&1114. CHAPTER 10.
CONCERNING THE MOST ANCIENT CHURCH, WHICH WAS CALLED MAN, OR ADAM
Angels and spirits, or men after death, when permitted by the Lord, can meet all whom they have known in this world, or whom they have heard of-whomsoever they desire-can see them as present, and can converse with them. Wonderful to say, they are at hand in a moment and are most intimately present; so that it is possible to converse not only with friends, who usually find one another, but also with others that have been respected and esteemed. By the Divine mercy of the Lord it has been granted me to converse not only with those whom I had known when they lived in the body, but also with those of especial note in the Word; also with those who were of the Most Ancient Church, which was that called "Man," or "Adam," and with some who were of the subsequent churches, in order that I might know that by the names in the first chapters of Genesis churches are meant; and also that I might know what was the character of the men of the churches of that time. The accounts therefore that follow are what it has been given me to know about the Most Ancient Churches.

&1115. They who were of the Most Ancient Church, which was called Man, or Adam, and were celestial men, are very high above the head, and dwell together there in the greatest happiness. They said that others rarely come to them, except some at times, as they expressed it, "from the universe;" and that they were on high above the head not because they were of a lofty spirit, but in order that they might govern those who are there.

&1116. Dwellings were shown me of those who were of the second and third posterities of this Most Ancient Church. They are magnificent, extending to a great length, and diversified with beautiful colors of bright crimson and azure blue. For the angels have most magnificent dwellings, such as cannot be described, as I have often seen. To their eyes so real is their appearance that nothing can be more real. But whence such real appearances come will be shown of the Lord's Divine mercy hereafter. They live in an aura, so to speak, of resplendent pearly and sometimes of diamond-like light. For there are wonderful auras in the other life, of inexpressible variety. They greatly err who do not believe that such things exist there, and indefinitely more than anyone ever could or can conceive. They are indeed representative, like the things sometimes seen by the prophets; but yet are so real that they who are in the other life hold them to be real, and the things which are in the world to be relatively unreal.

&1117. They live in the most intense light. The light of this world can scarcely be compared to that in which they live. That light was shown me by a light as of flame that as it were streamed down before my eyes; and they who were of the Most Ancient Church said that the light is such with them, but still more intense.

&1118. There was shown me by a certain influx which I cannot describe, what the nature of their speech was when they lived in this world-that it was not articulate, like the vocal speech of our time, but tacit; and was produced not by external but by internal respiration. It was also granted me to perceive the nature of their internal respiration-that it advanced from the navel toward the heart, and so through the lips, without sound; and that it did not enter into the ear of another and strike upon what is called the drum of the ear by an external way, but by a certain way within the mouth, in fact by a passage there which is now called the Eustachian tube. And it was shown me that by such speech they could much more fully express the sentiments of the mind and the ideas of thought than can possibly be done by articulate sounds, or vocal words, which likewise are directed by the respiration, but external. For there is nothing in any word that is not directed by applications of the respiration. But with them this was done much more perfectly, because by the internal respiration; which, from the fact that it is interior, is at once far more perfect, and more applicable and conformable to the very ideas of thought. Besides, they also conversed by slight movements of the lips, and correspondent changes of the face; for being celestial men, whatever they thought shone forth from their faces and eyes, which were varied conformably. They could by no means put on an expression of countenance different from that which was in agreement with their thoughts. Simulation, and still more deceit, was to them a monstrous iniquity.

&1119. It has been shown me to the life how the internal respiration of the most ancient people silently flowed into a kind of external and thus tacit speech, perceived by another in his interior man. They said that this respiration varied with them, according to the state of their love and faith in the Lord. They gave also as a reason that it could not be otherwise, because they had communication with heaven; for they respired with the angels in whose company they were. Angels have a respiration to which internal respiration corresponds; and it likewise varies with them. For when anything befalls them which is contrary to love and faith in the Lord, their respiration is restrained; but when they are in the happiness of love and faith, their respiration is free and full. There is something like this also with every man, but in accordance with his corporeal and worldly loves and also with his principles. When anything opposes these, there is a restriction of the respiration; and when they are favored, the respiration is free and full. These, however, are variations of external respiration. But concerning the respiration of the angels, of the Lord's Divine mercy hereafter.

&1120. It has also been shown that the internal respiration of the men of the Most Ancient Church, which was from the navel toward the interior region of the breast, in the course of time, or in their posterity, was changed, and receded more toward the back region, and toward the abdomen, thus more outward and downward; and that at length, in the last posterity of that church, which existed immediately before the flood, scarcely anything of internal respiration remained; and when at last there remained none of this in the breast, they were suffocated of their own accord; but that in some, external respiration then began, and with it articulate sound, or the language of spoken words. Thus with the men before the flood the respiration was in accordance with the state of their love and faith; and at last, when there was no love and no faith, but a persuasion of falsity, internal respiration ceased; and with this, the immediate communication with angels, and perception.

&1121. I have been informed by sons of the Most Ancient Church concerning the state of their perception, that they had perception of all things that belong to faith, almost as have the angels with whom they had communication; for the reason that their interior man, or spirit, by means also of the internal respiration, was joined to heaven; and that love to the Lord and love toward the neighbor are attended with this; for man is thus conjoined with angels through their veriest life, which consists in such love. They said that they had the law written upon them, because they were in love to the Lord and love toward the neighbor; and such being the case, whatever the laws prescribe was in agreement with their perception, and whatever the laws forbid was contrary to it. Nor did they doubt that all laws, human as well as Divine, are founded in love to the Lord and charity toward the neighbor, and regard these as their fundamental. Wherefore, as they had this fundamental in them, from the Lord, they could not but know all things that were from it. They believe too that those who live in the world at this day, who love the Lord and the neighbor, have also the law written upon them, and are acceptable citizens everywhere on earth, as the same are in the other life.

&1122. I have been further informed that the men of the Most Ancient Church had most delightful dreams, and also visions, and that it was insinuated into them at the same time what they signified. Hence their paradisal representations, and many other things. The objects of the external senses therefore, which are earthly and worldly, were nothing to them; nor had they any perception of delight in them, but only in what they signified and represented; and therefore when they looked at earthly objects they did not think about them at all, but only about the things which they signified and represented, which were most delightful to them; for they were such things as are in heaven, from which they see the Lord Himself.

&1123. I have conversed with the third generation of the Most Ancient Church, who said that in their time, when they lived in the world, they expected the Lord, who would save the whole human race; and that it was then a common saying among them that the seed of the woman would tread down the serpent's head. They said that from that time the greatest delight of their life was to procreate offspring; so that their sweetest deliciousnesses were to love their consort for the sake of offspring, which they called most delightful deliciousnesses and most delicious delights, adding that the perception of these delights and deliciousnesses was from influx out of heaven, because the Lord was to be born.

&1124. There were near me some of the posterity that lived before the flood-not of those who perished, but of those who were somewhat better than they. At first they flowed in gently and imperceptibly enough; but it was given me to perceive that inwardly they were evil, and that they inwardly acted contrary to love. There exhaled from them a sphere of the odor of a dead body, so that the spirits who were around me fled away. They imagined themselves to be so subtle that no one would perceive what they thought. I spoke with them about the Lord, as to whether or not they had expected Him, as their fathers did. They said that they had represented the Lord to themselves as an old man, holy, with a gray beard; and also that they became holy from Him, and in like manner bearded; whence arose such veneration for beards among their posterity. They added that now also they are able to adore Him, but from themselves. But then an angel came, whose presence they could not endure.

&1125. It has also been granted me to converse with those who were of the church called "Enosh," concerning which in Genesis 4:26. Their influx was gentle, and their conversation unassuming. They said that they live in charity with one another, and perform offices of friendship to others who come among them. But it was evident that their charity was the charity of friendship.* They live quietly, as good citizens, and do no injury to anyone.
* Swedenborg often uses the term "friendship" in the sense of mere personal and selfish regard. See Arcana Coelestia, n. 1158:2, 3875:5, 4054, 4804, etc. [REVISER].

&1126. There appeared to me a narrow room; and the door being opened a tall man came into view, clothed in white, the whiteness being intense. I wondered who he was, and was told that a man clothed in white signified those who were called "Noah," who were the first of all of the Ancient Church, which was the church after the flood; and that they were thus represented because they were few.

&1127. It has been granted me to converse with those of the Ancient Church, or of the church after the flood, who were called "Shem." They inflowed gently through the region of the head into the region of the breast, toward the heart, but not to the heart. The quality of spirits can be known from their influx.

&1128. There appeared one veiled over as with a cloud, about whose face were many wandering stars, which signify falsities. I was told that such were the posterity of the Ancient Church when it began to perish, especially among those who instituted worship by sacrifices, and by images.

&1129. Some account of the antediluvians who perished follows at the end of this chapter.
  
CHAPTER 10.
     1. And these are the nativities of the sons of Noah: Shem, Ham, and Japheth: and unto them were sons born after the flood.
     2. The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
     3. And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah.
     4. And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim.
     5. From these were spread abroad the isles of the nations in their lands, everyone according to his tongue, according to their families, as to their nations.
     6. And the sons of Ham: Cush, and Mizraim, and Put, and Canaan.
     7. And the sons of Cush: Seba, and Havilah, and Sabtah, and Raamah, and Sabteca. And the sons of Raamah: Sheba, and Dedan.
     8. And Cush begat Nimrod. He began to be a mighty one in the earth.
     9. He was mighty in hunting before Jehovah; wherefore it was said, As Nimrod, mighty in hunting before Jehovah.
     10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
     11. Out of that land went forth Asshur, and built Nineveh, and the city of Rehoboth, and Calah.
     12. And Resen, between Nineveh and Calah; this is that great city.
     13. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim.
     14. And Pathrusim, and Casluhim, from whom went forth the Philistines, and Caphtorim.
     15. And Canaan begat Zidon, his firstborn, and Heth.
     16. And the Jebusite, and the Amorite, and the Girgashite.
     17. And the Hivite, and the Arkite, and the Sinite.
     18. And the Arvadite, and the Zemarite, and the Hamathite. And afterwards were the families of the Canaanites spread abroad.
     19. And the border of the Canaanites was from Zidon, in coming to Gerar, even unto Gaza; in coming to Sodom, and Gomorrah, and Admah, and Zeboiim, even unto Lasha.
     20. These are the sons of Ham, according to their families, according to their tongues, in their lands, in their nations.
     21. And there was born to Shem also; he is the father of all the sons of Eber; the elder brother of Japheth.
     22. The sons of Shem: Elam, and Asshur, and Arpachshad, and Lud, and Aram.
     23. And the sons of Aram: Uz, and Hul, and Gether, and Mash.
     24. And Arpachshad begat Shelah; and Shelah begat Eber. 
     25. And unto Eber were born two sons; the name of the one was Peleg, for in his days was the earth divided; and his brother's name was Joktan.
     26. And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah.
     27. And Hadoram, and Uzal, and Diklah.
     28. And Obal, and Abimael, and Sheba.
     29. And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.
     30. And their dwelling was from Mesha, in coming to Sephar, the mountain of the east.
     31. These are the sons of Shem, according to their families, according to their tongues, in their lands, according to their nations.
     32. These are the families of the sons of Noah, according to their nativities, in their nations; and from these were spread abroad the nations in the earth after the flood.

&1130. THE CONTENTS     
The subject treated of throughout this whole chapter is the Ancient Church, and its propagation (verse 1).

&1131. They who had external worship corresponding to internal are the "sons of Japheth" (verse 2). They who had worship more remote from internal are the "sons of Gomer and Javan" (verses 3, 4). And they who had worship still more remote are the "isles of the nations" (verse 5).

&1132. They who cultivated knowledges, memory-knowledges, and rituals, and separated them from things internal, are the "sons of Ham" (verse 6). They who cultivated the knowledges of spiritual things are the "sons of Cush;" and they who cultivated the knowledges of celestial things are the "sons of Raamah" (verse 7).

&1133. Those treated of who have external worship in which are interior evils and falsities, "Nimrod" being such worship (verses 8, 9). The evils in such worship (verse 10). The falsities in such worship (verses 11, 12).

&1134. Concerning those who form for themselves new kinds of worship out of memory-knowledges by means of reasonings (verses 13, 14); and concerning those who make mere memory-knowledge of the knowledges of faith (verse 14).

&1135. Concerning external worship without internal, which is "Canaan," and the derivations of this worship (verses 15-18); and its extension (verses 19, 20).

&1136. Concerning internal worship, which is "Shem," and its extension even to the second Ancient Church (verse 21). Concerning internal worship and its derivations, which being from charity, are derivations of wisdom, of intelligence, of memory-knowledge, and of knowledges, which are signified by the "nations" (verses 22-24).

&1137. Concerning a certain church which arose in Syria, instituted by Eber, which is to be called the second Ancient Church, the internal worship of which is "Peleg," the external "Joktan" (verse 25). Its rituals are the nations named in verses 26 to 29. The extension of this church (verse 30).

&1138. That there were different kinds of worship in the Ancient Church, in accordance with the genius of each nation (verses 31, 32).

&1139. THE INTERNAL SENSE
It has been stated already that there are four different styles in the Word. The first, which was that of the Most Ancient Church, is such as is that from the first chapter of Genesis to this chapter. The second is the historical style, as in the following books of Moses, and in the rest of the historical books. The third is the prophetic style. The fourth is intermediate between the prophetic style and that of common speech. Concerning these styles see n. 66.

&1140. In this chapter, and in the following one as far as Eber, the most ancient style is continued; but here it is intermediate between the style of made-up history, and that of true history. For by Noah, and his sons, Shem, Ham, Japheth, and Canaan, nothing else was meant, nor is anything else meant, than the Ancient Church regarded abstractly as to its worship-namely, by "Shem" internal worship, by "Japheth" corresponding external worship, by "Ham" internal worship corrupted, by "Canaan" external worship separated from internal. Such persons never existed; but the kinds of worship were so named because all other different kinds, or all specific differences, could be reduced to these as fundamental ones. By "Noah" therefore was meant merely the Ancient Church in general, as a parent comprehending all. And yet by the names in this chapter, except those of Eber and his posterity, are meant so many nations; and so many nations there were that constituted the Ancient Church; which church was widely spread around the land of Canaan.

&1141. They who are here named "sons of Japheth" were all such as had external worship corresponding to internal; that is, who lived in simplicity, in friendship, and in mutual charity. Nor did they know any other doctrinal teachings than external rites. They who are named "sons of Ham" were those who had internal worship corrupted. They who are called "sons of Canaan" were those who had external worship separate from internal. They who are called "sons of Shem" were internal men, and worshiped the Lord and loved the neighbor; whose church was nearly like our true Christian Church.

&1142. What manner of men they were specifically is not related in this chapter, for they are only recounted as to their names. But this appears from the writings of the prophets, where the names of these nations occur in different places, and everywhere with no other signification-though sometimes in the genuine, and sometimes in the opposite sense.

&1143. Although these were the names of the nations that constituted the Ancient Church, yet in the internal sense they mean actual things [res], namely, the worships themselves. In heaven nothing at all is known about the names, countries, nations, and the like; the angels have no idea of such things, but of the actual things signified by them. The Word of the Lord is living by virtue of the internal sense. This is as the soul, of which the external sense is as the body. And just as with man when his body dies the soul lives, and when the soul lives he no longer knows the things that pertain to the body, so when he comes among angels he does not know what the Word is in the sense of the letter, but only what it is in its soul. Such was the man of the Most Ancient Church; who, if he were living and read the Word at the present day, would not cleave at all to the sense of the letter; but would be as if he did not see it, but only the internal sense abstractly from the letter; and indeed as if the letter had no existence. Thus he would be in the life or soul of the Word. It is the same everywhere in the Word, even in its historical parts, which were just such as are narrated, and yet there is not so much as one little word therein that does not, in the internal sense, enfold within it deep secrets which never appear to those who hold the mind in the historical connection. Thus in this chapter by the names, in the literal or historical sense, are meant the peoples that constituted the Ancient Church, but in the internal sense their doctrinals are signified.

&1144. Verse 1. And these are the nativities of the sons of Noah: Shem, Ham, and Japheth; and unto them were sons born after the flood. "These are the nativities of the sons of Noah," signifies derivations of the doctrinals and worships of the Ancient Church, which in general is "Noah;" "Shem, Ham, and Japheth" signify here as before-"Shem" true internal worship, "Ham" internal worship corrupted, and "Japheth" external worship corresponding to internal; "and unto them were sons born" signifies doctrinals derived therefrom; "after the flood," signifies from the time when this new church arose.

&1145. These are the nativities of the sons of Noah. That these signify derivations of the doctrinals and worships of the Ancient Church, which in general is "Noah," is evident from the signification of "nativities" (of which above). In the external or literal sense, "nativities" or "births," as is known, are generations of one from another; but in the internal sense all things have regard to what is celestial and spiritual, that is, to the things of charity and of faith. Thus here the "nativities" are those of the church, consequently are doctrinal matters, as will be made more clear in what follows.

&1146. Shem, Ham, and Japheth. That these signify here as before-"Shem" true internal worship, "Ham" internal worship corrupted, and "Japheth" external worship corresponding to internal, is evident from what has been previously stated concerning them; where it was shown, not only that Shem, Ham, and Japheth signify those kinds of worship, but also what is meant by true internal worship, or Shem; what by internal worship corrupted, or Ham; and what by external worship corresponding to internal, or Japheth. They need not therefore be further dwelt upon.

&1147. And unto them were sons born. That these signify the doctrinals thence derived, is evident from the signification of "sons" in the internal sense, as being the truths of faith, and also the falsities, consequently doctrinal matters; by which both true and false are meant, for such are the doctrinals of churches. (That "sons" have such a signification may be seen above, n. 264, 489, 491, 535.)

&1148. After the flood. That this signifies from the time when this new church arose, is evident likewise from what has been said in the preceding chapters; for the end of the Most Ancient Church is described by the flood, and also the beginning of the Ancient Church. It must be observed that the church before the flood is called the Most Ancient Church, and the church after the flood, the Ancient Church.

&1149. Verse 2. The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. "The sons of Japheth" signify those who had external worship corresponding to internal. "Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras" were so many nations, with whom such worship existed, by which in the internal sense are signified so many different doctrinals that were the same as rituals, which they devoutly observed.

&1150. The sons of Japheth. That these signify those who had external worship corresponding to internal, has been explained before. External worship is said to correspond to internal when that which is the essential is in the worship. This essential is the adoration of the Lord from the heart; which is by no means possible unless there is charity, or love to the neighbor. In charity or love toward the neighbor the Lord is present, and then He can be adored from the heart. Thus the adoration is from the Lord, for the Lord gives all the ability and all the being in the adoration. Hence it follows that such as is the charity in a man, such is his adoration or worship. All worship is adoration, because the adoration of the Lord must be in it for it to be worship. The sons of Japheth, or the nations and peoples called "sons of Japheth," lived in mutual charity with each other, in friendship, in courtesy, and in simplicity; and therefore the Lord was present in their worship. For when the Lord is present in the external worship, there is internal worship in the external, that is, there is external worship corresponding to internal. There were formerly very many such nations. And there are also at this day those who make worship consist in externals and do not know what internal worship is, or if they know, do not think about such things. If these persons acknowledge the Lord and love the neighbor, the Lord is in their worship, and they are sons of Japheth; but if they deny the Lord, and love only themselves, and do not care for the neighbor, especially if they bear hatred toward him, their worship is external separate from internal, and they are sons of Canaan, or Canaanites.

&1151. Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. That these were so many nations among whom such worship existed, and that in the internal sense they signify so many doctrinals, which were the same as rituals, which they devoutly observed, is very evident from the Word, where these nations are frequently mentioned; for they everywhere signify external worship-sometimes external worship corresponding to internal, sometimes the opposite. The reason why they signify the opposite is that all churches, wherever they were, in process of time have been changed, even to their opposites. That the nations here named signify nothing but external worship, consequently their doctrinals which were rituals, can be established, as was said, from the Word in other places, especially in the Prophets. [2] Thus, of Magog, Meshech, Tubal, and Gomer, it is written in Ezekiel:
     Son of man, set thy face toward Gog, the land of Magog, the prince, head of Meshech and Tubal; and prophesy against him and say, Thus saith the Lord Jehovih, Behold I am against thee, O Gog, prince, head of Meshech and Tubal, and I will turn thee about, and put hooks, into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed in full, a great company with buckler and shield, all of them handling swords; Persia, Cush, and Put with them; with them Gomer and all his hordes; the house of Togarmah in the sides of the north, and all his hordes. In the latter years thou shalt come into the land that is brought back from the sword, that is gathered out of many peoples, upon the mountains of Israel, which have been made a waste (Ezek. 38:2-6, 8).
This whole chapter treats of the church, which became perverted, and at length made all worship consist in externals, or rituals; charity, which is signified by "the mountains of Israel," being extinguished. Here "Gog, and the land of Magog the prince and head of Meshech and Tubal," is worship in externals. Anyone may see that it is not Gog and Magog that are treated of, for the Word of the Lord does not treat of worldly things, but enfolds within it Divine things. 
[3] In the same:
     Prophesy upon Gog, and say, Thus saith the Lord Jehovih, Behold I am against thee, O Gog, prince, head of Meshech and Tubal; and I will turn thee about, and take a sixth part of thee, I will cause thee to come up from the sides of the north, and will bring thee upon the mountains of Israel; upon the mountains of Israel thou shalt fall, thou and all thy hordes, and the people that are with thee (Ezek. 39:1-2, 4).
The whole of this chapter, likewise, treats of external worship separated from internal, and become idolatrous, which is here signified by Gog, Meshech, and Tubal, by whom also are meant the doctrinals which they receive and afterwards confirm by the literal sense of the Word, and thus falsify truths and destroy internal worship. For, as was said, the opposite also are signified by the same nations. 
[4] In John:
     When the thousand years are finished, Satan shall be loosed out of his prison, and shall go forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to war. They went up over the plain of the earth, and compassed the camp of the saints about, and the beloved city (Rev. 20:7-9);
where "Gog and Magog" have a similar signification. External worship separate from internal, that is, separate from love to the Lord and love toward the neighbor, is nothing else than idolatrous, which encompasses the camp of the saints, and the beloved city. 
[5] Of Meshech and Tubal it is said in Ezekiel:
     There is Meshech, Tubal, and all her multitude; her graves are round about her; all of them uncircumcised, slain by the sword; for they caused their terror in the land of the living (Ezek. 32:26).
The subject here is Egypt, or the memory-knowledges wherewith men desire to explore spiritual things. "Meshech and Tubal" denote doctrinals which are rituals, and which, when there is no love, are called "uncircumcised." Hence they are slain with the sword, and a terror in the land of the living. 
[6] Of Javan it is said in Joel:
     The sons of Judah and the sons of Jerusalem ye have sold unto the sons of the Javanites that ye might remove them far from their border (Joel 3:6).
"The sons of Judah" denote celestial things of faith; "the sons of Jerusalem," spiritual things of faith-thus things internal; and "the sons of the Javanites," worship in externals separate from what is internal. Because this worship is so widely remote from what is internal, it is said that they have "removed them far from their border." 
[7] Javan and Tubal denote true external worship itself in Isaiah:
     It shall come that I will gather all nations and tongues, and they shall come, and shall see My glow. And I will set a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the Isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isa. 66:18-19).
The subject here is the kingdom of the Lord and His coming. "Tubal and Javan" denote those who are in external worship corresponding to internal, who are to be instructed concerning internal things.

&1152. Verses 3, 4. And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah. And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim. By the "sons of Gomer" also are signified those who had external worship, but derived from that which existed in the nation Gomer. "Ashkenaz, and Riphath, and Togarmah" were so many nations, among whom there was such worship, by whom also are signified so many doctrinals which were rituals, derived from the external worship with Gomer; by the "sons of Javan" are signified still others with whom external worship existed, derived from the worship which was in the nation Javan; "Elishah, and Tarshish, Kittim, and Dodanim" were so many nations among whom such worship existed, by whom also are signified so many doctrinals which were rituals, derived from the external worship with Javan.

&1153. And the sons of Gomer. That by these also are signified those who had external worship, but derived from that which existed in the nation Gomer, follows from what has been said and shown before concerning the signification of "sons;" and also from the fact that Gomer was one of those nations that had external worship corresponding to internal. There were seven nations named in the foregoing verse which were in such worship. Here again are seven nations, which are called "sons of Gomer" and "of Javan;" but what were the specific differences between them cannot be told, because here they are merely mentioned. But in the Prophets, where this and that worship of the church is treated of specifically, the differences can be distinguished. In general, all the diversities of external, as also of internal worship, are according to the adoration of the Lord in the worship; and the adoration is according to the love to the Lord and the love toward the neighbor. For the Lord is present in love, and thereby in worship; the differences of worship therefore among the nations here mentioned were of this nature. 
[2] That it may be still more clearly explained how the case is in respect to diversities of worship, and how it was with the various nations in the Ancient Church, let it be known that all true worship consists in adoration of the Lord, adoration of the Lord in humiliation, and humiliation in one's acknowledgment that in himself there is nothing living, and nothing good, but that all within him is dead, yea, cadaverous; and in the acknowledgment that everything living and everything good is from the Lord. The more a man acknowledges these things, not with the mouth, but with the heart, the more he is in humiliation; and consequently the more he is in adoration, that is, in true worship, and the more he is in love and charity, and the more in happiness. The one is in the other, so conjoined as to be inseparable. From this it is evident what and of what nature are these differences of worship. 
[3] Those here spoken of, called "sons of Gomer and Javan," are those who also had external worship corresponding to internal, but somewhat more remote than those who were named in the preceding verse. For this reason they are called "sons." The generations successively descending, or the derivations, here proceed from the interior toward the exterior. The more sensuous a man becomes, the more exterior his worship becomes, and consequently the more remote from the true worship of the Lord; for it partakes more of the world, of the body, and of the earth, and less of the spirit; and therefore it is more remote. These, who are called "sons of Gomer and Javan," being more sensuous, made worship still more to consist in externals than did their so-called parents and kindred. They therefore here constitute a second class.

&1154. Ashkenaz, Riphath, and Togarmah. That these were so many nations among whom there was such worship, and that they signify so many doctrinals which were rituals, derived from the external worship with Gomer, is evident from the Prophets, where the same nations are also mentioned, and by them are everywhere signified doctrinals or rituals-as usual, in each sense, sometimes in the genuine sense, sometimes in the opposite one. "Ashkenaz," in Jeremiah:
     Set ye up a standard in the land, blow the trumpet among the nations, consecrate the nations against her, make to hearken against her the kingdoms of Ararath, Minni, and Ashkenaz (Jer. 51:27).
The subject here is the destruction of Babel, where "Ashkenaz" denotes its idolatrous worship, or external worship separate from internal, which destroys Babel. Specifically, it denotes false doctrinals, and therefore is mentioned in the opposite sense. "Togarmah," in Ezekiel:
     Javan, Tubal, and Meshech, these were thy traders in the soul of man, and furnished vessels of brass in thy commerce. They of the house of Togarmah furnished for thine aids, horses, and horsemen, and mules (Ezek. 27:13-14).
This is said concerning Tyre, by which they were represented who possessed the knowledges of celestial and spiritual things. "Javan, Tubal, and Meshech," denote, as before, various representative or correspondent rites; "the house of Togarmah" likewise. The external rites of the former have reference to celestial things; and those of the latter, or "the house of Togarmah," to spiritual things, as is evident from the signification of the things in which they traded. Here they are in the genuine sense. In the same:
Gomer and all his hordes, the house of Togarmah the sides of the north, and with all his hordes (Ezek. 38:6);
denoting perverted doctrinals, which are meant also by "the sides of the north." Here the names of these nations are used in the opposite sense.

&1155. And the sons of Javan. That by these are signified still others with whom there was external worship, derived from the worship which prevailed in the nation Javan, can in the same way be seen in the Prophets, where they are named in connection with the actual things [res] themselves, and therein signify nothing different from them. The reason why the sons of Gomer and the sons of Javan only are mentioned, and not the sons of the others mentioned in the second verse-where there are seven-is that the sons of the one relate to the class of spiritual things, and the sons of the other to the class of celestial things. It is evident that the sons of Gomer relate to the class of spiritual things, from the passages in the Prophets cited just above; and that the sons of Javan relate to the class of celestial things, will appear from what follows. The class of spiritual things is distinguished from the class of celestial things by this, that the former relate to truths of faith, and the latter to goods of faith, which are those of charity. Although these distinctions are entirely unknown in the world, yet they are most perfectly known in heaven, not merely as to the generic differences, but as to the specific differences also; for in heaven there is not the least difference that is not distinguished according to the most perfect order. In the world no more is known than that there are varieties of worship, and that in externals-for nothing beyond these is known-they differ from each other. But in heaven the differences, which are innumerable, themselves appear to the life, and indeed such as they are in internals.

&1156. Elishah, and Tarshish, Kittim, and Dodanim. That these were so many nations, with whom there was such worship, and that they signify so many doctrinals which were rituals, derived from the external worship with Javan, may be seen from the following passages in the Prophets. Of "Elishah" it is written in Ezekiel:
     Fine linen with broidered work from Egypt was thy spreading forth, that it might be to thee for an ensign; blue and crimson from the Isles of Elishah were thy covering (Ezek. 27:7).
The subject here treated of is Tyre, by which they are signified who possess celestial and spiritual riches, or knowledges; "embroidered work from Egypt" denotes memory-knowledges, and thus rituals representative of spiritual things; "blue and crimson from the isles of Elishah," rituals corresponding to internal worship, thus representatives of celestial things. The words are here used in the genuine sense. Of "Tarshish" in Isaiah:
     I will send such as escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the Isles afar off (Isa. 66:19).
     Howl, ye ships of Tarshish, for Tyre is laid waste, so that there is no house for entering in; from the land of Kittim it is revealed to them (Isa. 23:1, 14).
And further concerning Tarshish in Isa. 40:9; Jer. 10:9; Ezek. 27:12; Ps. 48:7-where it denotes rituals, that is, doctrinals. Of "Kittim" in Jeremiah:
     Pass over to the isles of Kittim and see; and to Arabia, and consider diligently, whether there hath been such a thing (Jer. 2:10).
And in Isaiah:
     Thou shalt no more rejoice, O thou oppressed virgin daughter of Zidon; arise, pass over to Kittim; even there shalt thou have no rest (Isa. 33:12),
where "Kittim" denotes rituals. In Ezekiel:
     Of the oaks of Bashan have they made thine oars; they have made thy planks of ivory, the daughter of steps, from the isles of Kittim (Ezek. 27:6).
This is said of Tyre; "the planks of a ship from the isles of Kittim" denotes externals of worship-thus rituals-which have reference to the class of celestial things. In Moses:
     Ships shall come from the coast of Kittim, and they shall afflict Asshur, and shall afflict Eber (Num. 24:24),
where also "Kittim" denotes external worship, or rituals. Hence it is evident that in the internal sense by all these names are signified actual things [res], which actual things stand in their own regular order and connection.

&1157. Verse 5. From these were dispersed the isles of the nations in their lands, everyone according to his tongue, according to their families, as to their nations. "From these were dispersed the isles of the nations in their lands" signifies that the worships of many nations sprang from these; "isles" are particular regions and thus particular worships which were still more remote from internal worship; "lands" are their generals; "everyone according to his tongue, according to their families, as to their nations," signifies that these were according to the genius of each; "according to his tongue," is according to the opinion of each; "according to their families," is according to their uprightness; "as to their nations," is with respect to both in general.

&1158. From these were dispersed the isles* of the nations in their lands. That this signifies that the worships of many nations originated from these, that "isles" are particular regions and thus particular worships which were still more remote, and that "lands" are their generals, is evident from the signification of "isles" in the Word. Thus far they have been treated of who had external worship corresponding to internal. By the seven sons of Japheth were signified those who approached nearer to true internal worship; by the seven sons of Gomer and at the same time of Javan, those who were more remote from true internal worship. By "the isles of the nations" are signified those who are still more remote, and properly those who lived in mutual charity with one another, but yet in ignorance, knowing nothing about the Lord, about the doctrinals of faith of the church, and about internal worship; but who yet had a certain external worship which they religiously observed. Such are called "isles" in the Word, and therefore by "isles," in the internal sense, there is signified worship which is more remote from internal worship. 
[2] They who are in the internal sense of the Word, as the angels are, have no knowledge of isles, for they no longer have any idea of such things;** but instead of them they perceive a remoter worship, such as is that of the nations out of the church. And in like manner by "isles" they perceive those things within the church itself which are somewhat remote from charity, as are friendships and civilities. Friendship is not charity, and still less is politeness charity-these are degrees below charity; and the more they derive from charity the more sincere they are. 
[3] That such things are signified by "islands" may be seen from the following passages from the Word. In Isaiah:
     Keep silence before Me, O Islands; and let the peoples renew their strength, let them come near. The isles saw, and feared; the ends of the earth trembled; they drew near, and came (Isa. 41:1, 5).
Here "islands" denote upright nations out of the church who have religiously observed their external worship. The furthest limits of the region where the church is are called "the ends of the earth." In the same:
     He shall not be dark, and shall not break in pieces till He has set judgment in the earth, and the isles shall wait for His law. Sing unto Jehovah a new song, His praise from the end of the earth, ye that go down to the sea, and the fullness thereof, the isles and the inhabitants thereof. Let them give glory to Jehovah, and declare His praise in the islands (Isa. 42:4, 10, 12).
Here also "islands" denote nations out of the church, who have lived in ignorance, simplicity, and uprightness. 
[4] In the same:
     Listen, O Isles, unto Me, and hearken, ye peoples from far (Isa. 49:1),
likewise denoting those nations which are more remote from the worship of the Lord, and from the knowledges of faith; wherefore it is said "from far." Again:
     The Isles shall hope in Me, and on Mine arm shall they wait (Isa. 51:5),
denoting the same. Because they are such as live in uprightness, it is said, "they shall hope in Me, and on Mine arm shall they wait." In Jeremiah:
     Hear the word of Jehovah, O ye nations, and declare it in the Isles afar off (Jer. 31:10),
     Jehovah will be terrible unto them, for with leanness He will consume all the gods of the earth and they shall bow themselves down to Him, everyone from his place, even all the isles of the nations (Jer. 2:11).
"The isles of the nations" denote nations more remote from the knowledges of faith. 
[5] In David:
     Jehovah reigneth; let the earth rejoice let the multitude of isles be glad. Clouds and darkness are round about Him (Ps. 97:1, 2). denoting the same. Their ignorance is here representatively expressed by "clouds and darkness;" but because they are in simplicity and uprightness it is said "round about Him." Because by "islands" are signified those things which are more remote, Tarshish, Pul, Lud, Tubal, and Javan also-by whom were signified external worships-are called "islands" (Isa. 66:19). So also Kittim (Jer. 2:10; Ezek. 27:6). When contrasted with "lands," or with "mountains," "islands" signify also the truths of faith, from being in the sea; thus they signify doctrinals which are rituals.
* In Scripture language every country is called an "isle," or "island," that is approached from canal by crossing the sea. [REVISER.]
** That is, of course, in this connection. [REVISER.]

&1159. Everyone according to his tongue, according to their families, as to their nations. That this signifies that these were according to the genius of each; "according to their tongue," according to the opinion of each; "according to their families," according to their uprightness; and "as to their nations," as regards both in general, may be seen from the signification of "tongue," of "families," and of "nations," in the Word; concerning which of the Lord's Divine mercy hereafter. That "tongue," or "language," in the internal sense, signifies opinion, thus principles and persuasions, is because there is a correspondence of the tongue with the intellectual part of man, or with his thought, like that of an effect with its cause. Such also is not only the influx of a man's thoughts into the movements of the tongue in speaking, but also the influx of heaven, concerning which some things from experience, by the Divine mercy of the Lord, will be told elsewhere. 
[2] That "families" in the internal sense signify uprightness, and also charity and love, comes from the fact that in the heavens all things which are of mutual love are circumstanced as are relationships by blood and by marriage, thus as families (see n. 685). In the Word therefore the things which pertain to love or charity are expressed by "houses," and also by "families," which it is unnecessary here to stop to confirm. (That such is the signification of a "house" may be seen at n. 710.) 
[3] That "nations" here signify both, in general, is evident from the signification of a nation, or nations, in the Word. In a good sense "nations" signify things of the new will and understanding, consequently the goods of love and truths of faith; but in the opposite sense they signify evils and falsities; and in like manner so also do "houses," "families," and "tongues," as may be confirmed by very many passages from the Word. The reason is that the Most Ancient Church was distinguished into houses, families, and nations. A married pair with their children, and their menservants and maidservants, constituted a house; a number of houses that were not far distant from one another constituted a family; and a number of families, a nation. Hence "nations" signified all the families taken together in the aggregate. It is much the same in heaven; but the relation of all there is according to love and faith toward the Lord (see n. 685). 
[4] From this then comes the signification of "nations" in the internal sense, as a general term comprising things of both the will and the understanding, or what is the same of both love and faith; but relatively to the families and houses of which they are composed. (See also what has been said before concerning this subject, n. 470, 471, 483.) It is evident from these considerations that "nations" signify both [opinion and uprightness] in general; and that "everyone according to his tongue, according to their families, as to their nations," signifies according to the genius of each man, family, and nation, to whom worship was derived from the Ancient Church. 

&1160. Verse 6. And the sons of Ham: Cush, and Mizraim, and Put, and Canaan. By "Ham" is signified, here as before, faith separated from charity; by "the sons of Ham," the things that belong to this separated faith; "Cush, Mizraim, Put, and Canaan" were so many nations, by which are signified, in the internal sense, the knowledges, the memory-knowledges, and the worships that are of faith separated from charity.

&1161. That by "Ham" is signified faith separated from charity, is evident from what was said and shown concerning Ham in the preceding chapter.

&1162. That by "the sons of Ham" are signified the things that belong to this separated faith, follows from this. In order that it may be known what is meant by "Ham," and therefore by "the sons of Ham," it must first be known what faith separated from charity is. Faith separated from charity is no faith. Where there is no faith, there is no worship, neither internal nor external. If there be any worship at all, it is corrupt worship, and therefore by "Ham" is likewise signified internal worship corrupted. They hold a false opinion who call the mere memory-knowledge of things celestial and spiritual, separated from charity, faith. For sometimes the worst of men have this knowledge more than others-as those who live in continual hatred and vindictiveness, and in adultery, and are therefore infernal, and after the life of the body become devils. It may be seen from this that memory-knowledge is not faith. But faith is the acknowledgment of the things which are of faith; and this acknowledgment is by no means external, but internal, and is the working of the Lord alone through the charity in a man. And this acknowledgment is by no means a thing of the mouth, but of the life. From the life of everyone it may be known what his acknowledgment is. All they are called "sons of Ham" who have a memory-knowledge of the knowledges of faith, and have not charity, whether it be a memory-knowledge of the interior knowledges of the Word, and of its veriest mysteries, or a memory-knowledge of all things in the literal sense of the Word, or a memory-knowledge of other truths, whatever their name, from which these may be regarded, or a knowledge of all the rituals of external worship-if they have not charity, they are "sons of Ham." That they who are called "sons of Ham" are of this character, is evident from the nations now treated of.

&1163. That "Cush, Mizraim, Put, and Canaan," were so many nations, by which in the internal sense are signified knowledges, memory-knowledges, and rituals that are of faith separated from charity, may be seen from the Word, where these nations are frequently mentioned; for such things are there signified by them; that is to say, by "Cush," or "Ethiopia," are signified the interior knowledges of the Word, whereby such men confirm false principles; by "Mizraim," or "Egypt," memory-knowledges or various matters of memory, whereby men desire to explore the mysteries of faith, and from them confirm principles of falsity; by "Put," or "Lybia," knowledges from the literal sense of the Word, by which in like manner they confirm false principles; and by "Canaan," or "the Canaanites," rituals, or the things of external worship separated from internal. All these, when separated from charity, are called "sons of Ham." By the same nations are also signified simply knowledges and memory-knowledges; by "Cush," the interior knowledges of the Word; by "Egypt," memory-knowledges; by "Put," knowledges from the literal sense of the Word. This is the reason why they are taken-as may be seen from the following passages-in both a bad and a good sense.

&1164. That by "Cush" or "Ethiopia" are signified the interior knowledges of the Word, by which such men confirm false principles, may be seen in Jeremiah:
     Egypt riseth up like a stream, whose waters toss themselves like the rivers, and he hath said, I will go up, I will cover the earth, I will destroy the city and the inhabitants thereof. Go up ye horses, and rage ye chariots; and let the mighty men go forth, Cush and Put that handle the shield (Jer. 46:8-9).
"Egypt" here denotes those who believe nothing unless they apprehend it from memory-knowledges, whereby everything becomes involved in doubt, denial, and falsity, which is to "go up, cover the earth, and destroy the city." "Cush" here denotes more universal and more interior knowledges of the Word, whereby men confirm received principles of falsity. "Put" denotes knowledges from the literal sense of the Word which are according to the appearances of the senses. 
[2] In Ezekiel:
     A sword shall come upon Egypt, and there shall be grief in Cush, when the slain shall fall in Egypt; and they shall take her multitude, and her foundations shall be destroyed. Cush, and Put, and Lud, and all Ereb and Cub, and the sons of the land of the covenant shall fall with them by the sword (Ezek. 30:4-5).
No one could at all know what these things mean except from the internal sense; and if the names did not signify actual things [res], there would be scarcely any sense. But here by "Egypt" are signified memory-knowledges, whereby men desire to enter into the mysteries of faith. "Cush and Put" are called "the foundations thereof" because they signify knowledges from the Word. 
[3] In the same:
     In that day shall messengers go forth from before Me in ships, to make confident Cush afraid; and there shall be grief upon them, as in the day of Egypt (Ezek. 30:9).
"Cush" denotes those knowledges from the Word that confirm falsities which are hatched from memory-knowledges. In the same:
     I will make the land of Egypt into wastes, a waste of desolation, from the tower of Seveneh, even unto the border of Cush (Ezek. 29:10).
Here "Egypt" denotes memory-knowledges; and "Cush" the knowledges of the interior things of the Word, which are the boundaries as far as memory-knowledges go. 
[4] In Isaiah:
     The king of Assyria shall lead the captivity of Egypt and the captivity of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt; and they shall be dismayed and ashamed because of Cush their hope, and of Egypt their glory (Isa. 20:4-5).
"Cush" here denotes knowledges from the Word, whereby falsities acquired through memory-knowledges are confirmed; "Asshur" is reasoning which leads men "captive." In Nahum:
     Cush and Egypt were her strength, and there was no end; Put and Lubim were thy helpers (Nahum 3:9).
This is said of the church vastated, and here in like manner "Egypt" denotes memory-knowledges, and "Cush" knowledges. 
[5] "Cush and Egypt" here denote simply knowledges and memory-knowledges, which are truths, useful to those who are in the faith of charity; thus they are here used in a good sense. In Isaiah:
     Thus said Jehovah, The labor of Egypt, and the merchandise of Cush, and of the Sabeans, men of stature, shall pass over unto thee, and they shall be thine; they shall go after thee in fetters, they shall pass over and shall bow down unto thee; they shall pray unto thee; God is in thee only, and there is no other God besides (Isa. 45:14).
"The labor of Egypt" denotes memory-knowledge; and "the merchandise of Cush and of the Sabeans," knowledges of spiritual things which are serviceable to those who acknowledge the Lord; for all memory-knowledge and knowledge are for them. 
[6] In Daniel:
     The king of the north shall have dominion over the hidden stores of gold and silver, and over all the desirable things of Egypt; and the Lubim (Put) and Cushim shall be at thy steps (Dan. 11:43).
"Put and Cush" here denote knowledges from the Word; and "Egypt," memory-knowledges. In Zephaniah:
     From the crossing of the rivers of Cush, My worshipers (Zeph. 3:10),
denoting those who are without knowledges, that is, the Gentiles. In David:
     Great ones shall come out of Egypt; Cush shall hasten his hands unto God (Ps. 68:31).
"Egypt" here denotes memory-knowledges and "Cush" knowledges. 
[7] In the same:
     I will make mention of Rahab and Babylon as among them that know Me behold Philistia, and Tyre, with Cush; this one was born there (in the city of God) (Ps. 87:4).
"Cush" denotes knowledges from the Word; and therefore it is said that he "was born in the city of God." It is because "Cush" signifies the interior knowledges of the Word and the intelligence thence derived, that it is said that the second river that went forth from the garden of Eden "encompassed the whole land of Cush" (concerning which see n. 117).

