cloud is so
dense that it is darkness; and wlien hatred is in i)]aeeof eliai-ity
it is thick darkness. It is still worse witli these wjio ])rf)fane
the truths of faith, which the Gentiles cannot do, because they
live in ignorance of them. For no one can ])rofane that, ns to
the quality and existence of which he is in ignorance. 'J'liis is
the reason why more Gentiles are saved than Christians; which
also the Lord has declared (Luke xiii. 23, 2H ;;0 ) ; and, nK)re-
over, that all their infants are of the Lord's kingdom (Matt,
xviii. 10, 14 ; xix. 14; Luke xviii. 10).

435

1OG0-10G3.] GENESIS.

lOGO. Verse 18. And the sons of KoaJi, who iccnt forth out (f
the. (trie, were Shem, and Ham, and Ja^hcth; and Ham is the
father of Canaan. The sons of Koah, ivho went forth out of
the ark, signify those who constituted the Ancient Church.
Who went forth out of the ark signifies, who are regenerated.
Slieni signifies the internal Church. Ham signifies the Churcli
corrupted. Japhetli signifies the external Church. And Ham
is the fatlier of Canaan signifies that from the corrupted Church
there arose a worship in externals without internals, which is
signified by Canaan.

lOGl. That the sons of Noali, icko went forth out of the ark,
signify those who constituted the Ancient Church, and that
those tclio u-ent forth out of the ark are those who are regener-
ated, is evident from all that follows ; from which also it will
appear how the case is.

1062. That Shem signifies the internal Church, Ham the
Church corrupted, and Jafheth the external Church, will also
appear from what follows, when the character of each is de-
scribed. In the Ancient Church, as in every other, there were
those who were internal men, those who were corrupt inter-
nally, and those who were externally. The internal are those
who make charity the principal constituent of faith ; the in-
ternally corrupt are those who make faith without charity the
chief part of their faith ; and the external are those who think
little about the internal man, but yet do {jjra'stant) the works
of charity, and observe witli fidelity and devotion the appointed
rites of the Church. Besides these three kinds of men, there
are no others who are to l)e called members of the spiritual
Cliurch. And because they were all men of the Church, they
are said to go forth out of the ark. Those who were internal
men in the Ancient Church, that is, who made charity the
chief constituent of faith, were called Shem ; but those who
were corrupt internally, that is to say, who made faith without
charity tlie principal part of faith, in the Ancient Cliurcli, were
called Ham ; and those who were external, and thought little
about the internal man, but still performed {prccstiterunt)
works of charity, and faithfully and devoutly observed the
appointed rites of the Church in the Ancient Church, were
called Japheth. The character of each is treated of in what
follows.

10G3. That, Ham is thefatlter of Canaan, signifies that from
the corrupted Church there arose a worship in externals without
internals, which is signified by Canaan, is likewise evident from
what follows. For the contents of this verse are the intro-
duction to the things following. That Ham signifies the Church
corrupted, that is, those who make faith separate from charity
the chief part of religion, is evident from David : " He smote all
the first-born in Egypt, the beginning of strengths in the tents
436

CHAPTER IX. 19. [1064-106G.

(tf Ham" (Psalm Ixxviii. 51). By the first-born of Egypt Avas
represented faith without charity. That faith is called The first-
born of the Church, may be seen above (nos. 352, 367) ; and that
it is therefore called the beginning of strength, as here in David,
may be seen in Genesis (xlix. 3) ; where Pteuben, because he was
the first-born of Jacob, represented faith, and is called tlie
beginning of strength. The tents of Ham denote the worshij)
therefrom. That tents signify worship, may be seen above
(no. 414). Hence Egypt is called the land of Ham (Psalm cv.
23, 27 ; cvi. 22). Such as were called Ham in the Ancient -
Church, because they lived in the indulgence of all their lusts,
only prating that they could be saved by faitli however the^'
might live, appeared to the ancients to be black from the heat
of their lusts. Hence they were called Ham. Ham is said to
be the father of Canaan, because such men care nothing about
liow a man lives if he only frequent the sacred ordinances.
For they still wish for some kind of worship. The only wor-
ship witl] them is external. Internal worship, which is of
charity alone, they reject. Hence it is said, Ham is the fatkcr
of Canaan.

1064. Verse 19. These three are the sons of Noah ; and hi/
them was the whole earth overspread. These three arc the sons of
Noah signifies these are the three kinds of doctrines wliich are
those of the Churches in general. And hj them was the irhole
earth ocerspread signifies that from them were derived all doc-
trines, both true and false.

1065. That these three are the sons of Noah signifies that
these are the three kinds of doctrines, which are those of the
Churches in general, was explained just above. There are,
indeed, innumerable doctrines less universal; but more uni-
versal kinds are not possible. They who neither acknowledge
charity, nor faith, nor external worship, are not of any Church.
They are therefore not here treated of, because the subject
here is the Church.

1066. That, hy them was the v.hoh earth overspread, signifies
that from them were derived all doctrines, both true and false,
is evident from the signification of the earth. The term earth
(terra), in the Word, is used witii various meanings. In a
universal sense it denotes tlie place, or region of the eartli,
where the Church is, or where the Church was. As the land
(terra) of Canaan, the land of Judah, the land of Israel. 'I'hns,
universally, it denotes all who are of the Church. For the
term earth is used on account of tlie man who dwells therein,
as is also known in common discourse. In ancient times,
therefore, when they made mention of t]t.e whole earth, th(;y A\(\
not mean the whole hal)itable j^lobe, ])ut only tlie earth where
the Church was, and thus the Church itself, as may ai>])ear fi-«tm
the followiu'^ passages from the AN'ord. IL is written in Isaiah :

•^ ^ ° 437

lOGG.] GENESIS.

" Jehovah maketh the earth empty ; in emptying He will empty
the land ; the earth shall mourn, it is confounded ; the earth
also is defiled under the inhabitants thereof; therefore tlie
curse consunieth the earth; therefore the inhabitants of the
rarth are burned, and few men left. The cataracts from on
high are opened, and the foundations of the eaiih are moved ;
in breaking the earth is broken ; in breaking to pieces the earth
is broken to pieces ; in moving the earth is moved. The ea^ih
shall reel to and fro like a drunkard, and shall be shaken like
a cottage ; and the transgression thereof shall be heavy upon
it; and it shall fall and not rise again" (Isa. xxiv. 1, 3-G,
18-20). The earth denotes the people who dwell therein, and
indeed the people of the Church, and thus the Church itself,
and the things of the Church which were vastated ; of whicli,
when vastated, it is said that they shall be emptied and moved,
that they shall reel to and fro like a drunkard, be shaken, and
■ fall, and not rise again. That by the earth is signified man,
and consequently the Church, which is of man, appears from
Malachi : " All nations shall call you blessed ; for ye shall he a
delightsome land (terra) " (iii. 12). That it denotes the Church
is evident from Isaiah : " Have ye not understood the founda-
tions of the earth I" (xl. 21). The foundations of the earth
here are the foundations of the Church. Again : " Behold, I
create new heavens, and a new earth " (Ixv. 17 ; Ixvi. 22 ; Apoc.
xxi. 1). Xew heavens and a new earth denote the Lord's
kingdom and Clmrch. So in Zechariah : " Jehovah who
stretcheth forth the heavens, and foundeth the earth, and
formeth the spirit of man in the midst of him " (xii. 1). Here
also the earth denotes the Church. As also above : " In the
beginning God created the heaven and the earth" (Gen. i. 1);
" The heavens and the earth were finished" (ii. 1) ; " These are
the nativities of the heaven and the earth" (ii. 4). In each
case it denotes the Church, which was created, formed, and
made. In Joel : " The earth quaked before Him, the heavens
trembled; the sun and moon became black " (ii. 10); speaking
of the Church and the things of the Church ; which being
vastated, the heavens and earth are said to be moved, and the
sun and the moon — that is, love and faith^to become black.
3 And in Jeremiah : " I beheld the earth, and lo, it was void and
empty, and the heavens, and they had no light " (iv. 23). The
earth here signifies man, in whom there is nothing of the
Church. And again : " The v:hole land shall be desolate,
yet will I not make a consummation ; for this shall the earth
mourn, and the heavens be black " (iv. 27, 28). Here likewise
the Church is spoken of, the exteriors of wdiich are the earth,
and the interiors the heavens ; which are said to be black and
to have no light, when there are no longer any wisdom of good
and understanding of truth. Then ako the earth is void and
438

CHAPTER IX. 20. [lOGT, 1068.

empty ; and in like manner the man of the Chnrcb, who ouglit
to be a Church. That elsewhere by the whole earth is also
meant the Church only, appears in Daniel : " The fourth
beast shall be the fourth kingdom in the earth, which shall l)e
diverse from all kingdoms, and shall devour the u-holc eartJi,
and shall tread it down and break it in pieces" (vii. 23). The
whole earth is the Church and those things which arc of the
Church. For the Word does not, like profane writings, treat of
monarchial powers, but of the holy things and states of the
Church, which are signified by the kingdoms of the earth. So 4
in Jeremiah : " A great whirlwind shall be raised up from the
sides of the earth, and the slain of Jehovah shall be at that,
day from the end of the earth even iinto the end of the earth "
(xxv. 32, 33). Here from the end of the earth to the end of
the earth, denotes the Church, and all that is of the Churcli.
And in Isaiah : " The vAoU earth is at rest, and is quiet ; they
l)reak forth with singing" (xiv. 7). Here the whole earth
denotes the Church. And in Ezekiel : " As the vlwle earth
rejoiceth" (xxxv. 14). Heie also the whole earth means the
Church. Again in Isaiah: "I have sworn that the waters of
Noah shall no more go over the earth'' (liv. £•). Here the
earth denotes the Church ; for the Church is the subject treateil
of in this passage. As the earth, in the Word, signifies the
Church, it also signifies what is not the Church. For to every 5
such expression there are contrary or opposite senses ; as, for
example, the different lands {terra') of the Gentiles : in general,
all lands {terrce) out of the land {terra) of Canaan. Therefore
the earth is also taken to denote people, or man, out of the
Church ; and hence to denote the external man, his will, his
jn'oprium, and so on. It is rarely used in the Word to denote
the whole habitable globe, unless it then signifies the whoh;
human race, as to their state, whether of the Church or not of
the Church. And as the earth is what includes the groinul,
which also is the Church, and the ground is what contains tli*;
field ; therefore this is an expression signifying— because ii.
involves — many things. But what it signifies apjiears from
the matter, which is treated of, and of which it is predicated,
as from its own subject. Hence it now appears, that hern by
the whole earth, which was overspread by the sons of Noah,
is not signified the entire haljitable globe, or the whole hnmau
race, but all the doctrines, both true and false, which lH'lon-''d
to the Churches.

1067. Verse 20. And Noah began to he a man (vii-) of th>'
firound, and he planted a vineyard. Noah began to be a wan of
the ground signifies, in general, man instructed in the doctrinalH
of faith. And he 'planted a r/megard signi(i(!S tlu" Church
from them. A vineyard denotes the Spiritual Church.

1008. Noah he<ian. ti> he a nam (vir) >>/' th'' ground. 'I'hat

43')

10G9.] GENESIS.

lliis signifies, in general, man (homo) instructed in the cloctriiiiils
of faith, is evident from the signification of the ground (see
above, nos. 2G8, 56G), which is the man of the Church, or, what
is the same, the Church. For that there may be a Church, man
must be a Church. The Church is called the ground from the
fact that it receives tlie seeds of faith, or the truths and goods of
faith. The ground is distinguished from the earth — which, as
has been shewn, also signifies the Church — as faith is from
charity. As charity is the continent of faith, so the earth is what
embraces the ground. When, therefore, the subject treated of
is the Church in general, it is called the earth ; but when the
Church in particular is treated of, it is called the ground, as in
this instance ; for the general is a complex of the things which
are from it. The doctrinals which the man of the Ancient
Church possessed were, as has been said, from the revela-
tions and perceptions of the Most Ancient Church, which had
been preserved, and in wdiich they had faith ; as we at this
• lay have in the Word. These doctrinals were their Word.
Wherefore, that Xoah began to be a man (vir) of the ground
signifies man (homo) instructed in the doctrinals of faith.

1069. T\\?Lt ho jAanted a vineyard signifies the Church from
them, and that a vineyard is the spiritual Church, is evident
from the signification of a vineyard. In the Word, Churches
are often described by gardens, and also by the trees of the
garden ; and they are likew^ise so named on account of their
fruits, which signify the things of love and charity. Hence it
is said that a man is known by his fruit. The comparisons of
Churches with gardens, trees, and fruits, arise from representa-
tions in heaven, where gardens of inexpressible beauty are
sometimes presented to view, according to the spheres of faith.
Hence, also, the celestial Church w^as described by a paradisiacal
garden, wdierein w^ere trees of every kind ; and by the trees of
the garden were signified the perceptions of that Church, and
by their fruits every kind of goods, which are of love. But the
Ancient Church, because it was spiritual, is described by a
vineyard, on account of its fruits, which are grapes; which
represent and signify the works of charity ; as is evident from
2 many passages of the Word. Thus it is written in Isaiah : " I
will sing to my well-beloved a song of luy beloved, of his vine-
yard. My beloved had a vineyard in the horn of a son of oil ;
and he fenced it, and suirounded it with stones, and planted it
with a noble vine, and built a tower in the midst of it, and also
cut out a wine- press therein ; and he expected that it should
bring forth grapes, and it brought forth loild grapes. And now,
O inhabitant of Jerusalem, and man of Judah, judge, I pray,
Ijetwixt me and my vineyard. The vineyard of Jehovah Zebaoth
is the house of Israel " (v. 1-7). The vineyard here is the
Ancient, thus the spiritual, Church ; and it is expressly said that
440

CHAPTER IX. 20. [1069.

it is the house of Israel. For hv Israel, iu the Word, is signified
the spiritual Church, and by Judah the celestial Church. So in
Jeremiah : "Again I will build thee, and thou shaltbe built, U
virgin of Israel ; thou shalt be again adorned with thy tabrets,
and shalt go forth in the dances of them that make merry. Thou
shd.]t jet 2)lci)it Tinci/ards in the monntams of Samaria" (xxxi.
4, 5). Here the vineyard denotes the spiritual Church ; and the
subject treated of is Israel, by whom, as M-as said, is signified tiiu
spiritual Church. In Ezekiel : " When I shall have gathered 3
the house of Israel from the people, they shall dwell upon the
earth in confidence, and shall build liouses, and p/«''^ vinc-
i/ards" (xxviii. 25, 26). Here the vineyard stands for the
spiritual Church, or Israel ; and to plant vineyards is to be
instructed in the truths and goods of faith. In Amos : " I have
smitten you with blasting and mildew ; the caterpillar shall
devour your gardens, anci your vineyards, and your fig-trees,
and your olive-yards. Tiius will I do to thee, 0 Israel " (iv. 9,
1 2). Gardens denote the things which are of the Church ; vine-
yards, the spiritual things of the Church ; fig-trees, the natural
things ; and olive-yards, the celestial things. Tiius they denote
those things which are of the spiritual Church, or Israel.
Again, iu the same prophet : " I \i\\\ bring again tlie captivity of
My people of Jerusalem, and they shall build the waste cities,
and inhabit them, and they shall ^:»/a?i^ vinci/ards, mid drink tlu*
irme thereof; they shall also make gardens, and eat the fruit of
tliem" (ix. 14). To plant vineyards denotes the planting of a
s]»iritual Church. Thus the vineyard stands for the spiritual
Church, or Israel. As a vineyard signifies the spiritual Chui'cii, 4
so also does the vine. For the vine is of the vineyard. The
relation is like that of the Church and the man of the Churcli ;
M'herefore it is the same thing. It is written in Jeremiah : " Is
Israel a servant ? Is he home-born ? Why is he made a spoil ^
I Imd 23l(intcd thee wliolly a noble vine, a seed of truth, and how
art thou turned into tlie degenerate plants of a .strnnf/e vine
unto Me ?" (ii. 14. 21). The vine denotes the spiritual Church,
or Israel. In Ezekiel : " Take thou up a lamentation upon the
])rinces of Israel. Thy motlier is like a vine in thy likeness,
])lanted by the waters ; fruitful and full of Ijoughs, by reason of
many waters " (xix. 1, 10). The vine here denotes the Ancient
sjiiritual Church, which is the motlier; thus it denotes Israel, and
therefore it is said also, "In tliy lilceness." In Hosca : " Isnud
is an empty vine, he bringetli forth Iruit like liimsclf " (x. 1).
The vine denotes the spiritual Church, or Israel; licrt', that
(Jhurch desolated. Again, in the same iu-o]»het: " () I.srael,
return to Jehovah thy God. I will 1)0 as the dew to Israel.
They that dwell under his shad<nv shall return ; they shall re-
vive the corn, and bbjssom forth as a vine; the renicniltrance
<if liiin shall l)e as the wine (jf Leliaiion " (\iv. 1, o, 7). Ib-re

441

1070,1071.] GENESIS.

the vine is the spiritual Clmrcli. or Israel. So in Moses:
" Until Shiloh shall come, binding his loal to tlie vine, and the
son of his ass to the noble vine" (Gen. xlix. 10, 11); speaking
prophetically of the Lord, and the vine and the noble vine de-
noting spiritual Churches. The Lord's parables concerning the
labourers in the vineyards likewise signilied spiritual Cliurches
(Matt. x.x. 1-16; xxi. o3-44 ; Mark xii. 1-12; Luke xx.
0-1 G). As the vine signifies the spiritual Church, and the
chief thing of the spiritual Church is charity, in which the Lord
is present, and by M'hich He conjoins Himself to man, and by
whicli He alone operates every good ; therefore the Lord com-
pares Plimself to a vine, and describes the )nan of the Church,
or the spiritual Church, in these words in John : " I am the
true Vine, and My Father is the Vinc-dresser. Every branch in
Me that hearcth not fruit He taketh away: but every brancli
that heareth fruit He will prune it, that it may bring forth
more fruit. Abide in Me, and I in you. As the branch cannot
bear fruit of itself except it abide in the vine, no more can ye
except ye aljide in Me. / am the Vine, ye are the branches :
he that abideth in Me, and I in him, the same bringeth forth
much fruit : for without Me ye can do nothing. This is ]\Iy
Commandment, That ye love one another, as I have loved
you" (xv. 1, 2, 4, 5, 12). Hence may be seen the nature of
the Spiritual Church.