&1165. That by "Mizraim," or "Egypt," in the Word, are signified the memory-knowledges (that is, the various matters of memory) wherewith men desire to explore the secrets of faith, and to confirm the principles of falsity thereby conceived; and that it also signifies simply memory-knowledges, thus such as are useful, is evident not only from the passages already adduced, but from very many others also, which, if all cited, would fill pages. (See Isa. 19:1 to the end; 30:1-3; 31:1-3; Jer. 2:18, 36; 42:14 to the end; 46:1 to the end; Ezek. 16:26; 23:3, 8; 29:1 to the end; 30:1 to the end; Hos. 7:11; 9:3, 6; 11:1, 5, 11; Micah 7:5; Zech. 10:10-11; Ps. 80:8 and following verses.)

&1166. That by "Put," or "Lybia," in the Word, are signified the knowledges from the literal sense by which in like manner false principles are confirmed, and also simply such knowledges, is evident from the passages cited above where "Cush" is spoken of. Because by him there are in like manner signified those knowledges which are more interior, "Put" and "Cush" are mentioned together in the Word, as may be seen in the passages above cited (Jer. 46:8, 9; Ezek. 30:4, 5; Nahum 3:9; Dan. 11:43).

&1167. That by "Canaan," or "the Canaanite," when mentioned in the Word, are signified rituals, that is, the things of external worship separated from internal, is evident from very many passages, especially in the historicals. Because the Canaanites were of this character at the time when the sons of Jacob were introduced into their land, it was permitted that they should be exterminated. But in the internal sense of the Word, all those are meant by "Canaanites" who have external worship separated from internal. And as the Jews and Israelites more than others were of this nature, they specifically are signified by "Canaanites" in the prophetical Word, as may be seen from these two passages only:
     They have shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan; and the land was profaned with bloods, and they were defiled with their works, and went a whoring in their doings. (Ps. 106:38-39).
"To shed the blood of sons and daughters," here signifies in the internal sense that they extinguished all truths of faith and goods of charity; "to sacrifice sons and daughters to the idols of Canaan" signifies to profane the things which are of faith and charity by external worship separate from internal, which is nothing else than idolatrous. Thus were they defiled with their works, and went a whoring in their doings. In Ezekiel:
     Thus saith the Lord Jehovih unto Jerusalem, Thy tradings and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother a Hittite (Ezek. 16:3).
Here they are plainly said to be of the land of Canaan. (That "Canaan" signifies external worship separated from internal may be seen above, n. 1078, 1094.)

&1168. Verse 7. And the sons of Cush: Seba, and Havilah, and Sabtah, and Raamah, and Sabteca. And the sons of Raamah: Sheba, and Dedan. By "the sons of Cush" are signified those who had not internal worship, but who had the knowledges of faith, in the possession of which they made religion to consist. "Seba, and Havilah, and Sabtah, and Raamah, and Sabteca" are so many nations with whom there were such knowledges. By the same in the internal sense the knowledges themselves are signified. By "the sons of Raamah," likewise, are signified those who had not internal worship, but had knowledges of faith, in the possession of which they made religion to consist. "Sheba and Dedan" are nations who had such knowledges. By the same in the internal sense are signified the knowledges themselves; but with the difference that by "the sons of Cush" are signified knowledges of spiritual things, and by "the sons of Raamah," knowledges of celestial things.

&1169. That by "the sons of Cush" are signified those who had no internal worship, but had knowledges of faith, in the possession of which they made religion to consist, is evident from "Cush," whose sons they were, and by whom are signified interior knowledges of spiritual things, as shown above, as well as from the Word where these nations are mentioned.

&1170. That "Seba, and Havilah, and Sabtah, and Raamah, and Sabteca" are so many nations with whom there were such knowledges, and that in the internal sense the knowledges themselves are signified by the same, may be seen from passages from the Word which will be adduced below.

&1171. That by "the sons of Raamah" are in like manner signified those who had no internal worship, but knowledges of faith, in the possession of which they made religion to consist; and that "Sheba and Dedan" are nations who had such knowledges; and that in the internal sense they signify the knowledges themselves, is evident from the following passages in the Prophets. Concerning Seba, Sheba, and Raamah, from these passages-in David:
     The kings of Tarshish and of the isles shall bring gifts; the kings of Sheba and Seba shall offer a present; yea, all kings shall bow themselves down unto Him (Ps. 72:10-11).
This is said concerning the Lord, His kingdom, and the celestial church. Anyone may see that here by "gifts" and "a present" are signified worships; but what these worships were, and of what quality, cannot be known unless it be understood what is meant by "Tarshish and the isles," and by "Sheba and Seba." It has been shown already that by "Tarshish and the isles" are meant external worships that correspond to internal. From this it follows that by "Sheba and Seba" are meant internal worships, namely, by "Sheba" celestial things of worship, and by "Seba" spiritual things of worship. 
[2] In Isaiah:
     I have given Egypt for thy ransom, Cush and Seba for thee (Isa. 43:3).
"Cush and Seba" denote here the spiritual things of faith. In the same:
     The labor of Egypt, and the merchandise of Cush, and of the Sabeans, men of stature, shall come over unto thee (Isa. 45:14).
"The labor of Egypt" denotes the memory-knowledge, and "the merchandise of Cush and of the Sabeans," the knowledges of spiritual things, which are of service to those who believe in the Lord. 
[3] In the same:
     The multitude of camels shall cover thee, the dromedaries of Midian and Ephah, all they from Sheba shall come; they shall bring gold and frankincense, and shall proclaim the praises of Jehovah. All the flocks of Arabia shall be gathered together unto thee (Isa. 60:6-7).
By " Sheba" are here meant celestial things and the derivative spiritual ones, which are "gold and frankincense;" and it is explained that these are "the praises of Jehovah," that is, they are internal worship. 
[4] In Ezekiel:
     The traders of Sheba and Raamah, these were thy traders in the chief of every spice, and in every precious stone, and they gave gold for thine aids (Ezek. 27:22-23).
This is said of Tyre. What is signified here by "Sheba and Raamah" is evident from their merchandise, which is said to be spice, the precious stone, and gold. "Spice" in the internal sense is charity; "the precious stone" is faith from charity; and "gold" is love to the Lord, all which are celestial things signified by "Sheba." Properly the knowledges of such things are "Sheba" (and therefore they are here called "merchandise"), wherewith all who are becoming men of the church are imbued; for no one can become a man of the church without knowledges. 
[5] Similar things were represented by the queen of Sheba, who came to Solomon and brought him spices, gold, and precious stones (1 Kings 10:1-3); and also by the wise men from the east who came to Jesus when He was born, and fell down and worshiped Him, and opening their treasures, they offered Him gifts, gold and frankincense and myrrh (Matt. 2:1, 11), by which was signified good, celestial, spiritual, and natural. In Jeremiah:
     To what purpose cometh there to Me frankincense from Sheba, and the sweet calamus from a far country? Your burnt-offerings are not acceptable (Jer. 6:20).
Here too it is evident that by " Sheba" are signified knowledges and adorations, which are "incense" and "calamus;" but in this instance such as are devoid of charity, which are not grateful.

&1172. That by "Dedan" are signified the knowledges of the lower celestial things that are in rituals, is evident from the following passages in the Word. In Ezekiel:
     The sons of Dedan were thy traders; many isles were the mart of thy hand; they brought thee for a present horns of ivory, and ebony (Ezek. 27:15).
"Horns of ivory, and ebony" are in the internal sense exterior goods, which are of worship, or of rituals. In the same:
     Dedan was thy trader in garments of freedom for the chariot; Arabia and all the princes of Kedar (Ezek. 27:20-21).
Here in like manner "garments of freedom for the chariot" are exterior goods, or goods of rituals. In Jeremiah:
     Their wisdom is become stinking; flee ye, they have turned themselves away, they have let themselves down to dwell in the deep, O inhabitants of Dedan (Jer. 49:7-8).
Here "Dedan" in the proper sense denotes rituals in which there is no internal worship or adoration of the Lord from the heart, of which it is said that they "turn themselves away and let themselves down to dwell in the deep." From these passages it is now evident that knowledges of spiritual things are signified by "the sons of Cush;" and knowledges of celestial things by "the sons of Raamah."

&1173. Verses 8, 9. And Cush begat Nimrod; he began to be a mighty one in the earth. He was mighty in hunting before Jehovah; wherefore it was said, As Nimrod mighty in hunting before Jehovah. By "Cush" are signified here as before, interior knowledges of things spiritual and celestial; by "Nimrod" are signified those who made internal worship external; thus by "Nimrod" is signified such external worship. "Cush begat Nimrod," means that they who had knowledges of interior things instituted such worship. He was "a mighty one in the earth," signifies that such a religion prevailed in the church, "the earth" being the church, as before. "He was mighty in hunting before Jehovah," signifies that he persuaded many; "wherefore it was said, As Nimrod mighty in hunting before Jehovah," signifies that because so many were persuaded, such a form of speech became proverbial; and further, it signifies that such a religion easily captivates the minds of men.

&1174. That by "Cush" are signified interior knowledges of spiritual and celestial things, is evident from what has been said and shown before concerning Cush.

&1175. That by "Nimrod" are signified those who made internal worship external, and that "Nimrod" thus signifies such external worship, may be seen from what follows. It must be here stated, beforehand, what is meant by making internal worship external. It was said and shown above that internal worship, which is from love and charity, is worship itself; and that external worship without this internal worship is no worship. To make internal worship external is to make external worship essential, rather than internal, which is the reverse of the former, being as if it was said that internal worship without external is no worship, while the truth is that external worship without internal is no worship. Such is the religion of those who separate faith from charity, in that they set the things which are of faith before those which are of charity, or the things which are of the knowledges of faith before those which are of the life, thus formal things before essential ones. All external worship is a formality of internal worship, for internal worship is the very essential; and to make worship consist of that which is formal, without that which is essential, is to make internal worship external. As for example, to hold that if one should live where there is no church, no preaching, no sacraments, no priesthood, he could not be saved, or could have no worship; when yet he can worship the Lord from what is internal. But it does not follow from this that there ought not to be external worship.
[2] To make the matter yet more clear, take as a further example the setting up as the essential itself of worship the frequenting of churches, going to the sacraments, hearing sermons, praying, observing feasts, and many other things which are external and ceremonial, while, talking about faith, men persuade themselves that these are sufficient-all of which are formal things of worship. It is quite true that those who make worship from love and charity the essential, act in the same way, that is, they frequent churches, go to the sacraments, hear sermons, pray, observe feasts, and the like, and this very earnestly and diligently; but they do not make the essential of worship consist in these things. In the external worship of these men there is what is holy and living, because there is internal worship in it; but in the external worship of those referred to before there is not what is holy and not what is living. For the very essential itself is what sanctifies and vivifies the formal or ceremonial; but faith separated from charity cannot sanctify and vivify worship, because the essence and life are absent. Such worship is called "Nimrod;" and it is born of the knowledges which are "Cush," as these are born from faith separated from charity, which faith is "Ham." From "Ham," or faith separated, through the knowledges which belong to faith separated, no other worship can possibly be born. These are the things that are signified by "Nimrod."

&1176. Cush begat Nimrod. That this signifies that they who had knowledges of interior things instituted such worship, is evident from what has just been said. Knowledges of interior things are what they call doctrinals, which they also distinguish from rituals. For example, their chief doctrinal is that faith alone saves; but they do not know that love to the Lord and love toward the neighbor are faith itself; and that the knowledges which they call faith exist for no other end than that by means of them men may receive from the Lord love to Him and love toward the neighbor; and that this is the faith which saves. It is those who make faith consist in knowledges alone, who beget and institute such worship as is spoken of above.

&1177. He was a mighty one in the earth. That this signifies that such a religion prevailed in the church, may be seen from what presently follows. That the "earth" is the church has been shown before (n. 620, 636, 662, and elsewhere). 

&1178. He was mighty in hunting before Jehovah. That this signifies that he persuaded many, is evident from its being so with faith separated from charity; and also from the signification of "hunting" in the Word. Faith separated from charity is of such a nature that men are easily persuaded. The greater part of mankind do not know what internal things are, but only external things; and most men abide in things of sense, in pleasures and in cupidities, and have in view themselves and the world; and therefore they are easily captivated by such a religion. From the signification of "hunting:" in the Word "hunting" signifies in general persuading; specifically, captivating the minds of men by favoring their sensuous inclinations, pleasures, and cupidities, by using doctrinals which they explain at their own pleasure in accordance with their temper and that of the other, and with a view to their own self-exaltation and enrichment, thus by persuading. 
[2] As is made evident in Ezekiel:
     Woe to them that sew cushions upon all the joints of My hands, and that make veils upon the head, of every stature, to hunt souls. Do ye hunt souls for My people, and make souls alive for yourselves? And ye have profaned Me among My people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to make the souls alive that should not live, by your lying to My people that listen unto a lie. Behold, I am against your cushions wherewith ye there hunt souls to make them fly, and I will tear them from your arms, and I will let the souls go, the souls that ye hunt to make them fly, and your veils also will I tear, and deliver My people out of your hand, and they shall be no more in your hand, to be hunted (Ezek. 13:18-21).
What is meant by "hunting" is here explained, that it is captivating by persuasions, and by knowledges which they pervert, and interpret in favor of themselves, and in accommodation to the temper of another. 
[3] In Micah:
     The merciful man is perished out of the earth, and there is none upright among man; they all lie in wait for bloods; they hunt every man his brother with a net, when they do evil with the hands instead of doing good, the prince asketh and judgeth for the sake of reward, and the great man, he uttereth the perversity of his soul, and they wrest it (Micah 7:2-3).
Here likewise what is meant by "hunting" is explained, that it is to lie in wait for the sake of self, or to call the false true, and utter perversity, and distort, and thereby to persuade. In David:
     A man of tongue shall not be established in the earth; evil shall hunt the violent man to overthrow him (Ps. 140:11).
This is said of the wicked who persuade by means of falsities, think evilly and talk blandly for the purpose of deceiving; "tongue" here denotes falsehood.

&1179. Wherefore it was said, As Nimrod mighty in hunting before Jehovah. That this signifies that, because so many were persuaded, such a form of speech became proverbial and that it further signifies that such a religion easily captivates the minds of men, may be seen from all that has been said, and from the very sense of the letter. Moreover, as in ancient times they gave names to actual things, they gave this name to this worship, saying that "Nimrod"-that is, this worship-"was mighty in hunting," that is, was one that captivates the minds of men. It is said "before Jehovah," because they who were in such worship called faith separated "Jehovah," or "the man Jehovah," as is evident from what has been said before (n. 340) concerning Cain, by whom in like manner there is signified faith separated from charity. But the difference between "Cain" and "Ham" is that the former was in the celestial church which had perception, and the latter in the spiritual church which had no perception; and therefore the former was more heinous than the latter. In ancient times such were called "mighty," as in Isaiah:
     All the glory of Kedar shall be consumed, and the residue of the number, the bows of the mighty men of the sons of Kedar shall be diminished (Isa. 21:16-17).
And in Hosea:
     Ye have plowed wickedness, ye have reaped iniquity, ye have eaten the fruit of a lie, for thou didst trust in thy way, in the multitude of thy mighty men (Hos. 10:13);
and in other places. They called themselves "men" [viri], and "mighty," from faith; for there is a term in the original language which expresses the idea of might and at the same time of a man [vir], which term in the Word is predicated of faith, and that in both senses.

&1180. Verse 10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. "The beginning of his kingdom," signifies that thus such worship began; "Babel, and Erech, and Accad, and Calneh, in the land of Shinar," signify that there were such worships in that region; and at the same time they signify the worships themselves, the externals of which appear holy, but the interiors are profane.

&1181. The beginning of his kingdom. That this signifies that thus such worship began, is evident from the signification of "Babel in the land of Shinar," of which hereafter.

&1182. Babel, and Erech, and Accad, and Calneh, in the land of Shinar. That these signify that such worships were in that region, and that at the same time they signify the worships themselves, the externals of which appear holy while the interiors are profane, is evident from the signification of "Babel," and of "the land of Shinar." Babel is much treated of in the Word, and everywhere such worship is signified by it, that is to say that the externals appear holy while the interiors are profane. But as the following chapter treats of Babel, it will be shown there that such things are signified by Babel; and that in the beginning such worship was not so profane as it became afterwards. For the quality of external worship is precisely in accordance with the interiors; the more innocent the interiors are, the more innocent is the external worship; but the more foul the interiors are, the more foul is the external worship; and the more profane the interiors are, the more profane is the external worship. In a word, the more of the love of the world and of self there is in a man who is in this external worship, the less there is that is living and holy in his worship; the more hatred toward the neighbor there is in his love of himself and of the world, the more profanity there is in his worship; the more malice in his hatred, the more still of profanity there is in his worship; and the more deceit in his malice, the more profanity yet is there in his worship. Those loves and these evils are the interiors of the external worship which is signified by "Babel," concerning which in the following chapter.

&1183. What is signified in particular by "Erech, Accad, and Calneh, in the land of Shinar," cannot so well be seen, because they are not mentioned in other parts of the Word, except Calneh (in Amos 6:2) but they are varieties of such worship. But as regards the land of Shinar in which these worships were, that external worship wherein is what is profane is signified by it in the Word is evident from its signification in the following chapter (Gen. 11:2), and also in Zechariah 5:11; and, especially in Daniel, where these words occur:
     The Lord gave Jehoiakim, king of Judah, into the hand of Nebuchadnezzar, king of Babel, with part of the vessels of the house of God, and he carried them into the land of Shinar, into the house of his god and he brought the vessels into the treasure house of his god (Dan. 1:2),
by which is signified that holy things were profaned: "the vessels of the house of God," are holy things; "the house of the god of Babel, in the land of Shinar," is profane things, into which the holy things were brought. Although these incidents are historical, yet they involve these arcana, as do all the historical facts of the Word. The same is further evident from the profanation of the same vessels (Dan. 5:3-5). If sacred things had not been represented by them, no such events would have taken place.

&1184. Verses 11, 12. Out of that land went forth Asshur, and built Nineveh, and the city of Rehoboth, and Calah, and Resen, between Nineveh and Calah; this is that great city. "Out of that land went forth Asshur," signifies that they who were in such external worship began to reason about the internals of worship; "Asshur" denotes reasoning; "and built Nineveh, and the city of Rehoboth, and Calah," signifies that thereby they formed doctrinals of faith for themselves; by "Nineveh" are signified the falsities of these doctrinals; by "Rehoboth and Calah," the same from another origin; "Resen, between Nineveh and Calah," signifies that they also formed for themselves doctrinals of life. By "Resen" are signified falsities of doctrinals thence derived; "Nineveh" is falsity from reasonings; "Calah" is falsity from cupidities; "between Nineveh and Calah," is falsity from both; "this is that great city," signifies doctrinals, that these increased and prevailed.

&1185. Out of that land went forth Asshur.* That this signifies that they who were in such external worship began to reason about the internals of worship, may be seen from the signification of "Asshur" in the Word, as being reason and reasoning, concerning which in what presently follows. There is a twofold meaning in these words, namely, that Asshur went forth out of that land, and that Nimrod went forth from that land into Asshur, or Assyria. It is so expressed because both are signified, namely, that reasoning concerning spiritual and celestial things arises from such worship-which is that Asshur went forth out of the land of Shinar-and that such worship reasons about spiritual and celestial things-which is that Nimrod went forth from that land into Asshur, or Assyria.
* Or, he went forth into Assyria.

&1186. That "Asshur" is reasoning, is evident from the signification of Asshur or Assyria in the Word, where it is constantly taken for the things which pertain to reason, in both senses; namely, for what is of reason, and for reasonings. By reason and rational things are properly meant things that are true; and by reasoning and reasonings, those which are false. Because "Asshur" signifies reason and reasoning, it is very frequently connected with "Egypt," which signifies memory-knowledges; for reason and reasoning are from such knowledges. That "Asshur" signifies reasoning is evident in Isaiah:
     Woe unto Asshur, the rod of Mine anger, he thinketh not right, neither doth his heart meditate right, he hath said, By the strength of my hand I have done it, and by my Wisdom, because I am intelligent (Isa. 10:5, 7, 13),
where "Asshur" denotes reasoning, of whom it is therefore predicated that he neither thinketh nor doth meditate right; and it is said, "by his own wisdom, because he is intelligent." 
[2] In Ezekiel:
     Two women, the daughters of one mother, committed whoredom in Egypt; they committed whoredom in their youth. The one committed whoredom, and doted on her lovers, on Asshur (the Assyrians) her neighbors, who were clothed in blue, captains and rulers, all of them desirable young men, horsemen riding upon horses. The sons of Babel came to her, and they defiled her with their whoredom (Ezek. 23:2-3, 5-6, 17).
Here "Egypt" denotes memory-knowledges; "Asshur," reasoning; and "the sons of Babel," falsities from cupidities. [3] In the same:
     O Jerusalem, thou hast also committed whoredom with the sons of Egypt, thou hast committed whoredom also with the sons of Asshur, and thou hast multiplied thy whoredom even into the land of Canaan unto Chaldea (Ezek. 16:26, 28-29),
where "Egypt" in like manner denotes memory-knowledges; "Asshur," reasoning. Reasoning from memory-knowledges concerning spiritual and celestial things is called "whoredom," both here and elsewhere in the Word. That whoredom with the Egyptians and the Assyrians is not meant, anyone can see. 
[4] In Jeremiah:
     Israel, what hast thou to do with the way of Egypt, to drink the waters of Shihor? and what hast thou to do with the way of Asshur, to drink the waters of the river [Euphrates]? (Jer. 2:18, 36).
Here likewise "Egypt" denotes memory-knowledges; and "Asshur," reasoning. In the same:
     Israel is a scattered sheep, the lions have driven him away, first the king of Asshur hath devoured him, and after that this king of Babel hath broken his bones (Jer. 50:17-18).
"Asshur" here is reasoning concerning spiritual things. 
[5] In Micah:
     This shall be the peace, when Asshur shall come into our land, and when he shall tread in our palaces, we will even set over him seven shepherds, and eight princes of men, and they shall feed down the land of Asshur with the sword, and the land of Nimrod, In the gates thereof, and he shall deliver from Asshur, when he shall come into our land, and when he shall tread upon our border (Micah 5:5-6).
The subject here is Israel, or the spiritual church, of which it is said that "Asshur shall not enter in," that is, that reasoning shall not; "the land of Nimrod" denotes such worship as is signified by Nimrod, in which the interiors are evil and false. 
[6] That "Asshur" in the Word is also reason, which is in the man of the church, whereby he discerns truth and good, is evident in Hosea:
     They shall tremble as a bird out of Egypt, and as a dove out of the land of Asshur (Hos. 11:11).
"Egypt" here denotes the memory-knowledge of the man of the church; and "Asshur," his reason. That a "bird" is the intellectual of the memory [scientificum intellectuale], and "a dove" rational good, has been shown before. 
[7] In Isaiah:
     In that day shall there be a path from Egypt to Asshur, and Asshur shall come into Egypt, and Egypt into Asshur, and the Egyptians shall serve Asshur. In that day shall Israel be the third with Egypt and with Asshur, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel Mine inheritance (Isa. 19:23-25).
The subject here is the spiritual church, which is "Israel," whose reason is "Asshur," and memory-knowledge "Egypt." These three constitute the intellectual things of the man of the spiritual church, which follow one another in this order. In other places also where Asshur is named, it signifies the rational, either true or false, as in Isaiah 20:1 to the end; 23:13; 27:13; 30:31; 31:8, 36-37; 52:4; Ezek. 27:23-24; 31:3 to the end; 32:22; Micah 7:12; Zeph. 2:13; Zech. 10:11; Ps. 83:8. "Asshur" denotes reasoning in Hosea 5:13; 7:11; 10:6; 11:5; 12:1; 14:3; and in Zechariah 10:10, where Ephraim is spoken of, by whom is signified the intellectual, but here, perverted.

&1187. He built Nineveh, and the city of Rehoboth, and Calah. That this signifies that they thus formed doctrinals of faith for themselves, is evident from the signification of Nineveh, and Rehoboth, and Calah (concerning which in what immediately follows), and from the signification of a "city," in the Word, as being doctrine, either true or heretical (as has been shown before, n. 402).

&1188. That falsities of doctrine are signified by "Nineveh," and such things also from another origin by "Rehoboth and Calah," is evident from the signification of Nineveh in the Word, concerning which presently. Falsities of this kind are from three origins. The first is from the fallacies of the senses in the obscurity of an unenlightened understanding, and from ignorance; hence comes the falsity which is "Nineveh." The second origin is from the same cause, but with a predominant cupidity, such as that for innovation, or for pre-eminence: the falsities from this origin are "Rehoboth." The third origin is from the will and thus from cupidities, in that men are unwilling to acknowledge anything as truth that does not favor their cupidities; hence come the falsities which are called "Calah." All these falsities arise through Asshur, or reasonings concerning the truths and goods of faith. 
[2] That "Nineveh" signifies falsities from the fallacies of the senses in the obscurity of an unenlightened understanding, and from ignorance, is evident in Jonah, who was sent to Nineveh, which city was pardoned because they were such, and from the particulars in Jonah concerning Nineveh, of which by the Divine mercy of the Lord in another place. The particulars there are historical, and yet prophetical, involving and representing such arcana, as do all the other historicals of the Word. 
[3] Likewise in Isaiah, where it is said of the king of Asshur that he remained in Nineveh, and that when he bowed himself in the house of Nisroch his god, his sons slew him with the sword (37:37, 38). Although these things are historical, yet they are prophetical, involving and representing similar arcana; and here by "Nineveh" is signified external worship in which there are falsities; and because this was idolatrous he was slain by his sons with the sword. "Sons" are falsities, as has been shown before; "the sword" is the punishment of falsity, as everywhere in the Word. 
[4] In Zephaniah also:
     Jehovah will stretch forth His hand upon the north, and will destroy Asshur, and will make Nineveh a desolation, a dryness like the wilderness. And flocks shall lie down in the midst of her, every wild beast of his kind, the cormorant and the bittern also shall pass the night in the pomegranates thereof, a voice shall sing in the windows, wasteness upon the threshold, for he hath laid bare its cedar (Zeph. 2:13-14).
Nineveh is here described, but in the prophetic style, and the falsity itself which is signified by Nineveh. This falsity, because it is worshiped, is called "the north, the wild beast of his kind, the cormorant and the bittern in the pomegranates," and is described by "a voice singing in the windows," and by "laying bare the cedar," which is intellectual truth. All these expressions are significative of such falsity.

&1189. That falsities originating from cupidities are signified by "Calah," cannot be confirmed from the prophetical, but only from the historical parts of the Word, in that the king of Asshur carried the sons of Israel into Asshur, or Assyria, and made them dwell in Calah, and in Habor, by the river Gozan, and in the cities of Media (2 Kings 17:6; 18:11). The historical facts here involve nothing else, for, as was said before, all the historicals of the Word are significative and representative. Thus "Israel" here is the perverted spiritual church; "Asshur" is reasoning; and "Calah" is such falsity.

&1190. And Resen, between Nineveh and Calah. That this signifies that they also formed for themselves doctrinals of life; and that the false doctrinals thence derived are signified by "Resen," may be seen from what has just been shown respecting Nineveh and Calah; and also from the connection, in that in the preceding verse falsities of doctrine, and here falsities of life are treated of. For such is the style of the Word, especially the prophetical style, that when it treats of things of the understanding it treats also of those of the will. In the preceding verse things of the understanding, or falsities of doctrine, are treated of; but here falsities of life, which are signified by "Resen." As no further mention is made of Resen in the Word, this cannot so well be confirmed, except from the fact of Resen's being built between Nineveh and Calah, that is, between falsity from reasonings and falsity from cupidities, which produces falsity of life; and from its being called the "great city," because it is from falsities both of the understanding and of the will.

&1191. This is that great city. That this signifies doctrinals, and that these increased and prevailed, is evident from the signification of a "city," as being a true doctrinal, or a false doctrinal (as was shown at n. 402). And it is called the "great city" because all falsity of doctrine, and of the worship therefrom, is derived into falsity of life.

&1192. In verse 10, just above, the evils in worship, signified by "Babel, Erech, Accad, and Calneh, in the land of Shinar," were treated of; in these two verses the falsities in worship, signified by "Nineveh, Rehoboth, Calah, and Resen," are treated of. Falsities belong to principles from reasonings; evils to cupidities from the love of the world and of self.

&1193. Verses 13, 14. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Casluhim, from whom went forth the Philistines, and Caphtorim. "Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim," signifies so many nations, by which so many kinds of rituals are signified; "Mizraim" is memory-knowledge; "Ludim, Anamim, Lehabim, and Naphtuhim" are so many rituals which are mere matters of memory-knowledge [scientifica]; "Pathrusim and Casluhim" are nations so called, by which are signified the doctrinals of rituals from a similar origin, which were only matters of memory-knowledge; "from whom went forth the Philistines," signifies a nation thence derived, by which is signified the mere memory-knowledge of the knowledges of faith and charity. Its being said that they "went forth" signifies that with them knowledges are mere memory-knowledges.

&1194. Mizraim begat Ludim, Anamim, Lehabim, and Naphtuhim. That these signify so many nations, by which so many rituals are signified, may be seen from what was shown above respecting Mizraim or Egypt (at verse 6, of this chapter), namely, that "Egypt" signifies memory-knowledge or matters of memory [scientiam seu scientifica]. They who are said to be begotten thereof could be no other or nothing else than rituals, and in fact rituals of external worship. For the Word of the Lord in its bosom and recess, that is, in its internal sense, never treats of other things than those which belong to His kingdom, and thus to the church; so that here the things that were born from memory-knowledges by reasonings are nothing else than rituals.

&1195. That "Mizraim" or "Egypt" is memory-knowledge, was shown at verse 6 of this chapter. That "Ludim, Anamim, Lehabim, and Naphtuhim" are so many rituals which are merely memory-knowledges, is evident from what has just been stated. Those are said to have rituals which are merely memory-knowledges, who explore spiritual and celestial things by means of reasonings, and thereby devise a worship for themselves. The rituals of this worship, being from reasonings and memory-knowledges, are called rituals of memory-knowledge [ritualia scientifica],* wherein there was nothing spiritual and celestial, because they were from themselves. Hence came the idols of Egypt, and its magic. And because their rituals were from this origin, they totally rejected, nay, loathed and hated, the rites of the Ancient Church, as is evident from what is said in Gen. 43:32, 46:34; Exod. 8:22. Because these things are signified, they are said to be begotten of Mizraim, or of Egypt, that is, of memory-knowledges; and as their memory-knowledges were diverse, the derivative rituals also became different. These diversities, in general, are signified by so many nations. That such things are meant by the Ludim, or Lydians, appears in Jeremiah:
     Egypt riseth up like the river, and like the rivers the waters are troubled; and he saith, I will rise up, I will cover the earth, I will destroy the city and the inhabitants thereof. Come up, ye horses, and rage, ye chariots, and let the mighty come forth, Cush and Put, that handle the shield, and the Lydians, that handle and bend the bow (Jer. 46:8-9).
The "rivers of Egypt" here are diverse memory-knowledges which are false; "to go up and cover the earth" is to enter into the things that pertain to the church or to faith by means of memory-knowledges; "to destroy the city" is to destroy truths; "Cush and Put" are knowledges; "the Lydians" are the rituals of memory-knowledge spoken of above; "to handle and bend the bow" is to reason.
* These Ritualia scientifica were evidently sacred rites that were so framed as to be the formal expressions of the learning of the nations in question, which learning consisted in a mere memory-knowledge of the correspondences and spiritual truths known in the Ancient Church. It is impossible to render the phrase into satisfactory English without a circumlocution. "Scientific rituals," the usual rendering, is ludicrously misleading. [Reviser.]

&1196. That "the Pathrusim and Casluhim" are nations so called, and that they signify doctrinals of rituals from a similar origin, which were only matters of memory-knowledge, is evident from what has been stated; and from their following in this manner in the series. Concerning the Pathrusim see in Isa. 11:11-12; Ezek. 29:13-15; 30:13-14; Jer. 44:1, 15.

&1197. From whom went forth the Pelistim [Philistines]. That this signifies a nation thence derived, and that by this nation is signified a mere memory-knowledge of the knowledges of faith and charity, is evident from the Word, where the Philistines are frequently mentioned. In the Ancient Church all those were called Philistines who talked much about faith, and declared that salvation is in faith, and yet had no life of faith. Therefore they preeminently were called "the uncircumcised," which means those who are devoid of charity. That they were called "the uncircumcised" may be seen in 1 Sam. 14:6; 17:26, 36; 31:4; 2 Sam. 1:20, and in other places. Because they were such, they could not but make the knowledges of faith matters of memory; for the knowledges of spiritual and celestial things and the very mysteries of faith themselves become nothing but matters of memory, when the man who is skilled in them is devoid of charity. The things of the memory are like things dead unless the man is such that from conscience he lives according to them. When he does this, then at the same time as they are things of memory they are also things of life; and only then do they remain with him for his use and salvation after the life of the body. Knowledges [scientiae et cognitiones] are nothing to a man in the other life, even though he may have known all the arcana that have ever been revealed, unless they have affected his life.
[2] Such [as those described above] are everywhere signified by "Philistines" in the prophetical parts of the Word, and also in the historical, as for example, when Abraham sojourned in the land of the Philistines, and made a covenant with Abimelech, the king of the Philistines (Gen. 20:1 to the end; 21:22 to the end; 26:1-34). As the knowledges of faith are here signified by the Philistines, Abraham, because he represented the celestial things of faith, sojourned there, and entered into a covenant with them; and likewise Isaac, by whom were represented the spiritual things of faith; but not Jacob, because by him the externals of the church were represented. 
[3] That the "Philistines" signify in general a mere memory-knowledge of the knowledges of faith, and specifically those who make faith and salvation consist in knowledges alone, which they make matters of memory, may be seen in Isaiah:
     Rejoice not thou whole Philistia, because the rod that smote thee is broken; for out of the serpent's root shall come forth a basilisk, and his fruit shall be like a fiery flying serpent (Isa. 14:29).
Here "the root of the serpent" denotes memory-knowledges; "the basilisk," evil from the derivative falsity; and "the fruit of a fiery flying serpent," is their works, which are called "a fiery flying serpent" because they come of cupidities. 
[4] In Joel:
     What are ye to Me, O Tyre, and Zidon, and all the borders of Philistia? Will ye render a recompense upon Me? very speedily will I return your recompense upon your own head. Inasmuch as ye have taken My silver and My gold, and have carried into your temples My desirable good things; the sons also of Judah and the sons of Jerusalem have ye sold unto the sons of the Javanites, that ye might cause them to remove far from their border (Joel 3:4-6).
Here it is evident what is meant by the Philistines, and by "all Philistia," or all "the borders" of it. "Silver and gold" here are the spiritual and celestial things of faith; "desirable good things" are the knowledges of them. That they "carried them into their temples," is that they possessed and proclaimed them; and that they "sold the sons of Judah and the sons of Jerusalem," signifies that they had no love and no faith; "Judah" in the Word is the celestial of faith, and "Jerusalem" is the spiritual of faith thence derived, which were "removed far from their borders." So also in other places in the Prophets, as in Jer. 25:20; 47:1 to the end; Ezek. 16:27, 57; 25:15-16; Amos 1:8; Obad. 19; Zeph. 2:5; Ps. 83:7; 87:4. And concerning the Caphtorim in Deut. 2:23; Jer. 47:4; Amos 9:7.

&1198. That they "went forth" signifies that with them knowledges are mere memory-knowledges is evident from what has been stated. They are not said to have been "begotten" by those who were of Egypt, but to have "gone forth" from them, because they are not such as reason from natural memory-knowledges concerning spiritual and celestial things, and thereby frame doctrinals for themselves-like those treated of before-but they are such as learn the knowledges of faith from others, and know and retain them in the memory, with no other end in view than such as they have in learning other things which they care nothing about except merely to know them, and except for the reason that they may thereby be advanced to honors, or some other such reason. So distinct is this mere memory-knowledge of the knowledges of faith from the memory-knowledge of natural things, that they have scarcely anything in common; and therefore it is said, not that they were "born," but that they "went forth" from them. Such being the character of the "Philistines," they cannot but pervert even the knowledges of faith by reasonings from them, and thence form for themselves false doctrinals; and therefore they are among those who can with difficulty be regenerated and receive charity, both because they are uncircumcised in heart, and because principles of falsity, and consequently the life of their understanding, prevent and oppose.

&1199. Verse 15. And Canaan begat Zidon, his firstborn, and Heth. "Canaan," here as before, signifies external worship in which there is nothing internal. "Zidon" signifies the exterior knowledges of spiritual things; and because they are the first things of such external worship, it is said that Zidon was "the firstborn of Canaan;" "Heth" signifies the exterior knowledges of celestial things.

&1200. That "Canaan" signifies external worship in which there is nothing internal, was shown before where Canaan was treated of. The external worship which is called "Canaan" is such as was that of the Jews, both before and after the coming of the Lord. They had an external worship which they strictly observed, but yet were so ignorant of what is internal that they supposed that they lived only with the body. Of the nature of the soul, of faith, of the Lord, of spiritual and celestial life, of the life after death, they were entirely ignorant. And therefore in the time of the Lord very many of them denied the resurrection-as is evident in Matthew 22:22-33; Mark 12:18-28; Luke 20:27-41. When a man is such that he does not believe that he will live after death, he also disbelieves that there is anything internal which is spiritual and celestial; and such are they who live in mere cupidities, because they live a mere life of the body and of the world; especially those who are immersed in loathsome avarice. They nevertheless have worship, attend their synagogues, or their churches, and observe the ceremonies, some very strictly; but as they do not believe that there is a life after death, their worship cannot be other than external worship wherein is nothing internal-like a shell without a kernel, or a tree whereon is no fruit, and not even leaves. It is such external worship that is signified by "Canaan." The other kinds of external worship,* treated of above, were worships that had internal things within.
* The Latin here, by a manifest slip, says "internal worship." [Reviser.]

&1201. That "Zidon" signifies exterior knowledges of spiritual things, is evident from the fact that it is called the "first-born of Canaan;" for the firstborn of every church, in the internal sense, is faith (n. 352, 367). But here, where there is no faith, because no internal things, there are nothing but exterior knowledges of spiritual things which are in the place of faith; thus knowledges such as existed among the Jews, which are knowledges not only of the rites of external worship, but also of many things, such as doctrinals, which belong to that worship. That this is the signification of "Zidon" is also evident from the fact that Tyre and Zidon were extreme borders of Philistia, and were moreover by the sea; and therefore by "Tyre" interior knowledges are signified, and by "Zidon" exterior knowledges, that is, of spiritual things-which is also evident from the Word. In Jeremiah:
     On the day that cometh to lay waste all the Philistines, to cut off from Tyre and Zidon every helper that remaineth; for Jehovah will lay waste the Philistines, the remnant of the isle of Caphtor (Jer. 47:4).
Here "the Philistines" denote the mere memory-knowledge of the knowledges of faith and charity; "Tyre" denotes the interior knowledges, and "Zidon" the exterior knowledges, of spiritual things. 
[2] In Joel: 
     What are ye to Me, O Tyre and Zidon, and all the borders of Philistia? Forasmuch as ye have taken My silver and gold, and have carried into your temples My desirable good things (Joel 3:4-5).
Here "Tyre and Zidon" evidently denote knowledges, and are called "the borders of Philistia;" "silver and gold," and "desirable good things," are knowledges. In Ezekiel:
     The princes of the north, all of them, and every Zidonian who has gone down with the slain into the pit. When he has been made to lie in the midst of the uncircumcised, with them that are slain with the sword; Pharaoh and all his crowd (Ezek. 32:30, 32).
"The Zidonians" here denote exterior knowledges, which without internal things are nothing but memory-knowledges and therefore they are named in connection with Pharaoh, or Egypt, by whom memory-knowledges are signified. In Zechariah:
     Hamath also shall be bordered thereon; Tyre and Zidon, because she was very wise (Zech. 9:2).
The subject here is Damascus; "Tyre and Zidon" denote knowledges. 
[3] In Ezekiel:
     The inhabitants of Zidon and of Arvad were thy rowers; thy wise men, O Tyre, were in thee, they were thy pilots (Ezek. 27:8).
Here "Tyre" denotes interior knowledges; wherefore her wise men are called "pilots;" and "Zidon" denotes exterior knowledges, and therefore her inhabitants are called "rowers;" for such is the relation of interior knowledges to exterior. In Isaiah:
     Let the inhabitants of the isle be silent, the merchant of Zidon, that passes over the sea, they have replenished thee. And in great waters the seed of Sihor, the harvest of the river was her revenue, and she was the mart of nations. Be ashamed, O Zidon, for the sea hath spoken, the stronghold of the sea, saying, I have not travailed, nor brought forth, nor have I brought up young men, nor caused virgins to grow up (Isa. 23:2-4).
"Zidon" here denotes exterior knowledges, which, because there is nothing internal in them, are called "the seed of Sihor, the harvest of the river her revenue, the mart of the nations," and also "the sea," and "the stronghold of the sea;" and it is said that she doth not "travail and bring forth"-which could not be comprehended in the literal sense, but is all perfectly clear in the internal sense; as is the case with other passages in the Prophets. Because "Zidon" signifies exterior knowledges, it is said to be "a circuit about Israel," that is, around the spiritual church (Ezek. 28:24, 26); for exterior knowledges are like a circuit round about.

&1202. That Zidon is called "the firstborn of Canaan" because these knowledges are the foremost things of such external worship, wherein is no internal worship, has just been explained, in the preceding paragraph.

&1203. That "Heth" signifies exterior knowledges of celestial things is consequently evident. It is customary in the Prophets for spiritual and celestial things to be joined together, that is, where spiritual things are treated of, celestial things are also treated of; for the reason that the one is from the other, and there is a certain want of perfection if they are not conjoined; so that there is an image of the heavenly marriage in each and all things of the Word. It is also evident from this, as well as from the Word in other places, that by "Zidon" are signified exterior knowledges of spiritual things, and by "Heth" exterior knowledges of celestial things, in both senses-that is to say, without internal things, and with internal things-and also simply exterior knowledges. Spiritual things, as has often been said before, are those which are of faith; and celestial things are those which are of love; and again, spiritual things are those which are of the understanding, and celestial things are those which are of the will. That "Heth" signifies exterior knowledges without internal, is evident in Ezekiel:
     Thus saith the Lord Jehovih unto Jerusalem, Thy tradings and thy nativity are of the land of Canaan; thy father was an Amorite, and thy mother a Hittite. Thou art thy mother's daughter, that loatheth her man [vir] and her sons; and the sister of thy sisters, that loathed their husbands and their sons. Your mother was a Hittite, and your father an Amorite (Ezek. 16:3, 45).
Here external worship without internal is "Canaan;" to "loathe husbands and sons," is to reject goods and truths. Hence her mother is called "a Hittite." But "Heth" is also taken in the Word for exterior knowledges of celestial things in a good sense, as are nearly all names of countries, cities, nations, and persons, for a reason already explained. Concerning this signification of "Heth," by the Divine mercy of the Lord hereafter. Knowledges of spiritual things are those which have regard to faith, consequently to doctrine; and knowledges of celestial things are those which have regard to love, and thus to life.