1070. Verse 21. And he drank of the wine, and ivas drunken ;
and he was uncovered, in the midst of his tent. And he drank
tlie loine signifies that he wished to investigate the things of
faith. And was drunken signifies that he thence fell into errors.
And he was uncovered in the midst of his tent signifies the per-
versions tlierefrom. The midst of the tent denotes the chief
thing of faith.

1071. That he drank the wine signifies that he desired to
investigate the things of faith, is evident from the signification
of wine. A vineyard, or the vine, as has been shewn, denotes
the spiritual Church, or the man of the spiritual Church. The
grape, and bunches and clusters of grapes, are the fruit of the
vine, and signify charity and the things of charity. But wine
signifies the faith from it, and all the things of faith. Thus
the grape is the Celestial of that Church, and wine its Spiritual.
The former, or the celestial, as has often been said before, is of
the will ; and the latter, or the spiritual, is of the understand-
ing. That he drank of the wine signifies that he desired to
investigate the things of faith — and this by reasonings — is
evident from the fact that he was drunken ; that is, that he fell
into errors. For the man of this Church had not perception
like the man of the ^lost Ancient Church, but was obliged to
learn what was good and true by means of the doctrinals of
faith collected from the perception of the Most Ancient Church,

442

CHAPTER IX. 21. [1071.

and preserved. And these doctrinals constituted the Word of
that Church. These doctriuals of faith, hke the "Word, were
such, in many instances, that without perception they coukl not
be believed. Tor spiritual and celestial things infinitely tran-
scend the human capacity; and hence comes reasoning. He,
however, who is not willing to believe such things before lie
comprehends them, can never believe ; as has been repeatedly
shewn before (see nos. 128-130, 195, 196, 215, 232, 233). That 2
grapes, in the Word, signify charity and the things of charity,
and that w^ine signifies the faith therefrom, and the things of
faith, is evident from the following passages. In Isaiali : " My
beloved had a vineyard in the horn of a son of oil, and he looked
that it should jjring forth grapes, and it brought forth u-ild
(jra'pes " (v. 1, 2, 4). Here grapes denote charity and its fruits.
In Jeremiah : " In collecting I will collect them, saitli Jehovah :
there are no (jrapcs on the vine, nor figs on the fig-tree"
(viii. 13). The vine denotes the spiritual Church, and grapes
charity. In Hosea : " I found Israel like grapes in the wilder-
ness; I saw your fathers as the first-ripe in the fig-tree, at her
first time" (ix. 10). Israel denotes the Ancient Church; and
grapes denote that it is endued with charity. It' is used in au
opposite sense when Israel is put for the sons of Jacob. In
Micah : " There is no chister to eat, my soul desired the first-
ripe fruit. He that is holy has perished out of the earth, and
there is none upright amongst men " (vii. 1, 2). The cluster
denotes charity, or him that is holy; and the first-ripe denotes
faith, or the upright. In Isaiah : " Thus saith Jehovah, As the 3
new wine is found in the cluster, and he saitli. Destroy it not,
because a blessing is in it" (Ixv. 8). The cluster denotes
charity, and the new wine the goods of charity and the truths
therefrom. In Moses : " He washed His garment in nnne, and
His vesture in the blood of grapes" (Gen. xlix. 11). This is
said prophetically of the Lord. Wine denotes what is spiritual
from the celestial. The blood of grapes denotes what is celes-
tial with reference to the S])iritual Churches. Thus, grapes
denote charity itself, and wine faith itself. And in .Icilin:
" The angel said, Thrust in thy sharp sickle, and gather tlu;
clusters of the vine of the earth ; for her grapics are fully rijie"
(Apoc. xiv. 18). Here the last times are spoken of, when there
is no faith, that is, when there is no charity. For there is no
other faith than the faith of charity ; and it is essentially charity
itself. Wherefore when it is said that then; is no longer any
faith, as in the last times, it is to be understood that tlii-re is
no charity. As grapes signify charity, so wine signifies the liiith 4
therefrom ; for wine is from grapes. Besides tlie many jiassages
already quoted, on the subject of the vineyard and th(^ vino,
this is evident from the following. In Isaiah: "Chulness is
taken away and joy out of Carniel ; and in the litui/ards there

443

1071.] GENESIS.

is no singing, neither shouting ; the treader shall tread out no
vine in the presses; I have made the shouting to cease" (xvi. 10);
denoting that tlie spiritual Church, whicli was Carmel, was vast-
ated. The treading out no wine in the presses denotes that there
were no longer any who were in faith. Again : " The inhabit-
ants of the earth are burned, and few men left. The new v:ine
mourneth, the vine languisheth. They sliall not drink ivinc
with a song; strong drink shall be bitter to tlieni that drink it.
Tliere is a crying for luine in the streets" (xxiv. 6,7, 9, 11).
Tliis is said of the spiritual Church vastated. AVine here
denotes the truths of faith, which were esteemed of no value.
In Jeremiah : " They say to their mothers. Where is corn and
wine, ?■ when they swooned as the wounded in the streets of the
city" (Lam. ii. 12). Where is corn and wine signifies where is
love and faith. The streets of the city here, as in other parts
of the Word, signify truths ; and the wounded here denote those

5 who do not know what are the truths of faith. So in Amos : " I
will bring again the captivity of My people Israel, and they
shall build the desolate cities, and inhabit them, and they shall
plant vineyards, and drink the ivine thereof" (ix. 14). This is
said of the spiritual Church, or Israel; which is- said to plant
vineyards and drink wine, when it becomes such that from
charity it has faith. So in Zej)haniah : " They shall build
houses, but not inhabit them ; and they shall 2)Iant vineyards,
but not drink the tvinc thereof" (i. 13; also Amos v. 11); de-
noting the contrary state, when the spiritual Church is vastated.
And in Zechariah : "They shall be like mighty Ephraim, and
their heart shall rejoice as through icine ; j^ea, and their sons
shall see and be glad " (x. 7). This is said concerning the house
of Judah ; that it should be thus on account of the goods and
truths of faith. And in John : " See thou hurt not the oil and
the wine" (Apoc. vi. 6), denotes that they ought not to injure
celestial and spiritual things, or the things of love and faith.

6 As wine signified faith in the Lord, faith, even in the Jewish
Church, was represented in the sacrifices by a libation of wine
(concerning which, see Num. xv. 2-15; xxviii. 11-15, and 18
to the end; xxix. 7 to the end; Lev. xxiii. 12, 13; and Exod.
xxix. 40). Wherefore it is thus written in Hosea : " The fioor
and the wine-press shall not feed tliem, and the new wim' shall
fail in her ; they shall not dwell in the land of Jehovah, and
Ephraim is returned to Egypt, and they shall eat the unclean
thing in Assyria. They shall not offer a libation of ivine to
Jehovah, neither shall they be pleasing unto Him" (ix. 2-4).
The subject here spoken of is Israel, or the spiritual Church ;
and those therein who pervert and contaminate the true and
holy things of i'aith, through their desire to investigate them by
means of sciences and reasonings. For Egypt denotes science ;
Assyria, reasoning ; and Ephraim, those wdio reason.

444

CITAPTEE IX. 21. [1072.

1072._ That lie was drunlccn signilies that he thence fell into
errors, is evident from the signification of a drunkard in the
Word. They are called drunkards who believe nothing but
what they comx^rehend, and on tliat account inquire into thAnys-
teries of faith. And because this is done by means of sensual,
or scientific, or philosoplncal things, according to the quality of
the man, he cannot do otherwise than fall "into errors. Tiie
thought of man is merely terrestrial, corporeal, and material,
because it is from terrestrial, corporeal, and material things;
which are continually cleaving thereto, and in which the ideas
of his thought are founded and terminated. To think and
reason from these things, therefore, concerning things Divine, is
to bring one's self into errors and perversions ; and it is as
impossible for a man to obtain faith from them as for a camel
to go through the eye of a needle. The error and insanity
which are therefrom are called, in the Word, drunkenness.
Yea, souls or spirits in the other life, who argue alDout the truths
of faith and against them, even become like drunkards, and
behave in a similar manner; of whom, by the Lord's Divine
mercy, more will be said hereafter. Spirits who are in the faith ~
of charity are readi,ly distinguished from those who are not.
Those who are in the faith of charity do not argue about the
truths of faith, but say that they are so, and also, as far as they
can, confirm them by means of things sensual and scientific, and
the analytical conclusions of reason. But as soon as anything
ol)scure intervenes, which they do not comprehend, this they
set aside, and never suffer such a thing to lead them into doubt;
saying, that there are very few things which they are able to
comprehend, and therefore to think that a thing is not true
because they do not understand it would be insane. These are
they who are in charity. But those, on the contrary, who are
not in the faith of charity, desire nothing else but to argue
whether a thing bo so, and to know how it is ; saying, that
unless they can understand how it is, they cannot believe that
it is so. From this circumstiince only, it is instantly known
that they are in no faith, and the proof of it is, that they not
only doubt about all things of faith, but in their liearts they
even deny them. And when they are instructed how the matter
is, they still cling to their views, and move all manner of s('ru[)les
against them, and are never at rest, even thougli it were to
eternity. They who tlius adhere to their opinions acmmulate
errors upon errors. It is these, or such as these, who, in the
Word, are called drunk with wine or strong diink. As in 3
Isaiah: "They also have erred through v:inr, and through stroiuj
drink are out of the way; the prie.st and the prophet liave erred.
through strovfi drinh ; they arc swallowed up (;f nAnr^ tiioy are
out of the W(iy through drovg drink, they err in vision. All
tables are full of vomit and filthiness. ^^'h'llll sliall h(! teach

445

1 072.] GENESIS.

Icnowlcdge ? Ami wliom shall he make to umlerstand doctrine ?
Tliem that are weaned from the milk, and drawn from the
breasts " (xxviii. 7-9). Here it is evident that such are under-
stood. In the same prophet : " How say ye to Pharaoh, I am
the son of the wise, the son of the king of antiquity ? Where
are now thy wise men ? And let them tell, I pray. Jehovah
hath mingled a spirit of perversities in the midst thereof,
and they have caused Egypt to err in every work thereof,
as a drunken man staggereth in his vomit" (xix. 11, 12, 14).
A drunken man here denotes those who desire by means of
scientifics to investigate things spiritual and celestial. Egypt
signifies scientifics, and hence he calls himself the son of the
wise. In Jeremiah: "Drink ye and he drvnkcn, and vomit,
and fall, and rise no more " (xxv. 27) ; denoting falsities.
^ In David : " They reel to and fro, and stagger like a drunken
man, and all their wisdom is swallowed up" (P.salm cvii.
27). In Isaiah : " Come ye, I will fetch wine, and ice will
he drunken vjith strong drink, and to-morrow shall be as
this day, great in abundance " (Ivi. 12). This is predicated
of those things which are contrary to the truths of faith. Again,
in Jeremiah : " Every bottle shall be filled viil\\- vnne ; all the
inhabitants of Jerusalem with drunkenness" (xiii. 12, 13).
AVine denotes faith ; and drunkenness denotes errors. In Joel :
"Awake, jq drunkards, and weep, and howl, all ye drinkers of
wine, because of the newtvine, for it is cut off from your mouth ;
for a nation is come up upon My land, he hath laid My vine
waste " (i. 5-7) ; speaking of the Church vastated as to the
truths of faith. In John : " Babylon hath made all nations
drink of the wine of the wrath of her fornication. The inhabit-
ants of the earth are drunken with the ^vine of fornication "
(Apoc. xiv. 8, 10 ; xvi. 19 ; xvii. 2 ; xviii. 3 ; xix. 15). The wane
of fornication denotes the adulterated truths of faith, of whicli
drunkenness is predicated. Likewise in Jeremiah : " Babylon
is a CIO}) of gold in the hand of Jehovah, making all the earth
drunken; the nations have drunken of her ivine ; therefore the
; nations are mad " (li. 7). Because drunkenness signified in-
sanity in regard to the truths of faith, therefore it was also made
a representative, and w\as thus prohibited to Aaron : " Do not
drink v:ine, nor drink that maketh drunken, thou nor thy sons
with thee, when ye go into the tabernacle of the congregation,
lest ye die ; that ye may put a difference between holy and
unholy, and between unclean and clean " (Lev. x. 9, 10). They
who believe n'othing but what they comprehend by things
sensual and scientific, were also called " mighty to drink." As
in Isaiah : " Woe unto them that are wise in their own eyes, and
intelligent in their own sight ! Woe unto them that are mighty
to drink wine, and men of strength to mingle strong drink!"
(v, 21, 22). Tliey are said to be wise in their own eves and
446

CHAPTER IX. 21. [1073, 1074.

intelligent in their own sight, because they tliat reason against
the truths of faith deem themselves ^Yiser than others." But 6
they who care nothing for the Word and the truths of faith, and
thus have no desire to know anything about faith, denying thus
its principles, are described as being drunken without wine. As
in Isaiah : " They arc drunken, and not v:lth ivine ; they stayyer,
and not with strony drink, for Jehovah hatli poured out upon
you the spirit of deep sleep, and hath closed your eyes " (xxix.
9, 10). Tiiat such are meant, is evident from what precedes and
follows in the prophet.. Such drunkards imagine themselves
more awake than others, but they are in a profound sleep. That
the Ancient Church in the beginning was such as is described
in this verse, and especially those members of it who were of
the stock of the Most Ancient Church, is evident iiom what
was said before (no. 788).

1073. That, Ae ivas uncovered in the midst of Ills tent, signifies
the perversions therefrom, is evident from the signification of
being uncovered or naked. For he with whom there are no
truths of faith is said to be uncovered or naked, from drunken-
ness with wine ; and still more he with whom the truths of
faith are perverted. TJie truths of faith are theinselves com- '
pared to garments, which cover the goods of charity, or charity.
For charity is the very body ; and therefore truths are garments.
Or, what is the same, charity is the very soul ; and the trutiis
of faith are as the body, which is the vesture of the soul. Truths
of faith, moreover, are called garments and a covering in the
AVord. Wherefore, in a subsequent verse (ver. 23), it is said that
Shem and Japheth took a yarment, and covered the nakedness
(if their father. Spiritual things are to celestial things as the
body which invests the soul ; or as the garments which clothe
the body. And in heaven they are also represented by garments.
Here, because he is said to have lain uncovered, it is signified
that he deprived himself of the truths of faith, tin'ough his desire
to investigate them by means of sensual things, and the reason-
ings therefrom. Such things are signilied, in the Word, by
lying naked from drunkenness with wine. Thus in Jeremiah :

" Eejoico and be glad, 0 daughter of Edom, that dwellest in
the land of Uz, the cAq^ also shall pass tlirougli unto thee, Oioil
alialt he drunl-en, and shalt make thyself naked" (Lam. iv. 21).
And in Habakkuk : " Woe unto him that givetli his neighl)()ur
drink, and niaketh him drunken also, to Irjok npon their ncdxd-
ness !" (ii. 15).

1074. That the midst of the tent denoUis the chief thing of
faith, is evident from the signification of the midst, and from
the signification of a tent. The midst, in the Word, signilics
the inmost; and a tent signifies charity, or worshi]) from chaiily.
Charity is the inmost, that is, the chief thing of I'aith and
worship ; and thus the midst of the tent. That llie midst sig-

447

1075-1077.] GENESIS.

iiilics the imnosl, lias been shewn before ; and that a tent denotes
the holiness of love, or charity, may be seen above (no. 414).

1075. Verse 22. And Ham, the father of Canaan, saw tJie
nakedness of his father, and told his twohrethremoithout. Ham
and Canaan have the same signification here, as before; Hait) ,
the Church corrupted ; and Canaan, \\'ox^\\^ in externals witli-
out internal [worship]. He saiv the nakedness of his father
signifies that he observed the errors and perversions before
mentioned. And told his tvo hrcthren icithout signifies that he
derided. They are said to be his brethren, because he professed
faith.

1076. That Ham signifies the Church corrupted, appears from
what has been said before concerning Ham. A Church is said
to be perverted which acknowledges the Word, and has a kind
of worship similar to that of the true Church, but still separates
faith from charity, thus from its essential, and from its life.
Faith consequently becomes something dead, and thereby the
Church cannot but be corrupted. What they become who fall
into this state, may appear from the consideration, that they
can never have any conscience. For conscience, which is really
conscience, can never be bestowed except from charity. It is
cliarity that makes conscience ; that is, the Lord by means of
charity. For what is conscience but to do no evil to any one,
in whatever way ; and to do good to all in every way ? Thus
conscience is of charity, never of faith separated from charity.
If they have any conscience, it is a false conscience, such as is
described above. And as they are without conscience, in the
proportion tliat external restraints are removed they rush into

2 all wickedness. Indeed, they do not know what charity is,
except only in name. And as they are without charity, the}'
do not know wdiat faith is. When they are asked, they are
able to make no other answer than that it is a certain way of
thinking ; some, that it is trust ; others, that it consists of the
knowledges of faith ; few, that it is a life according to those
knowledges ; and scarcely any, that it is a life of charity, or of
mutual love. And if they are told this, and opportunity is
given them for reflection, they make no other answer than that
all love begins with self, and that he is worse than a heathen
who does not take care of himself and his own. Wherefore
they regard nothing but tliemselves and the world. Hence it
comes to pass that they live in the p'l'ojirium, the nature of
whicli has been descriljed several times before. These are they
who are called Ham.