&1204. Verses 16-18. And the Jebusite, and the Amorite, and the Girgashite, and the Hivite, and the Arkite, and the Sinite, and the Arvadite, and the Zemarite, and the Hamathite. And afterwards were the families of the Canaanites spread abroad. "The Jebusite, and the Amorite, and the Girgashite, and the Hivite, and the Arkite, and the Sinite, and the Arvadite, and the Zemarite, and the Hamathite" were so many nations, by which are signified also so many different idolatries. "And afterwards were the families of the Canaanites spread abroad," signifies that all other forms of idolatrous worship are derived from these.

&1205. The Jebusite, Amorite, Girgashite, Hivite, Arkite, Sinite, Arvadite, Zemarite, and Hamathite, were so many nations, and they also signify so many different idolatries. That idolatries were signified by these nations, is evident from many places in the Word, for they were the inhabitants of the land of Canaan who on account of their idolatries were cast out, and in part extirpated. But in the internal sense of the Word these nations are not signified, but the idolatries themselves in general, with whomsoever and wheresoever they are; specifically, among the Jews. For they who make worship consist merely in externals, and are entirely unwilling to know internal things, and when instructed reject them, are very prone to all these idolatries, as is clearly manifest from the Jews. In internal worship alone is there a bond that withholds man from idolatry; and when this ceases, there is nothing that restrains. There are however interior idolatries, as well as external ones. They who have external worship without internal rush into external idolatries; they who have external worship whose interiors are unclean rush into interior idolatries; and both these kinds of idolatries are signified by these nations. Interior idolatries are so many falsities and cupidities which men love and adore, and which are thus in place of the gods and idols that existed among the Gentiles. But what particular kinds of falsities and cupidities are those which are adored, and which are signified by these nations-the Jebusite, Amorite, Girgashite, Hivite, Arkite, Sinite, Arvadite, Zemarite, and Hamathite-it would take too long to explain here; but of the Lord's Divine mercy it will be told in the places where their names occur.

&1206. Afterwards were the families of the Canaanites spread abroad. That this signifies that all other forms of idolatrous worship are derived from these, is evident without explication.

&1207. Verse 19. And the border of the Canaanite was from Zidon, in coming to Gerar, even unto Gaza, in coming to Sodom, and Gomorrah, and Admah, and Zeboiim, even unto Lasha. By "Zidon," here as before, exterior knowledges are signified; by "Gerar" are signified the things that are revealed concerning faith; by "Gaza" the things that are revealed concerning charity; "the border of the Canaanites was from Zidon, in coming to Gerar, even unto Gaza," signifies the extension of knowledges to truth and good, with those who have external worship without internal; "in coming to Sodom, Gomorrah, Admah, and Zeboiim, even unto Lasha," signifies the falsities and evils in which they terminate.

&1208. That by "Zidon" are signified exterior knowledges, is evident from what was shown above, at verse 15.

&1209. That by "Gerar" are signified the things that have been revealed concerning faith, and thus in general faith itself, is evident from the passages where Gerar is mentioned (as Gen. 20:1; 26:1, 17), concerning which signification of "Gerar," of the Lord's Divine mercy hereafter.

&1210. That by "Gaza" are signified the things that have been revealed concerning charity, is evident from the fact that where spiritual things are treated of in the Word, celestial things also are treated of, conjointly (that is to say, when things of faith are treated of, so also are those of charity); and the same is also evident from the Word where "Gaza" is mentioned; and still further from the consideration that knowledges extend to faith, and even to charity, which is their furthest limit.

&1211. The border of the Canaanites was from Zidon, in coming to Gerar, even unto Gaza. That this signifies the extension of knowledges with those who have external worship without internal, is evident from the signification of "Gerar" and of "Gaza." Thus far do the boundaries of all knowledges that relate to worship extend, whether that worship be external or internal; for all worship is from faith and charity. What is not from these is not worship, but is idolatry. As Canaan, that is, external worship and its derivations, is the subject here treated of, the boundaries and extensions meant are those not of worship, but of knowledges.

&1212. In coming to Sodom, Gomorrah, Admah, and Zeboiim, even unto Lasha. That these signify the falsities and evils in which they terminate, can be seen from the signification of the same in the historical and prophetical parts of the Word. There are, in general, two origins of falsities; one is the cupidities that belong to the love of self and of the world; the other is knowledges [cognitiones et scientifica], through reasonings; and the falsities which thus originate, when they would domineer over truths, are signified by "Sodom, Gomorrah, Admah, and Zeboiim." That falsities and evils from them are the boundaries of external worship which is without internal, anyone may see. In such worship there is nothing but what is dead; and therefore whichever way the man who is in such worship turns, he sinks into falsities. There is nothing internal that leads and keeps him in the way of truth, but only what is external, which carries him whithersoever cupidity and phantasy lead. As Sodom, Gomorrah, Admah, and Zeboiim are mentioned in both the historical and prophetical parts of the Word, what each specifically signifies, will of the Lord's Divine mercy be there explained.

&1213. Verse 20. These are the sons of Ham, according to their families, according to their tongues, in their lands, in their nations. "The sons of Ham" signify derivations of doctrinals and of worships from the corrupt internal worship which is "Ham;" "according to their families, according to their tongues, in their lands, in their nations," signifies according to the genius of each, in particular and in general; "according to their families," is according to their morals; "according to their tongues," is according to their opinions; "in their lands," is in general relatively to their opinions; "in their nations," is in general relatively to their morals.

&1214. That "the sons of Ham" signify derivations of doctrinals and of worships from the corrupt internal worship which is "Ham," is evident from the signification of "sons," as being doctrinals; and from the signification of "Ham," as being corrupt internal worship; concerning which before.

&1215. According to their families, according to their tongues, in their lands, in their nations. That this signifies according to the genius of each, in particular and in general, was explained above (at verse 5), where the same words occur, but in another order. The subject there was the sons of Japheth, that "From these were dispersed the isles of the nations, in their lands, everyone according to his tongue, according to their families, as to their nations," signified external worships in which there was internal. In that passage therefore the things that belong to doctrine take precedence; but here those which belong to morals, or to life.

&1216. That "according to their families" is according to their morals; that "according to their tongues" is according to their opinions; that "in their lands" is in general relatively to their opinions; and that "in their nations" is in general relatively to their morals, can be seen from the signification of each term in the Word-that is, of "family," "tongue," "land," and "nation"-concerning which see what was said above, at verse 5.

&1217. Verse 21. And there was born to Shem also; he is the father of all the sons of Eber; the elder brother of Japheth. By "Shem" is here signified the Ancient Church in general; "there was born to Shem," signifies that a new church sprang from the Ancient Church; by "Eber" is signified this new church, which is to be called the Second Ancient Church; "he is the father of all the sons of Eber," signifies that this second Ancient Church, and what belonged to this church, sprang from the prior Ancient Church as from its father; "the elder brother of Japheth," signifies that its worship was external.

&1218. That by "Shem" is here signified the Ancient Church in general, is evident from the fact that the subject here treated of is Eber, whom Shem now bears reference to; and from his being called in this verse "the elder brother of Japheth." 

&1219. That "there was born to Shem" here signifies that a new church sprang from the Ancient Church, is evident from the contents of this verse, which treat of Eber, by whom that new church is meant, of which hereafter.

&1220. That by "Eber" a new church is signified, which is to be called the Second Ancient Church, is evident from what follows, where Eber is specifically treated of. Eber is mentioned here because that new church was from him. How the case was with Eber and with this second church, will of the Lord's Divine mercy be told hereafter.

&1221. He is the father of all the sons of Eber. That this signifies that this second Ancient Church, and what belonged to this church, sprang from the prior Ancient Church, as from its father, will likewise be seen from what follows concerning Eber, and concerning this church; for Eber is treated of from verses 24 to 30 of this chapter, and from verse 11 to the end of the following chapter.

&1222. The elder brother of Japheth. That this signifies that its worship was external, is evident from the signification of "Japheth," as being the external church, concerning which in the preceding chapter, in the 18th and following verses; and above, in this chapter, verses 1 to 5. Here "Shem, the elder brother of Japheth" signifies specifically that the internal church and the external church are brothers; for such is the relation of internal worship to external worship in which there is internal. It is a blood-relationship, for in each the principal is charity. But the internal church is the elder brother, because it is prior and interior. "The elder brother of Japheth" here involves also that the second Ancient Church, called "Eber," was as a brother to the first Ancient Church. For by "Japheth," in the internal sense, nothing else is signified than external worship in which there is internal, in whatever church; thus also the worship of this new Ancient Church, which was chiefly external. Such is the internal sense of the Word that the historicals of the literal sense are not attended to when universals, which are abstract from the literal sense, are regarded; for they look toward one another in a contrary manner.* Hence "the elder brother of Japheth" here signifies, in the internal sense, the worship of the new Ancient Church, that it was external. Unless this were signified, it would be needless to say here that he was the elder brother of Japheth.
* That is, when we look at the historicals we lose sight of the universals, and when we look at the universals we lose sight of the historicals. [Reviser.]

&1223. Verse 22. The sons of Shem: Elam, and Asshur, and Arpachshad, and Lud, and Aram. By "Shem" is signified here as before, an internal church; by "the sons of Shem," the things that are of wisdom; "Elam, and Asshur, and Arpachshad, and Lud, and Aram" were so many nations, by which are signified things that are of wisdom-by "Elam" faith from charity, by "Asshur" the derivative reason, by "Arpachshad" the derivative memory-knowledge, by "Lud" the knowledges of truth, by "Aram" the knowledges of good.

&1224. From all this it is evident what these names signify in the internal sense, namely, that the Ancient Church, which was internal, was endowed with wisdom, intelligence, memory-knowledge, and the knowledges of truth and of good. Such things are contained in the internal sense, although here are only names from which nothing else appears in the literal sense than that there were so many origins or fathers of nations, thus nothing doctrinal, much less anything spiritual and celestial. Such is the case also in the Prophets, where, whenever a series of names occurs, which in the internal sense signify actual things, they follow one another in a beautiful order.

&1225. That by "Shem" is signified an internal church, has been stated and shown in the preceding chapter, at the 18th and following verses.

&1226. That by "the sons of Shem" are signified the things that are of wisdom, is evident merely from Shem's being an internal church, the sons of which are none other than things of wisdom. Everything is called wisdom that is begotten of charity, because it comes by means of charity from the Lord, from whom is all wisdom, for He is wisdom itself. Hence comes true intelligence, and hence comes true memory-knowledge, and hence comes true knowledge, which are all sons of charity, that is, sons of the Lord through charity. And because they are sons of the Lord through charity, wisdom is predicated of each of them, for wisdom is in each of them, and they draw their life from it, and this in such a manner that neither intelligence, nor memory-knowledge, nor knowledge, has life except from the wisdom which is of charity, which is of the Lord.

&1227. That "Elam, Asshur, Arpachshad, Lud, and Aram" were so many nations, is evident from the historical and prophetical parts of the Word where they are mentioned. And that they signify things that are of wisdom, is evident from what has been said just above, and from what follows. Among these nations there was an internal church; with others, who were called sons of Japheth, there was an external church; with those who were called sons of Ham there was a corrupted internal church; and with those who were sons of Canaan there was a corrupted external church. Whether it be said internal and external worship, or an internal and an external church, it is quite the same.

&1228. That by "Elam" is signified faith from charity, is evident from the essence of an internal church. A church is internal when charity is the principal of it, from which it thinks and acts. The first offspring of charity is none other than faith; for faith is from it, and from no other source. That "Elam" is faith from charity, or the faith itself which constitutes an internal church, is evident also in Jeremiah:
     The Word of Jehovah that came to Jeremiah the prophet concerning Elam: Behold, I will break the bow of Elam, the chief of their might. And upon Elam will I bring the four winds from the four ends of the heavens, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come. And I will cause Elam to be dismayed before their enemies, and before them that seek their soul; and I will bring evil upon them, My fierce anger, and I will send the sword after them till I have consumed them. And I will set My throne in Elam, and will destroy from thence the king and the princes. But it shall come to pass in the latter days that I will bring back the captivity of Elam (Jer. 49:34-39).
[2] In this passage "Elam" denotes faith, or what is the same thing, an internal church, become perverted and corrupt; and then the same restored. Just as in the Word, Judah, Israel, and Jacob, are frequently spoken of-by whom churches are signified-by "Judah" a celestial church, by "Israel" a spiritual church, by "Jacob" an external church; of which become perverted it is said in like manner that they should be scattered, and then, being scattered by their enemies, they should be gathered again and brought back from their captivity, by which is meant the creation of a new church. So here it is said of Elam, or the internal church perverted and corrupt, that it should be scattered, and afterwards that it should be brought back; and then that Jehovah should set His throne in Elam, that is in the internal church, or in the internals of the church, which are nothing else than the things of faith from charity. 
[3] In Isaiah:
     The burden of the desert of the sea. It cometh from the desert, from a terrible land. A grievous vision is declared unto Me; the treacherous one dealeth treacherously: and the waster layeth waste. Go up, O Elam, besiege, O Madai; all the sighing thereof I will make to cease (Isa. 21:1-2).
Here the laying waste of the church by Babel is spoken of; "Elam" is the internal church; "Madai" is the external church, or external worship in which is internal. That Madai is such a church, or such worship, is shown at verse 2 of this chapter, where Madai is said to be a son of Japheth.

&1229. That by "Asshur" is signified reason, is evident from what was shown above, at verse 11 of this chapter.

&1230. That by "Arpachshad" is signified memory-knowledge, cannot be so well confirmed from the Word, but is evident from the series of things that precede and that follow.

&1231. That by "Lud" are signified the knowledges of truth, is evident from the fact that the knowledges of truth are from that source, that is, from the Lord through charity, and thus through faith, by means of reason and of memory-knowledge. So also in Ezekiel:
     Persia and Lud and Put were in thine army, thy men of war; they hanged the shield and helmet in thee; they set forth thine honor (Ezek. 27:10).
This is said of Tyre. "Lud and Put" denote knowledges, which are said to be in her army and to be her men of war, because they serve in defending truths with the aid of reason. This also is to "hang the shield and helmet." That "Put" signifies the exterior knowledges of the Word, may be seen above, at verse 6 of this chapter.

&1232. That by "Aram," or Syria, are signified the knowledges of good, follows; and is seen also from the Word, as in Ezekiel:
     Aram was thy trader, in the multitude of thy works; in chrysoprase, crimson, and broidered work, and fine linen, and coral, and carbuncle; they gave them in thy tradings (Ezek. 27:16),
where Tyre is treated of, or the possession of knowledges; and "works, chrysoprase, crimson, broidered work, fine linen, coral, and carbuncle," here signify nothing else than the knowledges of good. In Hosea:
     Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept guard; and by a prophet Jehovah brought Israel up out of Egypt, and by a prophet was he kept. Ephraim hath provoked to anger with bitternesses (Hos. 12:12-14).
"Jacob" here denotes the external church, and "Israel," the internal spiritual church; "Aram," the knowledges of good; "Egypt," memory-knowledge that perverts; "Ephraim," intelligence perverted. What these signify in series cannot be seen from the literal sense, but only from the internal sense, where names signify actual things of the church, as has been said. In Isaiah:
Behold Damascus is rejected from being a city, and is become a ruinous heap. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Aram shall be as the glory of the sons of Israel (Isa. 17:1, 3).
"The remnant of Aram" here denotes the knowledges of good, which are called "the glory of Israel." "Aram," or Syria, in the opposite sense, denotes the knowledges of good perverted; for it is a usual thing in the Word that the expressions are used in both senses (Isa. 7:4-6; 9:11-12; Deut. 26:5).

&1233. Verse 23. And the sons of Aram: Uz, and Hul, and Gether, and Mash. "Aram" here, as before, signifies the knowledges of good; "the sons of Aram" are the derivative knowledges, and that which comes of these knowledges; "Uz, and Hul, and Gether, and Mash," signify so many kinds of these knowledges.

&1234. That "Aram" signifies the knowledges of good, has been shown just above. That "the sons of Aram" are the derivative knowledges, and the things which are of knowledges, follows. These derivative knowledges are natural truths; and the things which are of knowledges are the things done according to them. That these things are signified cannot be so well confirmed from the Word, because these are not among the names that are frequently mentioned. Only Uz is mentioned, in Jeremiah 25:20, and Lam. 4:21. It follows then that "Uz, Hul, Gether, and Mash" signify so many kinds of these knowledges, and of deeds according thereto.

&1235. Verse 24. And Arpachshad begat Shelah; and Shelah begat Eber. "Arpachshad" was a nation so called, by which is signified memory-knowledge; "Shelah" likewise was a nation so called, by which is signified that which is derived from this memory-knowledge; by "Eber" also a nation is signified, the father of which was Eber, one who was called by this name, by whom there is signified a second Ancient Church, which was separate from the former one.

&1236. That "Arpachshad" was a nation so called, and that by it is signified memory-knowledge, is evident from what was said of it just above, at verse 22.

&1237. That "Shelah" likewise was a nation, and that by it is signified that which is derived from this memory-knowledge, follows, because it is said that "Arpachshad begat Shelah."

&1238. That by "Eber" is signified a nation also, whose father was Eber, one who was called by this name, is to be understood in this way. Those mentioned hitherto were the nations among whom the Ancient Church existed, and were all called sons of Shem, of Ham, of Japheth, and of Canaan, because by Shem, Ham, Japheth, and Canaan are signified the various worships of the church. Noah, Shem, Ham, Japheth, and Canaan never existed as men; but because the Ancient Church specifically, and in general every church, is such that it is true internal, corrupt internal, true external, and corrupt external, therefore the above-mentioned names were given in order that all the differences in general might be referred to them and their sons, as to their heads. Moreover the nations here named originally had such worship; and therefore are called the sons of one of the sons of Noah. And for the same reason also, such worships themselves are signified by the names of these nations in the Word. 
[2] This first Ancient Church, signified by Noah and his sons, was not confined to a few, but extended over many kingdoms, as is evident from the nations mentioned, namely, Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistia as far as Tyre and Sidon, and the whole land of Canaan, on this side and beyond Jordan. But afterwards in Syria a kind of external worship began, which from thence spread itself widely around, over many countries, especially over Canaan, and which was different from the worship of the Ancient Church. And as something of a church thus arose that was separate from the Ancient Church, there sprang up thence as it were a new church, which may therefore be called the Second Ancient Church. The first institutor of this was Eber, and therefore this church is called after Eber. At that time, as has been said before, all were distinguished into households, families, and nations. Each nation acknowledged one father, from whom also it was named, as is seen in various places in the Word. Thus the nation which acknowledged Eber as its father was called the Hebrew nation. 

&1239. That by "Eber" is signified a second Ancient Church that was separate from the former, is evident from what has just been said.

&1240. Verse 25. And unto Eber were born two sons; the name of the one was Peleg, for in his days was the earth divided; and his brother's name was Joktan. Eber was the first institutor of the second Ancient Church, and by him this church is signified; unto him "were born two sons," by whom are signified the two kinds of worship, namely, internal and external. His two sons were called "Peleg" and "Joktan;" by "Peleg" is signified the internal worship of that church, and by "Joktan" its external worship; "for in his days was the earth divided," signifies that a new church then arose, "the earth" here as before signifying the church; "his brother's name was Joktan" signifies the external worship of that church.

&1241. As to Eber being the first institutor of the second Ancient Church, by whom this church is signified, the case is this. The first Ancient Church, so widely spread as has been stated, especially through the Asiatic world, in process of time degenerated-as is usual with all churches everywhere-and was adulterated by innovators, as to both its external and its internal worship, and this in various places; and especially by the fact that all things significative and representative which the Ancient Church had from the mouth of the Most Ancient Church-which all bore reference to the Lord and His Kingdom-were turned into things idolatrous, and by some of the nations into things magical. That the whole church might not go to ruin, it was permitted by the Lord that significative and representative worship should be somewhere reestablished, which was done by Eber. This worship consisted chiefly in externals. The externals of worship, in addition to the priestly offices and what pertained to them, were high places, groves, statues, anointings, and many other things called statutes. The internals of worship were doctrinal things handed down from the time before the flood, especially from those who were called "Enoch," who collected the perceptive findings of the Most Ancient Church, and made doctrinal things therefrom. These were their Word; and from these internals and those externals came the worship of this church, a worship set up anew by Eber, but added to, and also changed. Especially did they begin to exalt sacrifices above other rites. In the true Ancient Church sacrifices had been unknown, except among some of the descendants of Ham and Canaan, who were idolaters, and with whom they were permitted to prevent them from sacrificing their sons and daughters. From all this the quality of this second Ancient Church, instituted by Eber and continued among his posterity who were called the Hebrew nation, is manifest.

&1242. That by the two sons of Eber, who were named Peleg and Joktan, the two kinds of worship of that church, internal and external, are signified-by Peleg the internal worship and by Joktan the external worship-is evident especially from this, that in the internal sense this second Ancient Church is signified by Eber and the Hebrew nation, and that in every church there is an internal and an external. For without the internal it is not and cannot be called a church, but an idolatry. Therefore, "sons" being here predicated of the church, it is evident that by one son the internal of the church is signified, and by the other the external; as in various other places in the Word; and as is signified by Adah and Zillah, the two wives of Lamech (see n. 409); by Leah and Rachel; by Jacob and Israel, of whom hereafter; and by others. The posterity of Joktan is treated of in this chapter; that of Peleg in the following chapter.

&1243. For in his days was the earth divided. That this signifies that a new church then arose, is now consequently evident; for by "the earth" nothing else than the church is signified, which has been clearly shown above (n. 662, 1066).

&1244. And his brother's name was Joktan. That this signifies the external worship of that church, has been shown just above. That external worship is called a "brother" may be seen above, at verse 21 of this chapter, where it is said of Shem that he was the elder brother of Japheth. This is why the name "brother" is here added.

&1245. Verses 26-29. And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah. And Hadoram, and Uzal, and Diklah. And Obal, and Abimael, and Sheba. And Ophir, and Havilah, and Jobab. All these were the sons of Joktan. These were so many nations of the family of Eber, by which are signified so many rituals.

&1246. That these were so many nations, of the families of Eber, may be seen from the state in which they lived at that period. In the most ancient time, as has been said before, nations were distinguished into families, and these into households. Each nation acknowledged one father, from whom it was named. As they were multiplied, the sons of the one father in like manner constituted households, families, and nations; and so on. So it was with these sons of Joktan, as we may see it was with the sons of Jacob, who afterwards when multiplied constituted tribes, each one of which acknowledged one of the sons of Jacob, from whom it was named, as its father; and yet all taken together were from Jacob, and were called Jacob. Just so these nations were from Eber, and were called Hebrews.

&1247. That by these nations are signified so many rituals, is evident from the fact that in the Word names never signify anything else than actual things; for in its internal sense the Word relates only to the Lord, to His Kingdom in the heavens and on earth, and consequently to the church and the things of the church. Such is the case with these names. And as Joktan, a son of Eber, signifies the external worship of this new church, as was said before, so his sons can signify nothing else than things of external worship, which are rituals, and in fact so many kinds of rituals. But what these kinds of rituals are, it is impossible to say, because they are determined by their relation to the worship itself, and until this is known nothing can be said about its rituals; nor would it be of any use to know them. Neither do the names recur in the Word, except Sheba, Ophir, and Havilah; and they are not of this stock; for the Sheba and Havilah elsewhere spoken of in the Word were of those who are called sons of Ham, as is evident at verse 7 of this chapter; and the case is the same with Ophir.

&1248. Verse 30. And their dwelling was from Mesha, in coming unto Sephar, a mountain of the east. By these words is signified the extension of the worship, even from the truths of faith to the good of charity. "Mesha" signifies truth; "Sephar," good; "a mountain of the east," charity.

&1249. That by these words is signified the extension of the worship, even from the truths of faith to the good of charity; and that "Mesha" signifies truth, and "Sephar" good, cannot indeed be confirmed from the Word, because no mention is made of Mesha and Sephar in the Prophets. Still, this may be seen from its being the conclusion from what goes before, and especially from the fact that "a mountain of the east" is the final thing to which the words that go before bear reference, and in the Word by "a mountain of the east" is signified charity from the Lord-as will be shown in what follows-and the same may be seen from the fact that all things of the church have charity in view, as their finality or end. From all which it follows that "Mesha" signifies truth, or the terminus from which the progression commences [terminus a quo]; and that "Sephar" signifies good, and thereby charity, which is "a mountain of the east," or the terminus to which the progression tends [terminus ad quem].

&1250. That "a mountain of the east" signifies charity, and in fact charity from the Lord, is evident from the signification of a "mountain" in the Word, as being love to the Lord and charity toward the neighbor, as has been shown before (n. 795). And that "the east" signifies the Lord, and things celestial from Him, which are of love and charity, may be seen above (n. 101), as well as from the following passages. In Ezekiel:
     The cherubim lifted up their wings, and the glory of Jehovah went up from the midst of the city, and stood upon the mountain which is on the east of the city (Ezek. 11:22-23).
Here "the mountain which is on the east" signifies nothing else than what is celestial, which is of love and charity, and which is of the Lord, for it is said that "the glory of Jehovah stood" thereon. Again:
     He brought me to the gate, even the gate that looketh to the way of the east; and behold the glory of the God of Israel came from the way of the east (Ezek. 43:1-2),
where "the east" has a like signification. 
[2] Again:
     He brought me back by the way of the outer gate of the sanctuary which looketh toward the east, and it was shut. And Jehovah said unto me, This gate shall be shut, it shall not be opened, neither shall any man enter in by it, but Jehovah the God of Israel shall enter in by it (Ezek. 44:1-2).
Here likewise "the east" denotes what is celestial, which is of love, which is of the Lord alone. And again:
When the prince shall make a freewill offering, a burnt-offering, and peace-offerings, a freewill offering unto Jehovah, one shall open for Him the gate that looketh toward the east, and he shall make his burnt-offering and his peace-offerings, as he shall do on the Sabbath day (Ezek. 46:12),
in like manner denoting what is celestial, which is of love to the Lord. 
[3] And in another place:
     He brought me back unto the door of the house, and behold waters issued out from under the threshold of the house eastward, for the face of the house was toward the east (Ezek. 47:1, 8),
speaking of the New Jerusalem "the east" denotes the Lord, and thus the celestial, which is of love; "waters" are things spiritual. The same is signified in the passage before us by "a mountain of the east." Moreover they who dwelt in Syria were called "sons of the east," concerning which, of the Lord's Divine mercy hereafter.

&1251. Verse 31. These are the sons of Shem, according to their families, according to their tongues, in their lands, according to their nations. "These are the sons of Shem," signifies derivations from internal worship, which is "Shem;" "according to their families, according to their tongues, in their lands, in their nations," signifies according to the genius of each in particular and in general; "according to their families," is according to their differences in respect to charity; "according to their tongues," is according to the differences in respect to faith; "in their lands," is in general relatively to the things that are of faith; "in their nations," is in general relatively to the things that are of charity. 

&1252. That these things are signified, needs no further confirmation; for they are the same words as occur above (verse 20); see what is said there. The significations of the terms, as here of the "families, tongues, lands, and nations," are determined by the relation of the terms to the things of which they are predicated. There they are predicated of Ham, or of corrupt internal worship; but here of Shem, or of true internal worship; and therefore the "families and nations" there relate to the morals, and the "tongues and lands" to the opinions, of a corrupt internal church; while here the "families and nations" relate to the charity, and the "tongues and lands" to the faith, of a true internal church. Concerning the signification of "nations and families," see what follows in this chapter.

&1253. Verse 32. These are the families of the sons of Noah, according to their nativities, in their nations. "These are the families of the sons of Noah," signifies the worships of the Ancient Church in particular; "according to their nativities," signifies in proportion as they could be reformed; "in their nations," signifies the worships of that church in general.

&1254. These are the families of the sons of Noah. That this signifies the worships of the Ancient Church in particular, is evident from the signification of a "family," and of "the families of the sons," as being worships, and in fact the species of the worships. The nations named in the preceding verses of this chapter signify nothing else than various worships of the Ancient Church, and therefore the families of which the nations consisted must signify the same. In the internal sense no other families can be meant than those of things spiritual and celestial. 

&1255. According to their nativities. That this signifies in proportion as they could be reformed, is evident from the signification of a "nativity," as being reformation. While a man is being born again, or regenerated, by the Lord, each and all things that he receives anew are nativities or births. So here, as the subject is the Ancient Church, the nativities signify in proportion as they could be reformed. As regards the reformations of the nations, they were not all in the same worship, nor in the same doctrine, for the reason that they were not all of the same genius, and were not all similarly educated and instructed from infancy. The principles which a man imbibes from infancy the Lord never breaks, but bends. If they are things that the man esteems holy, and are such as are not contrary to Divine and natural order, but are in themselves matters of indifference, the Lord lets them alone, and suffers the man to remain in them. So it was with many things in the second Ancient Church, concerning which of the Lord's Divine mercy hereafter.

&1256. In their nations. That these nations signify the various worships of that church in general, is evident from what has been said before about nations, and from what follows. 

&1257. And from these were spread abroad the nations in the earth after the flood. "From these were spread abroad the nations in the earth," signifies that from them came all the worships of the church in respect to goods and evils, which are signified by "the nations;" "the earth" is the church; "after the flood," signifies from the beginning of the Ancient Church.

&1258. And from these were spread abroad the nations in the earth. That this signifies that from them came all the worships of the church in respect to goods and evils, and that these are meant by the "nations," is evident from the signification of "nations." By a nation, as has been explained before, are meant many families together. In the Most Ancient and in the Ancient Church, the many families which acknowledged one father constituted one nation. But as to "nations" signifying in the internal sense the worships of the church, and this in respect to the goods or evils in the worship, the case is this: when families and nations are viewed by the angels, they have no idea of a nation, but only of the worship in it; for they regard all from the quality itself, that is, from what they are. The quality or character of a man, from which he is regarded in heaven, is his charity and faith. This anyone may clearly apprehend if he considers that when he looks at any man, or any family, or nation, he thinks for the most part of what quality they are, everyone from that which is dominant in himself at the time. The idea of their quality comes instantly to mind, and in himself he estimates them from that. Still more is this the case with the Lord; and, from Him, with the angels, who cannot but regard a man, a family, and a nation, from their quality in respect to charity and faith. And hence it is that in the internal sense by "nations" nothing else is signified than the worship of the church, and this in respect to its quality, which is the good of charity and the derivative truth of faith. When the term "nations" occurs in the Word, the angels do not abide at all in the idea of a nation, in accordance with the historical sense of the letter, but in the idea of the good and truth in the nation that is named.

&1259. Further, as regards nations signifying the goods and evils in worship, the case is this. In the most ancient times, as has been stated before, men lived distinguished into nations, families, and households, in order that the church on earth might represent the Lord's kingdom, wherein all are distinguished into societies, and these societies into greater ones, and these again into still greater societies, and this according to the differences of love and of faith, in general and in particular, concerning which see n. 684, 685. Thus these in like manner are distinguished as it were into households, families, and nations. And hence it is that in the Word "houses, families, and nations" signify the goods of love and of the derivative faith; and an accurate distinction is there made between "nations" and "people." A "nation" signifies good or evil, and a "people" truth or falsity, and this so constantly as never to vary, as may be seen from the following passages. 
[2] In Isaiah:
     In that day there shall be a root of Jesse, which standeth for an ensign of the peoples, unto it shall the nations seek, and His rest shall be a glory. In that day the Lord shall set His hand again the second time to acquire the remnant of His people, which shall be left from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah (Isa. 11:10-12).
Here "peoples" denote the truths, and "nations" the goods, of the church; and there is a manifest distinction made between them. The subject treated of is the Lord's kingdom and the church, and in a universal sense every regenerate man. The signification of the names is as stated above; and by "Israel" is signified the spiritual things of the church, and by "Judah" its celestial things. Again:
     The people that walked in darkness have seen a great light; Thou hast multiplied the nation, Thou hast magnified gladness for it (Isa. 9:2-3).
The "people" here denote truths, and therefore are said to "walk in darkness," and to "see light;" the "nation" denotes goods. 
[3] And again:
     What answer shall be made to the messengers of the nation? That Jehovah hath founded Zion, and in her shall the wretched ones of His people confide (Isa. 14:32).
Here likewise the "nation" denotes good, and "people" truth. And again:
     Jehovah Zebaoth will swallow up in this mountain the faces of the covering, of the covering over all peoples, and the veil that is spread over all nations (Isa. 25:7).
Here a new church is spoken of, or the church of the nations; "peoples" denote its truths, and "nations" its goods. Again:
     Open ye the gates, that the righteous nation that keepeth faithfulnesses may enter in (Isa. 26:2),
where "nation" manifestly denotes goods. Again: 
     All the nations shall be gathered together, and the peoples shall be assembled (Isa. 43:9).
This also is said of the church of the nations; "nations" denoting its goods, and "peoples" its truths. And because they are distinct from each other, both are treated of; otherwise there would be a vain repetition. Again:
     Thus saith the Lord Jehovih, Behold I will lift up Mine hand to the nations, and will exalt My ensign to the peoples; and they shall bring thy sons in their bosom, and shall carry thy daughters upon their shoulder (Isa. 49:22).
     This is said of the Lord's kingdom; and the "nations" in like manner denote goods, and the "peoples" truths. 
[4] Again:
     Thou shalt break forth on the right hand and on the left, and thy seed shall inherit the nations, and they shall inhabit the desolate cities (Isa. 54:3);
treating of the Lord's kingdom, and of the church which is called the church of the nations. That the "nations" denote the goods of charity, or, what is the same, those in whom there are goods of charity, is evident from its being said that the "seed"- or faith-"shall inherit" them; "cities" denote truths. Again:
     Behold I have given Him for a witness to the peoples, a prince and lawgiver to the peoples. Behold, thou shalt call a nation that thou knewest not, and a nation that knew not thee shall run unto thee (Isa. 55:4-5).
This is said of the Lord's kingdom; "peoples" denote truths; "nations" goods. Those in the church who are endowed with the good of charity are "nations," and those who are endowed with the truths of faith are "peoples;" for goods and truths are predicated according to the subjects in whom they are. Again:
     Nations shall walk to thy light, and kings to the brightness of thy rising. Then thou shalt see and flow together, and thine heart shall be amazed and be enlarged; because the multitude of the sea shall be converted unto thee, the army of the nations shall come unto thee (Isa. 60:3, 5);
treating of the Lord's kingdom, and of the church of the nations. "Nations" here denote goods; "kings," who belong to peoples, truths. 
[5] In Zephaniah:
     The remains of My people shall spoil them, and the residue of My nation shall inherit them (Zeph. 2:9).
In Zechariah:
     Many peoples and numerous nations shall come to seek Jehovah of Armies in Jerusalem (Zech. 8:22).
"Jerusalem" denotes the Lord's kingdom, and the church; "peoples" those who are in the truths of faith; "nations" those who are in the good of charity; and therefore they are mentioned distinctively. In David:
     Thou wilt deliver Me from the contentions of the people; Thou wilt set Me for the head of the nations; a people whom I have not known shall serve Me (Ps. 18:43).
Here likewise the "people" denote those who are in truths; and the "nations" those who are in good; and they are both mentioned because they constitute the man of the church. Again:
     The peoples shall confess Thee, O God, all the peoples shall confess Thee, the nations shall be glad and shall exult, because Thou shalt judge the peoples in uprightness, and shalt lead the nations into the land (Ps. 67:4-5).
Here "peoples" manifestly denote those who are in the truths of faith; and "nations" those who are in the good of charity. 
[6] In Moses:
     Remember the days of eternity, understand the years of generation and generation; ask thy father, and he will show thee; thine elders, and they will tell thee. When the Most High gave to the nations their inheritance, and separated the sons of man, He set the bounds of the peoples according to the number of the sons of Israel (Deut. 32:7-8).
This is said of the Most Ancient Church, and of the Ancient Churches, which are "the days of eternity, and the years of generation and generation;" and in which they who were in the good of charity were called "nations," to whom an inheritance was given; and they who were in the derivative truths of faith were called "sons of man," and afterwards "peoples." It was because the goods of the church are signified by "nations," and its truths by "peoples," that it was said concerning Esau and Jacob, while they were yet in the womb,
Two nations are in thy womb, and two peoples shall be separated from thy bowels (Gen. 25:23).
From these passages it may now be seen what the church of the nations is, in its genuine sense. The Most Ancient Church was a true church of the nations, and so afterwards was the Ancient Church. 
[7] Because those who are in charity are called "nations," and those who are in faith "peoples," the priesthood of the Lord is predicated of nations-because of things celestial, which are goods-and His royalty of peoples-because of spiritual things, which are truths. This was also represented in the Jewish Church, where before they had kings they were a nation, but after they received kings they became a people.

&1260. Because in the Most Ancient and in the Ancient Church, nations signified goods, or good men, therefore in the opposite sense they signify evils, or evil men. In like manner peoples, because they signified truths, in the opposite sense signify falsities. For in a depraved church good is turned into evil, and truth into falsity. Hence comes the signification of "nations" and of "peoples" in this opposite sense in many places in the Word, as in Isaiah 13:4; 14:6; 18:2, 7; 30:28; 34:1-2; Ezek. 20:32; and in many other places. 

&1261. As nations signified goods, so also did families, for each nation consisted of families; and so in like manner did households, for each family consisted of a number of households. (Concerning a "household" or "house," see above, n. 710.) "Families," however, signify goods when predicated of nations, and truths when predicated of peoples, as in David:
     All the families of the nations shall bow themselves before Thee; for the kingdom is Jehovah's, and He is the ruler over the nations (Ps. 22:27-28).
Again:
Give unto Jehovah, ye families of the peoples, give unto Jehovah glory and strength (Ps. 96:7).
In the verse now before us, and also in the preceding verse of this tenth chapter of Genesis, "families" are predicated of goods, because they were families of the nations.

&1262. From what has been said it may now be seen that by "the earth" is here signified the church; for when "earth" (or "land") is mentioned, there cannot but be a perception of the nation or people there; and when a nation or people is perceived, there must be a perception of their quality. Hence by "the earth" nothing else is signified than the church, as has been shown before (n. 662, 1066).

&1263. That "after the flood" signifies from the beginning of the Ancient Church, is evident from the fact that the flood was the end of the Most Ancient Church and the beginning of the Ancient Church, as was shown before (n. 705, 739, 790).

&1264. From all this it may now be seen that although in this chapter mere names of nations and families occur, yet it contains, in general, not only all the differences of worship as regards the goods of charity and truths of faith that were in the Ancient Church, but also all that are in any church; in fact it contains more than any man could ever believe. Such is the Word of the Lord.

&1265. CONCERNING THE ANTEDILUVIANS WHO PERISHED.          
At some height above the head there were a number of spirits who inflowed into my thoughts and kept them as it were bound, so that I was in very much obscurity. They pressed heavily upon me. The spirits about me were likewise held as it were bound by them, so that they could scarcely think, except that which inflowed from those spirits, and this to such a degree as to excite their indignation. It was said that the spirits in question were of those who had lived before the flood; but not of those called Nephilim, and who perished, for they were not so strongly persuasive.

&1266. The antediluvians who perished are in a certain hell beneath the heel of the left foot.* There is a kind of misty rock with which they are covered, that is projected from their direful phantasies and persuasions, and by which they are separated from the other hells, and are kept away from the world of spirits. They are in the continual effort to rise out of it, but cannot get beyond the effort; for they are of such a nature that if they should come into the world of spirits, they, by their direful phantasies and the exhalations and venom of their persuasions, would take away the faculty of thinking from all the spirits they met, except the good. And unless the Lord, by His coming into the flesh, had liberated the world of spirits from this nefarious crew, the human race would have perished; for no spirit could have been with man, and yet if spirits and angels are not with man, he cannot live a moment.
* The author speaks of places in the spiritual world as being situated in accordance with their correspondence to the human body. [Reviser.]

&1267. Those of them who obstinately try to emerge from that hell are cruelly treated by their companions; for they are possessed with deadly hatred against all, even against their companions. Their greatest delight consists in holding each other in subjection, and as it were in butchering each other. Those who more resolutely persist in the endeavor to force their way out, are sent down still deeper under the misty rock; for it is their innate crazy ardor to destroy all, that leads them on; hence their efforts to emerge. They wrap all they meet in a cloth, in order to take them captive, and cast them into a certain sea, as it appears to them, or otherwise treat them savagely.

&1268. I was led, guarded, toward that misty rock. (To be led to such spirits is not to be led from place to place, but it is effected by means of intermediate societies of spirits and angels, the man remaining in the same place; and yet it appears to him as a letting down.) As I came near the rock I was met with a coldness which gripped the lower region of my back. From there I spoke with them about their persuasions, and about what they had believed in the life of the body as regards the Lord. They answered that they had thought much about God, but had persuaded themselves that there is no God, but that men are gods, and thus they themselves were gods; and that they had confirmed themselves in these persuasions by their dreams. Their phantasies against the Lord will be spoken of below.

&1269. That I might know still better what kind of men they were, it was permitted by the Lord that some of them should come up into the world of spirits. Before this took place a beautiful child appeared, clothed in shining white raiment; afterwards, in an open doorway, there appeared another child in a green garment; and then two maidservants with white headdresses. But what these things signified was not disclosed to me.

&1270. Presently some were let out of that hell; but the Lord made such a disposition by means of intermediate spirits and angels that they could do me no harm. Out of that deep they came in front, and appeared to themselves to be working their way toward the front, as it were through caverns in the rock, and so upward. At last they appeared from above to the left, in order that from there, and thus from a distance, they might inflow into me. I was told that they were permitted to inflow into the right side of the head, but not into the left side; and from the right side of the head into the left side of the chest; but by no means into the left of the head, for if this occurred I should be destroyed, because they would then flow in with their persuasions, which are direful and deadly; whereas if they flowed into the right of the head, and thence into the left of the chest, it would be by means of cupidities. Such is the case with influx. 
[2] Their persuasions are of such a nature that they extinguish all truth and good, so that those into whom they flow can perceive nothing whatever, and after that cannot think; and therefore the other spirits were removed. When they began to flow in I fell asleep. Then while I slept they flowed in by means of cupidities, and this with such violence that if awake I could not have resisted them. In my sleep I was sensible of the vehemence of it, which I cannot describe, save that I afterwards remembered that they tried to kill me by a suffocating afflatus, which was like a terrible nightmare. Then, waking, I observed that they were near me; and when they perceived that I was awake, they fled away to their own place above, and flowed in from thence. 
[3] When they were there they appeared to me as if they were being wrapped up in a cloth, such as was spoken of before (n. 964). I thought they were being thus wrapped up, but it was others whom they were wrapping up. This is effected by means of phantasies; but yet the spirits against whom they thus work by phantasies know not but that they are really being wrapped up. It appeared as if those whom they thus wrapped up rolled down a certain rocky declivity. But those who were thus wrapped up were released and set at liberty. They were spirits who were unwilling to withdraw, and who were thus preserved by the Lord, for otherwise they would have been suffocated-although they would have revived again, but after great suffering. The spirits from that hell then went back by the rocky declivity; and there was heard from thence a sound of boring, as if many great boring instruments were at work; and it was perceived that it was from their intensely cruel phantasies against the Lord that such a sound came. They were afterwards cast down through dark caverns into their hell beneath the misty rock. While they were in the world of spirits, the constitution or order of the sphere there was changed.*
* See Spiritual Experiences, n. 3367. [Reviser.]

&1271. After this, there were certain deceitful spirits who desired that these might emerge, and inspired them to say that they were nothing, so that they might steal out. Then a tumult was heard in that hell, as of a great turbulent uprising, which was a commotion among those who desired to force their way out, and therefore it was again permitted that some of them should rise up, and be seen in the same place as the former were. From there, aided by those deceitful genii, they attempted to pour into me their deadly persuasive influence; but in vain, because I was protected by the Lord. Yet I plainly perceived that their persuasive influence was suffocating. They believed themselves to be all-powerful, and able to take away life from everyone. And because they believed themselves to be all-powerful, they were thrust down by a little child, at whose presence they tottered and faltered, so that they cried out that they were in anguish, and this so sorely that they betook themselves to supplications. The deceitful spirits were also punished, first being almost suffocated by the antediluvians, and then being glued together, to make them desist from such doings; but after a time they were set free.

&1272. It was afterwards shown me how their women were dressed. They wore upon the head a round black hat, projecting turret-like in front, and had a small face, whereas the men were shaggy and hairy. It was shown me also how they gloried in the great number of their children; and that they had their children with them wherever they went, who walked before them in a curved line. But they were told that the brutes also, even the worst, all have a love for their young; and that this is no evidence that there is anything good in them; but that if they had loved children, not from their love of themselves and their own glory, but that human society might be augmented, for the common good; and especially if they had loved them in order that heaven might thereby be multiplied, thus for the sake of the Lord's kingdom, then their love for children would have been genuine.

&1273. CHAPTER 11
CONCERNING THE SITUATION OF THE GRAND MAN; AND ALSO CONCERNING PLACE AND DISTANCE IN THE OTHER LIFE
Souls newly arrived from the world, when about to leave the company of the spiritual angels to go among spirits, and so at length to come into the society in which they had been while they lived in the body, are led about by angels to many mansions or abodes, that is, to societies which are distinct and yet conjoined with others; in some of which they are received, while in other cases they are led to still other societies, and this for an indefinite time, until they come to the society in which they had been while they lived in the body; and there they remain. From this moment they experience a new beginning of life. If the man is a dissembler, a hypocrite, or deceitful, who can assume a fictitious state, and a seemingly angelic disposition, he is sometimes received by good spirits; but after a short time he is dissociated, and then wanders about, without the angels, and begs to be received, but is rejected, and sometimes punished, and at last he is carried down among the infernals. Those who are taken up among angels after being vastated, also change their societies, and when they pass from one society to another they are dismissed with courtesy and charity, and this until they come into the angelic society which accords with the distinctive quality or genius of their charity, piety, probity, or sincere courtesy. I in like manner have been led through such "mansions," and those who dwelt there conversed with me, that I might know how the case was in regard to this matter. It was given me at the time to reflect on the changes of place, and to see that they were nothing else than changes of state, my body remaining in the same place.

&1274. Among the marvelous things in the other life are, - First, the fact that societies of spirits and angels appear distinct from one another as to situation, although places and distances in that life are nothing else than varieties of state. Second, that the situations and distances are determined by their relation to the human body, so that those who are on the right appear on the right whichever way the body is turned; and the case is the same with those who are on the left and in all other directions. Third, that no spirits or angels are at so great a distance away that they cannot be seen; and yet no more come into view than so many as the Lord permits. Fourth, that spirits of whom others are thinking-for example, such as had been in some manner known to them in the life of the body-when the Lord permits it, are present in a moment, and so closely that they are at the ear, in touch, or else at some distance, greater or less, no matter should they be thousands of miles away, or even among the stars. The reason is that distance of place has no effect in the other life. Fifth, that with the angels there is no idea of time. These things are so in the world of spirits, and are still more completely so in heaven. How much more then must this be the case before the Lord, to whom all both generally and individually cannot but be most present, and under His view and providence. These things seem incredible, but yet they are true.

&1275. I was in a society where there was tranquillity, that is, a society of those whose state was tranquil, approximating in a measure to a state of peace, but it was not peace. I spoke there of the state of infants; and also of place, saying that change of place and distance is only an appearance, according to the state of each one, and according to his change of state. When I was translated thither, the spirits around me appeared to be removed, and to be seen below me; and yet I could hear them speaking.

&1276. As regards the situation in which spirits are in the world of spirits, and angels in heaven, the case is this. The angels are at the Lord's right hand; on His left are evil spirits; in front are those of a middle kind; at the back are the malignant; above the head are those of a self-exalted spirit who aspire to high things; under the feet are the hells which correspond to those who are on high. Thus all have their situation determined relatively to the Lord; in all directions and at all altitudes, in a horizontal plane and in a vertical one, and in every oblique direction. Their situation is constant, and does not vary to eternity. The heavens there constitute as it were one man, which is therefore called the Grand Man; to which all things that are in man correspond; concerning which correspondence, of the Lord's Divine mercy hereafter. It is from this that there is a like situation of all things around each angel; and with each man to whom heaven is opened by the Lord; for the Lord's presence is attended with this. It would not be so unless the Lord were omnipresent in heaven.

&1277. The case is the very same with men, as to their souls, which are constantly bound to some society of spirits and of angels. They too have a situation in the kingdom of the Lord according to the nature of their life, and according to their state. It matters not that they are distant from each other on earth even though it were many thousands of miles-still they can be together in the same society-those who live in charity in an angelic society, and those who live in hatred and such evils in an infernal society. In like manner it matters not that there be many together on earth in one place, for still they are all distinct in accordance with the nature of their life and of their state, and each one may be in a different society. Men who are distant from each other some hundreds or thousands of miles, when they appear to the internal sense may be so near each other that some of them may touch, according to their situation. Thus if there were a number of persons on earth whose spiritual sight was opened, they might be together and converse together, though one was in India and another in Europe, which also has been shown me. Thus are all men on earth, both generally and individually, most closely present to the Lord, and under His view and providence.

&1278. A continuation of the subject of situation, place, distance, and time, in the other life, will be found at the end of this chapter.
     CHAPTER 11.
     
     1. And the whole earth was of one lip, and their words were one.
     2. And it came to pass when they journeyed from the east, that they found a valley in the land of Shinar, and they dwelt there.
     3. And they said a man to his fellow, Come, let us make bricks, and let us burn them to a burning. And they had brick for stone, and bitumen had they for mortar.
     4. And they said, Come, let us build us a city and a tower, and its head in heaven; and let us make us a name, lest peradventure we be scattered upon the faces of the whole earth.
     5. And Jehovah came down to see the city and the tower which the sons of man were building.
     6. And Jehovah said, Behold, the people are one, and they all have one lip, and this is what they begin to do; and now nothing will be withholden from them of all which they have thought to do.
     7. Come, let us go down, and there confound their lip, that they hear not a man the lip of his fellow.
     8. And Jehovah scattered them from thence upon the faces of all the earth; and they left off to build the city.
     9. Therefore He called the name of it Babel, because there did Jehovah confound the lip of all the earth; and from thence did Jehovah scatter them upon the faces of all the earth.
     10. These are the births of Shem: Shem was a son of a hundred years, and begat Arpachshad, two years after the flood.
     11. And Shem lived after he begat Arpachshad five hundred years, and begat sons and daughters.
     12. And Arpachshad lived five and thirty years, and begat Shelah.
     13. And Arpachshad lived after he begat Shelah four hundred and three years, and begat sons and daughters.
     14. And Shelah lived thirty years, and begat Eber.
     15. And Shelah lived after he begat Eber four hundred and three years, and begat sons and daughters.
     16. And Eber lived four and thirty years, and begat Peleg.
     17. And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.
     18. And Peleg lived thirty years, and begat Reu.
     19. And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.
     20. And Reu lived two and thirty years, and begat Serug.
     21. And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.
     22. And Serug lived thirty years, and begat Nahor.
     23. And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.
     24. And Nahor lived nine and twenty years, and begat Terah.
     25. And Nahor lived after he begat Terah a hundred and nineteen years, and begat sons and daughters.
     26. And Terah lived seventy years, and begat Abram, Nahor, and Haran.
     27. And these are the births of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
     28. And Haran died upon the faces of Terah his father, in the land of his nativity, in Ur of the Chaldees.
     29. And Abram and Nahor took them wives; the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah. 30. And Sarai was barren, she had no offspring.
     31. And Terah took Abram his son; and Lot the son of Haran, his son's son; and Sarai his daughter-in-law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came even unto Haran, and stayed there.
     32. And the days of Terah were two hundred and five years; and Terah died in Haran.

&1279. THE CONTENTS.     
The subject treated of is the first Ancient Church, which was after the flood (verses 1-9).

&1280. Concerning its first state, that all had one doctrine (verse 1); its second state, that it began to decline (verse 2); its third, that the falsities of cupidities began to reign (verse 3); its fourth, that men began to exercise dominion by means of Divine worship (verse 4) and therefore the state of the church was changed (verses 5 and 6); so that none had the good of faith (verses 7-9).

&1281. The second Ancient Church is then treated of which was named from Eber-and its derivation and state, which finally ended in idolatry (verses 10-26).

&1282. The origin of a third Ancient Church is treated of, which from being idolatrous became representative (verses 27-32).

&1283. THE INTERNAL SENSE
The Ancient Church in general is now treated of, and it is shown that in course of time its internal worship was falsified and adulterated; and consequently its external worship also, for the quality of the external worship is determined by that of the internal worship. The falsification and adulteration of internal worship here is "Babel." That thus far-except what is said about Eber-the historical incidents were not true, but were made up, may be further seen from what is here said about the Babylonish tower-that men undertook to build a tower whose top should be in heaven, that their lips were confounded so that one should not hear the lip of another, and that Jehovah thus confounded them; and also from its being said that this was the origin of Babel, whereas in the preceding chapter (verse 10) it is said that Babel was built by Nimrod. It is also evident from all this that Babel does not signify a city, but a certain actual thing; and here a worship whose interiors are profane, while its externals appear holy.

&1284. Verse I. And the whole earth was of one lip, and their words were one. "And the whole earth was of one lip," signifies that everywhere there was one doctrine in general; a "lip" is doctrine; "the earth" is the church; "and their words were one," signifies that there was one doctrine in particular.

&1285. The whole earth was of one lip. That this signifies that everywhere there was one doctrine in general, is evident from the signification of "lip," in the Word, concerning which presently. In this verse, and by these few words, is described the state of the Ancient Church as it had been, that it had one doctrine in general; but in the following verse it is described how it began to be falsified and adulterated; and from that to the ninth verse, how it became altogether perverted, so that it no longer had any internal worship. Then, a little further on, the subject treated of is the second Ancient Church, that was begun by Eber; and, finally, the third Ancient Church, which was the beginning of the Jewish Church. For after the flood there were three churches in succession. 
[2] As regards the first Ancient Church, in that although it was so widely spread over the earth it was still one in lip and one in words, that is, one in doctrine in general and in particular, when yet its worship both internal and external was everywhere different-as shown in the preceding chapter, where by each nation there named a different doctrinal and ritual were signified-the case is this. In heaven there are innumerable societies, and all different, and yet they are a one, for they are all led as a one by the Lord, concerning which see what has been said before (n. 457, 551, 684, 685, 690). In this respect the case is the same as it is with man, in whom, although there are so many viscera, and so many little viscera within the viscera, organs, and members, each one of which acts in a different way, yet all and each are governed as a one, by the one soul; or as it is with the body, wherein the activities of the powers and motions are different, yet all are governed by one motion of the heart and one motion of the lungs, and make a one. That these can thus act as a one, comes from the fact that in heaven there is one single influx, which is received by every individual in accordance with his own genius; and which influx is an influx of affections from the Lord, from His mercy, and from His life; and notwithstanding that there is only one single influx, yet all things obey and follow as a one.* This is the result of the mutual love in which are they who are in heaven.
[3] The case was the same in the first Ancient Church; for although there were as many kinds of worship-some being internal and some external-as in general there were nations, and as many specifically as there were families in the nations, and as many in particular as there were men of the church, yet they all had one lip and were one in words; that is, they all had one doctrine, both in general and in particular. The doctrine is one when all are in mutual love, or in charity. Mutual love and charity cause them all to be a one, although they are diverse, for they make a one out of the varieties. All men how many soever they may be, even myriads of myriads, if they are in charity or mutual love, have one end, namely, the common good, the Lord's kingdom, and the Lord Himself. Varieties in matters of doctrine and of worship are like the varieties of the senses and of the viscera in man, as has been said, which contribute to the perfection of the whole. For then, through charity, the Lord inflows and works in diverse ways, in accordance with the genius of each one; and thus, both in general and in particular, disposes all into order, on earth as in heaven. And then the will of the Lord is done, as He Himself teaches, as in the heavens, so also upon the earth.
* That is, in spite of their immense variety, and the consequent stupendous diversity of their reception of that one single influx. [Reviser.]

&1286. That a "lip" signifies doctrine, is evident from the following passages in the Word. In Isaiah:
     The seraphim cried and said, Holy, holy, holy, Jehovah of Armies. And the prophet said, Woe is me! for I am cut off, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, Jehovah of Armies. Then flew one of the seraphim unto me, and he touched my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin is expiated (Isa. 6:3, 5-7).
"Lips" here denote the interior things of man, thus internal worship, from which is adoration, as is here represented with the prophet. That his lips were touched, and that thus his iniquity was taken away and his sin expiated, anyone may see was a representative of interior things that are signified by the "lips," which are things of charity and its doctrine. 
[2] Again:
     Jehovah shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked (Isa. 11:4).
In the internal sense this does not mean that Jehovah smites with the rod of His mouth, and slays the wicked with the breath of His lips, but that a wicked man does this to himself; "the breath of the lips" is doctrine, which with the wicked is false. Again:
I create the increase of the lips, peace, peace, to him that is far off, and to him that is near, saith Jehovah; and I heal him (Isa. 57:19).
"The increase of the lips" denotes doctrine. 
[3] In Ezekiel:
     Son of man, go, get thee unto the house of Israel, and speak My words unto them. For thou art not sent to a people deep of lip, and heavy of tongue, but to the house of Israel; not to many peoples deep of lip and heavy of tongue, whose words thou canst not understand. If I had sent thee to them, would they not have hearkened unto thee? But the house of Israel will not hearken unto thee, for they will not hearken unto Me, for all the house of Israel are of a hardened forehead, and hard of heart (Ezek. 3:4-7).
"Deep of lip" is predicated of the nations which although in falsity of doctrine were yet in charity, and are therefore said to "hearken;" but they who are not in charity are said to be of "a hardened forehead, and a hard heart." 
[4] In Zephaniah:
Then will I turn to the people with a clear lip, that they may all call upon the name of Jehovah, to serve Him with one shoulder (Zeph. 3:9).
"A clear lip" manifestly denotes doctrine. In Malachi:
The law of truth was in his mouth, and perversity was not found in his lips. For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the angel of Jehovah of Armies (Mal. 2:6-7).
This is said of Levi, by whom the Lord is represented; "lips" denote doctrine from charity. In David:
     Who say, With our tongue will we prevail; our lips are with us (Ps. 12:4).
Here "lips" denote falsities. Again:
     My soul shall be satisfied as with marrow and fatness; and my mouth shall praise Thee with lips of songs (Ps. 63:5).
In Isaiah:
     In that day there shall be five cities in the land of Egypt speaking with the lip of Canaan, and swearing to Jehovah of Armies (Isa. 19:18)
"lip" denotes doctrine.

&1287. That "the earth" signifies the church, has been shown before (n. 662, 1066).

&1288. Their words were one. That this signifies that there was one doctrine in particular, is evident from what has been said before; for "a lip" signifies doctrine in general, as was shown; and "words" signify doctrine in particular, or the particulars of doctrine. For the particulars cause no disagreement, provided they look to one end, which is to love the Lord above all things and the neighbor as oneself; for then they are particulars of these generals. 
[2] That a "word" signifies all doctrine concerning charity and the derivative faith, and that "words" signify the things which are of doctrine, is evident in David:
     I will confess unto Thee with uprightness of heart, when I shall learn the judgments of Thy righteousness; I will keep Thy statutes. Wherewithal shall a child make pure his path? By taking heed according to Thy word. With my whole heart have I sought Thee; make me not to wander from Thy precepts. Thy word have I hidden in my heart, that I might not sin against Thee. Blessed art Thou, O Jehovah; teach me Thy statutes. With my lips have I rehearsed all the judgments of Thy mouth. I have rejoiced in the way of Thy testimonies. I meditate in Thy commandments, and look unto Thy ways. I delight in Thy statutes; I do not forget Thy word (Ps. 119:7-16).
"Word" here denotes doctrine in general. It is evident that a distinction is here made between "precepts," "judgments," "testimonies," "commandments," "statutes," "way," and "lips;" and that all these belong to the Word, or to doctrine. And everywhere else in the Word they signify the same distinct things. 
[3] Again:
     A song of love. My heart hath willed a good word; my tongue is the pen of a rapid writer. Thou art beauteous above the sons of man; grace is poured upon thy lips. Ride upon the word of truth; and of the gentleness of righteousness; thy right hand shall teach thee wonderful things (Ps. 45:1-2, 4).
"To ride upon the word of truth and of the gentleness of righteousness," is to teach the doctrine of truth and of good. Here, as elsewhere in the Word, the terms "word," "lip," and "tongue" signify distinct things; that they are things of doctrine concerning charity is evident, because it is called "a song of loves." Of this doctrine is predicated beauty above the sons of man, grace of lips, and a right hand that teacheth wonderful things. 
[4] In Isaiah:
     Jehovah sent a word unto Jacob, and it hath lighted upon Israel (Isa. 9:8).
"A word" denotes the doctrine of internal and of external worship; "Jacob" here denotes external worship, and "Israel" internal. In Matthew:
     Jesus said, Man doth not live by bread alone, but by every word that proceedeth out of the mouth of God (Matt. 4:4).
Again:
     When anyone heareth the word of the Kingdom and heedeth it not, then cometh the evil one and snatcheth away that which hath been sown in his heart (Matt. 13:19);
see also concerning "the word" in the same chapter, verses 20-23. Again:
     Heaven and earth shall pass away, but My words shall not pass away (Matt. 24:35).
In these passages, "the word" denotes the Lord's doctrine; and "words" the things that belong to His doctrine.  
[5] Because the expression "words" denotes all things of doctrine, the commandments of the Decalogue were called "words," in Moses:
     Jehovah wrote upon the tables the words of the covenant, the ten words (Exod. 34:28).
Again:
     He hath declared unto you His covenant, which He commanded you to perform, the ten words; and He wrote them upon two tables of stone (Deut. 4:13; 10:4).
Again:
     Take heed to thyself, and keep thy soul diligently, lest thou forget the words that thine eyes have seen (Deut. 4:9);
besides other places.

&1289. Verse 2. And it came to pass when they journeyed from the east, that they found a valley in the land of Shinar, and they dwelt there. "When they journeyed from the east," signifies when they went back from charity; "the east," is charity from the Lord; "that they found a valley in the land of Shinar," signifies that their worship became more unclean and profane "and they dwelt there," signifies their life.

&1290. When they journeyed from the east. That this signifies when they went back from charity, is evident from the signification in the Word of "journeying," and of "the east." That "journeying" here signifies to go back, is evident from its being said concerning charity which is "the east" whence they journeyed.

&1291. That "the east" is charity from the Lord, is evident from what has been shown before (n. 101, 1250).

&1292. That they found a valley in the land of Shinar. That this signifies that their worship became more unclean and profane, is evident from the signification of "a valley," and of "the land of Shinar." In the Word, "mountains" signify love or charity, because these are the highest, or, what is the same, the inmost things in worship, as before shown (n. 795). Hence "a valley" signifies what is beneath the mountains, that is, what is lower in worship, which is the same as what is exterior therein; and "the land of Shinar," signifies external worship wherein is what is profane, as before shown (n. 1183). And so in this passage, their having found a valley in the land of Shinar signifies that their worship became more unclean and profane. 
[2] In the first verse it is said of the church that it was of one lip and that its words were one, which means that it had one doctrine in general and in particular. But in this verse the decline of the church is treated of, in that it is said that they journeyed from the east, that is, they began to go back from charity; for insofar as the church, or a man of the church, goes back from charity, so far his worship goes back from what is holy, or in other words, so far his worship approaches what is unclean and profane. That their having found a valley in the land of Shinar signifies the decline of the church, or of worship, to what is profane, is because a valley is a low place between mountains, by which are signified the holy things of love or of charity in worship, as before said. This may also be seen from the signification of "a valley" in the Word, where valleys are designated, in the original language, by certain terms which signify, when used in that sense, what is more or less profane in worship. 
[3] That "valleys" have such a signification is evident in Isaiah:
     The burden of the valley of vision. For it is a day of tumult, and of treading down, and of perplexity, to the Lord Jehovih of Armies, in the valley of vision (Isa. 22:1, 5).
"The valley of vision" denotes phantasies and reasonings, whereby worship is falsified and at last profaned. In Jeremiah:
     How sayest thou I am not defiled, I have not walked after the Baalim? see thy way in the valley (Jer. 2:23).
"The valley" denotes unclean worship. Again:
     They have built the high places of Tophet, which is in the valley of the son of Hinnom; wherefore behold the days come, saith Jehovah, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter (Jer. 7:31-32; 19:6).
"The valley of Hinnom" denotes hell, and also the profanation of truth and good. 
[4] In Ezekiel:
     Thus hath said the Lord Jehovih to the mountains and to the hills, to the watercourses and to the valleys, Behold Me, I bring a sword upon you, and I will destroy your high places (Ezek. 6:3).
Again:
     I will give unto Gog a place there for burial in Israel, the valley of them that pass through toward the east of the sea, and they shall call it the valley of the multitude of Gog (Ezek. 39:11, 15).
This is said of worship in externals; "a valley" denotes such worship. But when the worship has not yet become so profane, this is expressed by the Hebrew word for valley that is used in the verse before us (Gen. 11:2); and also in Isaiah:
     I will open rivers upon the slopes, and I will make fountains in the midst of the valleys, the wilderness a pool of waters, and the dry land springs of waters (Isa. 41:18).
This is said of those who are in ignorance, or who are beyond the knowledges of faith and of charity, and yet are in charity. "Valley" as used here denotes these. In like manner does "valley" in Ezekiel 37:1.*
* The Hebrew word for "valley" in Ezek. 6 and 39 means merely a "low, flat place," even if in a gorge; whereas in Gen. 11, Isa. 41, and Ezek. 37 the Hebrew word used for "valley" means a valley as opposed to mountains, even if it be a plain. [Reviser.]

&1293. And they dwelt there. That this signifies the derivative life, may be seen from the signification in the Word of "dwelling," which is living. The word "dwell" frequently occurs in both the prophetic and the historic parts of the Word, and in the internal sense it usually signifies to live. The reason is that the most ancient people dwelt in tents, and held their most holy worship there; and therefore in the Word "tents" signify what is holy in worship, as before shown (n. 414). And as tents signified the holy in worship, "to dwell," also, in a good sense, signifies to live, or life. In like manner, because the most ancient people journeyed with their tents, in the internal sense of the Word "to journey" signifies the modes and order of life.

&1294. Verse 3. And they said a man to his fellow, Come, let us make bricks, and let us burn them to a burning. And they had brick for stone, and bitumen had they for mortar. "And they said a man to his fellow," signifies that it was begun; "Come, let us make bricks," signifies falsities which they fashioned for themselves; "and let us burn them to a burning," signifies evils from the love of self. "And they had brick for stone," signifies that they had falsity instead of truth; "and bitumen had they for mortar," signifies that they had the evil of cupidity instead of good.

&1295. And they said a man to his fellow. That this signifies that it was begun, or that they had begun, follows from the connection. In this verse the third state of the church is treated of, when falsities had begun to reign; and in fact from cupidities. There are two beginnings of falsities, one from ignorance of truth, the other from cupidities. Falsity from ignorance of truth is not so pernicious as falsity from cupidities. For the falsity of ignorance arises either from one's having been so instructed from childhood, or from having been diverted by various occupations so that one has not examined whether what professes to be true is really so, or from not having had much faculty of judging concerning what is true and what is false. The falsities from these sources do not inflict much harm, provided the man has not much confirmed and thus persuaded himself, being incited thereto by some cupidity so as to defend the falsities; for by doing this he would make the cloud of ignorance dense, and turn it into darkness so that he could not see the truth. 
[2] But the falsity of cupidities exists when the origin of the falsity is the cupidity or love of self and of the world; as when one seizes upon some point of doctrine and professes it in order to captivate minds and lead them, and explains or perverts the doctrine in favor of self, and confirms it both by reasonings from memory-knowledges, and by the literal sense of the Word. The worship derived from this is profane, however holy it may outwardly appear; for inwardly it is not the worship of the Lord, but the worship of self. Nor does such a man acknowledge anything as true except insofar as he can explain it so as to favor himself. Such worship is that which is signified by "Babel." But the case is different with those who have been born and brought up in such worship, and who do not know that it is false, and who live in charity. In their ignorance there is innocence, and in their worship there is good from charity. The profanity in worship is not predicated so much from the worship itself, as from the quality of the man who is in the worship.

&1296. Come, let us make bricks. That this signifies falsities which they fashioned for themselves, is evident from the signification of "brick." In the Word, "stone" signifies truth, and therefore "brick," because it is made by man, signifies falsity; for brick is stone artificially made. That "brick" has this signification may be further seen from the following passages. In Isaiah:
     I have spread out My hands all the day unto a refractory people, that walk in a way that is not good, after their own thoughts, sacrificing in gardens, and burning incense upon bricks (Isa. 65:2-3).
"Burning incense upon bricks" denotes worship from things fabricated and false; and therefore they are said to walk after their own thoughts. Again:
     For the elation and pride of heart of Ephraim and of the inhabitant of Samaria, that say, The bricks have fallen down, but we will build with hewn stone (Isa. 9:9-10).
"Ephraim" denotes an intelligent person who falls into perversities, and calls or makes to be true things that are false, or "bricks;" "hewn stone" denotes what is fabricated. In Nahum:
     Draw thee water for the siege, strengthen thy fortresses, go into the mud and tread the clay, repair the brick kiln. There shall the fire devour thee, and the sword shall cut thee off (Nahum 3:14-15).
Here "to tread the clay" denotes falsities; "to repair the brick kiln denotes the derivative worship; "the fire" is the punishment of cupidities; "the sword" is the punishment of falsities. In Ezekiel:
     Take thee a brick, and set it before thee, and grave upon it a city, even Jerusalem (Ezek. 4:1);
and he was commanded to besiege it, in which prophetic matter there is involved that the worship was falsified. That "brick" signifies falsity, may be still further seen from the signification of "stone," which is truth, concerning which presently.

&1297. And let us burn them to a burning. That this signifies evils from the love of self, is evident from the signification in the Word of "to burn," of "a burning," of "fire," of "sulphur," and of "bitumen," which are predicated of cupidities, especially of those which belong to the love of self. As in Isaiah:
     Our house of holiness, and our beauty [decus], where our fathers praised Thee, hath been made a burning of fire; and all our desirable things have been made a waste (Isa. 64:11).
Again:
     Conceive chaff, bring forth stubble; your wind is a fire that shall devour you; thus will the peoples be burnings of lime; thorns lopped off, they will be kindled with fire (Isa. 33:11-12).
Not to mention many other similar expressions. "To be burned" and "fire" are predicated of cupidities, because the case as regards them both is much the same.

&1298. And they had brick for stone. That this signifies that they had falsity for truth, is evident from the signification of "brick," just now shown to be falsity; and from the signification of "stone," which in a wide sense is truth, concerning which above (n. 643). Stones have signified truth for the reason that the boundaries of the most ancient people were marked off by stones, and that they set up stones as witnesses that the case was so and so, or that it was true; as is evident from the stone that Jacob set up for a pillar (Gen. 28:22; 35:14), and from the pillar of stones between Laban and Jacob (Gen. 31:46, 47, 52), and from the altar built by the sons of Reuben, Gad, and Manasseh, near the Jordan, as a witness (Josh. 22:10, 28, 34). Therefore in the Word truths are signified by "stones;" insomuch that not only by the stones of the altar, but also by the precious stones upon the shoulders of Aaron's ephod and upon the breastplate of judgment, there were signified holy truths which are of love. 
[2] As regards the altar, when the worship of sacrifices upon altars began, the altar signified the representative worship of the Lord in general; but the stones themselves represented the holy truths of that worship; and therefore it was commanded that the altar should be built of whole stones, not hewn, and it was forbidden that any iron should be moved upon them (Deut. 27:5-7; Josh. 8:31); for the reason that hewn stones, and stones on which iron has been used, signified what is artificial, and thus what is fictitious in worship; that is, what is of man's own or of the figment of his thought and heart. This was to profane worship, as is plainly said in Exodus 20:25. For the same reason iron was not used upon the stones of the temple (1 Kings 6:7).
[3] That the precious stones upon the shoulders of Aaron's ephod, and in the breastplate of judgment, signified holy truths, has been shown before (n. 114). The same is evident in Isaiah:
     Behold I will make thy stones to lie in carbuncle, and I will lay thy foundation in sapphires, and will put rubies for thy suns (windows), and thy gates in gem stones, and all thy border in stones of desire; and all thy sons shall be taught of Jehovah, and great shall be the peace of thy sons  (Isa. 54:11-13).
The stones here named denote holy truths, and therefore it is said, "all thy sons shall be taught of Jehovah." Hence it is said in John that the foundations of the wall of the city, the holy Jerusalem, were adorned with every precious stone, and the stones are named (Rev. 21:19-20). The "holy Jerusalem" denotes the kingdom of the Lord in heaven and on earth, the foundations of which are holy truths. In like manner the tables of stone, on which the commands of the Law, or the Ten Words, were written, signified holy truths; and therefore they were of stone, or their foundation [fundus] was stone, concerning which see Exodus 24:12, 31:18, 34:1; Deut. 5:22, 10:1, for the commands themselves are nothing else than truths of faith. 
[4] As then in ancient times truths were signified by stones, and afterwards, when worship began upon pillars and altars, and In a temple, holy truths were signified by the pillars, altars, and temple, therefore the Lord also was called "a Stone;" as in Moses:
     The Mighty One of Jacob, from thence is the Shepherd, the Stone of Israel (Gen. 49:24).
In Isaiah:
     Thus saith the Lord Jehovih, Behold, I lay in Zion for a foundation a Stone, a tried Stone of the corner, of price, of a sure foundation (Isa. 28:16).
In David:
     The Stone which the builders rejected is become the head of the corner (Ps. 118:22).
The like is signified in Daniel by "the stone cut out of the rock," which brake in pieces the statue of Nebuchadnezzar (Dan. 2:34-35, 45). 
[5] That "stones" signify truths, is evident also in Isaiah:
     By this shall the iniquity of Jacob be expiated, and this shall be all the fruit, to take away his sin; when he shall put all the stones of the altar as chalk stones that are scattered (Isa. 27:9);
"the stones of the altar" denote truths in worship, which are dispersed. Again:
     Make ye level the way of the people; flatten out, flatten ye out the path; gather out the stones (Isa. 62:10);
"Way" and "stone" denote truths. In Jeremiah:
     I am against thee, O destroying mountain; I will roll thee down from the rocks, and will make thee into a mountain of burning; and they shall not take of thee a stone for a corner, nor a stone of foundation (Jer. 51:25-26).
This is said of Babel; "a mountain of burning," is the love of self. That "a stone should not be taken from it," means that there is no truth.

&1299. And bitumen had they for mortar. That this signifies that they had the evil of cupidity instead of good, is evident from the signification in the Word of "bitumen" and of "mortar." As the subject here treated of is the building of the Babylonish tower, such things are set forth as are used in building; here, bitumen, because it is sulfurous* and inflammable, and in the Word by such things there are signified cupidities, especially those which belong to the love of self. Here, "bitumen" signifies both the evils of cupidities and the derivative falsities; which also are the evils wherewith the tower was built; concerning which hereafter. That such things are signified, is evident in Isaiah:
     The day of vengeance of Jehovah; the torrents shall be turned into pitch, and the dust thereof into sulfur, and the land thereof shall be burning pitch (Isa. 34:8-9).
"Pitch" and "sulfur" denote the falsities and evils of cupidities. And so in other places.
* Swedenborg uses the term "sulfureous" in the sense of combustible, and includes under the term "sulfur" other fiery, inflammable, and combustible products, such as resin. Shakespeare has a similar usage. And to this day the miners in coal-pits use the term in much the same way, speaking of the inflammable gas therein as "sulfur." [Reviser.]

&1300. That "mortar" [or "clay"] signifies the good whereof the mind of the man of the church is formed, is also evident from the Word. Thus in Isaiah:
     Now, O Jehovah, Thou art our Father; we are the clay and Thou our potter, and we all are the work of Thy hand (Isa. 64:8);
"clay" denotes the man himself of the church who is being formed, and thus the good of charity, by means of which comes all the formation of man, that is, his reformation and regeneration. In Jeremiah:
     As the clay in the potter's hand, so are we in Thy hand, the house of Israel (Jer. 18:6);
the meaning being similar. It is all the same whether building by means of clay, or formation, is spoken of.

&1301. That these things are signified may now be seen by anyone, both from the signification of all the things mentioned in this verse, and from such things being here mentioned as the kind of stones and of mortar that they used; things by no means worthy to be mentioned in the Word of the Lord, unless these arcana were contained within them.

&1302. Verse 4. And they said, Come, let us build us a city and a tower, and its head in heaven; and let us make us a name, lest peradventure we be scattered upon the faces of the whole earth. "And they said," signifies that it came to pass; "let us build us a city and a tower," signifies that they framed a doctrine and a worship; "a city" is a doctrine, "a tower" is the worship of self; "and its head in heaven," signifies even to their having dominion over the things that are in heaven; "and let us make us a name," signifies that thereby they might have a reputation for power; "lest peradventure we be scattered upon the faces of the whole earth," signifies that otherwise they would not be acknowledged.

&1303. And they said. That this signifies that it came to pass, follows from the connection, just as the preceding words, "they said a man to his fellow," signified that it was begun; for Babel is here described, and what its quality is, by the "tower."

&1304. Let us build us a city and a tower. That this signifies that they framed a doctrine and a worship, may be seen from the signification of "a city," and from that of "a tower," concerning which presently. The church is of such a nature that when charity toward the neighbor departs, and the love of self succeeds in its place, the doctrine of faith is of no account except insofar as it can be turned into the worship of self; and nothing whatever is accounted holy in worship unless it is for the sake of self, and thus unless it is self-worship. All love of self is attended with this; for he who loves himself more than others, not only hates all who are not subservient to him, and shows them no favor except when they have become subservient, but also, insofar as he is not under restraint, he rushes on even until he exalts himself above God. That this is the nature of the love of self when the reins are given to it, has been shown me to the life. This is what is signified by "a city and a tower." The love of self and every derivative cupidity is of all things the most filthy and the most profane, and is the veriest infernalism; and from this anyone may conclude what the quality of that worship must be which contains within it an infernalism so absolute.

&1305. That "a city" signifies doctrine, or that which is doctrinal, whether genuine or heretical, has been shown before (n. 402).

&1306. That "a tower" is the worship of self, is evident from the signification of "a tower." The worship of self exists when a man exalts himself above others even to the point of being worshiped. And therefore the love of self, which is arrogance and pride, is called "height," "loftiness," and "being lifted up;" and is described by all things that are high. As in Isaiah:
     The eyes of man's pride shall be humbled, and the loftiness of men shall be brought low, and Jehovah Himself alone shall be exalted in that day. For the day of Jehovah of Armies is upon everyone proud and high and upon everyone that is lifted up, and he shall be humbled; and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan; and upon all the high mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fenced wall (Isa. 2:11-18);
concerning the love of self, which is described by the "cedars," "oaks," "mountains," "hills," and "tower" that are "high" and "lifted up." 
[2] Again:
     There shall be rivers, streams of waters, in the day of the great slaughter, when the towers shall fall (Isa. 30:25);
in like manner denoting the love of self, and the exalting of self in worship. And again:
     Behold the land of the Chaldeans; this people was not; Asshur hath founded it in tziim; they will set up their watchtowers, they will raise up their palaces, he will make it a ruin (Isa. 23:13);
said of Tyre and its vastation; "watchtowers," expressed by another word, denote the phantasies therefrom. In Ezekiel:
     I will cause many nations to come up against thee, O Tyre, and they shall ruin the walls of Tyre, and destroy her towers; I will also scrape her dust from her, and will make her the dryness of a rock (Ezek. 26:3-4);
the signification being similar. 
[3] The love of self in worship, or the worship of self, is called a "tower," for the reason that a "city" signifies a doctrine (as before shown, n. 402) and cities were formerly fortified with towers, in which there were watchmen; and there were also towers on the borders, which for this reason were called "towers of watchmen" (2 Kings 9:17; 17:9; 18:8), and "watchtowers" (Isa. 23:13). And besides, when the church of the Lord is compared to a "vineyard," those things which belong to worship and to its conservation are compared to a "winepress" and to "a tower in the vineyard," as is evident in Isaiah 5:1, 2; Matt. 21:33; Mark 12:1.

&1307. And its head in heaven. That this signifies even to their having dominion over the things that are in heaven, follows from what has been said. For "to have the head in heaven" is to exalt self even that far, as is evident from the description of Babel in other places in the Word; and from what has already been said about "lifting up the head" (n. 257). The love of self is that which is least of all in accord with the heavenly life; for all evils come from it, not only hatreds, but also revenges, cruelties, and adulteries; and still less does it accord when it enters into worship, and profanes it. And therefore the hells consist of such persons, who the more they would lift up their heads into heaven, the deeper they press themselves down, and the more frightful are the penalties into which they precipitate themselves.

&1308. And let us make us a name. That this signifies that thereby they might have a reputation for power, may be seen from the signification of "making oneself a name." For they knew that everyone desires to be in some worship; for this is common to all, and exists among all nations. For everyone who beholds the universe, and still more who considers the order of the universe, acknowledges some supreme being or entity [summum ens], and as he desires his own prosperity, he pays adoration to that entity. Moreover there is something within, which dictates this, for such a dictate flows in from the Lord through the angels who are with every man. 
The man who is not like this, and who does not acknowledge a God, is under the dominion of infernal spirits. Knowing this, they who build Babylonish towers make themselves a name by means of doctrinal and holy things, for otherwise they could not be worshiped, which is signified in what next follows by their otherwise being scattered over the faces of the whole earth, that is, they would not be acknowledged. And from this it follows that the higher such men can lift up the head to heaven, the more they make themselves a name. Their dominion is greatest over those who have some conscience; for these they lead whithersoever they will; but as to those who have not conscience, they rule all such by means of various external bonds.

&1309. Lest we be scattered upon the faces of the whole earth. That this signifies that otherwise they would not be acknowledged, follows from what has just been said; for to be "scattered abroad upon the faces of the whole earth," is to be lost to their view, and thus not to be received and acknowledged.

&1310. Verse 5. And Jehovah came down to see the city and the tower which the sons of man were building. "Jehovah came down," signifies judgment upon them; "to see the city and the tower," signifies because they had perverted doctrine and profaned worship; "which the sons of man were building," signifies which they had devised for themselves.

&1311. And Jehovah came down. That this signifies judgment upon them, is evident from what has gone before and from what follows, and also from the signification of "coming down," when predicated of Jehovah; from what has gone before, in that the subject has been the building of the city and tower of Babel; from what follows, in that the subject is the confusion of lips and of dispersion; from the signification of "coming down," when predicated of Jehovah, in that this is said when judgment takes place. Jehovah or the Lord is everywhere present and knows all things from eternity; and therefore it cannot be said of Him that He came down to see, except in the literal sense, where it is so said according to the appearances with man. But in the internal sense it is not so, for in this sense the subject is presented as it is in itself, and not according to the appearances; so that in the passage before us "to come down to see" signifies judgment. 
[2] Judgment is predicated of a state when evil has reached its highest, or, as it is termed in the Word, when it is "consummated," or when "iniquity is consummated." For the case herein is that all evil has its limits as far as which it is permitted to go; but when it goes beyond these limits, it incurs the penalty of the evil. This is so both in particular and in general. The punishment of evil is what is then called a judgment. And because it appears at first as if the Lord did not see or observe that the evil exists-for when a man does evil without punishment, he supposes that the Lord troubles not Himself about the matter, but when he undergoes the penalty he begins to think that the Lord sees, and even that the Lord inflicts the punishment-it is therefore said, in accordance with these appearances, that Jehovah came down to see. 
[3] To "come down" is predicated of Jehovah, because "the highest" is predicated of Him, that is, He is said to be in the highest, and this too according to the appearance, for He is not in things highest but in things inmost, and this is the reason why in the Word what is highest and what is inmost have the same signification. On the other hand, judgment or the penalty of evil takes place in lower and lowest things. This explains why He is said to "come down;" as also in David:
     O Jehovah, bow Thy heavens and come down; touch the mountains and they shall smoke; cast forth lightning and scatter them (Ps. 144:5-6),
where the punishment of evil, or judgment, is signified. In Isaiah:
     Jehovah of Armies shall come down to fight upon Mount Zion, and upon the hill thereof (Isa. 31:4).
And again:
     O that Thou wouldest come down, that the mountains might flow down at Thy presence (Isa. 64:1).
Here in like manner to "come down" denotes the penalty, or judgment, inflicted upon evil. In Micah:
     Jehovah cometh forth out of His place, and will come down, and tread upon the high places of the earth, and the mountains shall be molten under Him (Micah 1:3-4).

&1312. To see the city and the tower. That these words signify because they had perverted doctrine and profaned worship, is evident from the signification of a "city" and of a "tower," concerning which before.

&1313. Which the sons of man were building. That this signifies which they had devised for themselves, is clear without explication. "The sons of man" here are the sons of the church; for they who are not of the church, and have not the knowledges of faith, cannot devise such things. That such as these cannot profane holy things, has been shown before (n. 301-303, 593).

&1314. Verse 6. And Jehovah said, Behold, the people are one, and they all have one lip, and this is what they begin to do; and now nothing will be withholden from them of all which they have thought to do. "And Jehovah said," signifies that it was so; "Behold, the people are one, and they all have one lip," signifies that they all had one truth of faith and doctrine; "and this is what they begin to do," signifies that they now begin to become different; "and now nothing will be withholden from them of all which they have thought to do," signifies unless their state is now changed.

&1315. And Jehovah said. That this signifies that it was so, is evident from the fact, that here, as has been shown before, we have not true history, but made-up history; and therefore when it is said that "Jehovah said," it can signify nothing else than that it was so, as has also been shown before. 

&1316. Behold, the people are one, and they all have one lip. That this signifies that they all had one truth of faith and doctrine, is evident from the signification of "people," as being the truth of faith, and from the signification of "lip," as being doctrine. It has been shown before (n. 1259), that "people" signifies the truth of faith, that is, those who are in the truth of faith; and that "lip" signifies the doctrine of faith, was shown just above (at verse 1). The people is said to be "one," and their "lip one," when all have as their end the common good of society, the common good of the church, and the kingdom of the Lord; for when this is the case the Lord is in the end, and all are a one from Him. But the Lord cannot possibly be present with a man whose end is his own good; the Own itself of man estranges the Lord, because thereby the man twists and turns the common good of society, and that of the church itself, and even the kingdom of the Lord, to himself, insomuch that it is as if it existed for him. He thus takes away from the Lord what is His, and puts himself in His place. When this condition reigns in a man, there is the like of it in every single thought he has, and even in the least particulars of his thoughts; for such is the case with whatever is regnant in any man. 
[2] This does not appear so manifestly in the life of the body as it does in the other life, for there whatever is regnant in anyone manifests itself by a certain sphere which is perceived by all around him, and which is of this character because it exhales from every single thing in him. The sphere of him who has regard to himself in everything, appropriates to itself, and, as is said there, absorbs everything that is favorable to itself, and therefore it absorbs all the delight of the surrounding spirits, and destroys all their freedom, so that such a person has to be banished from society. But when the people is one, and the lip one, that is, when the common good of all is regarded, one person never appropriates to himself another's delight, or destroys another's freedom, but insofar as he can he promotes and increases it. This is the reason why the heavenly societies are as a one, and this solely through mutual love from the Lord; and the case is the same in the church.