1077. Since those who are here called Ham and Canaan,
that is, who separate faith from charity, and thus make worship
to consist only in external observances, are not able to know
what and whence conscience is, it shall be told in a few words.
Conscience is formed ])V the truths of faith. For what a man has

448

CHAPTER IX. 22. [10V8, 1079.

heard, acknowledged, and believed, this makes conscience with
him. To act afterwards contrary to these things is with him to
act against conscience, as must be clear to every one. Hence it
is that unless they be truths of faith which he hears, acknow-
ledges, and believes, he cannot have a true conscience. For man
is regenerated by means of the truths of faith, the Lord operat-
ing in charity. Thus, by these truths he receives a conscience ;
and this conscience is the new man himself. It appears, there-
fore, that the truths of faith are the means whereby lie may
become a man, that is, live according to those things wliich
faith teaches ; the principal of which is, to love the Lord
above all things and the neighbour as one's self. If he does not
live according to them, what is his faith but an empty thing,
a sounding name, or something separated from heavenly life ;
in which, being separated, there is no salvation ? For, to believe ■
that a man can be saved, whatever may be his life, if he only
have faith, is to say that he can be saved, even though he have
no charity, and even though he have no conscience. That is,
he can be saved even though he indulge in hatred, revenge,
theft, adultery — in a word, in all things that are against
charity and conscience, although it were at the last hour of
his life. Let them consider now, when men are in a principle so
false, what truth of faith is there that can form their conscience /
Is it not formed of what is false ? If they imagine that they
have anything of conscience, it is only external restraints ; such
as the fear of the law^ of the loss of honour, of gain, or of repu-
tation, on account of these things. And these make with them
what they call conscience, whereby they are restrained from doing
injury to the neighbour, and inclined to do him good. But since
this is not conscience, because it is not charity, on the loosening
or removal of these restraints such men rush into the greatest
vices and obscenities. But it is quite otherwise with those who,
although they have said that faitli alone saves, have yet lived a
li fe of charity. For in their faith there was charity from the Lord.

1078. That the father of Canaan signifies worship in externals
without internal [worship], was stated above. From faith
separated from charity, no other worship can exist. For the
internal man is charity, and never faith without charity. And
therefore, he who is destitute of charity can have no other l»ut
external worship without internal. And because such worship
derives its existence from faith separated from charity, Ham is
called the father of Canaan; and in what follows Ham is
not treated of, but Canaan.

1079. That, he saio the nakedness of his father, signiiies that
he observed these errors and perversions, may ap{)ear from the
signification of nakedness (spoken of just above, as well as bofon-,
at nos. 213, 214), as denoting what is evil and ])erverted. They
who are in faith separated from charity are here described by

VOL. I. 2 F 449

lOSO-1082.] GENESIS.

Ham, in that he observed the nakedness of his fatlier, that is, his
errors and perversions. They who are in such a state see nothing-
else in man. But it is otherwise with those who are in the faith
of charity. They observe the good, and if they see what is evil
and false they excuse it : and if possible strive to amend it in
2 liini, as it is here related of Shem and -Tapheth. Where there is
no charity, there is the love of self, consequently hatred towards
all who do not favour self. Hence it is that such men see
nothing else but the evil in their neighbour ; and if they observe
any good, they either perceive it as nothing, or interpret it into
evil. It is quite otherwise with those who are in charity. B}'
this are these two kinds of men distinguished, especially when
they come into the other life. With those who are in no charity
the spirit of hatred is then manifest in every particular. They
wish to examine every one, yea, to judge every one, and desire
nothing more earnestly than to discover evil; continually purpos-
ing in their mind to condemn, to punish, and torment. But they
who are in charity, scarcely see the evil of another; but observe
all his goods and truths : and what is evil and false they
interpret into good. Such are all the angels ; and this state
they have from the Lord, who turns all evil into good.

1080. That, he told his two brethren, signifies that he derided,
follows now from what has been said. For with those who are
in no charity, there is a continual contempt or derision of others ;
and as often as opportunity is offered they publish their errors.
That they do not these things openly, is merely on account of
external restraints which prohibit them ; such as the fear of the
law, the fear of their life, of the loss of honour, of gain, and of
reputation, on account of them. Hence it is that they cherish
such things inwardly ; while outwardly they put on the appear-
ance of friendliness. In this way they procure to themselves
two spheres, which are plainly perceived in the other life.
The one, which is interior, is full of hatreds ; the other, which
is exterior, is simulative of good. These spheres being utterly
discordant, cannot but be in conflict with each other. Where-
fore, when their external sphere is removed, so that they can
110 longer dissemble, they rush into every kind of wickedness.
And when it is not removed, hatred perceptibly lurks in
every expression of theirs. Their punishments and torments
are. therefrom.

1081. That they are said to be his brethren, because he pro-
fessed faith, appears from what was shewn (no. 367), namely,
tliat charity is the brother of faith.

1082. Verse 23. And Shem and Japheth took a garment,
and thejf both laid it upon the shoulder, and icent backward, and
covered the nakedness of their father ; and their faces were back-
ward, and they saiu not their father's nakedness. By Shem \<
signified, as has been said, the internal Church. Bv Japhetli,

450

CHAPTER IX. 23. [1083.

the external Church corresponding to it. They took a garment
signifies that they interpreted it lor good. And they both laid it
upon the shoulder signifies that they did this with alf their power.
And vjent backicard signifies tliat they did not attend to errors
and perversions. And covered the nakedness of their fath.er
signifies that they thus excused them. And their faces were
lackward, and they saw not their fathers nakedness, sio-nifies
that it ought to be so done ; and that such things as errors and
mistakes from reasonings ought not to be attended to.

1083. That by Shcm is signified the internal Church, and bv
Japhcth the external corresponding to it, was stated above.
Wherever there is a Church, there will of necessity be an internal
and an external. For man, who is a Church, is internal and
external. Before he becomes a Church, that is, before he is
regenerated, he is in externals. And while he is being regener-
ated he is led from externals; yea, by means of externals to
internals, as has been said and shewn before. And afterwards,
when he is regenerated, all things that are of the internal man
terminate in externals. Thus, of necessity, every Church will be
internal and external. So it was with the Ancient, Church, and
so it is with the Cliristian Church at the present dav. The -
internals of the Ancient Church were all things of charity and
the faith therefrom, all humiliation, all adoration of the Lord
from charity, every good aftection towards the neighbour, and
other things of a like nature. The externals of that Church
were sacrifices, libations, and many other things, which all, In-
representation, referred to the Lord, and regarded Him. Hence
internals were in externals, and made one Churcli. Tlic
internals of the Christian Church are precisely similar to the
internals of the Ancient Church ; but other externals have
succeeded ; that is to say, in place of sacrifices and such tilings,
there are things symbolical ; and from these, in like mannci-.
the Lord is regarded. Tims, again, internals and externals form
a one. The Ancient Churcli did not differ in the least from tlie 3
Christian Church as to internals, but only as to externals. The
worship of the Lord from charity can never differ, however
externals may be changed. As has been said, the Churcli caiin.it
exist unless there be an internal and an external. The inleinal,
by itself, would be something undefined, unless it terminatcil
in some external. In fact, man is such — and this applies to thr
greater part of mankind — that he does not know what the in-
ternal man is,and what is of the internal man. AVliereforo.uiilcs.s
there were external worship, he would know nothing whatever
of what is holy. AVhen such men have charity, and a fon.M-ience 4
therefrom, they have internal worship with them in the ex-
ternal. For the Lord operates with them in charity, and in
conscience ; and causes all their worship to partake of what is
internal. It is otherwise with those who have not charitv.aiid

451

1084, 1085.] GENESIS.

consequently a conscience. They may have worship in externals,
but it is separated from internal [worship], as their faith is separ-
ated from charity. Such worship is called Canaan ; and such
faith is called Ham. And because such worship comes from
faith separated, therefore Ham is called the father of Canaan.

1084 That tlicy took a garment signifies that they interpreted
it for good, appears from what has been already said. To
take a garment and cover the nakedness of any one, can have
no other signification, when being uncovered and nakedness
signify errors and perversions.

1085. That they laid it upon the shoulder signifies that they
did this with all their power — namely, interpreted for good and
excused it — appears from the signification of the shoulder, which
is all power. That the hand, in the Word, signifies power, was
shewn above. The arm signifies still greater power ; and the
shoulder all power. As may be seen from the following passages
in the Word : " Ye have thrust with side and with shoulder, and
have pushed all the diseased with your horns till ye have scat-
tered them abroad " (Ezek. xxxiv. 21). With side and with
shoulder here denote all the soul and all the power ; and to push

2 with horns denotes all the strength. Again, in the same pro-
phet : " And all the inhabitants of Egypt shall know that 1 am
Jehovah, because they have been a staff of reed to the house of
Israel. When they took hold of thee by the palm of the hand,
thou didst break and rend all their shoulder " (xxix. 6, 7). This
is said of those who wish to search out spiritual truths by means
of scientifics. The staff of reed denotes such power ; to take
hold of the hand, is to confide therein ; and to rend all their
shoulder, is to deprive of all power, so that they know nothing. In

3 Zephaniah : "That they all may call upon the name of Jehovah,
to serve Him witli one shoulder " (iii. 9) ; meaning with one
soul, and thus witli one power. In Zechariah : " They refused
to hearken, and gave a refractory shoidder" (vii. 11); denoting
that they resisted with all their power. In Isaiah : " They go
to the goldsmith, who maketh gold and silver into a god : they
adore, yea, they worship ; they bear it upon the shoidder, they
carry it " (xlvi. 6, 7) ; denoting that with all their power they

4 adore an idol, which is to bear upon the shoulder. Again :
" Unto us a Child is born, unto us a Son is given ; and the
government shall be upon His shoulder ; and His name shall be
called Wonderful, Counsellor, God, Hero, the Father of eternity,
the Prince of peace " (ix. 6). This is predicated of tlie Lord and
of His power and might, wherefore it is said, upon His shoulder.
And again : " The key of the house of David will I lay upon His
shoulder ; and He shall open, and none shall shut ; and He shall
shut, and none shall open " (xxii. 22). Here likewise the Lord
is spoken of ; and to lay the key of the house of David upon His
shoulder denotes power and might.