&1317. And this is what they begin to do. That this signifies that now they began to become different, is evident from the connection. To "begin to do," here signifies their thought or intention, and consequently their end, as also is evident from the words that next follow, "and now nothing will be withholden from them of all which they have thought to do." That in the internal sense their end is signified, is because nothing else than the end in a man is regarded by the Lord. Whatever may be his thoughts and deeds-which vary in ways innumerable-provided the end is made good, they are all good; whereas if the end is evil, they are all evil. It is the end that reigns in everything a man thinks and does. The angels with a man, being the Lord's angels, rule nothing in the man but his ends; for when they rule these, they rule also his thoughts and actions, seeing that all these are of the end. The end with a man is his very life; and all things that he thinks and does have life from the end, for, as was said, they are of the end; and therefore such as is the end, such is the man's life. The end is nothing else than the love; for a man cannot have anything as an end except that which he loves. He who thinks one thing and does another, still has as the end that which he loves; in the dissimulation itself, or in the deceit, there is the end, which is the love of self or the love of the world, and the derivative delight of his life. From these considerations anyone may conclude that such as is a man's love, such is his life. These therefore are the things signified by "beginning to do."

&1318. And now nothing will be withholden from them of all which they have thought to do. That this signifies unless their state is now changed, may be seen from what follows. The internal sense of the Word is of such a nature that it keeps constantly in view the things that follow, and also the conclusion, although this does not appear to be so in the literal sense. As regards those who are of the character described above, unless their state were changed, they could not be withheld from doing all they thought of doing. But that their state was changed, is evident from what follows. The thought of doing is nothing else than the intention, that is, the end. The end with a man can never be withheld, that is, changed, unless his state is changed; for the end is the very life of a man, as was said. When the state is changed, the end also is changed; and with the end the thought. The nature of the change of state that took place with the man of this church, will of the Lord's Divine mercy be shown in what follows.

&1319. Verse 7. Come, let us go down, and there confound their lip, that they hear not a man the lip of his fellow. "Come, let us go down," signifies that a judgment was thus effected; "and there confound their lip," signifies that not anyone has the truth of doctrine; "that they hear not a man the lip of his fellow," signifies that all are at variance with one another.

&1320. Come, let us go down. That this signifies that a judgment was thus effected, is evident from what was said above (at verse 5) about the signification of "going down." The reason why it is here said, in the plural, "let us go down and confound their lip," is that it is the execution of a judgment, which is effected by means of spirits, and indeed by means of evil spirits.

&1321. And there confound their lip. That this signifies that not anyone has the truth of doctrine, may be seen from the signification of "lip," as being doctrine, concerning which see above (at verse 1). Hence it follows that to "confound the lips" is to confound the things that are of doctrine, that is, the truths of doctrine. In the internal sense, "to confound" signifies not only to darken, but also to blot out and dissipate, so that there is not any truth. When the worship of self succeeds in the place of the worship of the Lord, then all truth is not only perverted, but is even abolished, and at last falsity is acknowledged in the place of truth, and evil in the place of good. For all the light of truth is from the Lord, and all darkness is from man; and when man takes the place of the Lord in worship, the light of truth becomes thick darkness; and then the light is seen by men as thick darkness, and thick darkness is seen as the light. 
[2] Such moreover is precisely the life of such persons after death; the life of falsity is to them as if it were light, but the life of truth is to them as thick darkness. But when they approach toward heaven, the light of such a life is changed into total darkness. So long as they are in the world, they can indeed speak truth, even with eloquence and apparent zeal; and as there is with all such persons a constant reflection upon self, they seem to themselves to think as they speak; but as their very end is the worship of self, their thoughts derive from the end that they do not acknowledge truth except insofar as self is in the truth. When a man in whose mouth is the truth is of such a character, it is evident that he does not possess the truth; and in the other life this is plainly evident, for there such men not only do not acknowledge the truth which they had professed in the life of the body, but hold it in hatred, and persecute it; and this just in proportion as their arrogance or their worship of self is not taken away.

&1322. That they hear not a man the lip of his fellow. That this signifies that all are at variance, or that the one is against the other, is evident from the words themselves. "Not to hear one another's lip," is not to acknowledge what another says, and in the internal sense not to acknowledge what another teaches, that is, his doctrine, for "lip" is doctrine, as has been shown above (at verse 1). They acknowledge it indeed with the mouth, but not with the heart; but agreement with the mouth is nothing when there is disagreement of the heart. The case in this respect is the same as it is with evil spirits in the other life, who, in like manner as the good, are distinguished into societies, but are kept conjoined together by being attached by the like phantasies and cupidities, so that they act as a one in persecuting truths and goods. Thus there is a certain common interest by which they are held together; but as soon as this common bond is dissolved, they rush one upon another, and then their delight consists in tormenting their associate or associates. The case is similar with such doctrine and worship in this world; those in it acknowledge what pertains to doctrine and ritual harmoniously enough; but the common interest that holds them together is the worship of self; and so far as they can share in this common interest, they acknowledge; but so far as they cannot share or hope to share in it, they are disunited; for the reason given just above, that no one of this character possesses any truth, but everyone has falsity in the place of truth, and evil in the place of good. This therefore is what is signified by their "not hearing a man the lip of his fellow."

&1323. Verse 8. And Jehovah scattered them from thence upon the faces of all the earth; and they left off to build the city. "And Jehovah scattered them from thence upon the faces of all the earth," signifies here, as before, that they were not acknowledged; "and they left off to build the city," signifies that such doctrine was not received.

&1324. And Jehovah scattered them upon the faces of all the earth. That this signifies that they were not acknowledged, is evident from what was said before (at verse 4), where the same words occur. "And they left off to build the city"-that this signifies that such doctrine was not received, is evident from the signification of a "city," as being doctrine (as was shown above, n. 402); and from what was said at verses 4 and 5 concerning the building of a city and a tower. From all this it is evident that such doctrine, or such worship, wherein interiorly there is the love of self, or the worship of self, was not permitted to this Ancient Church, and this for the reason explained in the verse that next follows.

&1325. Verse 9. Therefore He called the name of it Babel, because there did Jehovah confound the lip of all the earth; and from thence did Jehovah scatter them upon the faces of all the earth. "Therefore He called the name of it Babel," signifies such worship; "because there did Jehovah confound the lip of all the earth," signifies the state of this Ancient Church, that internal worship began to perish; "the earth" is the church; "and from thence did Jehovah scatter them upon the faces of all the earth," signifies that internal worship was annihilated.

&1326. Therefore He called the name of it Babel. That this signifies such worship, that is, the kind of worship signified by "Babel," is evident from what has been said hitherto; that is to say, worship in which interiorly there is the love of self, and therefore all that is filthy and profane. The love of self is nothing else than man's Own; and how filthy and profane this is may be seen from what has been shown before concerning man's Own (n. 210, 215). From self-love [philautia], that is, the love of self, or man's Own, all evils flow, such as hatreds, revenges, cruelties, adulteries, deceits, hypocrisies, impiety; and therefore when the love of self, or man's Own, is in the worship, such evils are in it, according to the difference and degree of quantity and quality that are from that love. Hence comes all the profanation of worship. In point of fact, in proportion as anything from the love of self, or from man's Own, is introduced into worship, in the same proportion internal worship departs, that is, it comes to pass that there is no internal worship. Internal worship consists in the affection of good and the acknowledgment of truth, and in proportion as the love of self, that is, in proportion as man's Own, makes its approach, or enters in, the affection of good and the acknowledgment of truth depart, or go out. The holy can never be with the profane, just as heaven cannot be with hell, but the one must take its departure from the other. Such is the state and order in the Lord's kingdom. This is the reason why there is no internal worship among such men as those whose worship is called "Babel," but only a kind of dead thing, and in fact one inwardly cadaverous, that is worshiped. From this it is evident what must be the quality of the external worship that contains such an internal within it. 
[2] That such worship is "Babel," is evident from the Word in various places where Babel is described, as in Daniel, where the image that Nebuchadnezzar the king of Babylon* saw in a dream-the head of which was of gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, and the feet part of iron and part of clay-signifies that from true worship there finally comes such worship as is called "Babel;" and therefore a stone cut out of the rock broke in pieces the iron, the brass, the clay, the silver, and the gold (Dan. 2:31-33, 44, 45). The image of gold that Nebuchadnezzar King of Babylon set up, and which they worshiped, was nothing else (Dan. 3:1 to the end). The like is signified by the king of Babylon with his lords drinking wine out of the vessels of gold that had been brought from the temple at Jerusalem, and praising the gods of gold, of silver, of brass, of iron, and of stone, on which account there appeared the writing upon the wall (Dan. 5:1 to the end). The like is signified also by Darius the Mede commanding that he should be adored as a god (Dan. 6:7 to the end); and likewise by the beasts seen by Daniel in a dream (Dan. 7:1 to the end) and the beasts and the Babylon described by John in the Revelation. 
[3] That such worship was signified and represented is very evident, not only in Daniel and John, but also in the Prophets. As in Isaiah:
     Their faces are faces of flames. The stars of the heavens and the constellations thereof shine not with their light; the sun is darkened in his going forth, and the moon doth not cause her light to shine. There do the Ziim couch, and their houses are filled with the Ochim; and the daughters of the night owl dwell there, and satyrs dance there, and Iim answer in her palaces, and dragons in the buildings of pleasure (Isa. 13:8, 10, 21-22).
This is said of Babylon, and the internal of such worship is described by "faces of flames," which are cupidities by "the stars," which are truths of faith, "not giving their light;" by "the sun," which is holy love, being "darkened;" by "the moon," which is the truth of faith, "not shining;" by "the Ziim," "Ochim," "daughters of the owl," "satyrs," "Iim," and "dragons," as being the interiors of their worship; for such things are of the love of self, that is, of man's Own. And therefore also Babylon is called in John "the mother of whoredoms and abominations" (Rev. 17:5); and also "a habitation of dragons, and a hold of every unclean spirit, and a hold of every unclean and hateful bird" (Rev. 18:2); from all which it is evident that with such things within, there cannot be anything of good, or of the truth of faith; and that insofar as the goods of affection and the truths of faith depart, such things enter in. The same are called also "the graven images of the gods of Babylon" (Isa. 21:9). 
[4] That it is the love of self, or the Own of man, that is in such worship, or that it is the worship of self, is very evident in Isaiah:
     Prophesy this parable upon the king of Babylon: Thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God; and I will sit on the mount of assembly, in the sides of the north; I will ascend above the heights of the cloud, I will become like the Most High. Yet thou shalt be cast down to hell (Isa. 14:4, 13-15).
Here it is manifest that "Babylon" denotes one who desires to be worshiped as a god; that is, that it is the worship of self. 
[5] Again:
     Come down, and sit on the dust, O virgin daughter of Babylon; sit in the earth, without a throne, O daughter of the Chaldeans; thou hath trusted in thy wickedness; thou hast said, None seeth me; thy wisdom and thy knowledge, it hath averted thee; thou hast said in thine heart, I, and there is none else besides like me (Isa. 47:1, 10).
In Jeremiah:
     Behold, I am against thee, O destroying mountain, that destroyeth all the earth; and I will stretch out My hand upon thee, and will roll thee down from the rocks, and will make thee into a mountain of burning. Though Babylon should mount up to the heavens, and though she should fortify the height of her strength, yet from Me shall they that lay waste come to her (Jer. 51:25, 53).
From this passage also it is evident that "Babylon" is the worship of self. 
[6] That such persons have no light of truth, but total darkness; that is, that they have no truth of faith, is described in Jeremiah:
     The word that Jehovah spoke against Babylon, against the land of the Chaldeans. Out of the north there shall ascend upon her a nation that shall make her land a desolation, and none shall dwell therein; from man even to beast they shall move asunder, they shall be gone (Jer. 50:1, 3);
"the north" denotes thick darkness, or no truth; "no man and no beast," no good. (See further concerning Babel, below, at verse 28, where Chaldea is treated of.)
* In the original Latin "Babel" and "Babylon" are the same, namely, "Babel." "Babylon" is the Greek form of the word. [Reviser.]

&1327. There did Jehovah confound the lip of all the earth. That this signifies the state of this Ancient Church, that internal worship began to perish, is evident from its being said, "the lip of all the earth," and not, as before, at verse 7, "the lip of those who began to build a city and a tower." By "the face of all the earth," is signified the state of the church, for "the earth" is the church (as has been shown before, n. 662, 1066). As regards the churches after the flood, the case stood thus: there were three of these churches that are specifically mentioned in the Word; namely, the First Ancient Church, which was named from Noah; the Second Ancient Church, named from Eber; and the Third Ancient Church, named from Jacob, and afterwards from Judah and Israel. 
[2] As regards the first of these churches, which was named from Noah, that church was as the parent of those which succeeded it; and, as is wont to be the case with churches in their beginnings, it was more unimpaired and guiltless than its successors, as is evident also from the first verse of this chapter, in that it had "one lip," that is, one doctrine, in consequence of all its members holding charity to be the essential thing. But in process of time, like other churches, this First Ancient Church began to fall, and this chiefly from the fact that many of them began to aspire after the worship of self, so that they might take precedence of others; as is evident from verse 4, for they said, "Let us build us a city and a tower, and its head in heaven; and let us make us a name." Such men in the church could not but be as a kind of ferment, or as a firebrand causing a conflagration. As the peril of the profanation of what is holy thence impended (see n. 571, 582), of the Lord's Providence the state of this church was changed, so that its internal worship perished, while its external worship remained, which is here signified by the statement that Jehovah confounded the lip of all the earth. It is also evident from this that such worship as is called "Babel" did not prevail in the First Ancient Church, but in those which followed, when men began to be worshiped as gods, especially after their death, whence arose the many gods of the Gentiles. 
[3] The reason why it was permitted that internal worship should perish and external remain, was that what is holy might not be profaned; for the profanation of what is holy is attended with eternal damnation. No one can profane what is holy except one who is in possession of the knowledges of faith, and who acknowledges the truth of them. A person who does not possess them cannot acknowledge, and still less profane them. It is the internal things that can be profaned; for what is holy abides in internal, and not in external, things. The case in this respect is the same as it is with a man who does what is evil, but does not purpose what is evil. To him the evil that he does cannot be imputed, just as it cannot be imputed to one who does not do it of deliberate intention, or to one who is destitute of reason. Thus a man who does not believe that there is a life after death, and yet performs external worship, cannot profane the things that belong to eternal life, because he does not believe that there is any such life; but the case is quite different with those who know and who acknowledge these things. 
[4] And this is the reason why it is permitted a man rather to live in pleasures and in cupidities, and by them to remove himself from internal things, than to come into the knowledge and acknowledgment of internal things, and profane them. For this reason the Jews are at this day permitted to immerse themselves in avarice, that in this way they may be further removed from the acknowledgment of internal things; for they are of such a character that if they were to acknowledge them, they could not but profane them. Nothing removes men further from internal things than avarice, because it is the lowest earthly cupidity. And the case is the same with many within the church; and it is the same with the Gentiles outside the church. These latter, to wit, the Gentiles, are least of all capable of profanation. This then is the reason why it is here said that Jehovah confounded the lip of all the earth, and why these words signify that the state of the church was changed, so that its worship became external, and devoid of all internal worship. 
[5] The like was represented and signified by the Babylonish captivity into which the Israelites, and afterwards the Jews, were carried away, concerning which it is thus written in Jeremiah:
     And it shall come to pass, that the nation and the kingdom which will not serve the king of Babylon, and whoso will not put his neck under the yoke of the king of Babylon, upon that nation will I visit with the sword, with the famine, and with the pestilence, until I have consumed them by his hand (Jer. 27:8).
"To serve the king of Babylon and to put the neck under his yoke," is to be utterly deprived of the knowledge and acknowledgment of the good and of the truth of faith, and thereby of internal worship. 
[6] This is still more plainly evident in the same Prophet:
     Thus hath said Jehovah to all the people in this city, Your brethren who have not gone forth with you into captivity, thus hath said Jehovah Zebaoth, Behold, I send upon them the sword, the famine, and the pestilence, and I will make them like horrible figs (Jer. 29:16, 17).
"To abide in the city and not go forth to the king of Babylon," represented and signified those who were in the knowledges of internal things, or of the truths of faith, and who profaned them, upon whom it is said there would be sent the sword, the famine, and the pestilence, which are the penalties of profanation; and that they should become like horrible figs. 
[7] That by "Babel" are signified those who deprive others of all the knowledge and acknowledgment of truth, was also represented and signified by these things in the same Prophet:
     I will give all Judah into the hand of the King of Babylon, and he shall carry them into Babylon, and shall smite them with the sword. Moreover I will give all the riches of this city, and all the toil thereof, and all the precious thing thereof, and all the treasures of the kings of Judah, will I give into the hand of their enemies, and they shall spoil them, and take them (Jer. 20:4, 5).
Here by "all the riches, all the toil, all the precious thing, and all the treasures of the kings of Judah," are signified the knowledges of faith, 
[8] Again:
     With the families of the north I will bring up the king of Babylon upon this land, and upon the inhabitants thereof, and upon all these nations round about, and I will give them to the curse, and will make them a desolation, and a hissing, and everlasting wastes; and this whole land shall be a waste (Jer. 25:9, 11).
Here the devastation of the interior things of faith, or of internal worship, is described by "Babylon." For the man who worships self possesses no truth of faith, as has been shown before. Everything that is true he destroys and lays waste, and carries away into captivity. And therefore Babylon is called "a destroying mountain" (Jer. 51:25). (See what has been further said concerning Babel above, n. 1182.)

&1328. And from thence did Jehovah scatter them upon the faces of all the earth. That this signifies that internal worship was annihilated, may be seen from the signification of "scattering," as being to dissipate. In the proximate sense, the scattering over the faces of all the earth, means the dispersion of those who desire to build the city of Babel; but as these are they who deprive others of all the knowledge of truth, as before said, the words signify, at the same time, the deprivation of internal worship; for the one is a consequence of the other; and here we have the consequence, for it is stated for the third time. That the First Ancient Church was deprived of the knowledges of truth and good, is evident from the fact that the nations which constituted that Ancient Church became for the most part idolaters, and yet had a certain external worship. The lot of those idolaters who are outside the church is much better than that of those idolaters who are within the church; for the former are external idolaters, whereas the latter are internal idolaters. That the lot of the former is better, is evident from the words the Lord spoke in Luke 13:23, 28-30; Matthew 8:11-12. This therefore is the reason why the state of this Ancient Church was changed.

&1329. Verse 10. These are the births of Shem: Shem was a son of a hundred years, and begat Arpachshad two years after the flood. "These are the births of Shem," signifies the derivations of the Second Ancient Church; "Shem" is internal worship in general; "a hundred years," signifies the state of that church at the beginning; "Arpachshad" was a nation so named, by which is signified memory-knowledge [scientia]; "two years after the flood," signifies the second post-diluvian church. 

&1330. These are the births of Shem. That this signifies the derivations of the Second Ancient Church, is evident from the signification of "births," as being the origin and derivation of doctrinal things and of worships (as before said, n. 1145). Here, and elsewhere in the Word, the "births" are no other than those of the church, that is, of doctrinal things and of worships. The internal sense of the Word enfolds nothing else; and therefore when any church is born, it is said that "these are its births," as for instance when the Most Ancient Church was born: "These are the births of the heavens and of the earth" (Gen. 2:4); and in like manner with the other churches which followed, before the flood: "This is the book of the births" (Gen. 5:1). In like manner with the churches after the flood, which were three-the First called Noah, the Second named from Eber, the Third from Jacob, and afterwards from Judah and Israel. When the First of these churches is described, the record begins in a similar manner: "These are the births of the sons of Noah" (verse 1 of the preceding chapter). So with this Second church, named from Eber, in this verse: "These are the births of Shem." And with the Third also, in the twenty-seventh verse of this chapter: "These are the births of Terah." So that "births" signify nothing else than the origins and derivations of the doctrinal things and of the worships of the church that is being described. The reason why the births of this Second church are derived from Shem, or why its beginning is described by "Shem," is that "Shem" signifies internal worship, here, the internal worship of this church. Not that the internal worship of this church was such internal worship as that which was signified by "Shem" in the preceding chapter; but merely that it is the internal worship of the church. 

&1331. From what has been said it is now evident that "Shem" denotes internal worship in general. The quality of the internal worship of this church is evident from those who are named in succession after Shem, namely, that it was characterized by memory-knowledge [fuerit scientificum], as is confirmed by the numbers of the years, when they are examined and unfolded.

&1332. That "a hundred years" signifies the state of that church in general, is evident from what has been stated and shown before concerning numbers and years (n. 482, 487, 488, 493, 575, 647, 648, 755, 813, 893), namely, that they signify times and states. But what and of what quality the states were that are signified by the number "a hundred" years, and by the numbers of years in the following verses of this chapter, it would be tedious to explain; moreover the subject is intricate.

&1334. That Arpachshad was a nation so named, and that thereby is signified memory-knowledge, was stated at verse 24 of the preceding chapter (n. 1236).

&1335. Two years after the flood. That this signifies the Second post-diluvian church, may be seen from the fact that by a "year," in the Word, as also by a "day" and by a "week," is signified an entire period, greater or less, of fewer or of more years; in fact a period in the abstract, as may be seen from the paragraphs referred to above (n. 488, 493). So here with the "two years after the flood," by which is signified the second period of the church, which was when this second church began.

&1336. Verse 11. And Shem lived after he begat Arpachshad five hundred years, and begat sons and daughters. "And Shem lived after he begat Arpachshad five hundred years," signifies the duration and state; "Shem" signifies here, as before, internal worship in general; "Arpachshad" signifies memory-knowledge; "and begat sons and daughters," signifies the doctrinal things.

&1337. That these things are signified, calls for no confirmation, being evident from the signification of the same words as given above. I shall merely state that the internal worship of this church was no other than a kind of memory-knowledge [scientficum], thus a kind of love which may be called a love of truth. For when this church began, there was scarcely any charity left, and therefore scarcely any faith, which comes solely from charity; as also is evident from what was said just before concerning the city and the tower of Babel, in that Jehovah did confound the lip of all the earth (verse 9).

&1338. And begat sons and daughters. That this signifies doctrinal things, is evident from the signification of "sons," as before given (n. 264, 489-491, 533).

&1339. Verse 12. And Arpachshad lived five and thirty years and begat Shelah. "And Arpachshad lived five and thirty years," signifies the beginning of the second state of this church, as well as that second state itself; "Arpachshad" signifies here, as before, memory-knowledge; "and begat Shelah," signifies the derivation therefrom. Shelah was a nation so called, whereby is signified that which pertains to memory-knowledge.

&1340. That these things are signified calls for no confirmation. That "Shelah" was a nation so called, whereby is signified that which pertains to memory-knowledge, has been stated before, at verse 24 of the preceding chapter.

&1341. Verse 13. And Arpachshad lived after he begat Shelah four hundred and three years, and begat sons and daughters. "And Arpachshad lived after he begat Shelah four hundred and three years," signifies the duration and state; "Arpachshad" here, as before, signifies memory-knowledge; and "Shelah" is that which pertains to memory-knowledge; "and begat sons and daughters," signifies the doctrinal things.

&1342. Verse 14. And Shelah lived thirty years and begat Eber. "And Shelah lived thirty years," signifies the beginning of a third state; "Shelah" here, as before, signifies that which pertains to memory-knowledge; "and begat Eber," signifies a derivation therefrom; "Eber" was a nation called, from Eber as its father, the Hebrew nation, whereby is signified the worship in general of the Second Ancient Church.

&1343. That "Eber" was a nation called, from Eber as its father, the Hebrew nation, and that thereby is signified the worship in general of the Second Ancient Church, is evident from those historical parts of the Word wherein it is spoken of. From that nation, because the new worship commenced there, all were called Hebrews who had a similar worship. Their worship was of the kind that was afterwards restored among the descendants of Jacob; and its chief characteristic consisted in their calling their God "Jehovah," and in their having sacrifices. The Most Ancient Church with unanimity acknowledged the Lord, and called Him Jehovah, as is evident from the first chapters of Genesis, and elsewhere in the Word. The Ancient Church, that is, the church after the flood, also acknowledged the Lord, and called Him Jehovah, especially those who had internal worship, and were called "sons of Shem." The others, who were in external worship, also acknowledged Jehovah, and worshiped Him. But when internal worship became external, and still more when it became idolatrous, and when each nation began to have its own god whom it worshiped, the Hebrew nation retained the name Jehovah, and called their God Jehovah; and hereby were distinguished from the other nations. 
[2] Together with their external worship, the descendants of Jacob in Egypt lost this also-that they called their God Jehovah; nay, Moses himself did so; and therefore they were instructed first of all that Jehovah was the God of the Hebrews, and the God of Abraham, of Isaac, and of Jacob; as may be seen from these words in Moses:
     Jehovah said unto Moses, Thou shalt come in, thou and the elders of Israel, to the king of Egypt, and ye shall say unto him, Jehovah the God of the Hebrews hath met with us; and now let us go, we pray thee, a three days' journey into the wilderness, and we will sacrifice to Jehovah our God (Exod. 3:18). Again:
     Pharaoh said, Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go. And they said, The God of the Hebrews hath met with us; let us go, we pray thee, a three days' journey into the wilderness, and we will sacrifice to Jehovah our God (Exod. 5:2-3).
[3] That together with the worship the descendants of Jacob in Egypt lost also the name of Jehovah, may be seen from these words in Moses:
     Moses said unto God, Behold, when I come unto the sons of Israel, and shall say unto them, The God of your fathers hath sent me unto you, and they shall say to me, What is His name? what shall I say unto them? And God said unto Moses, I AM WHO I AM. And He said, Thus shalt thou say unto the sons of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the sons of Israel, Jehovah the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you this is My name to eternity (Exod. 3:13-15).
[4] From these words it is evident that even Moses did not know Jehovah; and that they were distinguished from others by the name of Jehovah the God of the Hebrews. Hence in other places also Jehovah is called the God of the Hebrews:
     Thou shalt say unto Pharaoh, Jehovah the God of the Hebrews hath sent me unto thee (Exod. 7:16).
     Go in unto Pharaoh, and tell him, Thus saith Jehovah the God of the Hebrews (Exod. 9:1, 13).
     And Moses and Aaron went in unto Pharaoh, and said unto him, Thus saith Jehovah the God of the Hebrews (Exod. 10:3).
And in Jonah:
     I am a Hebrew; and I fear Jehovah the God of the heavens (Jonah 1:9).
And also in Samuel:
     The Philistines heard the voice of the shouting, and said, What meaneth the voice of this great shouting in the camp of the Hebrews? And they knew that the ark of Jehovah was come into the camp. And the Philistines said, Woe unto us! Who shall deliver us out of the hand of these august gods? These are the gods that smote the Egyptians with all manner of plagues in the wilderness. Be like men, O ye Philistines, that ye be not servants unto the Hebrews (1 Sam. 4:6, 8-9).
Here also it is evident that the nations were distinguished by the gods on whose name they called, and the Hebrew nation by Jehovah. 
[5] That the second essential of the worship of the Hebrew nation consisted in sacrifices, is also evident from passages cited above (Exod. 3:18, 5:2, 3); as well as from the fact that the Egyptians abominated the Hebrew nation on account of this worship, as is evident from these words in Moses:
     Moses said, It is not right so to do, for we shall sacrifice the abomination of the Egyptians to Jehovah our God; lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? (Exod. 8:26).
For this reason the Egyptians so abominated the Hebrew nation that they would not eat bread with them (Gen. 43:32). It is also evident from all this that the posterity of Jacob was not the only Hebrew nation, but all who had such worship; and therefore in Joseph's time the land of Canaan was called the land of the Hebrews:
     Joseph said, I was stolen away out of the land of the Hebrews (Gen. 40:15).
[6] That there were sacrifices among the idolaters in the land of Canaan, may be seen from many passages, for they sacrificed to their gods-to the Baals and others; and moreover Balaam, who was from Syria where Eber dwelt and whence the Hebrew nation came, not only offered sacrifices before the descendants of Jacob came into the land of Canaan, but also called Jehovah his God. That Balaam was from Syria, whence came the Hebrew nation, see Numbers 23:7; that he offered sacrifices, 22:39-40; 23:1-3, 14, 29; that he called Jehovah his God, 22:18, and throughout the chapter. What is said of Noah (Gen. 8:20), that he offered burnt-offerings to Jehovah, is not true history, but is history so made up, because by burnt-offerings there is signified the holy of worship, as may there be seen. From all this it is now evident what is signified by "Ber," or by the Hebrew nation.

&1344. Verse 15. And Shelah lived after he begat Eber four hundred and three years, and begat sons and daughters. "And Shelah lived after he begat Eber four hundred and three years," signifies the duration and state; "Shelah" here, as before, signifies that which pertains to memory-knowledge; "Eber" here, as before, signifies the worship of this church in general; "and begat sons and daughters," signifies the doctrinal things.

&1345. Verse 16. And Eber lived four and thirty years, and begat Peleg. "And Eber lived four and thirty years," signifies the beginning of the fourth state of this church; "Eber" here, as before, signifies the worship of this church in general; "and begat Peleg," signifies a derivation from it. "Peleg" was a nation so called from him as its father, whereby there is signified external worship. That "Peleg" here signifies external worship, follows from the series of the derivations of worship, and thus from his derivation. In the preceding chapter, verse 25, there is another meaning from the signification of this name, that "in his days the earth was divided," and because there he together with his brother Joktan represented that Second Ancient Church.

&1346. Verse 17. And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. "And Eber lived after he begat Peleg four hundred and thirty years," signifies the duration and state; "Eber" and "Peleg" signify the same here as before; "and begat sons and daughters," signifies doctrinal things which are rituals.

&1347. Verse 18. And Peleg lived thirty years, and begat Reu. "And Peleg lived thirty years," signifies the beginning of the fifth state; "Peleg" signifies the same here as before; "and begat Reu," signifies a derivation therefrom. Reu was a nation so named from him as its father, whereby there is signified a worship still more external.

&1348. Verse 19. And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters. "And Peleg lived after he begat Reu two hundred and nine years," signifies the duration and state; "Peleg" and "Reu" signify the same here as before; "and begat sons and daughters," signifies rituals. 

&1349. Verse 20. And Reu lived two and thirty years, and begat Serug. "And Reu lived two and thirty years," signifies the beginning of the sixth state; "Reu" signifies the same here as before; "and begat Serug," signifies a derivation therefrom. Serug was a nation so named from him as its father, by which is signified worship in externals.

&1350. Verse 21. And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters. "And Reu lived after he begat Serug two hundred and seven years," signifies the duration and state; "Reu" and "Serug" signify the same here as before; "and begat sons and daughters," signifies the rituals of such worship.

&1351. Verse 22. And Serug lived thirty years, and begat Nahor. "And Serug lived thirty years," signifies the beginning of the seventh state of this church; "Serug" signifies the same here as before "and begat Nahor," signifies a derivation therefrom. Nahor was a nation so named from him as its father, whereby is signified worship verging to what is idolatrous.

&1352. Verse 23. And Serug lived after he begat Nahor two hundred years, and begat sons and daughters. "And Serug lived after he begat Nahor two hundred years," signifies the duration and state; "Serug" and "Nahor" signify the same here as before; "and begat sons and daughters" signifies the rituals of that worship.

&1353. Verse 24. And Nahor lived nine and twenty years, and begat Terah. "And Nahor lived nine and twenty years," signifies the beginning of the eighth state of this church; "Nahor" signifies here, as before, worship verging to what is idolatrous; "and begat Terah," signifies a derivation therefrom. Terah was a nation so named from him as its father whereby idolatrous worship is signified.

&1354. Verse 25. And Nahor lived after he begat Terah a hundred and nineteen years, and begat sons and daughters. "And Nahor lived after he begat Terah a hundred and nineteen years" signifies the duration and state; "Nahor" signifies here, as before, worship verging to what is idolatrous; "Terah" signifies idolatrous worship; "and begat sons and daughters," signifies idolatrous rituals.

&1355. Verse 26. And Terah lived seventy years, and begat Abram, Nahor, and Haran. "And Terah lived seventy years," signifies the beginning of the ninth state, which was the last; "Terah" signifies here, as before, idolatrous worship; "and begat Abram, Nahor, and Haran," signifies the derivations therefrom. Abram, Nahor, and Haran were persons, from whom also nations were named that were idolaters.

&1356. That by "Terah" is signified idolatrous worship, may be seen from the derivations spoken of from the twentieth verse to this place. This Second Ancient Church degenerated from a kind of internal worship, and was so adulterated that at last it became idolatrous; as churches are wont to do, in that from internal things they go to external, and finally terminate in mere external things, internal things being blotted out. That such was the case with this church, insomuch that a great part of them did not acknowledge Jehovah as God, but worshiped other gods, is evident in Joshua:
     Joshua said unto all the people, Thus hath said Jehovah the God of Israel, Your fathers dwelt of old time beyond the river, even Terah, the father of Abraham, and the father of Nahor; and they served other gods. Now therefore fear Jehovah, and serve Him in integrity and in truth; and put away the gods that your fathers served beyond the river, and in Egypt, and serve ye Jehovah. And if it be evil in your eyes to serve Jehovah, choose ye this day whom ye will serve; whether the gods that your fathers served, that were beyond the river, or the gods of the Amorites (Joshua 24:2, 14-15).
Here it is very plain that Terah, Abram, and Nahor were idolaters. 
[2] That Nahor was a nation in which there was idolatrous worship, is also evident from Laban the Syrian, who dwelt in the city of Nahor, and worshiped the images or teraphim which Rachel carried away (Gen. 24:10; 31:19, 26, 32, 34). And that there was one god of Abraham, another god of Nahor, and another of their father, that is, of Terah, is evident from Genesis 31:53. It is also plainly stated by Moses concerning Abram, that Jehovah was not known to him:
     I Jehovah appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai, but by My name Jehovah I was not known to them (Exod. 6:3).
From all this it is evident how much this church fell away among this nation into the idolatrous worship which is here signified by Terah; and because it is signified by Terah, it is also signified by Abram, Nahor, and Haran.

&1357. There are three universal kinds of idolatry. The first comes of the love of self; the second, of the love of the world; the third, of the love of pleasures. All idolatrous worship has one or other of these for its end. The worship of idolaters can have no other ends; for they know not and care not for eternal life; they even deny it. These three kinds of idolatry are signified by the three sons of Terah.

&1358. That Abram, Nahor, and Haran were persons, from whom also nations were named that were idolaters, is evident from the historical parts of the Word. As regards Nahor this has been already shown; for the city was called the city of Nahor (Gen. 24:10). At that time cities were nothing else than families that dwelt together; and a number of families constituted a nation. That a number of nations were born of Abraham, is evident not only from the posterity of Ishmael, or the Ishmaelites, but also from that of his several sons by his wife Keturah, who are named in Genesis 25:1-4.

&1359. Verse 27. And these are the births of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. "And these are the births of Terah," signifies the origins and derivations of the idolatry from which came the representative church. Terah was the son of Nahor, and was also a nation named from him as its father. By him there is signified idolatrous worship. Abram, Nahor, and Haran were sons of Terah, and also nations named from them as their fathers. By them are here signified the idolatrous worships derived from that one. From Lot also there came two nations that were idolaters.

&1360. And these are the births of Terah. This signifies the origins and derivations of the idolatry from which came the representative church. It has been shown above (at verse 10 of this chapter) that "births" signify origins and derivations. Here now the Third Church after the flood is treated of, which succeeded when the second-treated of from verse 10 to this-became idolatrous in Terah. It has been shown that Terah, Abram, Nahor, and Haran were idolaters, as well as the nations derived from them, as the Ishmaelites and Midianites, and others who were descendants of Abram; besides others in Syria that were derived from Nahor; and also the Moabites and Ammonites, who were descendants of Lot.

&1361. That from being idolatrous the church became representative, no one can know unless he knows what a representative is. The things that were represented in the Jewish Church, and in the Word, are the Lord and His kingdom, consequently the celestial things of love, and the spiritual things of faith: these are what were represented, besides many things that pertain to these, such as all things that belong to the church. The representing objects are either persons or things that are in the world or upon the earth; in a word, all things that are objects of the senses, insomuch that there is scarcely any object that cannot be a representative. But it is a general law of representation that there is no reflection upon the person or upon the thing which represents, but only upon that thing itself which is represented.

[2] For example, every king, whoever he was, in Judah and Israel, and even in Egypt and elsewhere, could represent the Lord. Their royalty itself is what is representative. So that the worst of all kings could represent, such as the Pharaoh who set Joseph over the land of Egypt, Nebuchadnezzar in Babylon (Dan. 2:37-38), Saul, and the other kings of Judah and of Israel, of whatever character they were. The anointing itself-from which they were called Jehovah's anointed-involved this. In like manner all priests, how many soever they were, represented the Lord; the priestly function itself being what is representative; and so in like manner the priests who were evil and impure; because in representatives there is no reflection upon the person, in regard to what his quality is. And not only did men represent, but also beasts, such as all that were offered in sacrifice; the lambs and sheep representing celestial things; the doves and turtledoves, spiritual things; and in like manner the rams, goats, bullocks, and oxen represented lower celestial and spiritual things. 
[3] And not only were animate things used as representatives, but also inanimate things, such as the altar and even the stones of the altar, the ark and the tabernacle with all that was in them, and, as everyone may know, the temple with all that was therein, such as the lamps, the breads, and the garments of Aaron. Nor these things only, but also all the rites in the Jewish Church were representative. In the Ancient Churches, representatives extended to all the objects of the senses, to mountains and hills, to valleys, plains, rivers, brooks, fountains, and pools, to groves and trees in general, and to every tree in particular, insomuch that each tree had some definite signification; all which, afterwards, when the significative church had ceased, were made representatives. From all this it may be seen what is meant by representatives. And as things celestial and spiritual-that is-the things of the Lord's kingdom in the heavens, and of the Lord's kingdom on earth could be represented not only by men, whosoever and of what quality soever they were, but also by beasts, and even by inanimate things, it may now be seen what a representative church is. 
[4] The representatives were of such an efficacy that all things that were done according to the rites commanded appeared holy before the spirits and angels, as for instance when the high priest washed himself with water, when he ministered clothed in his pontifical garments, when he stood before the burning lights, no matter what kind of man he was, even if most impure, and in his heart an idolater. The case was the same with all the other priests. For, as before said, in representatives the person was not reflected upon, but only the thing itself that was represented, quite abstractly from the person, as it was abstractly from the oxen, the bullocks, and the lambs that were sacrificed, or from the blood that was poured round about the altar, and also abstractly from the altar itself; and so on.
[5] This representative church was instituted-after all internal worship was lost, and when worship had become not only merely external, but also idolatrous-in order that there might be some conjunction of heaven with earth, that is, of the Lord through heaven with man, even after the conjunction by the internal things of worship had perished. But what kind of conjunction this is by representatives alone, shall of the Lord's Divine mercy be told in what follows. Representatives do not begin until the following chapter; in which, and in those that follow, all things in general and in particular are purely representative. Here, the subject treated of is the state of those who were the fathers, before certain of them and their descendants became representative; and it has been shown above that they were in idolatrous worship.

&1362. That Terah was the son of Nahor, and also a nation named from him as its father, and that by him is signified idolatrous worship, has been shown before. That Terah was a nation, may be seen from the fact that the nations which originated from his sons acknowledged him as their father, just as the sons of Jacob, or the Jews and Israelites, and also the Ishmaelites, Midianites, and others, acknowledged Abraham; and the Moabites and Ammonites acknowledged Lot. Although these nations were not named from them, but from their sons, yet when all acknowledge a common father and call themselves his sons-as the sons of Terah, the sons of Abraham, or the sons of Lot-in a general sense a nation is signified by each one of these, as here by Terah, by Abram, by Nahor, and by Lot; for they are the stocks or roots of the nations. So with the descendants of Jacob, who were all named from his twelve sons, and yet were called Jacob and Israel, as also the seed and the sons of Abraham (John 8:33, 39).

&1363. That Abram, Nahor, and Haran were sons of Terah, and that they were also nations named from them as their fathers, and that by them idolatrous worships are here signified, is evident from the explanations given above; and also from the fact that idolatry is signified by Terah, whose sons they were. But what idolatrous worships are here signified by the three sons of Terah, and afterwards by Lot the son of Haran, may be seen if idolatrous worships are examined according to their kinds. There are in general four idolatrous worships, one more interior than another. The three more interior ones are as the sons of one parent; the fourth is as the son of the third. Idolatrous worships are internal and external; the internal are those which condemn man; the external not so much. The more interior the idolatrous worship is, the more it condemns; but the more exterior, the less. Internal idolaters do not acknowledge God, but adore themselves and the world, and make idols of all their cupidities; whereas external idolaters are able to acknowledge God, although they do not know who is the God of the universe. Internal idolaters are known from the life they have acquired; and in proportion as this life departs from the life of charity, in the same proportion are they more interior idolaters. External idolaters are known solely from their worship; and, although idolaters, they can still have the life of charity. Internal idolaters can profane holy things, but external idolaters cannot; and therefore external idolatry is tolerated, in order to prevent the profanation of holy things; as may be seen from what has been said before (n. 571, 582; and at verse 9, n. 1327).

&1364. That from Lot there sprang two nations that were idolaters, is evident from his two sons, Moab and Ben-Ammi, by his daughters (Gen. 19:37, 38), from whom descended the Moabites and the Ammonites, who, as is evident from the Word, were idolaters. Lot is mentioned here as the father of the idolatrous worships signified by Moab and Ben-Ammi.

&1365. Verse 28. And Haran died upon the faces of Terah his father, in the land of his nativity, in Ur of the Chaldees. "And Haran died upon the faces of Terah his father, in the land of his nativity, in Ur of the Chaldees," signifies that interior worship was blotted out and became merely idolatrous; by "Haran" is signified interior idolatrous worship; by "Terah his father," as before, idolatrous worship in general; by "the land of his nativity," the origin whence it was derived; by "Ur of the Chaldees," external worship in which there are falsities.

&1366. And Haran died upon the faces of Terah his father, in the land of his nativity, in Ur of the Chaldees. That this signifies that interior worship was blotted out and became merely idolatrous, is evident from the signification of "Haran," of "Terah," of "nativity," and of "Ur of the Chaldees;" and also from its being said that he "died upon the faces of Terah his father." As regards the fact that interior worship was blotted out, or that there came to be none, the case is this. The church cannot come forth anew among any nation until it has been so vastated that nothing of evil and falsity remains in its internal worship. So long as there is evil in its internal worship, the things that are good and true, which constitute its internal worship, are impeded; for so long as evils and falsities are present, goods and truths cannot be received. This may be seen from the fact that they who have been born in any heresy, and have so confirmed themselves in its falsities that they are entirely persuaded, can with difficulty, if ever, be brought to receive the truths which are contrary to their falsities. But with Gentiles who do not know what is the truth of faith, and yet live in charity, the case is different. This was the reason why the Lord's church could not be restored among the Jews, but among Gentiles who had no knowledges of faith. The former, by their falsities, entirely darken and thus extinguish the light of truth; but the Gentiles not so much, for they do not know what is the truth of faith; and what they do not know they cannot darken and extinguish. 
[2] As a new church was now to be restored,* those were taken to form it with whom goods and truths could be implanted, being those with whom all knowledge of the good and of the truth of faith had been blotted out, and who, like the Gentiles, had become external idolaters. As regards Terah and Abram, it has been shown above that they were of this character, that is to say, they worshiped other gods, and had no knowledge of Jehovah, nor consequently of what is the good and the truth of faith. They had thus become better fitted to receive the seed of truth than others in Syria among whom knowledges as yet remained. That they did remain with some is evident from Balaam, who was from Syria, and who not only worshiped Jehovah, but also offered sacrifice, and was at the same time a prophet. These therefore are the things contained in this verse, namely, that interior worship had been blotted out and had become merely idolatrous.
* As Swedenborg all through his theological Writings speaks of "restoring" (restaurare) and "renewing" (instaurare) a new church, he may have had a special reason for this seeming solecism. [REVISER.]

&1367. That by "Haran" is signified interior idolatrous worship, and by "Terah" idolatrous worship in general, has been stated and shown before. That the origin is signified by "the land of his nativity;" and that their idolatrous worship was thence derived, is evident from the signification of nativity," as being origin and derivation, concerning which see under verses 10 and 27.

&1368. That by "Ur of the Chaldees" is signified external worship in which there are falsities, is evident from the signification in the Word of "the Chaldeans." It has been shown above, at verse 9, that by "Babel" is signified worship in which interiorly there are evils; but by "Chaldea" is signified worship in which interiorly there are falsities. Consequently by "Babel" is signified worship in which there is inwardly nothing of good; and by "Chaldea," worship in which there is inwardly nothing of truth. Worship in which there is inwardly nothing good and nothing true, is a worship wherein there is interiorly what is profane and idolatrous. That such worship is signified in the Word by "Chaldea," may be seen from the following passages. In Isaiah:
     Behold the land of the Chaldeans; this people is no more; Asshur founded it in Ziim; they shall set up the watchtowers thereof, they shall raise up her palaces; he shall make it a ruin (Isa. 23:13).
"The land of the Chaldeans which is not a people," denotes falsities; "Asshur founded it," denotes reasonings; "the watchtowers," phantasies. Again:
     Thus hath said Jehovah, your Redeemer, the Holy One of Israel, For your sake I have sent to Babylon, and have thrown down the bars, all of them, and the Chaldeans in whose ships is a cry (Isa. 43:14).
"Babylon" denotes worship in which inwardly there is evil; "the Chaldeans," worship in which inwardly there is falsity; the "ships" are knowledges of truth which are corrupted. 
[2] Again: 
Sit thou silent and get thee into darkness, O daughter of the Chaldeans; for they shall no more call thee the lady of kingdoms. I was wroth with My people, I profaned My inheritance, and gave them into thy hand; these two things shall come to thee suddenly in one day, the loss of children and widowhood together; to the full shall they come upon thee, because of the multitude of thy sorceries, and because of the greatness of thine enchantments (Isa. 47:5-6, 9).
Here it is evident that "Chaldea" is the profanation of truth, and is called "sorceries" and "enchantments." Again:
Go ye forth out of Babylon, flee ye from the Chaldeans (Isa. 48:20);
that is, from the profanation of good and of truth in worship. In Ezekiel:
     Cause Jerusalem to know her abominations; thy father was an Amorite, and thy mother a Hittite; thou hast committed whoredom with the sons of Egypt; thou hast committed whoredom with the sons of Asshur; hence thou hast multiplied thy whoredom even into the land of Chaldea (Ezek. 16:2-3, 26, 28-29).
This is said specifically of the Jewish Church; "the Sons of Egypt" denote memory-knowledges; "the sons of Assyria," reasonings; "the land of Chaldea into which she multiplied her whoredom," the profanation of truth. That countries are not meant by Egypt, Assyria, and Chaldea, and that no other whoredom is spoken of, may be seen by anyone. 
[3] Again: 
     Oholah hath committed whoredom, and hath doted on her lovers the Assyrians, her neighbors; and she hath not forsaken her whoredoms from Egypt; she hath added to her whoredoms; and she saw men, it was portrayed upon the wall, images of the Chaldeans portrayed with vermilion, girded with girdles upon their loins, dyed turbans hanging down on their heads, all of them leaders to look upon, the likeness of the sons of Babylon, of the Chaldeans, the land of their nativity. As soon as she saw them she loved them lewdly, and sent messengers unto them into Chaldea; the sons of Babylon polluted her by their whoredoms (Ezek. 23:5, 8, 14-17).
Here the Chaldeans are called "sons of Babylon," and denote truths profaned in worship. "Oholah" denotes the spiritual church, which is called Samaria. 

[4] In Habakkuk:
     I stir up the Chaldeans, a bitter and hasty nation, that march through the breadths of the earth, to possess dwelling places that are not theirs, a horrible and a terrible one, and from itself doth its judgment and its exaltation go forth; whose horses are swifter than leopards, and keener* than the evening wolves; and the horsemen thereof spread themselves, yea, the horsemen thereof come from afar; they fly as an eagle that hasteth to devour; wholly doth it come for violence; the panting desire of its faces is toward the east (Hab. 1:6-9).
The Chaldean nation is here described by many representatives that are significant of the profanations of truth in worship. 
[5] Moreover, Babylon and Chaldea are described in two entire chapters in Jeremiah (chapters 50 and 51), where what is signified by each is plainly evident, namely, by Babylon the profanation of celestial things, and by Chaldea the profanation of spiritual things, in worship. From all this therefore it is evident what is signified by "Ur of the Chaldees," namely, external worship in which there is inwardly profane idolatry. Moreover it has been permitted that I should be instructed by themselves that such was the character of their worship.
* The Latin has oculi, a manifest misprint for acuti Vide Schmidius in loco.

&1369. Verse 29. And Abram and Nahor took them wives; and the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah. "And Abram and Nahor took them wives; and the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah," signifies marriages of evil with falsity in idolatrous worship; which stand in the relationship here indicated. By the husbands are signified evils; by the wives, falsities.

&1370. That these things are signified it would take too long to set forth; for it would involve a setting forth of the genera and derivations of idolatries. These cannot be known except from the opposite things, that is, from profanations, as of the celestial things of love, of the spiritual things of the same, and of the rational things therefrom, and lastly of memory-knowledges. The profanations themselves of these things constitute the genera and species of idolatries; but not the worships of idols, which are external idolatries, and which worships can be conjoined with affections of good and truth, and thus with charity, as takes place among Gentiles who live in mutual charity. It is interior idolatrous worships that are signified in the Word by the external idolatrous worships. The births, the generations, and also the marriages of them, which are those of evil and falsity, are circumstanced precisely as are these relationships and these marriages, which have been described in the 27th verse, and also in this one.

&1371. Verse 30. And Sarai was barren, she had no offspring. These words signify that what was evil and false reproduced itself no further.

&1372. This may be seen from the signification of "barren," concerning which elsewhere. For, as before shown, a son and a daughter signify truth and good; and in the opposite sense, evil and falsity. Hence "barren" signifies that the evil and falsity of idolatrous worship reproduced itself no further.

&1373. Verse 31. And Terah took Abram his son; and Lot the son of Haran, his son's son; and Sarai his daughter-in-law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came even unto Haran, and stayed there. These words signify that those who had been in idolatrous worship were instructed in the celestial and spiritual things of faith, in order that a representative church might come forth from that source.

&1374. That this is signified may be seen from what has been said above, and from what is to be said in the following chapter.

&1375. Verse 32. And the days of Terah were two hundred and five years; and Terah died in Haran. "And the days of Terah were two hundred and five years," signifies the duration and state of the idolatrous worship meant by Terah; "and Terah died in Haran," signifies the end of idolatry, and the beginning of a representative church through Abram.

&1376. CONTINUATION CONCERNING SITUATION AND PLACE,AND ALSO CONCERNING DISTANCE AND TIME, IN THE OTHER LIFE.
I have frequently conversed with spirits concerning the idea of place and of distance among them-that it is not anything real, but appears as if it were, being nothing else than their states of thought and of affection, which are thus varied, and are in this manner presented to view in the world of spirits; but not so much so in heaven among the angels, since these are not in the idea of place and time, but in that of states. But the spirits to whom bodily and earthly ideas adhere, do not apprehend this, for they suppose that the case is exactly as they see it to be. Such spirits can hardly be brought to believe otherwise than that they are living in the body, and are not willing to be persuaded that they are spirits; and thus scarcely that there is any appearance, or any fallacy, in relation to the matter, for they desire to live in fallacies. Thus do they preclude themselves from the apprehension and acknowledgment of truths and goods, which are as far as possible from fallacies. It has been shown them many times that change of place is nothing but an appearance, and also a fallacy of sense. For there are two kinds of mutation of place in the other life; one is that which has been spoken of before, when it is said that all spirits and angels in the Grand Man constantly keep their own situation therein; which is an appearance. The other is that spirits appear in a place when in fact they are not there, which is a fallacy.

&1377. That in the world of spirits place, change of place, and distance, are an appearance, has been evidenced from the fact that all souls and spirits whatever who have existed from the first creation, appear constantly in their own places, and never change their places except when their state is changed; and that as their state is changed, so are the places and distances with them varied. But as everyone has a general state which is regnant, and as the particular and individual changes of state have regard to the general state, therefore after these changes all return to their own situation.

&1378. I have been informed, both by conversation with angels, and by living experience, that spirits, as spirits, in regard to the organic forms which constitute their bodies, are not in the place where they are seen, but may be far away, and yet appear there. I know that they who suffer themselves to be carried away by fallacies will not believe this, but still the case is so. This has been illustrated to those spirits who have believed nothing to be true that they did not see with their eyes-even if this were mere fallacy-by the fact that something similar is exhibited among men in the world. Take for instance the sound of a speaker's voice coming to the ear of another person: if the person who hears it did not know to the contrary, by the discriminations of sound, learned by experience from infancy, and did not see the speaker at a distance, he would have no other belief than that the speaker was close to his ear. So with a man who sees remote objects: if he did not at the same time see intervening objects, and know from them, or judge of the distance by what he knows, he would believe a distant object to be near his eye. Much more is this the case with the speech of spirits, which is interior speech; and with their sight, which is interior sight. 
[2] And the spirits were told, further, that when plain experience declares a fact, they ought not to doubt, and still less deny it, on the ground that it does not so appear to the senses, and that they do not perceive it. For even within the realm of nature there are many things that are contrary to the fallacies of the senses, but are believed because visible experience teaches them. For example, the sailing of a ship around the globe: they who suffer themselves to be carried away by the fallacies of the senses, might believe that ship and sailors would fall off when they came to the opposite side, and that the people at the antipodes could never stand upon their feet. Such also is the case with the subject before us, and with many things in the other life that are contrary to the fallacies of the senses, and yet are true-as that man has no life of himself, but from the Lord; and very many other things. By these and other considerations, incredulous spirits could be brought to believe that the case is as we have stated it.

&1379. From all this it may also be seen that the walking and removal of spirits from place to place, and their advancements, which are so frequently seen, are nothing but changes of state; that is to say, they appear in the world of spirits as changes of place; but in heaven, as changes of state. The case is similar with many other things that are representative, and are there presented to view, concerning which of the Lord's Divine mercy hereafter.

&1380. That in the other life place, change of place, and distance are a fallacy, has been evidenced by the fact that spirits can by phantasy be carried up on high in a moment, even to a very great height, and can also at the same moment be carried into the depths below; and also as it were from one end of the universe to the other. Nay, the sorceresses and magicians there, can by phantasies induce others to believe that when they are in one place they are also at the same time in another, even in several places, thus counterfeiting as it were a universal presence. They who in the life of the body have aspired to exalted station, and also those who have been deceitful, often appear above the head, while really they are in a hell under the feet; and as soon as their soaring arrogance is taken away, they sink down into their own hell, as has been shown me. Their appearance on high is not an appearance, but a fallacy; for, as already said, there are two kinds of mutation of place; that arising from all spirits and angels keeping constantly in their own situation, being an appearance; and their appearing in one place when their real situation is not there, being a fallacy.

&1381. The souls and spirits who have not as yet been allotted a constant situation in the Grand Man, are carried to various places, now to this, now to that; now are seen on one side, now on another; now above, now below. These are called wandering souls or spirits, and are comparable to the fluids in the human body, which rise up from the stomach, sometimes to the head, sometimes to other parts, and are carried about. So is it with these spirits, until they come to their designated place, and to a situation in conformity with their general state. It is their states that are thus changed, and that are wandering.

&1382. Men cannot but confound the Divine Infinity with infinity of space; and as they have no apprehension of infinity of space except as of a nothing, which in fact it is, they do not believe in the Divine Infinity. Such also is the case with the Eternity, which men cannot conceive of except as an eternity of time, since it is presented by means of time to those who are in time. The true idea of the Divine Infinity is insinuated into the angels by the fact that they are instantly present under the Lord's sight, with no intervening space or time, even though they were at the furthest extremity of the universe; and the true idea of the Divine Eternity is insinuated by the fact that thousands of years do not appear to them as time, but scarcely otherwise than as if they had lived only a minute; and both ideas are insinuated by the fact that in their present they have past and future things together. Hence they have no solicitude about future things; nor have they ever any idea of death, but only the idea of life; so that in all their present there is the Lord's Eternity and Infinity.

&1383. CHAPTER 12
     CONCERNING THE PERCEPTION OF SPIRITS AND OF ANGELS AND CONCERNING SPHERES IN THE OTHER LIFE.
Among the wonderful things in the other life are perceptions, of which there are two kinds. One kind, which is angelic perception, consists in perceiving what is true and good, and what is from the Lord, and what from the persons themselves; and also in perceiving the source and quality of their thoughts, words, and actions, when these are from themselves. The other kind is common to all, to angels in the highest perfection, and to spirits according to their respective qualities, and consists in knowing the quality of another on his first approach.

&1384. As regards the first kind of perception, which is angelic, and which consists in perceiving what is true and good, also what is from the Lord and what from the persons themselves; and also in perceiving the source and quality of their thoughts, words, and actions, when these are from themselves-it has been granted me to converse with the sons of the Most Ancient Church concerning their perception. They said that of themselves they neither think nor can think anything, nor of themselves will anything; but that in all things whatever which they think and will, both in general and in particular, they perceive what comes from the Lord, and what from other sources; and they perceive not only how much is from the Lord, and how much is as from themselves, but also, when it is as from themselves, they perceive whence it is, from what angels, and likewise the quality of the angels and what their thoughts are, distinguishing every difference; thus they perceive what the influx is, and numberless other things. Perceptions of this kind exist in much variety. With the celestial angels, who are in love to the Lord, there is a perception of good, and from this, of all things of truth; and as they perceive truth from good, they do not admit of any speaking, and still less of any reasoning, about truth; but they say that it is so, or that it is not so. Whereas the spiritual angels, who likewise have perception, although not such as the celestial have, speak concerning truth and good; but still they perceive them, although with a difference; for there are innumerable varieties of this perception, the varieties having reference to their perception as to whether a thing is of the Lord's will, as to whether it is of His leave, or as to whether it is of His permission, all of which are perfectly distinct from each other.

&1385. There are spirits who belong to the province of the skin, especially the scaly skin, who desire to reason about everything; they have no perception of what is good and true; indeed the more they reason, the less they perceive; they make wisdom consist in reasoning, and on this base their claim to seem wise.* They have been told that it is of angelic wisdom to perceive without reasoning whether a thing is good and true; but they do not apprehend that such perception is possible. These are they who in the life of the body had confused truth and good by means of matters of knowledge and of philosophy, and thereby had seemed to themselves to be pre-eminently learned; but as they had not previously adopted any principles of truth from the Word, they have less common sense than others.
* Compare Arcana 5556, and Spiritual Experiences 3703. [REVISER.]

&1386. So long as spirits suppose that they are under their own guidance and think from themselves, and that they have knowledge, understanding, and wisdom from themselves, they cannot have perception, but believe it to be a fable.

&1387. I have several times conversed about perception with those in the other life who, while they lived in the world, had regarded themselves as able to penetrate and understand all things; telling them that angels perceive that they think and speak, and will and act from the Lord. But still they could not conceive what perception is, but supposed that if all things were to inflow in this way, they would be bereaved of all life; because in that case they would think nothing from themselves, or from what is their own; and in this they had made life to consist; and that in that case it would be another who was thinking, and not themselves; so that they would be mere organs devoid of life. But they were told that between having perception, and not having it, the difference of life is like that between light and darkness; and that men first begin to feel alive when they receive such perception; for then they live from the Lord, and also have what is their own, which is given together with all happiness and delight. It was also shown them by varied experience how the case is with perception, and at the time they acknowledged the possibility of it; but after a while they again did not know, doubted, and denied. From this it has been made evident how difficult it is for man to comprehend what perception is.

&1388. The second kind of perception, as has been said, is what is common to all, in the highest perfection to angels, and to spirits according to their quality. It consists in knowing the quality of another at his first approach, even if he does not speak. He manifests himself forthwith by a certain wonderful influx. It is known of a good spirit, not only of what goodness he is, but also of what faith; and when he speaks, this is known from every word. Of an evil spirit it is known of what evil he is and of what unbelief; and when he speaks, this is known from every word, and so manifestly that there can be no mistake. Something similar appears with men, who likewise can sometimes know from another's gesture, looks, or speech, what he is thinking, even although it is contrary to what he says; and this knowledge is natural to man, deriving its origin and character from the nature of spirits, and thus from the spirit of the man himself, and its communication with the world of spirits. This communicative perception has its beginning in the fact that the Lord wills that all goods may be communicable, and that all may be affected by mutual love, and so be happy. Hence such a perception reigns universally also among spirits.

&1389. Souls that have come into the other life have wondered that there is such a communication of another's thoughts, and that they at once know the quality of another person's faith, as well as that of his disposition. But they were told that the spirit receives much more excellent faculties when it has been separated from the body. During the bodily life there is an influx of the objects of the senses; and also of phantasy from those things which thence inhere in the memory; besides anxieties for the future; various cupidities that are excited by external things; cares for food, clothing, place of abode, children; and other things, concerning which they take no thought in the other life; and therefore on the removal of these obstacles and hindrances, together with the corporeal parts that are of gross sensation, they cannot but be in a more perfect state. The same faculties remain, but are much more perfect, clear, and free; especially with those who have lived in charity and faith in the Lord, and in innocence; for the faculties of all such are immensely elevated above those which they had in the body, being finally elevated even to the angelic faculties of the third heaven.

&1390. Nor is there a communication merely of another's affections and thoughts, but also of his memory-knowledge, to such an extent that one spirit supposes that he has known what another knows, even if he had known nothing about such matters. Thus there is a communication of all the other's knowledge. Some spirits retain what is thus communicated, and some do not. 

&1391. Communications are made both by conversation with one another, and by ideas together with representations; for the ideas of thought of spirits are simultaneously representative, and by this means all things are set forth in great fullness. They can represent more by a single idea than they can utter by a thousand words. But the angels perceive what is within the idea, what the affection is, what the origin of the affection, what its end; besides other things that are interior.

&1392. The delights and happiness in the other life are wont to be communicated from one to many by a real transmission that is wonderful, by which they too are affected in a similar manner; and these communications are effected without any loss to him who makes the communication. It has been granted me also thus to communicate delights to others by transmissions. From this may be seen what must be the happiness of those who love the neighbor more than themselves, and who desire nothing more than to transfer their happiness to others; a condition that originates in the Lord, who in this manner communicates felicities to the angels. The communications of happiness are such continual transmissions; but without any reflection that they are from such an active origin, and from a determination as it were open and voluntary.

&1393. Communications are also effected in a wonderful way by means of removals, the nature of which cannot be perceived by man. Sad and troublesome things are removed in an instant, and thus things that give delight and happiness are presented without any hindrances; for when these have been removed, the angels flow in, and communicate their happy feelings.

&1394. It is owing to the existence of such perception as enables one to know in an instant what is the quality of another in respect to love and faith, that spirits and angels are joined together into societies in accordance with their agreement, and are separated from fellowship according to their disagreement; and this so exquisitely that there is not the smallest difference which does not dissociate or consociate. Hence the societies in the heavens are so distinct from one another that nothing can be conceived to be more so; and this in accordance with all the differences of love to the Lord, and of faith in Him, which cannot be numbered. Hence comes the form of heaven, which is such as to represent one man; and this form is continually being perfected.

&1395. As regards this kind of perception, I have learned many things from experience, but it would be tedious to relate them all. Often have I heard the deceitful speaking, and have perceived not only that there was deceit, but also what the deceit was, and what special wickedness there was in it. There is as it were an image of the deceit in every tone of the voice. I could also perceive whether the deceit belonged to him who was speaking, or to others who spoke through him. The case is similar with those who are in hatred: the nature of the hatred is at once perceived, and more things that are in it than man can in any wise be induced to believe. When the persons are presented against whom the hatred has been felt, a lamentable state results, for whatever had been thought and plotted against them stands forth to view.

&1396. A certain spirit who while he lived in the world had desired to arrogate to himself merit for his acts and his teaching, went away to the right and came to those who were not of such a character. In order that he might be associated with them, he said that he was nothing, and that he desired to serve them; but instantly, on his first approach, and indeed while he was still far away, they perceived what he was; and they at once replied that he was not what he professed to be, but that he desired to be great, and therefore could not be in agreement with them, who were little. Being ashamed at this, he withdrew, wondering that they knew him so far away.

&1397. As the perceptions are so exquisite, evil spirits cannot approach a sphere, or any society, where there are good spirits who are in mutual love. When they merely approach it they begin to be distressed, and they complain and lament. In his audacity and self-confidence, a spirit who was evil obtruded himself into a certain society that is at the first threshold of heaven; but from the moment of his arrival he was scarcely able to breathe, and became sensible of a cadaverous stench from himself, and therefore fell back.

&1398. There were a number of spirits about me who were not good. An angel came, and I saw that the spirits could not endure his presence; for, as he came nearer, they fell back more and more. I wondered at this, but it was given me to know that the spirits could not stay in the sphere which he had with him. From this, and also from other experience, it has been made evident that one angel can put to flight myriads of evil spirits, for they cannot endure the sphere of mutual love. And yet it was perceived that the sphere of the angel had been tempered by means of others who were associated with him: if it had not been tempered, they would all have been dissipated. From all this it is evident what a perfect perception exists in the other life; and how those who are there are associated together, and also separated from fellowship, in accordance with the perceptions. 

&1399. Every spirit has communication with the interior and with the inmost heaven, though he is wholly ignorant of it, and without this communication he could not live. What he is inwardly, is known by the angels who are in his interiors, and he is also ruled by the Lord by means of these angels. Thus there are communications of his interiors in heaven, as there are of his exteriors in the world of spirits. By means of interior communications he is fitted for the use into which he is led without his being aware of it. The case is the same with man: he likewise communicates with heaven by means of angels-although of this he is wholly ignorant-for otherwise he could not live. The things which flow in therefrom into his thoughts, are only the ultimate effects; all his life is from this source, and from this are ruled all the endeavors [conatus] of his life.

&1400. A continuation concerning perceptions and the spheres that arise from them, will be found at the end of this chapter.
      
CHAPTER 12
     
     1. And Jehovah said unto Abram, Get thee out of thy land, and from thy birth, and from thy father's house, to the land that I will cause thee to see.
     2. And I will make thee into a great nation; and I will bless thee, and will make thy name great; and thou shalt be a blessing.
     3. And I will bless them that bless thee, and will curse him that curseth thee; and in thee shall all the families of the ground be blessed.
     4. And Abram went as Jehovah had spoken unto him, and Lot went with him. And Abram was a son of five years and seventy years, when he went forth out of Haran.
     5. And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gotten, and the soul that they had gained in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
     6. And Abram passed through the land, even unto the place Shechem, even unto the oak-grove Moreh: and the Canaanite was then in the land.
     7. And Jehovah was seen of Abram, and said, To thy seed will I give this land. And there he built an altar to Jehovah, who was seen of him.
     8. And he removed from thence into the mountain on the east of Bethel, and spread his tent; having Bethel toward the sea, and Ai on the east. And there he built an altar to Jehovah, and called on the name of Jehovah.
     9. And Abram journeyed, going and journeying, toward the south.
     10. And there was a famine in the land. And Abram went down into Egypt to sojourn there; because the famine was grievous in the land.
     11. And it came to pass that when he drew nigh to come into Egypt, he said unto Sarai his wife, Behold I pray, I know that thou art a woman beautiful to look upon:
     12. And it shall come to pass, when the Egyptians shall see thee, that they will say, This is his wife; and they will kill me, and will make thee to live.
     13. Say, I pray, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.
     14. And it came to pass when Abram was come into Egypt, that the Egyptians saw the woman, that she was very beautiful.
     15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken to Pharaoh's house.
     16. And he did well unto Abram for her sake; and he had flock and herd, and he-asses and menservants, and maidservants and she-asses, and camels.
     17. And Jehovah smote Pharaoh with great plagues, and his house, because of the word of Sarai, Abram's wife.
     18. And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she is thy wife?
     19. Why saidst thou, She is my sister? and I might have taken her to me for a woman. And now, behold thy wife; take her, and go.
     20. And Pharaoh commanded the men concerning him; and they sent him away, and his wife, and all that he had.

&1401. THE CONTENTS
True historical things begin here, all of which are representative, and each word significative. The things related in this chapter concerning Abram represent the Lord's state from earliest childhood up to youth. As the Lord was born in the same way as other men, He also advanced from an obscure state to one more lucid. "Haran" is the first state, which was obscure; "Shechem" is the second; "the oak-grove Moreh" is the third; "the mountain which had Bethel toward the sea and Ai on the east," is the fourth; and the "journey thence toward the south into Egypt," is the fifth.

&1402. The things told of Abram's sojourn in Egypt represent and signify the Lord's first instruction. "Abram" is the Lord; "Sarai," as a wife, is truth to be adjoined to the celestial; "Sarai," as a sister, is intellectual truth; "Egypt" is memory-knowledge [scientia]. The progress from memory-knowledges [a scientificis] even to celestial truths is described; this was according to Divine order, that the Lord's Human Essence might be conjoined with His Divine Essence, and at the same time become Jehovah.

&1403. THE INTERNAL SENSE
From the first chapter of Genesis up to this point, or rather to the mention of Eber, the historicals have not been true but made-up historicals, which in the internal sense signify celestial and spiritual actualities. But in this chapter and in those which follow, the historicals are not made-up but true historicals; and in the internal sense these in like manner signify celestial and spiritual actualities, as anyone may see from the single consideration that it is the Word of the Lord.

&1404. In these things now before us, which are true historicals, all the statements and words both in general and in particular have in the internal sense an entirely different signification from that which they bear in the sense of the letter; but the historicals themselves are representative. Abram, who is first treated of, represents in general the Lord, and specifically the celestial man; Isaac, who is afterwards treated of, in like manner represents in general the Lord, and specifically the spiritual man; Jacob also in general represents the Lord, and specifically the natural man. Thus they represent the things which are of the Lord, of His kingdom, and of the church.

&1405. But the internal sense, as has already been clearly shown, is of such a nature that all things in general and in particular are to be understood abstractly from the letter, just as if the letter did not exist; for in the internal sense is the Word's soul and life, which does not become manifest unless the sense of the letter as it were vanishes. Thus, from the Lord, do the angels perceive the Word when it is being read by man.

&1406. What the historicals in this chapter represent, is evident from the Contents that have been premised; what is signified by the statements and the words, may be seen from what follows, where they are explained.

&1407. Verse 1. And Jehovah said unto Abram, Get thee out of thy land, and from thy birth, and from thy father's house, to the land that I will cause thee to see. These and the things which follow occurred historically, as they are written; but the historicals are representative, and each word is significative. By "Abram" in the internal sense is meant the Lord, as has been said before. By "Jehovah said unto Abram," is signified the first mental advertence of all; "get thee out of thy land," signifies the corporeal and worldly things from which He was to recede; "and from thy birth," signifies the more exterior corporeal and worldly things; "and from thy father's house," signifies the more interior of such things; "to the land that I will cause thee to see," signifies the spiritual and celestial things that were to be presented to view.

&1408. These and the things which follow occurred historically as they are written; but the historicals are representatives and all the words are significative. The case is the same with all the historicals of the Word, not only with those in the books of Moses, but also with those in the books of Joshua, Judges, Samuel, and Kings. In all these, nothing is apparent but mere history; but although it is history in the sense of the letter, still in the internal sense there are arcana of heaven, which lie stored up and hidden there, and which can never be seen so long as the mind, together with the eye, is kept in the historicals; nor are they revealed until the mind is removed from the sense of the letter. The Word of the Lord is like a body that contains within it a living soul; the things belonging to the soul do not appear while the mind is so fixed in corporeal things that it scarcely believes that there is a soul, still less that it will live after death; but as soon as the mind withdraws from corporeal things, those which are of the soul and life become manifest. And this also is the reason, not only why corporeal things must die before man can be born anew, or be regenerated, but also why the body itself must die so that he may come into heaven and see heavenly things. 
[2] Such also is the case with the Word of the Lord: its corporeal things are those which are of the sense of the letter; and when the mind is kept in these, the internal things are not seen at all; but when the former are as it were dead, then for the first time are the latter presented to view. But still the things of the sense of the letter are similar to those which are with man while in the body, to wit, to the knowledges of the memory that come from the things of sense, and which are general vessels that contain interior or internal things within them. It may be known from this that the vessels are one thing, and the essentials contained in the vessels another. The vessels are natural; the essentials contained in the vessels are spiritual and celestial. So likewise the historicals of the Word, and all the expressions in the Word, are general, natural, and indeed material vessels, in which are things spiritual and celestial; and these in no wise come into view except by the internal sense.
[3] This will be evident to everyone from the mere fact that many things in the Word are said according to appearances, and indeed according to the fallacies of the senses, as that the Lord is angry, that He punishes, curses, kills, and many other such things; when yet in the internal sense they mean quite the contrary, namely, that the Lord is in no wise angry and punishes, still less does He curse and kill. And yet to those who from simplicity of heart believe the Word as they apprehend it in the letter, no harm is done while they live in charity. The reason is that the Word teaches nothing else than that everyone should live in charity with his neighbor, and love the Lord above all things. They who do this have in themselves the internal things; and therefore with them the fallacies taken from the sense of the letter are easily dispelled.

&1409. That the historicals are representative, but all the words significative, is evident from what has already been said and shown concerning representatives and significatives (n. 665, 920, 1361); nevertheless, since representatives begin here, it is well to give briefly a further explanation of the subject. The Most Ancient Church, which was celestial, looked upon all earthly and worldly, and also bodily things, which were in any wise objects of the senses, as being dead things; but as each and all things in the world present some idea of the Lord's kingdom, consequently of things celestial and spiritual, when they saw them or apprehended them by any sense, they thought not of them, but of the celestial and spiritual things; indeed they thought not from the worldly things, but by means of them; and thus with them things that were dead became living. 
[2] The things thus signified were collected from their lips by their posterity and were formed by them into doctrinals, which were the Word of the Ancient Church, after the flood. With the Ancient Church these were significative; for through them they learned internal things, and from them they thought of spiritual and celestial things. But when this knowledge began to perish, so that they did not know that such things were signified, and began to regard the terrestrial and worldly things as holy, and to worship them, with no thought of their signification, the same things were then made representative. Thus arose the Representative Church, which had its beginning in Abram and was afterwards instituted with the posterity of Jacob. From this it may be known that representatives had their rise from the significatives of the Ancient Church, and these from the celestial ideas of the Most Ancient Church.
[3] The nature of representatives may be manifest from the historicals of the Word, in which all the acts of the fathers, Abram, Isaac, and Jacob, and afterwards those of Moses, and of the judges and kings of Judah and Israel, were nothing but representatives. Abram in the Word, as has been said, represents the Lord; and because he represents the Lord, he represents also the celestial man; Isaac likewise represents the Lord, and thence the spiritual man; Jacob in like manner represents the Lord, and thence the natural man corresponding to the spiritual. 
[4] But with representatives the character of the person is not considered at all, but the thing which he represents; for all the kings of Judah and of Israel, of whatever character, represented the Lord's kingly function; and all the priests, of whatever character, represented His priestly function. Thus the evil as well as the good could represent the Lord and the celestial and spiritual things of His kingdom; for, as has been said and shown above, the representatives were altogether separated from the person. Hence then it is that all the historicals of the Word are representative; and because they are representative, it follows that all the words of the Word are significative, that is, that they have a different signification in the internal sense from that which they bear in the sense of the letter. 

&1410. Jehovah said unto Abram. That this signifies the first mental advertence of all, depends upon the fact that this historical is representative, and the words themselves significative. Such was the style in the Ancient Church, that when anything was true, they said "Jehovah said," or, "Jehovah spoke," which signified that it was so; as has been shown above. But after significatives had been turned into representatives, then Jehovah or the Lord did actually speak with men; and when it is then said that Jehovah said, or, Jehovah spoke with anyone, it signifies the same as before; for the Lord's words in the true historicals involve the same as His words in the made-up ones. There is only this difference, that the latter are composed to be like true history, and the former are not so composed. Wherefore that "Jehovah said unto Abram," signifies nothing else than the first mental advertence; as when in the Ancient Church anyone was admonished by conscience, or by some other dictate, or by their Word, that a thing was so, it was then said in like manner that "Jehovah said."

&1411. Get thee out of thy land. That this signifies the corporeal and worldly things from which He was to recede, is evident from the signification of "land" or "earth,"* which is variable, adapting itself to the person or thing of which it is predicated-as in the first chapter of Genesis, where likewise "earth" signifies the external man (see also n. 82, 620, 636, 913). That it here signifies corporeal and worldly things, is because these are of the external man. A "land," in the proper sense, is the land, region, or kingdom itself; it is also the inhabitant thereof; and also the people itself and the nation itself, in the land. Thus the word "land" not only signifies in a broad sense the people or the nation, but also in a limited sense the inhabitant. When the word "land" is used with reference to the inhabitant, its signification is then in accordance with the thing concerning which it is used. It is here used respecting corporeal and worldly things; for the land of his birth, out of which Abram was to go, was idolatrous. In the historical sense, therefore, the meaning here is that Abram should go out from that land; but in the representative sense, that He should recede from the things which are of the external man; that is, that external things should not resist, nor bring in disturbance; and because this is concerning the Lord, it signifies that His externals should agree with His internals.
* The Latin word terra means both "land" and "earth."

&1412. And from thy birth. That this signifies the more exterior corporeal and worldly things, and that "from thy father's house" signifies the more interior of such things, may be seen from the signification of "birth," and from the signification of a "father's house." There are in man corporeal and worldly things more exterior and more interior; the more exterior are those which are proper to the body, such as pleasures and the things of sense; the more internal are affections and things of memory-knowledge; and these are what are signified by "birth" and a "father's house." That these are their significations may be confirmed by many passages of the Word, but as it is evident from the connection, and from looking at the things in the internal sense, there is no need to dwell on the confirmation.

&1413. To the land that I will cause thee to see. That this signifies the spiritual and celestial things that would be presented to view, is evident from the signification of "land" (n. 662, 1066), and here indeed of the land of Canaan, by which the Lord's kingdom is represented, as may be seen from many other passages in the Word. The land of Canaan is therefore called the Holy Land, and also the heavenly Canaan. And because it represented the Lord's kingdom, it also represented and signified the celestial and spiritual things that belong to His kingdom; here, those which belong to the Lord Himself.

&1414. As the Lord is here treated of, more arcana are contained than can ever be thought of and declared. For here, in the internal sense, is meant the Lord's first state, when born; which state, because most deeply hidden, cannot well be set forth to the comprehension. Suffice it to say that the Lord was like other men, except that He was conceived of Jehovah, but still was born of a virgin mother, and by birth derived infirmities from the virgin mother like those of man in general. These infirmities are corporeal, and it is said of them in this verse that He should recede from them, in order that celestial and spiritual things might be presented for Him to see. There are two hereditary natures connate in man, one from the father, the other from the mother. The Lord's heredity from the Father was the Divine, but His heredity from the mother was the infirm human. This infirm nature which a man derives hereditarily from his mother, is something corporeal that is dispersed when he is being regenerated, while that which a man derives from his father remains to eternity. But the Lord's heredity from Jehovah, as was said, was the Divine. Another arcanum is that the Lord's Human also was made Divine. In Him alone there was a correspondence of all the things of the body with the Divine-a most perfect correspondence, infinitely perfect, giving rise to a union of the corporeal things with Divine celestial things, and of sensuous things with Divine spiritual things; and thus He was the Perfect Man, and the Only Man.

&1415. Verse 2. And I will make thee into a great nation; and I will bless thee, and will make thy name great; and thou shalt be a blessing. "I will make thee into a great nation" signifies the kingdom in the heavens and on the earth; it is said "a great nation," from things celestial and from goods; "and I will bless thee," signifies the fructification of celestial things and the multiplication of spiritual things; "and will make thy name great," signifies glory; "and thou shalt be a blessing," signifies that from the Lord are all things both in general and in particular.

&1416. I will make thee into a great nation. That this signifies the kingdom in the heavens and on the earth, is evident from the signification of a "nation," as being in the internal sense the celestial of love and the derivative good, thus all in the universe in whom is the celestial of love and of charity; and as in the internal sense the Lord is here treated of, there is meant all the celestial and all the derivative good, thus His kingdom, which is with those who are in love and charity. In the supreme sense the Lord is Himself the "great nation," because He is the celestial itself, and good itself; for all the good of love and of charity is from Him alone; and therefore the Lord is His kingdom itself, that is, He is the all in all of His kingdom, as is also acknowledged by all the angels in heaven. Hence now it is evident that "I will make thee into a great nation," signifies the Lord's kingdom in the heavens and on earth. 
[2] That in the internal sense, where the Lord and the celestial things of love are treated of, a "nation" signifies the Lord and all celestial things, is evident from the things adduced above concerning the signification of a "nation," and of "nations" (n. 1258, 1259). This may also be further confirmed by the following passages. Concerning Abraham it is said:
     Thy name shall not any more be called Abram, and thy name shall be Abraham, for the father of a multitude of nations have I given thee (Gen. 17:5).
The letter h in "Abraham" was taken from the name Jehovah, on account of his representation of Jehovah or the Lord. In like manner it is said of Sarai:
     Thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and also give thee a son of her; thus I will bless her, and she shall become nations; kings of peoples shall be of her (Gen. 17:15-16);
where "nations" denote the celestial things of love, and "kings of peoples" the spiritual things of faith thence derived, which belong to the Lord alone. 
[3] Concerning Jacob in like manner:
     Thy name shall no more be called Jacob, but Israel shall be thy name, and He called his name Israel: and God said, I am God the thunderer; increase and multiply; a nation and a congregation of nations shall be from thee, and kings shall go forth out of thy loins (Gen. 35:10-11);
where "Israel" denotes the Lord, and that He Himself is "Israel" in the supreme sense, is well known to some; and when He is "Israel," it is evident that "a nation" and "an assemblage of nations," and "kings out of His loins," are the celestial and the spiritual things of love, and therefore all who are in the celestial and the spiritual things of love. Concerning Ishmael, Abram's son by Hagar, it is said:
     The son of the handmaid I will make him into a nation, because he is thy seed (Gen. 21:13, 18).
What is represented by Ishmael will be seen in its place; the "seed" of Abram is love itself, and from this the term "nation" is used for those begotten of Ishmael. 
[4] That a "nation" signifies the celestial things of love, is evident in Moses:
     If hearing ye will hear My voice, and will keep My covenant, ye shall also be a peculiar treasure unto Me out of all peoples, and ye shall be unto Me a kingdom of priests, and a holy nation (Exod. 19:5, 6);
where "a kingdom of priests," which is the Lord's kingdom in the heavens and on earth, being so named from the celestial things of love, is manifestly called "a holy nation;" whereas the Lord's kingdom from His kingly function was named from the spiritual things of love, and is called "a holy people;" and for this reason "kings out of the loins," in the passage quoted above, are spiritual things. In Jeremiah:
     If these statutes have departed from before Me, saith Jehovah, the seed of Israel also shall cease, that it be not a nation before Me all the days (Jer. 31:36);
"the seed of Israel" denotes the celestial of charity; and when this ceases, there is no longer a nation before the Lord.
[5] In Isaiah:
     The people that walk in darkness have seen a great light; Thou hast multiplied the nation (Isa. 9:2-3).
This is said of the church of the nations specifically; but in general of all who are in ignorance and live in charity; these are a "nation," because they are of the Lord's kingdom. In David:
     That I may see the good of Thy chosen; that I may be glad in the gladness of Thy nation, that I may glory in Thine inheritance (Ps. 106:5).
Here "nation" plainly denotes the Lord's kingdom. As the signification of "nation" is the celestial of love and the derivative good, there originated, from a perception of this signification, the fact that the men of the Most Ancient Church were distinguished into households, families, and nations; and thereby they perceived the Lord's kingdom, and consequently the celestial itself. From this Perceptive arose the Significative, and from this the Representative.

&1417. That "a great nation" is so called from celestial things and goods, is evident from what has just been said and shown, and also from what was said above (n. 1259). Hence it may be known what in the proper sense is the Church of the Nations. 

&1418. And I will bless thee. That this signifies the fructification of celestial things and the multiplication of spiritual things, is evident from the signification in the Word of "to bless," concerning which presently.

&1419. And I will make thy name great. That this signifies glory, is evident without explication. In the external sense, by "making a name," and by "glory," there is signified something worldly; but in the internal sense, something celestial. This celestial is not to strive to be the greatest, but to be the least, by serving all; as the Lord Himself said in Matthew:
     It shall not be so among you; but whosoever would be great among you shall be your minister; and whosoever would be first among you shall be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many (Matt. 20:26-28; Mark 10:44-45).
It is the celestial of love not to desire to be one's own, but to belong to all; so that we desire to give others all that is our own; in this consists the essence of celestial love. The Lord, being love itself, or the essence and life of the love of all in the heavens, wills to give to the human race all things that are His; which is signified by His saying that the Son of man came to give His life a ransom for many. From this it is evident that in the internal sense "name" and "glory" are altogether different from what they are in the external sense. In heaven therefore all are rejected who desire to become great and the greatest; because this is contrary to the essence and life of heavenly love, which are from the Lord. Hence also it is that nothing is more contrary to heavenly love than the love of self. Concerning these things see what is related from experience above (n. 450, 452, 952).

&1420. And thou shalt be a blessing. That this signifies that all things both in general and in particular are from the Lord, is evident from the signification of "a blessing." A "blessing" is predicated of all goods; in the external sense, of corporeal, worldly, and natural goods; in the internal sense, of spiritual and celestial goods. "To be a blessing," is to be the source of all goods, and the giver of all goods. This can by no means be said of Abram, and hence it is evident that by Abram is represented the Lord, who alone is "a blessing." In like manner in regard to what is said of Abraham hereafter:
     Abraham shall surely become a great and numerous nation, and in him shall all the nations of the earth be blessed (Gen. 18:18);
of Isaac:
     In thy seed shall all the nations of the earth be blessed (Gen. 26:4),
and of Jacob:
     In thee and in thy seed shall all the families of the earth be blessed (Gen. 28:14).
That nations cannot be blessed, and are not blessed, in Abraham, Isaac, and Jacob, and in their seed, but in the Lord, may be seen by everyone. This is clearly said in David:
     His name shall endure forever; before the sun shall the name of his son endure; and all nations shall be blessed in him (Ps. 72:17);
where the Lord is treated of. Again:
     Thou shalt set him for blessings forever (Ps. 21:6);
where also the Lord is treated of. In Jeremiah:
     The nations shall be blessed in Him, and in Him shall they glory (Jer. 4:2).
From these passages it is now evident that "a blessing" signifies the Lord, and that when He is called "a blessing," it signifies that from Him are all celestial and spiritual things, which alone are goods; and because they alone are goods, they alone are truths; and therefore in proportion as there are celestial and spiritual goods in natural, worldly, and corporeal ones, in the same proportion these are goods, and are "blessed."