452

CHAPTER IX. 24. [1086-1091.

1086. That they loent hackioard signifies that they did not
attend to errors and perversions, may appear from the significa-
tion of going backward ; which is to avert the eyes and not to
see. As also appears from what follows, where it is said, that
they did not see the nakedness of their father. Not to see, in
the internal sense, is not to attend to.

1087. That, they covered the nakedness of their father, signifies
that they thus excused them, appears equally from the series,
and from the signification of nakedness, as denoting perversions.

1088. That their faces tvere hackivard, and they saiu not their
father's nakedness, signifies that it ought to be so done, and that
such things as errors and mistakes from reasonings ought not to
be attended to, is evident from the repetition ; for almost the
same words are said here as just before. Wherefore at the same
time, these words form also a conclusion. For such was this
parent Church, or the man of this Church, that he did not do
this from wickedness, but from simplicity. This is evident from
what presently follows, where it is said that Noah awoke from
his wine ; that is, that he was better instructed. As regards this -
subject, they who are in no charity, think only evil of their
neighbour, nor do they speak anything but evil ; or if good, it is
for the sake of themselves, or to obtain the favour, under the
appearanceof friendship, of him whom they flatter. But they who
are in charity, think and speak nothing else but what is good of
their neighbour; and this not for their own sake, or to gain the
favour of others whom they flatter, but from the Lord thus
operating in charity. The former are like the evil spirits, and
the latter like the angels, who are attendant upon man. The
evil spirits excite nothing but man's evils and falsities, and con-
demn him. But the angels excite only goods and truths ; and
what is evil and false they excuse. Hence it is evident that
they who are in no charity are under the dominion of the evil
spirits, through whom man has communication with hell ; and
that they who are in charity are governed by the angels, through
whom man has communication with heaven.

1089. Verse 24. And Noah awoke from his wine, and knew
what his younger son had done unto him. Noah awoke from his
wine signifies when he was better instructed. And kneiv what
his younger son had (^o?ictmto /«'???. signifies that external worship
separated from internal is such that it derides.

1090. That, Noah aiookefrom his i/-mr, signifies when he was
better instructed, appears from the signification of awaking
after drunkenness, since his drunkenness (ver. 21) signified
that he fell into errors. Wherefore, to awake is nothing else
but to arise out of errors.

1091. That, he knew what his younger son had done unto him,
signifies that external worship separated from internal is sudi
that it derides. From the sense of the letter, or tlie historical

453

1092, 1093.] GENESIS.

souse, it appears as if Ham were here meant by the younger son ;
but from the following verse it is evident tluit Canaan is meant,
tor it is said, " Cursed be Canaan." Also in the subsequent
verses (vers. 26, 27), it is said that Canaan shall be a servant.
And the reason why nothing is related of Ham may be seen in
the following verse. It is only to be mentioned here why the
order is such that Shem is spoken of in the first place, Ham in
the second, Japheth in the third, and Canaan in the fourth.
Charity, or Shem, is the lirst principle of the Church ; faith, or
Ham, is the second ; worship from charity, or Japheth, is the
third ; and worship in externals without faith and charity, or
Canaan, is the fourth. Charity is the brother of faith, and
hence also worship from charity ; but worship in externals
without charity is a servant of servants.

1092. Verse 25. A7ul he said, Cursed he Canaan; a servant
of servants shall he he to Ms hrethreii. Cursed he Canaan signi-
fies that external worship separated from internal turns itself
away from the Lord. A servant of servants shall he he to his
hrethren signifies that it is the vilest thin^ in the Church.

1093. That, Cursed he Canaan, signifies that external worship
separated from internal turns itself away from the Lord, appears
from the signification of Canaan, and from the signification of
being cursed. That Canaan denotes external worship separated
from internal, appears from what has been said before concerning
Canaan ; and also from the fact that he is called cursed, and
from the circumstances which follow, namely, that he should be
a servant of servants, and should serve both Shem and Japheth.
And this can be nothing else but what is separated from the
Church itself ; such as worship is when solely in externals. This
is evident from the signification of being cursed, which is to turn
one's self away from the Lord ; for the Lord never curses any one,
and is never angry. On the contrary, it is man who curses him-
self, by turning from the Lord (concerning which, see what was
said and shewn before, at nos. 223, 245, 592). The Lord is as far
from cursing and being angry with any one, as heaven is from
earth. Who can believe that the Lord, who is omniscient and
omnipotent, and by His wisdom governs the universe, and thus
is infinitely above all infirmities, can be angry with dust so miser-
able ; that is, with men, who scarcely know anything that they
do, and can do nothing of themselves but what is evil ? It is

'■ therefore not in the Lord to be angry, but to Ije merciful. That
there are arcana contained in this passage, may be seen even from
this circumstance alone, that Ham was not cursed — although it
was he who saw his father's nakedness, and shewed it to his
brethren — hut Canaan his son, who was not his only son, nor his
first-begotten, but the fourth in order; as appears from the
following chapter (chap. x. 6), where the sons of Ham are named,
to wit, Cush, Mizraim, Phut, and Canaan ; also that it w\^s of
454

CHAPTER IX. 25. [1094.

the Divine law that the son should not bear the iui(|uity of tlie
father ; as appears in Ezekiel : " The soul which hath sinned,
it shall die. The son shall not hear the iniquity of the father,
neither shall the father bear the iniquity of the son " (xviii. 20 ;
Deut. xxiv. 16 ; 2 Kings xiv. 6). The same appears also from
the consideration, that the iniquity was too light — namely, that
of merely seeing the nakedness of his father, and shewing it to
his brethren — for an entire posterity to be cursed on that account.
From these considerations it is clear that arcana are herein
contained. The reason why Ham is not here mentioned, but .
Canaan, is, because Ham signifies faith separated from charity
in the spiritual Church ; which cannot be cursed, since in that
Church there is a sacredness in faith, because it is the trutli.
And this truth, although it is not faith when there is no charity,
still, as man is regenerated by means of the knowledges of faith,
it may be adjoined to charity, and thus in a certain sense is a
]>rother, or is capable of becoming a brother. Therefore it was
not Ham, but Canaan, who was cursed. Moreover, the inhabit-
ants of the land of Canaan — as well the Jews as the Gentiles
there — were such, as to the greater part, that they placed all
worship in externals. These are the arcana herein contained.
And had there been no interior meaning, Canaan would never
have been substituted instead of Ham. That external worshi])
separate from internal turns itself away from the Lord, ami
thus curses itself, is sufficiently evident from the consideration
that they who are in external worship look only to worldly,
corporeal, and terrestrial things, thus downwards ; immersing
in them their mind {animus) and life, as may be seen in what
presently follows.

1094. That, a servant of servants shall he he to his hretltrcn,
signifies that it is the vilest thing in the Church, appears from
the nature of external worship separate from internal. That
external worship considered in itself is nothing, unless there be
internal worship to make it holy, must be clear to every one.
What is external adoration with(nit the adoration of the heart,
but a gesture ? What is the prayer of the lips if the mind be
not in it, but babbling ? And what is any work if there be not
intention in it, but a thing of nought ? Every external, tlierefure,
is in itself something lifeless, and lives solely from the internal.
The nature of external worshij) separate from internal was ■
made evident to me from many examples in the other life. Tht;
witches and enchantresses there had attended the, (Jliurch and
sacraments, equally with others, while they lived in the worUl ;
likewise the treacherous, and these, indeed, more than others;
and also those who were delighted with ra])ine; and the avari-
cious; and yet they are infernals, and bear the utmost liatrcd
to the Lord and the neiglii)Our. 'J'lieir internal worship in tli*-
external had been, eitlier that they might be sceji of Um' world,

1095, 1006.] GENESIS.

or that they might obtain worldly, terrestrial, and corporeal
things which they coveted; or that they might deceive under
the show of sanctity ; or from a kind of habit into which they had
been led. Tiiat sucli persons are most prone to adore any god or
any idol whatever that favours themselves and their lusts, is
very evident ; and especially from the Jews, who so often fell into
idolatries in consequence of placing worship only in externals.
The reason is, because such worship in itself is nothing but
idolatrous ; for the external is w^orshipped by them. The nations
also in the land of Canaan, which worshipped Baal and other
gods, had an almost similar external worship. Eor they not
only had temples and altars, but also sacrifices ; so that their
external worship differed little from that of the Jews. Only
that they named Baal, Ashtaroth, or some other for their god,
and the Jews named Jehovah — as they also do at the present
day — supposing that the mere naming of Jehovah Avould make
tliem holy and chosen ; when in fact this rather condemns them
l)eyond others. For they are thus able to profane what is holy,
wliich the Gentiles cannot. Such worship is what is called
Canaan ; who is said to be a servant of servants. That a servant
of servants is that which is vilest in the Church, may be seen
in the following verse.

1095. Verse 26. And he said, Blessed he Jehovah the God of
Shem ; and Canaan shall he his servant. Blessed he Jehovah the
God of Shem signifies every good for those who from internals
worship the Lord. Shem denotes the internal Church. And
Canaan shall he his servant, signifies that such as place worship
solely in externals, are among those who are capable of per-
forming vile services to the men of the Church.