&1421. Verse 3. And I will bless them that bless thee, and will curse him that curseth thee; and in thee shall all the families of the ground be blessed. "I will bless them that bless thee," signifies all happiness to those who acknowledge the Lord from the heart; "and will curse him that curseth thee," signifies unhappiness to those who do not acknowledge Him; "and in thee shall all the families of the ground be blessed," signifies that all things true and good are from the Lord.

&1422. I will bless them that bless thee. That this signifies all happiness to those who acknowledge the Lord from the heart, is evident from the signification of a "blessing," as involving all and each of the things that are from the Lord, as well those that are good as those that are true; thus celestial, spiritual, natural, worldly, and corporeal things; and because in the universal sense "blessing" embraces all these, it may be seen in each passage, from the connection, what is signified by "to bless;" for this adapts itself to the things of which it is predicated. From this it is evident that "I will bless them that bless thee," signifies all happiness to those who acknowledge the Lord from the heart; for in the internal sense, as already said, the Lord is here treated of. 
[2] Among the ancients, "to bless Jehovah," or "the Lord," was a customary form of speech, as is evident from the Word. Thus in David:
     Bless ye God in the congregations, the Lord from the fountain of Israel (Ps. 68:26).
Again:
     Sing to Jehovah, bless His name, proclaim His salvation from day to day (Ps. 96:2).
In Daniel:
     Then was the secret revealed in a vision of the night; therefore Daniel blessed the God of the heavens; he said, Blessed be the name of God Himself for ever and ever, for wisdom and power are His (Dan. 2:19-20).
Of Zacharias and Simeon we also read that they "blessed God" (Luke 1:64, 2:28). Here it is evident that "to bless the Lord" is to sing to Him, to proclaim the good tidings of His salvation, to preach His wisdom and power, and thus to confess and acknowledge the Lord from the heart. They who do this cannot but be blessed by the Lord, that is, be gifted with those things which belong to blessing, namely, with celestial, spiritual, natural, worldly, and corporeal good; these, when they follow each other in this order, are the goods in which there is happiness. 
[3] As "to bless Jehovah," or "the Lord," and "to be blessed by Jehovah," or "the Lord," was a common form of speech, it was therefore common also to say "Blessed be Jehovah." As in David:
     Blessed be Jehovah, because He hath heard the voice of my supplications (Ps. 28:6).
Again:
     Blessed be Jehovah, for He hath made His mercy wonderful to me (Ps. 31:21).
Again:
     Blessed be God, who hath not turned away my prayers, nor His mercy from me (Ps. 66:20).
Again:
     Blessed be Jehovah God, the God of Israel, who only doeth wondrous things and blessed be His glorious name for ever, and let the whole earth be filled with His glory (Ps. 72:18-19).
Again:
     Blessed art Thou, O Jehovah teach me Thy statutes (Ps. 119:12).
Again:
     Blessed be Jehovah, my Rock, that teacheth my hands (Ps. 144:1).
In Luke:
     Zacharias, filled with the Holy Spirit, prophesied, saying, Blessed be the God of Israel, for He hath visited and wrought deliverance for His people (Luke 1:67-68).

&1423. And will curse him that curseth thee. That this signifies the unhappiness of those who do not acknowledge the Lord, is evident from the signification of "being cursed," and of "cursing," as being to turn one's self away from the Lord, as has been shown before (n. 245, 379), and consequently not to acknowledge Him; for they who do not acknowledge, turn themselves away. Thus "to curse" here involves all things opposite to those involved in "blessing."

&1424. And in thee shall all the families of the ground be blessed. That this signifies that all goods and truths are from the Lord, is evident from the signification of "to bless," which is treated of in this verse and the preceding; also from the signification of "the families of the ground," as being all good and truth; for in the Word "families" signify the like as do "nations" and "peoples," being predicated of both; and it is said, "families of the nations," and "families of the peoples." "Nations," as has been shown, signify goods; and "peoples," as has also been shown, signify truths (n. 1259); and therefore "families" signify goods and also truths (n. 1261). The reason why these are called "all the families of the ground," is that all goods and truths are of the faith of love, which is of the church. That by "the ground" is signified the church, consequently the faith of the church, was shown above (n. 566).

&1425. Verse 4. And Abram went as Jehovah spoke unto him; and Lot went with him. And Abram was a son of five years and seventy years when he went forth out of Haran. By "Abram," as already said, is represented the Lord as to His Human Essence. "And Abram went as Jehovah spoke unto him" signifies His progression toward Divine things; "and Lot went with him," signifies what is sensuous; by "Lot" is represented the Lord as to His sensuous and corporeal man; "and Abram was a son of five years and seventy years," signifies that as yet there was not very much of the Divine; "when he went forth out of Haran," signifies an obscure state of the Lord.

&1426. That by "Abram" is represented the Lord as to His Human Essence, is evident from everything that is said of Abram. Afterwards he represents the Lord both as to the Human and also the Divine Essence, and he is then called "Abraham." The things that have so far been said, from the first verse, represent and signify the Lord's first mental advertence that He was to put on celestial and thus Divine things. Here there commence the progressions of His Human Essence to His Divine Essence.

&1427. And Abram went as Jehovah spoke unto him. That this signifies progression toward Divine things, is evident from what has just been said.

&1428. And Lot went with him. That this signifies what is sensuous, and that by "Lot" is represented the Lord as to His sensuous and corporeal man, is evident from the representation of Lot in what follows, where it is said that he was separated from Abram, and was saved by angels; but afterwards, when he was separated, Lot put on another representation, concerning which, of the Lord's Divine mercy hereafter. It is evident that the Lord was born as are other men, but of a virgin mother, and that He possessed what is sensuous and corporeal as do other men; but He differed from other men in the fact that His sensuous and corporeal was afterwards united to celestial things, and was made Divine. The Lord's sensuous and corporeal itself, or what is the same, His sensuous and corporeal man, as it was in His state of childhood-not as it became when united by means of celestial things to the Divine-is represented by Lot.

&1429. Abram was a son of five years and seventy years. That this signifies that as yet there was not very much of the Divine, is evident from the signification of the number "five" as being a little, and of the number "seventy" as being what is holy. That "five" denotes a little, has been shown above (n. 649); and also that "seventy," like "seven," signifies what is holy (n. 395, 433, 716, 881): here, because "seventy" is a predicated of the Lord, it signifies the holy Divine. That in the internal sense the numbers of Abram's years also signify other things, is evident from what has been said and shown before concerning years and numbers (n. 482, 487, 493, 575, 647, 648,, 755, 813); and also from the fact that there is not a syllable or iota in the Word which has not an internal sense; and unless spiritual and celestial things were involved, it would not have been mentioned that Abram was then five years and seventy years old; neither would this have taken place at this age of Abram; as is evident also from other numbers, both of years and of measures, that occur in the Word.

&1430. When he went forth out of Haran. That this signifies an obscure state of the Lord, like that of man's childhood, is evident from the signification of "Haran" in the preceding chapter, whither Terah first came with Abram, and where Terah the father of Abram died,(Gen. 11:31-32); and also from what follows, in that Jacob went to Haran, where Laban dwelt (Gen. 27:43; 28:10; 29:4). Haran was a region where worship was external; and indeed, as regards Terah, Abram, and Laban, it was idolatrous; yet in the internal sense the same is not signified as in the external, but only something that is obscure. When from the external sense we pass to the internal the idea of idolatry does not remain, but is wiped away, just as the idea of holy love arises from the mention of a mountain (see n. 795); in passing from the external sense to the internal, the idea of a mountain first perishes, and there remains the idea of height, and by height is represented holiness. So in all other cases.

&1431. Verse 5. And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gotten, and the soul that they had gained in Haran: and they went forth to go into the land of Canaan; and into the land of Canaan they came. "And Abram took Sarai his wife," signifies good to which truth has been adjoined; by "Abram," as has been said, is meant the Lord; here, when He was a child; by Sarai" as a "wife," is meant truth: "and Lot his brother's son," signifies sensuous truth, thus the first that is insinuated into a child; "and all their substance that they had gotten," signifies all things that are sensuous truths; "and the soul that they had gained in Haran," signifies every living essential that was possible in that obscure state; "and they went forth to go into the land of Canaan," signifies that He thus advanced to the celestial things of love; "and into the land of Canaan they came," signifies that He attained to the celestial things of love.

&1432. And Abram took Sarai his wife. That this signifies good to which truth has been adjoined, is evident from that which is signified in the Word by a man and his wife (see n. 915); thus here, in the internal sense, by "Sarai" is signified truth. In all things of man both in general and in particular there is an image of a marriage; nor can there possibly be anything so small as not to contain this image within it, whether it be in the external man and each and everything belonging to it, or in the internal man and each and everything belonging to it. The reason is that all things both in general and in particular come forth and subsist from the Lord, and from the unition of His Human Essence, as in a marriage, with His Divine Essence; and from the conjunction or heavenly marriage of both with His kingdom in the heavens and on earth. In the present case therefore, where there was to be represented the truth that is joined to the Lord's good, and this by historic facts concerning Abram, it could be represented in no other way than by a "wife." That there is an image of a marriage in all things both in general and in particular, may be seen above (n. 54, 55, 718, 747, 917).

&1433. That by "Abram" is meant the Lord, in the present case when He was a child; and that by "Sarai his wife" is meant truth, is evident from what has been already said.

&1434. And Lot his brother's son. That this signifies sensuous truth, and thus the first that was insinuated into the Lord when a child, is evident from the signification of "Lot," as being the sensuous-as stated in the explication of the preceding verse-and from the signification of "son," as being truth (see n. 264, 489, 491, 533); and also from the signification of "brother," as being the truth of faith (n. 367). Thus sensuous truth is what is here signified, for in the internal sense there is no reflection on the persons and words, but only upon their signification. In heaven they do not know who Lot is, but only the quality that is represented by him; nor do they know what a son is, but the spiritual state by which one is relatively as a son; nor do they know what a brother is, except from brotherhood such as there is in heaven. As regards sensuous truth, it is the first truth that insinuates itself; for in childhood the judgment does not go higher. Sensuous truth consists in seeing all earthly and worldly things as being created by God, and each and every thing for a purpose, and in all things whatsoever a certain image of God's kingdom. This sensuous truth is insinuated solely with the celestial man; and as the Lord alone was a celestial man, these and similar sensuous truths were insinuated into Him in earliest childhood: whereby He was prepared for the reception of celestial things.

&1435. And all the substance that they had gotten. That this signifies all things that are sensuous truths, is evident from what has already been said. All the memory-knowledge from which a man thinks, is called "acquisition" or "substance." Without the acquisition of memory-knowledges, a man cannot as a man have any idea of thought. The ideas of thought are founded upon those things which have been impressed on the memory from the things of sense; and therefore memory-knowledges are vessels of spiritual things; and affections that are from good pleasures of the body are vessels of celestial things. All these are called "the substance gotten," and indeed in Haran, by which is signified an obscure state, such as is that of infancy up to childhood.

&1436. And the soul that they had gained in Haran. That this signifies every living essential that was possible in that obscure state, is evident from the signification of "soul," as being what is living essential; and from the signification of "Haran" as being an obscure state, concerning which see the preceding verse. The soul in the proper sense signifies that which lives in man, and thus his very life. That in man which lives is not the body, but the soul, and the body lives by means of the soul. The life itself of man, or the living part of him, is from celestial love; there cannot possibly be anything living which does not derive its origin from this; and therefore by "soul" is here signified the good which lives from celestial love, which good is the living essential itself. In the literal sense, by "soul" is here meant every man, and also every beast that was alive, and which they had procured for themselves; but in the internal sense nothing else is signified than what is living essential.

&1437. And they went forth to go into the land of Canaan. That this signifies that He thus advanced to the celestial things of love, is evident from the signification of "the land of Canaan." That the land of Canaan represents the Lord's kingdom in the heavens and on earth, is evident from many things in the Word. The reason is that the Representative Church was instituted there, in which all things both in general and in particular represented the Lord and the celestial and spiritual things of His kingdom. Not only were the rites representative, but everything connected with them, as well the persons who ministered, as the things by which they ministered, and also the places of the ministration. As the Representative Church was there, the land was called the Holy Land, although it was anything but holy, for it was inhabited by the idolatrous and the profane. This then is the reason why by "the land of Canaan," here and in what follows, are signified the celestial things of love; for the celestial things of love, and these alone, are in the Lord's kingdom, and constitute His Kingdom.

&1438. And into the land of Canaan they came. That this signifies that He attained to the celestial things of love, is evident from what has just been said concerning the land of Canaan. There is here described the first thing in the Lord's life-from birth to childhood-namely, that He attained to the celestial things of love. The celestial things of love are the very essentials; the rest come from them. With these He was first of all imbued; for from these as from their seed were all things afterwards made fruitful. The seed itself in Him was celestial, because He was born of Jehovah; and therefore He was the only one who had this seed in Himself. All men whatever have no other seed than something filthy and infernal, in and from which is what is their own; and this is from what is inherited from the father, as is known to everyone; wherefore, unless they receive from the Lord a new seed and a new Own, that is, a new will and a new understanding, they cannot be otherwise than accursed to hell; from which all men, spirits, and angels, are drawn forth, and are continually withheld by the Lord.

&1439. Verse 6. And Abram passed through the land, even unto the place Shechem, even unto the oak-grove Moreh: and the Canaanite was then in the land. "Abram passed through the land, even unto the place Shechem" signifies the Lord's second state, when the celestial things of love became apparent to Him, which are signified by "Shechem;" "even unto the oak-grove Moreh," signifies the third state, namely, the first perception, which is "the oak-grove Moreh;" "and the Canaanite was then in the land," signifies the evil heredity from the mother in His external man.

&1440. Abram passed through the land, even unto the place Shechem. That this signifies the Lord's second state, when the celestial things of love became apparent to Him, is evident from what precedes and from the order of all these events-from what precedes, in that He advanced to the celestial things of love and attained to them, which is signified by "they went forth to go into the land of Canaan," and by "they came into the land of Canaan;" and from the order of the events, in that after He had advanced to celestial things and had attained to them, they then became apparent to Him. In celestial things there is the very light of the soul; because the Divine itself, that is, Jehovah Himself, is in them; and as the Lord was to conjoin the Human Essence to the Divine Essence, when He attained to celestial things it could not be otherwise than that Jehovah appeared to Him.

&1441. That these things are signified by "Shechem," is also evident from the fact that Shechem is as it were the first station in the land of Canaan, in journeying from Syria, or from Haran; and as the celestial things of love are signified by "the land of Canaan," it is evident that their first appearing is signified by Shechem. When Jacob returned from Haran into the land of Canaan, he in like manner came to Shechem, as is evident from the following passage:
     Jacob journeyed to Succoth, and built him a house, and made booths for his cattle; therefore he called the name of the place Succoth. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Paddan-aram, and encamped before the city. And he erected there an altar (Gen. 33:17-20);
where also by " Shechem" is signified the first of light. In David:
     God hath spoken in His holiness I will exult, I will divide Shechem, and will mete out the valley of Succoth; Gilead is Mine and Manasseh is Mine and Ephraim is the strength of Mine head; Judah is My lawgiver; Moab is My wash-pot; upon Edom will I cast My shoe; over Philistia will I sound in triumph (Ps. 60:6-8; 108:7-9);
where the signification of "Shechem" is similar. That names signify nothing else than actual things [res], and that so also does "Shechem," may be plainly seen from these prophetic sayings of David; for otherwise they would be little but an accumulation of names. That Shechem was made a city of refuge (Josh. 20:7), and also a city of the priests (Josh. 21:21), and that a covenant was made there (Josh. 24:1, 25), involve also what is similar.

&1442. Unto the oak-grove Moreh. That this signifies the first perception, is also evident from the order. As soon as Jehovah appeared to the Lord in His celestial things it is evident that He attained perception; all perception is from celestial things. What perception is, has been declared and shown before (n. 104, 202, 371, 483, 495, 503, 521, 536, 865). Everyone receives perception from the Lord when he comes to celestial things. They who have become celestial men, such as those of the Most Ancient Church, have all received perception, as before shown (n. 125, 597, 607, 784, 895). They who become spiritual men, that is, who receive charity from the Lord, have something analogous to perception, or rather they have a dictate of conscience, more or less clear, in proportion as they are in the celestial things of charity. The celestial things of charity are attended with this; for in them alone the Lord is present, and in them He appears to man. How much more must this have been the case with the Lord, who from infancy advanced to Jehovah, and was conjoined and united to Him, so that they were One.

&1443. As regards "the oak-grove Moreh" being the first perception, the case is this. There are with man things intellectual, things rational, and things of memory [scientifica]; his inmost things are intellectual, his interior things are rational, and his exterior things are those of the memory [scientifica]; all these are called his spiritual things, which are in the order here given. The intellectual things of the celestial man are compared to a garden of trees of every kind; his rational things, to a forest of cedars and similar trees, such as there were in Lebanon; but his memory-knowledges [scientifica] are compared to oak-groves, and this from their intertwined branches such as are those of the oak. By trees themselves are signified perceptions; as by the trees of the garden of Eden eastward, inmost perceptions, or those of intellectual things (as before shown, n. 99, 100, 103) by the trees of the forest of Lebanon, interior perceptions, or those of rational things; but by the trees of an oak-grove, exterior perceptions, or those of memory-knowledges, which belong to the external man. Hence it is that "the oak-grove Moreh" signifies the Lord's first perception; for He was as yet a child, and His spiritual things were not more interior than this. Besides, the oak-grove Moreh was where the sons of Israel also first came when they passed over the Jordan and saw the land of Canaan, concerning which in Moses: 
     Thou shalt put the blessing upon Mount Gerizim, and the curse upon Mount Ebal. Are they not beyond Jordan, behind the way of the going down of the sun, in the land of the Canaanite that dwelleth in the plain over against Gilgal, beside the oak-groves of Moreh (Deut. 11:29-30);
by which also is signified the first of perception, for the entrance of the sons of Israel represents the entrance of the faithful into the Lord's kingdom.

&1444. And the Canaanite was then in the land. That this signifies the evil heredity from the mother, in His external man, is evident from what has been already said concerning that which was inherited by the Lord; for He was born as are other men, and inherited evils from the mother, against which He fought, and which He overcame. It is well known that the Lord underwent and endured the most grievous temptations (concerning which, of the Lord's Divine mercy hereafter), temptations so great that He fought alone and by His own power against the whole of hell. No one can undergo temptation unless evil adheres to him; he who has no evil cannot have the least temptation; evil is what the infernal spirits excite. 
[2] In the Lord there was not any evil that was actual, or His own, as there is in all men, but there was hereditary evil from the mother, which is here called "the Canaanite then in the land." Concerning this, see what was said above, at verse 1 (n. 1414), namely, that there are two hereditary natures connate in man, one from the father, the other from the mother; that which is from the father remains to eternity, but that which is from the mother is dispersed by the Lord while the man is being regenerated. The Lord's hereditary nature from His Father, however, was the Divine. His heredity from the mother was evil, and this is treated of here, and is that through which He underwent temptations (see Mark 1:12-13; Matt. 4:1; Luke 4:1-2). But, as already said, He had no evil that was actual, or His own, nor had He any hereditary evil from the mother after He had overcome hell by means of temptations; on which account it is here said that there was such evil at that time, that is, that the "Canaanite was then in the land." 
[3] The Canaanites were those who dwelt by the sea and by the coast of Jordan, as is evident in Moses. The spies on their return said:
     We came unto the land whither thou sentest us, and surely it floweth with milk and honey, and this is the fruit of it. Howbeit the people that dwelleth in the land is strong, and the cities are fenced, very great; and moreover we saw the children of Anak there; Amalek dwelleth in the south; and the Hittite and the Jebusite and the Amorite dwell in the mountains; and the Canaanite dwelleth by the sea, and by the coast of Jordan (Num. 13:27-29).
That the Canaanites dwelt by the sea and by the coast of Jordan, signified evil thence in the external man, such as is the heredity from the mother; for the sea and the Jordan were boundaries. 
[4] That such evil is signified by "the Canaanite," is also evident in Zechariah:
     In that day there shall be no more a Canaanite in the house of Jehovah Zebaoth (Zech. 14:21);
where the Lord's kingdom is treated of, and it is signified that the Lord will conquer the evil meant by the Canaanite and will expel it from His kingdom. All kinds of evils are signified by the idolatrous nations in the land of Canaan, among which were the Canaanites (see Gen. 15:18-21; Exod. 3:8, 17; 23:23, 28; 33:2; 34:11; Deut. 7:1; 20:17; Josh. 3:10; 24:11; Judges 3:5). What evil is signified by each nation specifically, shall of the Lord's Divine mercy be told elsewhere.

&1445. Verse 7. And Jehovah was seen of Abram, and said, To thy seed will I give this land. And there he built an altar to Jehovah, who was seen of him. "Jehovah was seen of Abram," signifies that Jehovah appeared to the Lord while yet a child; "and said, To thy seed will I give this land," signifies that celestial things should be given to those who should have faith in Him; "and there he built an altar to Jehovah, who was seen of him," signifies the first worship of His Father from the celestial of love.

&1446. Jehovah was seen of Abram. That this signifies that Jehovah appeared to the Lord while yet a child, is evident from the things that precede; also from the very representation of the Lord by Abram; and also from the order, in that He attained to celestial things, then to perception, from which there follows that Jehovah was seen.

&1447. And said, To thy seed will I give this land. That this signifies that celestial things should be given to those who should have faith in Him, is evident from the signification of "seed," and from the signification of "land." That "seed" signifies faith in the Lord, was shown above (n. 255, 256); and that "land" signifies celestial things, was also shown above, at verse 1 of this chapter (and also n. 620, 636, 662, 1066). In the sense of the letter, by "the seed of Abram" is meant his posterity from Jacob, and by "land" is meant the land of Canaan itself, which would be given them for a possession, so that they might represent the celestial and spiritual things of the Lord's kingdom and church, and that the Representative Church might be instituted among them, and because the Lord was to be born there; but in the internal sense nothing else is signified by "seed" than faith in the Lord, and by "land" nothing else than celestial things, and in the present passage that celestial things should be given those who should have faith in Him. What is meant by having faith in the Lord has already been shown repeatedly.

&1448. And there he built an altar to Jehovah who was seen of him. That this signifies the first worship of His Father from the celestial of love, is evident from the signification of "an altar," as being the principal representative of worship (n. 921).

&1449. Verse 8. And he removed from thence into the mountain on the east of Bethel, and spread his tent; having Bethel toward the sea, and Ai on the east. And there he built an altar to Jehovah, and called on the name of Jehovah. "He removed from thence into the mountain on the east of Bethel," signifies the Lord's fourth state when a child, namely, the progression of the celestial things of love, signified by being transferred to a mountain on the east of Bethel; "and spread his tent," signifies the holy things of faith; "having Bethel toward the sea, and Ai on the east," signifies that His state was still obscure; "and there he built an altar to Jehovah," signifies the external worship of His Father from that state; "and called on the name of Jehovah," signifies the internal worship of His Father from that state.

&1450. And he removed from thence into the mountain on the east of Bethel. That this signifies the Lord's fourth state when a child, is evident from what precedes and from what follows, and also from the order itself. The order was that the Lord should first of all be imbued from infancy with the celestial things of love. The celestial things of love are love to Jehovah and love to the neighbor, and innocence itself in these. From these, as from the veriest fountains of life, flow all other things both in general and particular, for all other things are merely derivations. These celestial things are insinuated into man chiefly in his state of infancy up to childhood, and in fact without knowledges; for they flow in from the Lord, and affect him, before the man knows what love is and what affection is; as may be seen from the state of infants, and afterwards from the state of early childhood. These things in man are the remains which have been spoken of several times; and which are insinuated by the Lord and stored up for use in afterlife (concerning which see n. 468, 530, 560, 561, 660, 661). As the Lord was born as are other men, He was also introduced according to order into celestial things, and in fact by degrees from infancy to childhood, and afterwards into knowledges; and how the case was with Him in regard to these is described in this verse, and is represented in what follows by Abraham's sojourn in Egypt.

&1451. That to be "removed into the mountain on the east of Bethel" signifies the progression of the celestial things of love, is evident from the signification of a "mountain," as being what is celestial, as has been shown above (n. 795, 796); and from the signification of "the east," as being Jehovah Himself as to love; for He is the East itself, as has also been shown above (n. 101, and elsewhere); and also from the signification of "Bethel," as being the knowledge of celestial things. Celestial things are insinuated into man both without knowledges, and with knowledges; celestial things without knowledges from infancy up to childhood, as said just above; but celestial things with knowledges from childhood onward to adult age. And as the Lord was to advance into the knowledges of celestial things, which are signified by "Bethel," it is here said that Abram passed over thence to a mountain on the east of Bethel.

&1452. And spread his tent. That this signifies the holy things of faith, is evident from the signification of a "tent," as being the holy of love, and consequently the holy of faith from love, as before shown (n. 414). That "he spread his tent," there signifies that this was now beginning.

&1453. Having Bethel toward the sea, and Ai on the East, signifies that the Lord's state was still obscure, that is to say, in regard to the knowledges of celestial and spiritual things; for it is one thing to be in celestial things, and another to be in the knowledges of celestial things. Infants and children are in celestial things more than adults, because they are in love toward their parents, and in mutual love, and also in innocence; but adults are in the knowledges of celestial things more than infants and children, while very many of them are not in the celestial things of love. Before man is instructed in the things of love and faith, he is in an obscure state, that is, in regard to knowledges; which state is here described by having Bethel toward the sea, that is on the west, and Ai on the east. By "Bethel," as has been said, is signified the knowledges of celestial things; but by "Ai" the knowledges of worldly things. The knowledges of celestial things are said to be "on the west" when they are in obscurity, for in the Word "the west" signifies what is obscure; and the knowledges of worldly things are said to be "on the east" when they are in clearness, for relatively to the west, the east is clearness. That the west and the east have this signification needs no confirmation, for it is evident to everyone without confirmation. 
[2] And that "Bethel" signifies the knowledges of celestial things, may be seen from other passages in the Word where Bethel is named; as in the next chapter, where it is said that
     Abram went on his journeys from the south even to Bethel, unto the place where his tent was in the beginning, between Bethel and Ai, unto the place of the altar which he made there (Gen. 13:3-4);
where "on his journeys from the south to Bethel," signifies progression into the light of knowledges, on which account it is not here said that Bethel was on the west and Ai on the east. When Jacob saw the ladder, he said:
     This is none other but the House of God, and this is the gate of heaven; and he called the name of that place Bethel (Gen. 28:17, 19);
where the knowledge of celestial things is in like manner signified by "Bethel;" for man is a Bethel, that is a House of God, and also a gate of heaven, when he is in the celestial things of knowledges. When a man is being regenerated, he is introduced by means of the knowledges of spiritual and celestial things; but when he has been regenerated, he has then been introduced, and is in the celestial and spiritual things of the knowledges. Afterwards:
     God said unto Jacob, Arise, go up to Bethel, and dwell there; make there an altar to God who appeared unto thee (Gen. 35:1, 6-7);
where in like manner "Bethel" signifies knowledges. 
[3] That the ark of Jehovah was in Bethel, and that the sons of Israel came thither and inquired of Jehovah (Judges 20:18, 26, 27; 1 Sam. 7:16, 10:3) signify similar things; also that the king of Assyria sent one of the priests whom he had brought from Samaria, and he dwelt in Bethel, and taught them how they should fear Jehovah (2 Kings 17:27, 28). In Amos:
     Amaziah said unto Amos, O thou seer, go flee thee away into the land of Judah, and there eat bread, and there shalt thou prophesy; but prophesy not again any more at Bethel, for this is the king's sanctuary, and this is the house of the kingdom (Amos 7:12-13).
[4] After Jeroboam had profaned Bethel (1 Kings 12:32; 13:1-8; 2 Kings 23:15) it had an opposite representation (see Hosea 10:15; Amos 3:14-15; 4:5-7). But that "Ai" signifies the knowledges of worldly things, may also be confirmed from the historical and the prophetical parts of the Word (see Josh. 7:2; 8:1-28; Jer. 49:3-4).

&1454. And he built an altar to Jehovah. That this signifies the external worship of His Father from that state, is evident from the signification of "an altar," as being the principal representative of worship (n. 921).

&1455. And called on the name of Jehovah. That this signifies the internal worship of His Father from that state, is evident from the signification of "calling on the name of Jehovah" (n. 440). Everybody can see that it is external worship to build an altar to Jehovah, and internal to call on the name of Jehovah.

&1456. Verse 9. And Abram journeyed, going and journeying toward the south. "And Abram journeyed, going and journeying," signifies further progression; "toward the south," signifies into goods and truths, and thus into a state of light as to the interiors.

&1457. And Abram journeyed, going and journeying. That this signifies further progression, is evident from the signification of "to go," and "to journey." Among the ancients, travels, journeys, and sojournings, signified nothing else; hence also in the internal sense they signify nothing else in the Word. Here commence the Lord's advancements into knowledges. That the Lord was also instructed as are other men, may be seen in Luke:
     The child* grew and waxed strong in spirit, and was in the deserts till the day of His appearing to Israel (Luke 1:80).
     The Child grew and waxed strong in spirit, and was filled with wisdom, and grace was upon Him (Luke 2:40).
     Joseph and the mother of Jesus after three days found Him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions; and all that heard Him were amazed at His understanding and answers. Seeing Him they wondered; but He said unto them, How is it that ye sought Me? Knew ye not that I must be in the things that are My Father's? (Luke 2:46-49).
That He was then twelve years old, is stated in verse 42, of the same chapter. Again:
     Then Jesus advanced in wisdom and in age, and in grace with God and men (Luke 2:52).
* This was John the Baptist, the Lord's forerunner. [Reviser.]

&1458. That "toward the south" signifies into goods and truths, and thus into a state of light as to the interiors, is evident from the signification of "the south." That "the south" signifies a state of light, comes from the fact that there are neither quarters nor times in the other life, but states which are signified by quarters and times. The states of intellectual things are as the states of the times of the day and of the year, and also as the states of the quarters. The states of the day are those of evening, night, morning, and noon; the states of the year are those of autumn, winter, spring, and summer; and the states of the quarters are those of the sun, in its relation to the west, the north, the east, and the south. Similar to these are the states of intellectual things. And, what is wonderful, in heaven those are in light who are in a state of wisdom and intelligence, exactly according to their state; those being in the greatest light who are in a state of the highest wisdom and intelligence; but the wisdom there is that of love and charity, and the intelligence is that of faith in the Lord. That in the other life there is light to which the light of the world can scarcely be compared, is to me a fact established by much experience (concerning which, of the Lord's Divine mercy hereafter), and because there is in heaven such a correspondence between light and intellectual things, therefore in the Word, in this and in other passages, nothing else is signified in the internal sense by "the south." "The south" here signifies the intelligence which is procured by means of knowledges. These knowledges are celestial and spiritual truths, which in heaven are so many radiations of light, and they are also presented visibly by means of the light, as before stated. As the Lord was now to be imbued with knowledges in order that as to the Human Essence also He might become the very Light of heaven, it is here said that "Abram journeyed, going and journeying toward the south." 
[2] That this is the signification of "the south," may be seen from similar passages in the Word, as in Isaiah:
     I will say to the north, Give; and to the south, Keep not back; bring My sons from far, and My daughters from the end of the earth (Isa. 43:6);
"the north" denotes those who are in ignorance; "the south" those who are in knowledges; "sons" truths; and "daughters" goods. Again:
     If thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in the darkness, and thy thick darkness as the noonday [or, south-meridies] (Isa. 58:10);
to "draw out the soul to the hungry and to satisfy the afflicted soul," denotes the goods of charity in general; the "light rising in the darkness," means that they shall have the intelligence of truth; and "the thick darkness as the south," means that they shall have the wisdom of good; "the south," from its heat, signifies good, and from its light, truth. 
[3] In Ezekiel:
     In the visions of God brought He me into the land of Israel, and set me upon a very high mountain, whereon was as it were the building of a city on the south (Ezek. 40:2);
concerning the New Jerusalem, or the Lord's kingdom, which, because it is in the light of wisdom and intelligence, is "on the south." In David:
     Jehovah shall bring forth thy righteousness as the light, and thy judgment as the noonday (Ps. 37:6).
Again:
     Thou shalt not be afraid for the terror of the night, for the arrow that flieth by day, for the pestilence that walketh in the thick darkness, for the destruction that wasteth at noonday [or, in the south] (Ps. 91:5-6);
"not to fear for the destruction that wasteth in the south," means not to be afraid because of the damnation which comes upon those who are in knowledges and pervert them. In Ezekiel:
     Son of man, set thy face toward the south, and drop [thy word] to the south, and prophesy to the forest of the field of the south, and say to the forest of the south, All faces from the south to the north shall be burned in her (Ezek. 20:46-47);
"the forest of the south," denotes those who are in the light of truths, and who extinguish it, and thus those of this character who are within the church. 
[4] In Daniel:
     Out of one of them there went forth a little horn, and it grew exceedingly toward the south, and toward the east, and toward beauty [decus], and it grew even to the army of the heavens (Dan. 8:9-10);
meaning those who fight against goods and truths. In Jeremiah:
     Give glory to Jehovah your God, before He maketh it grow dark, and before your feet stumble upon the mountains of twilight; and ye look for light, and He turn it into the shadow of death, He shall make it thick darkness; the cities of the south shall be shut, and there is none to open (Jer. 13:16, 19);
"the cities of the south" denote the knowledges of truth and good. In Obadiah:
     The captivity of Jerusalem which is in Sepharad shall inherit the cities of the south (Obad. 20);
"the cities of the south" denote in like manner truths and goods; hence the very truths and goods of which they are the heirs; the Lord's kingdom is here treated of. 
[5] That Abram's journeying, going and journeying toward the south, signifies, as before said, the Lord's progression into goods and truths, and thus into a state of light as to the interiors, is to be thus understood: knowledges are the things that open the way for seeing celestial and spiritual things; by means of knowledges the way is opened for the internal man to advance toward the external, in which latter are the receiving vessels, which are as many as are the knowledges of good and truth; into these knowledges, as into their vessels, do celestial things inflow.

&1459. Verse 10. And there was a famine in the land. And Abram went down into Egypt to sojourn there; because the famine was grievous in the land. "There was a famine in the land," signifies a scarcity of knowledges as yet with the Lord when a child; "and Abram went down into Egypt to sojourn," signifies instruction in knowledges from the Word; "Egypt" is the memory-knowledge of knowledges [scientia cognitionum]; "to sojourn" is to be instructed; "because the famine was grievous in the land," signifies much scarcity in His external man.

&1460. There was a famine in the land. That this signifies a scarcity of knowledges as yet with the Lord when a child, is evident from what has been already said. During childhood the knowledges in a man never come from that which is interior, but from the objects of the senses, especially from the hearing. For, as before said, there are in the external man receiving vessels, called the things of the memory, and these are formed by means of knowledges-as everybody may know-the internal man flowing in and helping; consequently knowledges are learned and are implanted in the memory in accordance with the influx of the internal man. Thus also was it with the Lord when He was a child-for He was born as are other men and was instructed as are other men-but with Him the interiors were celestial, which adapted the vessels for the reception of the knowledges, and in such a way that the knowledges should afterwards become vessels to receive the Divine. The interiors with Him were Divine, from Jehovah His Father; the exteriors were human, from Mary His mother. Hence it may be seen that with the Lord, equally as with other men, there was in His external man, during His childhood, a scarcity of knowledges. 
[2] That "famine" signifies a scarcity of knowledges, is evident from the Word in other places, as in Isaiah:
     They do not look into the work of Jehovah, and see not the doing of His hands. Therefore My people go into captivity because they have no knowledge [cognitio], and their glory are mortals of famine, and their multitude are parched with thirst (Isa. 5:12-13);
"mortals of famine" denote a scarcity of the knowledges of celestial things; a "multitude parched with thirst," a scarcity of the knowledges of spiritual things. In Jeremiah:
     They have lied against Jehovah, and have said, It is not He; neither shall evil come upon us; neither shall we see sword nor famine; and the prophets shall become wind, and the word is not in them (Jer. 5:12-13);
"sword and famine" denote the deprivation of the knowledges of truth and of good; "the prophets" are those who teach, in whom the word is not. That "to be consumed by the sword and famine," is to be deprived of the knowledges of truth and of good; and that vastation is denoted, by "the sword" as to spiritual things, and by "famine" as to celestial things, is evident in various places in the Word (as Jer. 14:13-16, 18; Lam. 4:9; and elsewhere). 
[3] So too in Ezekiel:
     And I will increase famine upon you, and will break your staff of bread; and I will send upon you famine, and the evil wild beast; and they shall bereave thee, and I will bring the sword upon thee (Ezek. 5:16-17);
"famine" denotes the deprivation of the knowledges of celestial things, or of the knowledges of good, whence come falsities and evils. In David:
     And He called for a famine upon the land, He broke the whole staff of bread (Ps. 105:16);
"to break the staff of bread," signifies to be deprived of heavenly food; for the life of good spirits and angels is sustained by no other food than the knowledges of good and truth, and the goods and truths themselves, whence comes the signification of "famine" and of "bread," in the internal sense. Again:
     He hath satisfied the longing soul, and hath filled the hungry soul with good (Ps. 107:9);
denoting those who desire knowledges. In Jeremiah:
     Lift up thy hands for the soul of thy young children, who faint for hunger at the head of all the streets (Lam. 2:19);
"hunger" denotes the lack of knowledges; "the streets," truths. In Ezekiel:
     They shall dwell confidently, and none to make afraid.* And I will raise up for them a plant for a name, and they shall be no more consumed with famine in the land (Ezek. 34:28-29),
denoting that they shall no longer be made destitute of the knowledges of good and truth. 
[4] In John:
     They shall hunger no more, neither thirst anymore (Rev. 7:16);
concerning the Lord's kingdom, where there is an abundance of all celestial knowledges and goods, which is "not to hunger;" and of spiritual knowledges and truths, which is "not to thirst." In like manner spoke the Lord in John:
     I am the Bread of life he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst (John 6:35).
And in Luke:
     Blessed are ye that hunger now, for ye shall be filled (Luke 6:21).
And again:
     He hath filled the hungry with good things (Luke 1:53);
where celestial goods and their knowledges are treated of. That "famine" signifies a scarcity of knowledges, is plainly said in Amos:
     Behold, the days are coming, that I will send a famine upon the land; not a famine of bread, nor a thirst for waters, but of hearing the words of Jehovah (Amos 8:11-12).
* The Latin says, "None doing good," but benefaciens is evidently a misprint for terrefaciens, as it reads correctly in Apocalypse Explained, 388:8, 650:51. [Reviser.]

&1461. And Abram went down into Egypt to sojourn. That this signifies instruction in knowledges [cognitiones] from the Word is evident from the signification of "Egypt," and from the signification of "sojourning." That "Egypt" signifies the memory-knowledge of knowledges, and that "to sojourn" signifies to be instructed, will be seen presently. That in His childhood the Lord was instructed as are other men, is evident from the passages in Luke that were adduced in the explication of verse 9 (n. 1457); and also from what has been said just above concerning the external man, which cannot be reduced to correspondence and agreement with the internal except by means of knowledges. The external man is corporeal and sensuous; nor does it receive anything celestial and spiritual unless knowledges are implanted in it, as in ground; for in these celestial things can have their recipient vessels. But the knowledges must be from the Word. Knowledges from the Word are such that they are open from the Lord Himself; for the Word itself is from the Lord through heaven, and the Lord's life is in all things of the Word, both in general and in particular, although it does not so appear in the external form. Hence it may be seen that in His childhood the Lord did not will to imbue Himself with any other knowledges than those of the Word, which was open to Him, as before said, from Jehovah Himself, His Father, with whom He was to be united and become One; and this the more, because nothing is said in the Word that does not in its inmosts have regard to Him, and that has not first come from Him; for the Human Essence was only a something that was added to His Divine Essence that was from eternity.

&1462. That relatively to the Lord, "Egypt" is the memory-knowledge of knowledges, but relatively to all other men is memory-knowledge [scientia] in general, is evident from its signification in the Word (concerning which above in various places, especially in n. 1164, 1165). For the Ancient Church was in Egypt as well as in many other places (n. 1238); and when this church was there, memory-knowledges [scientiae] flourished there more than anything else; hence by Egypt has been signified memory-knowledge. But after the people desired to enter by means of memory-knowledges into the mysteries of faith, and thus from their own power to investigate the truth of Divine arcana, Egypt became addicted to magic, and signified things of memory-knowledge which pervert, whence come falsities, and from these evils, as is evident in Isaiah 19:11. 
[2] That useful memory-knowledges are signified by "Egypt," thus in the present passage the memory-knowledge of knowledges, which is able to serve as vessels for celestial and spiritual things, is evident from the following passages in the Word. In Isaiah:
     They have seduced Egypt, the cornerstone of the tribes (Isa. 19:13),
where it is called "the cornerstone of the tribes," as it should serve for a support to the things that are of faith, which are signified by "the tribes." Again:
     In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan, and swear to Jehovah Zebaoth; each shall be called the city of the sun. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah at the border thereof. And it shall be for a sign and for a witness unto Jehovah Zebaoth in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and He shall send them a Saviour and a Prince, and He shall deliver them; and Jehovah shall become known to Egypt, and the Egyptians shall know Jehovah in that day; and they shall offer sacrifice and meat-offering, and shall vow a vow to Jehovah, and shall perform it. And Jehovah shall smite Egypt in smiting and in healing, and they shall return unto Jehovah, and He shall be entreated of them, and shall heal them (Isa. 19:18-22).
Here Egypt is spoken of in a good sense, denoting those who are in memory-knowledges [scientifica], that is, in natural truths, which are the vessels of spiritual truths. 
[3] Again:
     In that day there shall be a path from Egypt to Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and the Egyptians shall serve Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isa. 19:23-25).
 Here by "Egypt" is signified the memory-knowledge of natural truths; by "Assyria," reason or rational things; by "Israel," spiritual things; all of which succeed one another; and therefore it is said that "in that day there shall be a path from Egypt to Assyria," and that "Israel shall be the third with Egypt and with Assyria." 
[4] In Ezekiel:
     Fine linen with broidered work from Egypt was thine expansion, that it might be to thee for an ensign (Ezek. 27:7);
concerning Tyre, by which is signified the possession of knowledges; "fine linen with broidered work" denotes the truths of memory-knowledges, that serve; for memory-knowledges, being of the external man, ought to serve the internal man. Again:
     Thus saith the Lord Jehovih, At the end of forty years will I gather Egypt from the peoples whither they have been scattered, and I will bring back the captivity of Egypt (Ezek. 29:13-14);
denoting the same that is said in many places concerning Judah and Israel, in that they should be gathered from the peoples and brought back from captivity. In Zechariah:
     And it shall come to pass that whoso of the families of the earth goeth not up unto Jerusalem to worship the King Jehovah Zebaoth, upon them there shall be no rain; and if the family of Egypt go not up and come not (Zech. 14:17-18);
also concerning Egypt in a good sense, and by which the like is meant. 
[5] That memory-knowledge, or human wisdom, is signified by "Egypt," is evident also in Daniel, where the memory-knowledges of celestial and spiritual things are called "the hidden things of gold and silver," and also "the desirable things of Egypt" (Dan. 11:43). And it is said of Solomon that "his wisdom was multiplied above the wisdom of all the sons of the east, and above all the wisdom of the Egyptians" (1 Kings 4:30). The house built by Solomon for Pharaoh's daughter represented nothing else (1 Kings 7:8, etc.). 
[6] That the Lord when an infant was brought into Egypt, signified the same that is here signified by Abram; and it took place for the additional reason that He might fulfill all the things that had been represented concerning Him. In the inmost sense the migration of Jacob and his sons into Egypt represented the first instruction of the Lord in knowledges from the Word, as is also manifest from the following passages. It is said of the Lord in Matthew:
     An angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I tell thee. And he arose and took the young child and His mother by night, and departed into Egypt, and was there until the death of Herod; that it might be fulfilled which was spoken by the prophet, saying, Out of Egypt have I called My son (Matt. 2:13-15, 19-21); 
concerning which it is said in Hosea:
     When Israel was a child then I loved him, and called My son out of Egypt (Hos. 11:1);
from which it is evident that by the "child Israel," is meant the Lord; and that His instruction when a child is meant by the words, "I called My son out of Egypt." 
[7] Again in Hosea:
     By a prophet the Lord made Israel to go up out of Egypt, and by a prophet was he kept (Hos. 12:13-14);
where in like manner by "Israel" is meant the Lord; by "a prophet" is signified one who teaches, and thus the doctrine of knowledges. In David:
     Turn us again, O God Zebaoth, cause Thy face to shine, and we shall be saved. Thou didst bring a vine out of Egypt, Thou didst drive out the nations, and planted it (Ps. 80:7-8);
where also the Lord is treated of, who is called "a vine out of Egypt" in regard to the knowledges in which He was being instructed.