1096. That, Blessed he Jehovah the God of Shem, signifies every
good for those who from internals worship the Lord, may appear
from the signification of the word Messed. Blessing involves
all good celestial and spiritual, and also natural ; and these are
signified by blessing in the internal sense. In the external sense
also by blessing is signified all worldly, corporeal, and terrestrial
good. But these, if they are a blessing, must necessarily be from
the internal blessing. Eor this only is a blessing, because it is
eternal, is conjoined with every felicity, and is the very being
(esse) of blessings. For, that wliich is — what else can it be
but eternal ? Every other being ceases to be. It was a solemn
rite with the ancients to say. Blessed be Jehovah ; by which
they meant, that every blessing, that is, every good, is from
Him. And it was also a form of thanksgiving for the Lord's
blessing, both past and present. As in David (see Psalm
xxviii.'6 ; xxxi. 21 ; xli. 13; Ixvi. 20; Ixviii. 19, 35; Ixxii. 18,
19 ; Ixxxix. 52 ; cxix. 12 ; cxxiv. 6 ; cxxxv. 21 ; cxliv. 1), and

■ also in other places. It is here said. Blessed be Jehovah God,
liecause the subject treated of is Shem, or the internal Church ;
456

CHAPTEK IX. 2G. [1097.

M'hich Church is called internal, from charity. In charity the
Lord is present, who is therefore here called Jehovah God. But
it is not, however, so in the external Church, in which, althougii
the Lord is present, yet still not as He is in the man of the
internal Church. For the man of the external Church still
believes that he does the goods of charity of himself. Where-
fore, when the subject treated of is the man of the external
Church, then the Lord is called God ; as in the following verse
concerning Japheth, it is said, " God shall enlarge Japheth."
That every good is for those who worship the Lord from inter-
nals, is evident also from the order of things. For tlie order
here is this : From the Lord proceeds all that is celestial ; from
the Celestial all that is spiritual ; and from the Spiritual all
that is natural. This is the order of existence of all things ;
consequently it is the order of influx. The Celestial is love to 3
the Lord and towards the neighbour. Where there is no love
the connection is broken, and the Lord is not present. For He
Hows in only through the Celestial ; that is, through love.
AVhen there is not the Celestial, then neither can the Spiritual
be granted; because all that is spiritual is from the Lord,
through the Celestial. The Spiritual is faith. Tliere can,
therefore, be no faith except through charity, or love, from the
Lord. The case is similar with regard to the Natural. Accord-
ing to the same order all goods flow in. Hence it follows that
they wdio worship the Lord from internals, that is, from charity,
are in possession of every good. But they who do notworshij)
the Lord from charity are not in possession of good, but only
of that which feigns to be good, and in itself is evil. As the
delight of hatreds and adulteries ; which considered in itself is
nothing but an excrementitious delight, into which, moreover,
it is changed in the other life.

1097. That, Canaan shall he his servant, signifies that such
as place worship solely in externals, are among those who arc
capable of performing vile services to the men of the Church,
may appear especially from the representatives in the .Jewish
Church. In the Jewish Church the internal Cinirch was
represented by Judah and Israel ; by Judah the celestial Church,
by Israel the spiritual Church, and by Jacob the external
Church. But those who place worshiji solely in externals
were represented by the nations whom they called strangers;
who were to be their servants ; and were to ])erf()rin menial
services (vilia scrvitia) in the Church. Thus we read in Isaiiih :
"Strangers shall stand and feed your flock, and the sons of the
alien shall be your husbandmen and your vine-dressers. JUit ye
shall be named the priests of Jehovah ; they shall call you tlic
ministers of our God ; ye shall eat the riches of the Ucidilex, and
in their glory shall ye boast yourselves " (Ixi. r»,n). Herocele.s-
tial men are called the priests of .Ielu)vah, and spiritual im-n

4r>7

1098.] GENESIS.

the ministers of God. Those who place worship in externals are
the sons of the alien who were to serve in the fields and in the

- vineyards. In the same prophet : " The sons of the stramjer shall
build np thy walls, and their kings shall 'minister unto thee "
(L\. 10). Here likewise their services are mentioned. Concern-
ing tlie Giheonites it is said in Josliua : " Ye are cursed, and there
shall none of you be freed from being a bondman, and hewers
of woods, and draw^ers of waters, for the house of my God.
And Joshua made them that day hewers of woods and drawers
of waters for the congregation, especially for the altar of Jeho-
vah " (ix. 23, 27). But who were represented by the Gibeonites,
inasmuch as a covenant was made with them, may be seen
elsewhere. Still they were among those who were to serve in
the Church. A law was enacted concerning strangers, that if
they would receive peace, and open their gates, they should
serve as tributaries (Deut. xx. 11 ; 1 Kings ix. 21, 22). Each
and every thing in the Word which was written concerning
the Jewish Church was representative of the Lord's kingdom.
The Lord's kingdom is sucli that every one, whoever and what-
ever he may be, must perform a use. There is nothing but
use which is regarded by the Lord in His kingdom. Even the
infernals are obliged to perform a use ; but the uses which they
perform are of the lowest kind. Among those who perform vile
use in the other life are such as have been only in external

3 worship, separate from internal. But the representatives in the
Jewish Church were such that the mind should reflect not at all
upon the person representing, but upon the thing represented.
As the Jews, who were anything but celestial men, and yet
represented them ; so Israel was anything but a spiritual man,
and yet represented him. The same is true of Jacob and
others. Thus it was also with their kings and priests ; and
yet they represented the royalty and holiness of the Lord. This
more evidently appears from the consideration, that inanimate
tilings also were representatives ; as the garments of Aaron,
the altar itself, the tables whereupon the bread was placed, the
lamps, the bread and wine, and also oxen, heifers, goats, sheep,
kids, lambs, pigeons, and turtle-doves. And since the children
of Judah and Israel only represented the internal and external
worship of the Lord's Church, and yet more than all others
placed worship solely in externals, therefore they, more than all
others, are those who, according to his signification here, may
Ije called Canaan.

1098. That it may be known what is meant by Shem, and
what by Japheth ; that is, who is the man of the internal Church,
and who the man of the external, and thence what is meant
by Canaan; the following remarks are subjoined. The man
of the internal Church attributes to the Lord all the good that
he does, and all the truth that he thinks ; but the man of the
458

CHAPTER IX. 27. [1099, 1100.

external Church is ignorant of this, and yet he does good.
The man of the internal Church makes the worship of the
Lord from charity, and indeed internal worship, essential ; and
external worship not so essential. The man of the external
Church makes external worship essential, and does not know
what internal worship is, although he has this worship. The
man of the internal Church therefore believes tliat he acts
against conscience if he does not worship the Lord from the
internal ; but the man of the external Church believes that he
acts against conscience if lie does not religiously observe ex-
ternal rites. There are many things in the conscience of the
man of the internal Church, because he knows nuuiy things
from the internal sense of the Word ; but there are fewer
things in the conscience of the man of the external Church,
because he knows few things from the internal sense of the
Word. It is the former, or the man of the internal Church,
who is called Shem ; and it is the latter, or the man of the
external Church, who is called Japheth. But he who phices
worship solely in externals, and has no charity, and conse-
quently no conscience, is called Canaan.

1099. Verse 27. God shall enlarge Japlietli, and lie shall
dtvell in the tents of Shcrii ; and Canaan shall he his servant.
Japheth signifies, as before, the corresponding external Church.
God shall enlarge Japheth signifies his enlightenment. And he
shall dwell in the tents of Shem signifies in order that the
internals of worship may be in the externals, ^ind Canaan
shall he his servant signifies here, as before, that those who
place w^orship solely in externals are able to perform menial
services.

1100. That Japheth signifies the corresponding external
Church, has been explained before ; and also what is meant by
the external Church, namely, that it is external worship ; thus,
<jf those who do not know what the internal man is, and what
is of the internal man, and yet live in charity. The Lord is
present alike with them. For the Lord operates, wherever
charity is, by means of it. The case witli them is as with
little children, who do not know what charity is, and still less
what faith is. And yet the Lord is much more nearly present
with them than with adults; especially when children live in
mutual charity. So with the simple, in whom there is inno-
cence, charity, and mercy. It avails nothing that a man knows
many things, if he does not live according to what he knows.
For knowledge has no other end than that a man may thereby
become good. And when he has become good he is in ])os-
session of a far richer treasure than he who knows innumeralthi
things, and yet is Jiot good. For what the latter seeks l)y much
knowledge, the former already possesses, lint it is otlierwi.sc;
with him who knows many truths and goods, and at the sanif

40'J

1101,1102.] GENESIS.

time has charity and conscience, and is a man of the in-
ternal Church, or Shem. Those who know little and have
conscience, are enlightened in the other life, even so that
they become angels ; and their wisdom and intelligence are
then inexpressible. These are they who are signified by
Japhcth.

1101. That, God shall enlarge Japheth, signifies his en-
lightenment. In the literal sense, to enlai-ge means to extend
the boundaries ; but in the spiritual sense, it signifies to
enlighten. For enlightenment is an extending, as it were, of
the boundaries of wisdom and intelligence. Thus it is written
in Isaiah : " Enlarge the place of thy tent, and let them stretch
forth the curtains of thy habitations" (liv. 3); denoting en-
lightenment in spiritual things. The man of the external
Church is enlarged when he is instructed in the truths and
goods of faith. And because he is in charity, he is thereby
more and more confirmed ; and the more he is instructed, so
much the more the cloud of his intellectual part, in w-hich his
charity and conscience are, is dispersed.

1102. That he shall d^cell in the tents of Shem, signifies that
the internals of worship may be in its externals, appears from
all that has been said before concerning Shem ; namely, that
Shem is the internal Church, or internal worship, and that
external worship is nothing else but a something inanimate or
defiled, unless there be internal worship, which may vivify and

2 sanctify it. That tents signify nothing but the holiness of
love and the worship therefrom, may be seen from the signi-
fication of tents, as given above (no. 414). It was customary
with the ancients to speak of journeying and dwelling in tents,
by which, in the internal sense, holy worship was signified ;
for the reason that the most ancient people not only journeyed
with tents, but also dwelt in tents, and performed holy
worship therein. Hence also to journey and to dwell, in the
internal sense, signified to live. That tents signify holy wor-
ship, may be confirmed by the following passages (in addition
to those which were adduced at no. 414). In David : " God
forsook the habitation of Shiloh, the tent where He dwelt in
man" (Psalm Ixxviii. 60). Here the tent signifies the same
as the temple, in which God is said to dwell when He is pre-
sent with man in love. Hence the man who lived in sacred
worship was called by the ancients a tent, and afterwards a
temple. In Isaiah : " Enlarge the place of Thy tent, and let
them stretch forth the curtains of Thy habitations" (liv. 2);
denoting illustration in those things which are of true wor-
ship. In Jeremiah : " The whole land is devastated ; suddenly
are My tents devastated, and My curtains in a moment " (iv. 20).
Here it is very evident that tents are not meant, but holy wor-
ship. And in Zechariah : "Jerusalem shall vet dwell under
460

CHAPTER IX. 28, 29. [1103, 1104.

herself even in Jerusalem. Jehovah shall save the tents of
Judah " (xii. 6, 7). Here the tents of Judah denote the worship
of the Lord from the holiness of love. From these con- ;
siderations it may now appear what it is to dwell in the tents
of Shem, namely, that internal worship should be in external.
But since the man Japheth, or the man of the external Church,
does not so well know what internal things are, it shall therefore
be briefly explained. When a man feels or perceives in himself
that he is well-affected towards the Lord, and that he is well-
disposed to his neighbour, and willing to do him good offices,
not for the sake of any gain, nor with a view to his own honour ;
and when he feels that he has compassion for him who is in
distress, and especially for him who is in error as to the
doctrines of faith, then he may know that he dwells in the
tents of Shem, that is, that he has in him internal things
through w^hich the Lord operates.

1103. That, Canaan shall he his servant, signifies that those
who place worship solely in externals are able to perform menial
services, appears from what was said above in exposition of the
preceding verses (vers. 25, 26), concerning Canaan as a servant.
Such persons, indeed, are not servants in the Lord's Church on
earth. For many, who occupy exalted stations, and preside
over others, do nothing from charity and conscience, and yet
very strictly observe the externals of the Church, yea, even
condemn others who do not observe them. But such men,
because they are in no charity and conscience, and place wor-
ship solely in externals, are servants in the Lord's kingdom,
that is, in the other life ; for there they are among the unhappy.
The services which they there perform are vile, and are so
many that they cannot well be described ; but, by the Lord's
Divine mercy, something will be said about them hereafter.
Every one, in fact, whoever he may be, is obliged in the other
life to perform some use. For a man is born for no other end
but to be of use to the society in which he is, and to his neigh-
bour, while he lives in the world ; and in the other life, tiiat
he may perform a use according to the Lord's good pleasure.
The case is the same as in the human body. Everything
therein must perform a use, even those things that in them-
selves are of small account {nauci), as the humours, which are
in their nature excrementitious ; such, for examjile, are the
many salival, as well as biliary, and other similar secretions,
which are destined not only to be of service to the food, but
also to separate wliat is excrementitious, and ])urge tlie intes-
tines. Such uses are also similar to that of lilth and manure
in fields and vineyards ; and so on.

1104. Verses 28, 29. And Noah lived after the flood three
hundred years and fifty years. And all the days of Noah were
nine hundred years and fifty years, and he died. These wonls

401

110." 1109.] GENESIS.

signify the duration of the first Ancient Church ; and at the
same time its state.

1105. That these things are signified is sufficiently evident
from what has been said before respecting numbers and years
(as may be seen in nos. 482, 487, 488, 493, 575, 647, 648).

VASTATIONS.

1106. There arc many persons who, during their abode in
the world, through simplicity and ignorance, have imbibed falsities
as to faith, and have formed a certain kind of conscience according
to the principles of their faith, and who have not, like others, lived
in hatred, revenge, and adultery. These in the other life, so long
as they are in falsity, cannot be introduced into the heavenly
societies, inasmuch as these societies toonld, thus be contaminated.
They are therefore kept for some time in the lower* earth, in
order that they may pid off their false principles. The periods
for v-'hich they remain there are longer or shorter according to the

nature of the falsity , the life thence contracted, and the principles
I'-hich they have confirmed in themselves. Some who are there
■suffer severely, others not severely. These states are what are
called vastcdions, which are frequently mentioned in the Word.
When the time of vastcdion is over, they are taken up into heaven,
and, as new-comers, are instructed in the truths of faith ; and
this by the angels by whom they are received.

1107. There are some who desire, with cheerfulness, to be vas-
tated, and thus to put off the false principles lohich they had
brought with them from the world. But no one can p)id off false
'principles in the other life, except through the process of time,
and by the use of the means provided by the Lord. JVJiile
they remain in the lower earth they are kept by the Lord in the
liope of deliverance, and in thought about the proposed end ; which
is that they may be amended, and prepared to be received into
jicarcnly hapjnness.

1108. Some arc kept in a state intermediate between wakcfid-
ness and sleep, and think very little. Only, at times, they arc
aroused, as it were, and reminded of the things which they had
til ought and done in the life of the body, and then relapse again
iido the intermediate state between wakefidness and sleep ; and,
thus they are vastated. They are under the left foot, a little in
front.

1109. They who have cdtogether confirmed themselves in false
'principles are reduced to a state of complete ignorance ; and then

* See references to it in the Apoc. vi. 9 ; vii. 1 ; x. 5 ; xiii. 11, and elsewhere.
— Eo.

462

CHAPTER IX. [1110-1113.

they arc in such ohscurity and confusion, that if they only think
of the things in vjhich they have confirmed themselves they are
seized with inward pain. But after the time of vastation is
accomplished, they are, as it were, created anew, and are imbued
with the truths of faith.

1110. They who have placed righteousness and merit in good
irorks, and thus have attributed the virtue of salvation to them-
selves instead of to the Lord and to His righteousness and merit,
and have confirmed themselves in this error by thought and life,
have their false principles changed into such fantasies in the
other life that they seem to themselves to be cutting wood ; so if
tictually ap-pears to them. I have conversed vnth them. When
they are at their labour, and. are ashed whether they are not
fatigued, they reply that they have not yet done work enough to

merit heaven. It appears while they are cutting wood as if some-
thing of the Lord were under the wood, so that the v:ood is merit.
The more of the Jjord there seems to be in the wood, the longer do
they remain in such a state ; htt when this begins to disappiear,
they draw near to the end of their vastation. At length they
become of such a character that tliey cdso can be admitted into
good societies; but still they fluctuate for a long time between
truth and falsify. Because they have led a pious life the Jjord
takes much care of them, and from time to time sends angels to
them. These are they who were represented in the Jeivish Church
by hevjcrs of wood (Josh. ix. 23, 27).

1111. They who have lived a good civil and moral life, but
have persuaded themselves that they might merit heaven by their
ivorks ; and have thought it enough to acknovdedgc the only God,
the Creator of the universe, their fedsc principles are changed, in
the other life, into such fantasies that they seem to themselves to be
cutting grass, and are called sawers (serratorcs) of grass. They
are cold; and by this satving try to make themselves warm.
Sometimes they go about, and inquire among those whom they
meet whether they will give them any heat. And the spirits are
also able to do this. But the heat ivhich they receive does them no
good, because it is external, and they ivant internal heat. Where-
fore they return to their sawing, and thus acquire warmth by
labour. I have felt their cold. They are cdways hojnug that
they may be taken up into heaven. Sometima they consult how
they may by their own power introduce themselres there. These,
because they have performed good works, are among those who are
vastated ; and at length, when the time is fulfilled, they are in-
troduced into good societies and are instructed.

1112. They, hoiuevcr, who have been in the goods and truths of
faith, and have thereby acquired a conscience and life of charity,
are elevated by the Tjord into heaven immediately after death.

1113. There are young girls who have been enticed to pr oaf i-
tu.tion, and thus persuaded tliat there was no eril in it, who, by

4G3

llir;.] GENESIS.

natural disposition, ivcre in other respects well-disposed. These,
since they had not yd attcdned to an o.ge at ivhich they could knoiv
and judge concerning such a life, have a certain instructor placed
with thcni of exceeding strictness, who chastises them wlienever
in thought they break out into such vjantonness. They are in the
greatest dread of him; and thus they are vastated. But adidt
women who have been prostitutes, ami have enticed others, do not
undergo vastation, but are in hell.

y

MORRISON AND GIBB. PRINTERS. EDINBURGH.

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