&1463. That "to sojourn" means to be instructed, is evident from the signification of "sojourning" in the Word, as being to be instructed; and this for the reason that sojourning and migration, or proceeding from place to place, is in heaven nothing but change of state, as before shown (n. 1376, 1379); and therefore, whenever traveling, sojourning, and passing from place to place, occur in the Word, nothing else is suggested to the angels than such change of state as exists with them. There are changes of state of both the thoughts and the affections; changes of the state of the thoughts are knowledges, and in the world of spirits these changes are presented by means of instructions; which also was the reason why the men of the Most Ancient Church, having communication with the angelic heaven, by sojourning perceived nothing else. So in the passage before us, Abram's going down into Egypt to sojourn, signifies nothing else than the instruction of the Lord. 
[2] Similar, too, is the signification of Jacob and his sons' going down into Egypt; as in Isaiah:
     Thus hath said the Lord Jehovih, My people went down in the beginning into Egypt to sojourn there; and Assyria oppressed them without cause (Isa. 52:4);
where "Assyria" denotes reasonings. Hence also in the Jewish Church, those who were being instructed were called "sojourners, sojourning in the midst of them," concerning whom it was commanded that they should be treated as the homeborn (Exod. 12:48-49; Lev. 24:22; Num. 15:13-16, 26, 29; 19:10). Of them it is thus written in Ezekiel:
     Ye shall divide this land unto you according to the tribes of Israel. And it shall come to pass that ye shall divide it by lot, for an inheritance unto you and to the sojourners that sojourn in the midst of you; and they shall be unto you as the homeborn among the sons of Israel; with you shall they cast the lot for an inheritance in the midst of the tribes of Israel; and it shall come to pass that in what tribe the sojourner sojourneth, there shall ye give him his inheritance (Ezek. 47:21-23).
This is concerning the New Jerusalem, or the Lord's kingdom; by "the sojourners sojourning" are meant those who suffer themselves to be instructed, consequently the Gentiles; that those are meant who are being instructed, is evident from its being said that in the tribe with which he has sojourned, there his inheritance should be given; "tribes" denote the things that are of faith. 
[3] "Sojourning" has also nearly the same signification as "journeying," and "dwelling." By "journeying" are signified the arrangements and order of life, and by "dwelling" is signified to live (see above, n. 1293); on which account the land of Canaan is also called the land of the sojournings of Abraham, Isaac, and Jacob (Gen. 28:4; 36:7; 37:1; Exod. 6:4); and Jacob said unto Pharaoh:
     The days of the years of my sojournings, few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers, in the days of their sojournings (Gen. 47:9);
where "sojourning" denotes life and instructions.

&1464. Because the famine was grievous in the land. That this signifies much scarcity in His external man, is evident from the signification of "famine," as given above in this verse. The arcana here contained are more than can be briefly told. The Lord had the power of learning above every other man; but because, unlike other men, He was to be instructed in celestial things before He was instructed in spiritual things, this is here declared; and also for the further reason that there was hereditary evil from the mother in His external man, against which He was to fight, and which He was to overcome; and also for other reasons innumerable.

&1465. Verse 11. And it came to pass, when he drew nigh to come into Egypt, that he said unto Sarai his wife, Behold I pray, I know that thou art a woman beautiful to look upon. "And it came to pass, when he drew nigh to come into Egypt," signifies when He began to learn; "Egypt," as before said, means the memory-knowledge of knowledges [scientia cognitionum]; "he said unto Sarai his wife," signifies that He so thought concerning the truths to which celestial things were adjoined; "Sarai" as a wife is the truth adjoined to the celestial things that were in the Lord; "Behold I pray, I know that thou art a woman beautiful to look upon," signifies that truth from a celestial origin is delightful.

&1466. And it came to pass, when he drew nigh to come into Egypt. That this signifies when He began to learn, is evident from the signification of "Egypt," as being the memory-knowledge of knowledges; and when the expression "to draw nigh" is used with reference to this, it can mean nothing else.

&1467. That "Egypt" is the memory-knowledge of knowledges, is evident from what was said and shown concerning Egypt under the preceding verse.

&1468. He said to Sarai his wife. That this signifies that He so thought concerning the truths to which celestial things were adjoined, is evident from the signification of Sarai when she is called a wife. A "wife," in the internal sense of the Word, signifies nothing else than truth conjoined with good; for the conjunction of truth with good is circumstanced precisely as is a marriage. In the Word, when a "husband" is mentioned, the husband signifies good, and the wife signifies truth; but when he is not called the husband, but the "man," then he signifies truth, and the wife signifies good: this is the constant usage in the Word, as before said (n. 915). In the passage before us, as Abram is named, Sarai his wife signifies truth. To say thus to Sarai his wife is, in the internal sense, to think so concerning the truths with which celestial things were conjoined. It is historically true that Abram so said to his wife, when journeying into Egypt; but as before said, all the historicals of the Word are representative, and all the words are significative. No other historicals are recorded in the Word, and in no other order, and no other words are used to express them, than such as in the internal sense may express these arcana.

&1469. That "Sarai," as a wife, is the truth that was adjoined to the celestial things which were in the Lord, is evident from what has just been said concerning the signification of Sarai his wife. It is said, "the truth that was adjoined to celestial things," because the Lord possessed all truth previous to His instruction. What is celestial has truth with it, the one being inseparable from the other, as light is from flame; but this truth was stored up in the Lord's internal man, which was Divine. The knowledges [scientifica et cognitiones] that He learned are not truths [vera seu veritates], but are only recipient vessels; just as whatever is in man's memory is by no means truth, although it is so called; but the truth is therein, as in vessels. These vessels were to be formed, or rather to be opened, by the Lord, through instruction in knowledges from the Word; not only that celestial things might be insinuated into them, but also that the celestial things might in this way be made Divine; for the Lord conjoined the Divine Essence with the Human Essence in order that His Human things might likewise be made Divine.

&1470. Behold I pray, I know that thou art a woman beautiful to look upon. That this signifies that truth from a celestial origin is delightful, is evident from the signification of "a woman beautiful to look upon." All truth that is celestial, or that is produced from the celestial, is happy in the internal man, and delightful in the external, and with the celestial angels is so perceived; but it is altogether otherwise when it is not from a celestial origin. There are two kinds of happiness in the internal man, to which correspond two kinds of delight in the external man; one is of good, the other is of truth; celestial happiness and delight are of good, spiritual happiness and delight are of truth. It is also known that truth itself is attended with happiness and delight, but these are essentially such only when the truth is from what is celestial, for then the truth itself also becomes celestial, and is called celestial truth. To speak comparatively, truth is then like the light of the sun in the springtime, which has heat in its bosom, from which all things on the earth are made to vegetate, and are as it were animated. This celestial truth is the beautiful itself, or beauty itself. This is the truth which is here called "a woman beautiful to look upon." What further arcana are involved in these words, will be manifest from what follows.

&1471. Verse 12. And it shall come to pass, when the Egyptians shall see thee, that they will say, This is his wife, and they will kill me, and will make thee to live. "And it shall come to pass, when the Egyptians shall see thee," signifies the memory-knowledge of knowledges [scientia cognitionum], which is described as to what it is when they see celestial knowledges; "that they will say, This is his wife," signifies that they will call the knowledges celestial; "and they will kill me, and will make thee to live," signifies that they would not care for the celestial things, but only for the mere knowledges, which they would carry off.

&1472. And it shall come to pass, when the Egyptians shall see thee. That this signifies the memory-knowledge of knowledges, which is described as to what it is when they see celestial knowledges, is evident from the signification of "Egypt," which is the memory-knowledge of knowledges, as before shown; and from this it is evident what is signified by the words "when the Egyptians see," namely, that this memory-knowledge is such as is described in this verse. The memory-knowledge of knowledges is attended with this, and it is something natural in it, as is manifested in children when they first begin to learn, namely, that the higher things are, the more they desire them; and still more when they hear that they are celestial and Divine. But this delight is natural, and arises from a desire that is of the external man. With other men this desire causes them to feel delight in the mere memory-knowledge of knowledges, without any further end; when yet the memory-knowledge of knowledges is nothing but an instrumental agency having for its end a use, namely, that the knowledges may serve celestial and spiritual things as vessels; and when they are thus serving, they are then for the first time in their use, and receive from the use their delight. Anyone can see, if he pays attention, that in itself the memory-knowledge of knowledges is nothing but a means whereby a man may become rational, and thence spiritual, and at last celestial; and that by means of the knowledges his external man may be adjoined to his internal; and when this is done, he is in the use itself. 
The internal man regards nothing but the use. For the sake of this end also, the Lord insinuates the delight that childhood and youth perceives in memory-knowledges. But when a man begins to make his delight consist in memory-knowledge alone, it is a bodily cupidity which carries him away, and in proportion as he is thus carried away (that is, makes his delight consist in mere memory-knowledge), in the same proportion he removes himself from what is celestial, and in the same proportion do the memory-knowledges close themselves toward the Lord, and become material. But in proportion as the memory-knowledges are learned with the end of use,-as for the sake of human society, for the sake of the Lord's church on earth, for the sake of the Lord's kingdom in the heavens, and still more for the Lord's own sake,-the more are they opened toward Him. On this account also the angels, who are in the memory-knowledge of all knowledges, and indeed to such a degree that scarcely one part in ten thousand can be presented to the full apprehension of man, yet esteem such knowledge as nothing in comparison with use. 
From what has been said it may be seen what is signified by the words, "When the Egyptians shall see thee, they will say, This is his wife; and they will kill me, and will make thee to live." These things were said because the Lord when a child knew this and thought in this way, namely, that if He should be carried away by a mere desire for the memory-knowledge of knowledges, this memory-knowledge is of such a character that it would care no more for celestial things, but only for the knowledges [cognitiones] which the desire for memory-knowledge would carry away. On these subjects more follows.

&1473. And they will say, This is his wife. That this signifies that they will call the knowledges celestial, is evident from the signification of a "wife," as being the truth that was adjoined to celestial things; hence "this is his wife" signifies that which is celestial.

&1474. And they will kill me, and will make thee to live. That this signifies that they would not care for celestial things, but only for mere knowledges, is evident from what has just been said.
     Verse 13. Say, I pray, thou art my sister, that it may be well with me for thy sake, and that my soul may live because of thee. "Say, I pray, thou art my sister," signifies intellectual truth which is a "sister;" "that it may be well with me for thy sake," signifies that so the celestial could have no violence done to it; "and that my soul may live because of thee," signifies that so the celestial could be saved.

&1475. Say, I pray, thou art my sister. That this signifies intellectual truth, which is a "sister," is evident from the signification of a "sister," as being intellectual truth when celestial truth is a "wife," concerning which hereafter. These things stand thus: it is the nature of memory-knowledge to desire nothing more than to introduce itself into celestial things and explore them; but this is contrary to order, for it thus does violence to celestial things. Order itself is that the celestial by means of the spiritual introduces itself into the rational, and thus into the memory-knowledge [in scientificum], and adapts this to itself; and unless this order is observed, there cannot possibly be any wisdom. In the passage before us are also contained the arcana as to how the Lord was instructed by His Father according to all order; and thus how His external man was conjoined with His internal, that is, how His external man was made Divine, like the internal; thus how He became Jehovah as to each essence; which was done by means of knowledges, which are the means. Without knowledges as means, the external man cannot even become man.

&1476. That it may be well with me for thy sake. That this signifies that so the celestial could have no violence done to it, is evident from what has been said above; for as has been repeatedly said, the order is that the celestial flows into the spiritual, the spiritual into the rational, and this into the faculty of memory-knowledge. When there is this order, then the spiritual is adapted by the celestial, the rational by the spiritual, and the memory-knowledge by the rational. The memory-knowledge in general then becomes the ultimate vessel; or what is the same, memory-knowledges, specifically and particularly, become the ultimate vessels which correspond to rational things, rational things to spiritual things, and spiritual things to celestial things. When this is the order, the celestial cannot suffer any violence; otherwise, it does so suffer. As in the internal sense the Lord's instruction is here treated of, the method of His progress therein is here described. 

&1477. That my soul may live because of thee. That this signifies that thus the celestial could be saved, is evident from the signification of the "soul," as being the celestial; for this is the soul itself, because the very life itself. Hence it is evident what is signified by the words "that my soul may live because of thee." It will be evident from what follows, that celestial or Divine things were not so adjoined to the Lord that they made one essence, until He endured temptations, and thus expelled the evil heredity from the mother. Here and in the following verses it is described how meanwhile the celestial itself suffered no violence, but was saved.

&1478. Verse 14. And it came to pass when Abram was come into Egypt, that the Egyptians saw the woman, that she was very beautiful. "It came to pass when Abram was come into Egypt," signifies when the Lord began to be instructed; "and the Egyptians saw the woman, that she was very beautiful," signifies that the memory-knowledge of knowledges is of such a nature as to be highly pleasing to itself.

&1479. It came to pass when Abram was come into Egypt. That this signifies when the Lord began to be instructed, is evident from the representation of Abram, which in the internal sense is the Lord when a child; and from the signification of "Egypt," as being the memory-knowledge of knowledges, as before shown, at verse 10. Hence it is evident that "to come into Egypt" is to be instructed.

&1480. And the Egyptians saw the woman, that she was very beautiful. That this signifies that the memory-knowledge of knowledges is of such a nature as to be highly pleasing to itself, is evident from what was before said, at verse 11, that such is the nature of memory-knowledge during childhood; for this is as it were innate in memory-knowledge, because it is innate in man, that at the very first it pleases for no other end than for the sake of knowing. Such is every man; his spirit is greatly delighted to know, so that there is scarcely anything it desires more; this is its food, by which it is sustained and refreshed, as the external man is by earthly food. This sustenance, which is that of his spirit, is communicated to the external man, to the end that this may be adapted to the internal man. But the various foods succeed one another in the following order: celestial food is all the good of love and charity from the Lord; spiritual food is all the truth of faith: on these foods the angels live; and from them comes forth the food, likewise celestial and spiritual, but of a lower angelic degree, on which angelic spirits live; from this again there comes a still lower celestial and spiritual food, which is that of reason and thence of memory-knowledge, on which good spirits live; and lastly comes corporeal food, which is proper to man while he lives in the body. These foods correspond to one another in a wonderful manner. From this it is also evident why and how memory-knowledge is very pleasing to itself; for the case therewith is the same as it is with appetite and taste; and therefore eating, with man, corresponds to memory-knowledges in the world of spirits; and appetite and taste themselves correspond to the desire for these knowledges; as is evident from experience, concerning which, of the Lord's Divine mercy hereafter.

&1481. Verse 15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken to Pharaoh's house. "The princes of Pharaoh saw her," signifies the primary precepts, which are "the princes of Pharaoh;" "and they praised her to Pharaoh," signifies that they were pleasing; "and the woman was taken to Pharaoh's house," signifies that they captivated the lower mind [animus].

&1482. The princes of Pharaoh saw her. That this signifies the primary precepts, which are "the princes of Pharaoh," is evident from the signification of "princes," and of "Pharaoh." In both the historical and prophetical parts of the Word, "princes" signify the things which are primary; and "Pharaoh" signifies the same as "Egypt;" and here "Egypt," or "Pharaoh," is used in the best sense, because predicated of the memory-knowledge of knowledges which the Lord first acquired in childhood. That they were primary precepts from the Word, is evident from the signification of these things in the internal sense. That, speaking generally, by "Pharaoh" in the Word is signified the same as by "Egypt," may be confirmed from many passages; as also that by the kings of other kingdoms, who are named, the same is signified as by the names of the kingdoms; but by "princes" are signified their primary things, as in Isaiah:
     The princes of Zoan are foolish, the wise counselors of Pharaoh; how say ye unto Pharaoh, I am the son of the wise, the son of ancient kings? The princes of Zoan are become fools, the princes of Noph are deceived (Isa. 19:11, 13).
Here "the princes of Zoan," and "the wise counselors of Pharaoh," denote the primary memory-knowledges; and as wisdom first flourished in Egypt, as before said, it is called "the son of the wise," and "the son of ancient kings." So "princes" frequently denote in the Word primary things.

&1483. And they praised her to Pharaoh. That this signifies that they were pleasing, may be seen without explication.

&1484. And the woman was taken to Pharaoh's house. That this signifies that they captivated the lower mind, is evident from the signification of "woman," and from the signification of "house." A "woman" signifies truth, here the truth that was in the memory-knowledges with the delights of which the Lord was captivated in childhood. The delights of truth are those which come from the intellectual truth which is signified by a "sister." A "house" signifies the things that are in man, especially those which are of his will, as before shown (n. 710); here therefore those which are of the lower mind, or of the affection of knowing and learning.
1484a. Verse 16. And he did well unto Abram for her sake; and he had flock and herd, and he-asses and menservants, and maidservants and she-asses, and camels. "He did well unto Abram for her sake," signifies that memory-knowledges were multiplied with the Lord; "and he had flock and herd, and he-asses and menservants, and maidservants and she-asses, and camels," signifies all the things in general that belong to memory-knowledges.

&1485. And he did well unto Abram for her sake. That this signifies that memory-knowledges were multiplied with the Lord, is evident from the signification of "doing well unto," as being to enrich. This is said of the memory-knowledge that is signified by "Pharaoh," that it did well unto Abram, that is to the Lord when a child; and this for her sake, that is, for the sake of the intellectual truth that He desired. It was this desire for truth from which the enriching came.

&1486. And he had flock and herd, and he-asses and menservants, and maidservants and she-asses, and camels. That these words signify all things in general that belong to memory knowledges, is evident from the signification of all these things in the Word. But it would be too tedious to show what is signified by each in particular, as what by the "flock and herd," the "he-asses and menservants," the "maidservants and she-asses," and the "camels." Each has its own peculiar signification. In general they signify all things that belong to the memory-knowledge of knowledges, and to memory-knowledges. Regarded in themselves, memory-knowledges are "he-asses and menservants;" their pleasures are "maidservants and she-asses;" "camels" are general things of service; "flock and herd" are possessions; and so in the Word throughout. All things whatever that are in the external man, are nothing but things of service, that is, they are for the service of the internal man. So it is with all memory-knowledges, which belong solely to the external man; for they are procured from earthly and worldly things by means of sensuous impressions, in order that they may serve the interior or rational man, and this the spiritual man, this the celestial, and this the Lord. Thus are they subordinated one to another, as are the more external things to the more internal, in their order; and thus all things whatever, both in general and in particular, are, in their order, subordinated to the Lord. Memory-knowledges are therefore the lowest and outermost things, in which are terminated in their order the things that are more interior; and because they are the lowest and outermost things, they must be pre-eminently things of service. Everyone may know for what such knowledges may be serviceable, if he reflects or inquires in himself for what use they are; and when he is thus reflecting upon their use, he can also apprehend the quality of the use. Every memory-knowledge must be for the sake of some use, and this is its service.
     Verse 17. And Jehovah smote Pharaoh with great plagues, and his house, because of the word of Sarai, Abram's wife. "Jehovah smote Pharaoh with great plagues," signifies that the memory-knowledges were destroyed; "and his house," signifies which He had collected; "because of the word of Sarai, Abram's wife," signifies because of the truth that was to be adjoined to the celestial.

&1487. And Jehovah smote Pharaoh with great plagues. That this signifies that the memory-knowledges were destroyed, is evident from the signification of "Pharaoh," as being memory-knowledge in general, consequently the memory-knowledges that belong to such knowledge; and from the signification of being "smitten with plagues," as being to be destroyed. As regards memory-knowledges the case is this. In childhood they are acquired for no other end than that of knowing; with the Lord, they were acquired from the delights and affection of truth. The memory-knowledges acquired in childhood are very numerous, but are disposed by the Lord into order so as to serve for use; first, to give the ability to think; then that they may be of use by means of thought; and lastly that this may take effect, that is to say that the very life may consist in use, and be a life of uses. These are the things performed by the memory-knowledges that are acquired in childhood; and without them the external man can never be conjoined with the internal, and at the same time become use. When man becomes use, that is, when he thinks all things from the end of use, and does all things for the end of use-if not by manifest reflection, still by tacit reflection from a nature acquired by so doing-then the memory-knowledges which have served the first use-that the man may become rational-being no longer of service, are destroyed; and so on. These are the things here meant by the words "Jehovah smote Pharaoh with great plagues."

&1488. And his house. That this signifies which He had collected, is evident from the signification of a "house," as being, in this place, the memory-knowledges that are collected. To collect memory-knowledges, and by their means frame the external man, and build it up, is not unlike building a house; and therefore such things are signified in many passages of the Word by "building," and by "building houses," as in Isaiah:
     I create new heavens and a new earth; they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them; they shall not build and another inhabit (Isa. 65:17, 21-22);
here "houses" mean where there are wisdom and intelligence, thus where there are the knowledges of good and truth; for the Lord's kingdom is here treated of, namely, the new heavens and the new earth. In Jeremiah:
     Build ye houses and dwell in them; and plant gardens, and eat the fruit of them (Jer. 29:5);
where the meaning is similar. In David:
     Blessed is the man that feareth Jehovah, that delighteth greatly in His commandments; wealth and riches are in his house, and his righteousness endureth forever (Ps. 112:1, 3);
where "wealth and riches" denote the wealth and riches of wisdom and intelligence, thus knowledges; which are "in his house," that is, are in him. 
[2] "House" is used in the opposite sense in Zephaniah:
     I will visit upon them that say in their heart, Jehovah hath not done good, and hath not done evil; and their wealth shall be for a spoil, and their houses a desolation; and they shall build houses and shall not inhabit them, and they shall plant vineyards but shall not drink the wine thereof (Zeph. 1:12-13).
In Haggai:
     Go up into the mountain, and bring wood, and build the house. Ye looked for much, and lo, it came to little; and ye brought it into the house, and I did blow it away. Why? saith Jehovah. Because of My house, which is deserted, while ye run everyone to his own house; therefore upon you are the heavens shut from dew (Hag. 1:8-10);
"houses" denote memory-knowledges by which, through reasoning, come falsities. In Isaiah:
     Woe unto them that join house to house, that cause field to draw near to field, till there be no place, and ye dwell alone in the midst of the land. Shall not many houses be for a desolation, great and good, without an inhabitant? The vineyard of Jehovah is the house of Israel (Isa. 5:7-9);
also denoting memory-knowledges by means of which come falsities. In Amos:
     Behold, Jehovah commandeth, and will smite the great house with breaches, and the little house with clefts. Shall horses run upon the rock? will one plow there with oxen? that ye have turned judgment into gall, and the fruit of righteousness into wormwood (Amos 6:11-12);
where "houses" denote in like manner falsities and the derivative evils; "horses," reasoning; "judgment," truths, which are "turned into gall;" and "the fruit of righteousness," goods which are "turned into wormwood." 
[3] Thus throughout the Word, "houses" denote human minds, in which there should be intelligence and wisdom. In the passage before us, "the house of Pharaoh" denotes memory-knowledges by means of which comes intelligence, and thereby wisdom. The like is also signified by the house which Solomon built for the daughter of Pharaoh (1 Kings 7:8, etc.). Because "houses" denote minds, in which are intelligence and wisdom, and in which are affections belonging to the will, the word "house" in the Word is of a wide signification; but what its specific signification is, may be seen from the things of which it is predicated. Man himself is also called "a house." 

&1489. Because of Sarai, Abram's wife. That this signifies because of the truth that was to be adjoined to what is celestial, is evident from the signification of a "wife," and consequently of "Sarai the wife," as being truth that is to be adjoined to the celestial, concerning which above, at verse 12. The case is this: unless the knowledges which in childhood have performed the use of making the man rational, are destroyed, so that they are as nothing, truth can never be conjoined with what is celestial. These first memory-knowledges are for the most part earthly, corporeal, and worldly. However Divine may be the precepts that a child learns, he still has no other idea concerning them than that which is obtainable from such knowledges; and therefore, so long as those lowest knowledges cling to him, from which are his ideas, his mind cannot be elevated. With the Lord it was the same, because He was born as are other men, and was to be instructed as are others, but according to Divine order, which is such as has been stated. In these things which are said concerning Abram in Egypt, there is described the Divine order-how in the Lord the external man was conjoined with the internal, so that the external also might become Divine.

&1490. Verse 18. And Pharaoh called Abram, and said, What is this that thou hast done unto me? Why didst thou not tell me that she is thy wife? "And Pharaoh called Abram," signifies that the Lord bethought Himself; "and said, What is this that thou hast done unto me?" signifies that it grieved Him; "Why didst thou not tell me that she is thy wife?" signifies seeing that He knew that He ought not to have any other truth than that which would be conjoined with what is celestial.

&1491. And Pharaoh called Abram. That this signifies that the Lord bethought Himself, is evident from the signification of "Pharaoh," as being memory-knowledge. The memory-knowledge itself [scientia], that is, the matters of memory-knowledge [scientifica], which the Lord acquired when a child, are here called "Pharaoh;" thus it is that knowledge itself which thus addresses the Lord, that is, it is Jehovah who does so by means of that knowledge. Hence it is evident that these things signify that the Lord bethought Himself. Mental advertence comes by means of memory-knowledge, thus by means of Pharaoh, by whom, as before said, this knowledge is signified.

&1492. And said, What is this that thou hast done unto me? That this signifies that it grieved Him, is also evident from the very indignation in which this is said: the grief itself is thus expressed. The internal sense is such that the affection itself that lies hidden in the words is what constitutes it; the words of the letter are not attended to, but are as if they had no existence. The affection in these words is the indignation as it were of the memory-knowledge, and the Lord's grief; and in fact grief from this, that the memory-knowledges which He had learned with pleasure and delight should be thus destroyed. The case herein is like that of little children who when they love something their parents see to be hurtful to them, and it is taken away from them, are thereby grieved.

&1493. That she was thy wife. That this signifies that He ought to have no other truth than that which was to be conjoined with what is celestial, is evident from the signification of a "wife," as being the truth that was to be conjoined with what is celestial (concerning which above, at verse 12). There is here described the order in which the Lord advanced to intelligence, and thus to wisdom; so that, as He was wisdom itself as to His Divine Essence, so He should become wisdom itself as to His Human Essence.

&1494. Verse 19. Why saidst thou, She is my sister? and I might have taken her to me for a woman. And now behold thy wife; take her and go. "Why saidst thou, She is my sister?" signifies that He then knew no otherwise than that He had intellectual truth; "and I might have taken her to me for a woman," signifies that so He might have done violence to the truth that was to be conjoined with what is celestial; "and now behold thy wife; take her and go," signifies that truth was to be conjoined with what is celestial.

&1495. Why saidst thou, She is my sister? That this signifies that He then knew no otherwise than that He had intellectual truth, is evident from the signification of a "sister," as being intellectual truth; and also from the fact that Abram had said so (as is evident from verse 13), which was done to the end that the celestial might not suffer any violence, but might be saved. From all this it is evident that when the Lord as a child learned memory knowledges, He first of all knew no otherwise than that those knowledges were solely for the sake of the intellectual man, that is, in order that He might get to know truths from them; but it was afterwards disclosed that they had existed in order that He might attain to celestial things; and this took place to prevent celestial things from suffering violence, and in order that they might be saved. When man is being instructed, there is a progression from memory-knowledges to rational truths; further, to intellectual truths; and finally, to celestial truths, which are here signified by the "wife." If the progression is made from memory knowledges and rational truths to celestial truths without intellectual truths as media, the celestial suffers violence, because there can be no connection of rational truths-which are obtained by means of memory-knowledges-with celestial truths, except by means of intellectual truths, which are the media. What celestial truths are, and what intellectual truths are, will be seen presently. 
[2] That it may be known how these things stand, something shall be said respecting order. The order is for the celestial to inflow into the spiritual and adapt it to itself; for the spiritual thus to inflow into the rational and adapt it to itself; and for the rational thus to inflow into the memory-knowledge and adapt it to itself. But when a man is being instructed in his earliest childhood, the order is indeed the same, but it appears otherwise, namely, that he advances from memory-knowledges to rational things, from these to spiritual things, and so at last to celestial things. The reason it so appears is that a way must thus be opened to celestial things, which are the inmost. All instruction is simply an opening of the way; and as the way is opened, or what is the same, as the vessels are opened, there thus flow in, as before said, in their order, rational things that are from celestial spiritual things; into these flow the celestial spiritual things; and into these, celestial things. These celestial and spiritual things are continually presenting themselves, and are also preparing and forming for themselves the vessels which are being opened; which may also be seen from the fact that in themselves the memory-knowledge and rational are dead, and that it is from the inflowing interior life that they seem to be alive. This can become manifest to anyone from the thought, and the faculty of judgment. 
[3] In these lie hidden all the arcana of analytical art and science, which are so many that they can never explored even as to the ten-thousandth part; and this not with the adult man only, but also with children, whose every thought and derivative expression of speech is most full of them (although man, even the most learned, is not aware of this), and this could not possibly be the case unless the celestial and spiritual things within were coming forth, flowing in, and producing all these things.

&1496. I might have taken her to me for a woman. That this signifies that so the truth that was to be conjoined with what is celestial might have suffered violence, is evident from what has just been said; and also from what was said above at verse 13. As regards truth being conjoined with what is celestial, the case is this. Regarded in itself, the truth learned from childhood is nothing but a vessel adapted to the reception of what is celestial. Truth has no life from itself, but only from the celestial that flows in. The celestial is love and charity; all truth is thence, and because all truth is thence it is nothing but a kind of vessel; and so are truths themselves plainly presented in the other life; truths there are never regarded from truths, but from the life which is in them; that is, from the celestial things which are of love and charity in the truths; from these it is that truths become celestial, and are called celestial truths. We can now see what intellectual truth is, as also that with the Lord intellectual truth opened the way to celestial things. Truth in the memory [verum scientificum] is one thing; rational truth is another; and intellectual truth is another; they succeed one another. Truth in the memory is a matter of memory-knowledge; rational truth is this truth confirmed by reason; intellectual truth is conjoined with an internal perception that it is so. This intellectual truth existed with the Lord in His childhood, and with Him opened the way to celestial things.

&1497. And now behold thy wife; take her and go. That this signifies that truth was to be conjoined with what is celestial, is evident from the signification of a "wife," as being truth that is to be conjoined with what is celestial (as before shown, at verses 11 and 12, and also from what has just been said). 

&1498. Verse 20. And Pharaoh commanded the men concerning him; and they sent him away, and his wife, and all that he had. "And Pharaoh commanded the men concerning Him, [and they sent him away]," signifies that memory-knowledges left the Lord; "and his wife," signifies that they also left the truths that were conjoined with celestial things; "and all that he had," signifies that they left all things that belonged to celestial truths.

&1499. And Pharaoh commanded the men concerning Him, [and they sent him away]. That this signifies that memory-knowledges left the Lord, is evident from the signification of "Pharaoh," as being memory-knowledge; and also from the signification of "men," as being intellectual things (as before shown, n. 158). "The men" here, because attributed to Pharaoh, or to memory-knowledge, signify intellectual things adapted thereto. As regards memory-knowledges leaving the Lord, the case is this. When celestial things are being conjoined with intellectual truths, and these are becoming celestial, then all things that are empty are dissipated of themselves; this is in the nature of the celestial.

&1500. And his wife. That this signifies that they left the truths that were conjoined with celestial things, that is to say, that memory-knowledges left them, is evident from the signification of "wife," as being truth conjoined with what is celestial (spoken of above), and also from what has just been said. Empty memory-knowledges leave celestial things, as vain things are wont to leave wisdom; they are as crusts and scales that separate themselves of their own accord.

&1501. And all that he had. That this signifies that they left all things that belonged to celestial truths, follows in the series.

&1502. From all this it is now evident that Abram's sojourn in Egypt represents and signifies nothing else than the Lord, and in fact His instruction in childhood. This is also confirmed by what is said in Hosea:
     Out of Egypt have I called My son (Hos. 11:1; Matt. 2:15);
and again from what is said in Moses:
     The dwelling of the sons of Israel who dwelt in Egypt was thirty years and four hundred years; and it came to pass at the end of the four hundred and thirty years, and it came to pass on the selfsame day, that all the armies of Jehovah went out from the land of Egypt (Exod. 12:40-41);
which years were not reckoned from Jacob's going down into Egypt, but from the sojourning of Abram in Egypt, counting from which the years were four hundred and thirty. Thus by the "son out of Egypt" (in Hosea 11:1) in the internal sense is signified the Lord. This is further confirmed by the fact that in the Word "Egypt" signifies memory-knowledge (as shown, n.1164, 1165, 1462). 
[2] And that these arcana are contained is also evident from the fact that the same is said of Abram during his sojourn in Philistia, namely, that he called his wife his sister (Gen. 20:1-18); and similar things are said of Isaac when he also was sojourning in Philistia, in that he too called his wife his sister (Gen. 26:6-13). These things would not have been related in the Word, and with almost the same circumstances, unless these arcana had been concealed within them. Moreover this is the Word of the Lord, which can in no wise have any life, unless there is an internal sense that has regard to Him. 
[3] The arcana which lie stored up in these things, as also in those said concerning Abram and Isaac in Philistia, are-how the Lord's Human Essence was conjoined with His Divine Essence,, or what is the same, how the Lord became Jehovah as to His Human Essence also; and that His inauguration went on from childhood, which inauguration is here treated of. Moreover these things also involve more arcana than man can ever believe; but those which can be told are so few as to be almost nothing. Besides the most profound arcana concerning the Lord, they also involve arcana concerning the instruction and regeneration of man, that he may become celestial; as also concerning his instruction and regeneration, that he may become spiritual; and not only concerning the instruction of the individual man, but also concerning that of the church in general. And, further, they involve arcana concerning the instruction of little children in heaven; in a word, concerning the instruction of all who become images and likenesses of the Lord. These things do not at all appear in the sense of the letter, for the reason that the historical narrative veils them over and obscures them; but they appear in the internal sense.

&1504. CONTINUATION CONCERNING PERCEPTION; AND CONCERNING SPHERES IN THE OTHER LIFE
It has already been said that it is known in the other life what another is on his first approach, even though he does not speak. From this it may be known that a man's interiors are in a kind of unconscious activity, and that from this the quality of the spirit is perceived. That it is so has been evidenced by the fact that this sphere of the activity not only extends itself to a distance, but that sometimes also, when the Lord permits, it is in various ways made perceptible to the senses.

&1505. I have also been informed how these spheres, which in the other life become so perceptible to the senses, are acquired. Take as an example one who has formed a high opinion of himself and of his own preeminent excellence. He at last becomes imbued with such a habit, and as it were with such a nature, that wherever he goes, though he looks at others and speaks with them, he keeps himself in view; and this at first manifestly, but afterwards not manifestly, so that he is not aware of it; but still it is regnant, both in the particulars of his affection and thought, and in those of his bearing and speech. Men can see this in others. And this is the kind of thing that in the other life makes a sphere, which is perceived, but no more frequently than the Lord permits. The same is the case with other affections; and therefore there are as many spheres as there are affections and combinations of affections, which are innumerable. The sphere is as it were the man's image extended outside of himself, the image in fact of all things that are in him. In the world of spirits that which is presented to the view or perception is only something general; what the man is as to particulars, is known in heaven; but what as to the least particulars is known to none but the Lord.

&1506. In order that the nature of spheres may be known, I may adduce some things from experience. A certain spirit who had been known to me and with whom I had conversed while he lived in the body, appeared many times afterwards among the evil; and as he had a high opinion of himself, he had acquired a sphere of preeminent excellence, because of which the spirits suddenly fled away, so that none appeared but himself alone; and he filled the whole surrounding sphere, which was one of self-regard. Being deprived of companions, he presently fell into another state; for in the other life one who is deprived of the society in which he is, at first becomes as if he were half dead, for his life is then supported solely by the influx of heaven into his interiors. He then began to lament and feel torment. The other spirits afterwards said that they could not endure his presence, because he desired to be greater than others. Being at last brought into association with others, he was carried up on high, so that it seemed to him that he alone governed the universe; to such a degree does the love of self puff itself up when left to itself. He was then cast down among the infernals. Such a lot awaits those who think themselves greater than others. More than any other love is the love of self contrary to mutual love, which is the life of heaven.

&1507. A certain person during his bodily life had seemed to himself to be greater and wiser than others; in other respects he was well disposed, and not much given to despising others in comparison with himself; but as he had been born of high rank, he had contracted a sphere of supereminence and authority. In this character he came to me, and for a long time spoke not, but I noticed that he was encompassed as with a mist, which going forth from him began to cover the other spirits; at which they began to be distressed. Thereupon, addressing me, they said that they could not possibly stay there, for they were deprived of all their freedom, so that they did not dare to say anything. He also began to speak to them, calling them his sons, and at times instructing them, but with the authority that he had contracted. This showed the nature in the other life of a sphere of authority.

&1508. Many times has it been given me to observe that those who in the world had been endowed with high rank, could not help contracting thereby a sphere of authority, and therefore in the other life they could neither hide nor get rid of it. In those of them who had been endowed with faith and charity, the sphere of authority is in a wonderful way conjoined with a sphere of goodness, so that it is not troublesome to anyone; indeed a kind of corresponding subordination is shown them by well-behaved spirits; and in fact they have no sphere of commanding, but only a sphere that is natural to them from their high birth, and which after some delay they put off; for they are good, and strive to put it off.

&1509. For several days such spirits were with me as during their life in this world had cared nothing for the good of society, but only for themselves, being useless members of the commonwealth, and who had had no end but to live sumptuously, to be clothed splendidly, and to grow rich; being well practiced in simulation, and in ways of insinuating themselves by various forms of flattering assent and a display of services, but only that they might seem devoted, and be intrusted with their master's goods, while they looked down with contempt upon all who were earnestly employed. It was perceived that they had been courtiers. The effect of their sphere was to take from me the power of close application, and to make it so irksome for me to act and to think in serious matters, true and good, that at last I scarcely knew what to do. When such as these come among spirits, they induce on them a similar torpor. In the other life they are useless members, and are rejected wherever they come. 

&1510. Every spirit-and still more every society of spirits-has his own sphere from his principles and persuasions, which sphere is that of his principles and persuasions. Evil genii have a sphere of cupidities, and in their case the sphere of principles and persuasions is such that when acting upon another it makes truths to be as falsities and calls forth all things that are confirmatory, so as to induce a belief that falsities are truths, and that evils are goods. 
[2] This has shown how easily a man may be confirmed in falsities and evils, if he has no belief in the truths which are from the Lord. Such spheres are dense in proportion to the nature of the falsities. These spheres can by no means agree with the spheres of spirits who are in truths. If they approach, there arises a repugnance; and if by permission the sphere of falsity prevails, the good come into temptation and into anxiety. I have also perceived the sphere of unbelief, which is such that those who are in it do not believe anything that is said, and scarcely what is presented to their sight. There is also the sphere of those who believe nothing but what they apprehend by the senses.
[3] A certain one was seen by me, clothed in something dark, sitting at a mill, as if grinding meal, and at the side were seen little mirrors, and I afterwards saw some things produced by phantasy,, but which were aerial. I wondered who he was; but he came to me and said that he was the one who sat at the mill; and that he had such ideas, as that all things whatsoever are only phantasies, and that nothing is real. For this reason he had become such as he was.

&1511. It has been made known to me by much experience, so well known that nothing can be more so, that spirits who are in falsities flow into the thought, and induce a persuasion exactly as if what is false is true, so that it cannot possibly appear otherwise, and this they do from their sphere. In like manner genii, who are in evils, inflow in the same way into the will, and produce an effect exactly as if what is evil is good, so that it cannot possibly be felt otherwise; and this also from their sphere. This influx of spirits of both kinds it has been given me to plainly perceive a thousand times; also from whom it came, and how angels from the Lord removed such things; besides many other things that cannot so well be specifically narrated; so that I have become assured, with all possible certainty, whence come the falsities and evils with man; and also that such spheres as remain after the death of the body and manifest themselves so evidently, are from principles of falsity and cupidities of evil.

&1512. The spheres of phantasies, when presented in visible form, appear like clouds, more or less dense according to the quality of the phantasy. There is a certain misty rock under the left foot, where the antediluvians are, and under which they stay. That cloudiness, by which they are kept apart from all others in the other life, arises from their phantasies. From those who have lived in hatred and revenge, there exhale such spheres as cause swooning, and excite vomiting. Such spheres are as it were poisonous; and it is usual to test how poisonous they are, and how dense, by fillets of a dull azure color: as these fade away, the sphere also is lessened.

&1513. A certain spirit came to me of those called the lukewarm, who bore himself as if he had repented; nor did I perceive the deceit, although I thought that he was concealing something within. But the spirits said that they could not endure his presence, and that they felt within themselves such an effect as men feel when moved to vomit, and that he was among those who are to be spewed out. He afterwards spoke abominable things; nor could he desist, however much he was persuaded not to speak so.

&1514. Spheres are also made susceptible to sense by odors, which spirits smell much more exquisitely than men; for, wonderful to say, odors correspond to spheres. When the sphere of those who have indulged in the practice of simulation and have thereby contracted a nature, is turned into an odor, there is a stench of vomit. When the sphere of those who have studied eloquence to the end that everything may redound to self-admiration, is made odoriferous, it is like the odor of burnt bread. With those who have indulged in mere pleasures, and have been in no charity and faith, the odor of their sphere is like that of excrement. So is the odor of those who have spent their lives in adulteries, but this is still more offensive. When the sphere of those who have lived in deep hatred and revenge, and in cruelty, is turned into odors, there is a cadaverous stench. The stench of mice is diffused around from those who have been sordidly avaricious; the stench of bedbugs* from those who persecute the innocent. These odors cannot be smelled by any man, except by one whose interior sensations are opened, so that he may be in company with spirits.
* Pediculi domestici, a literal translation into Latin of the Swedish name for the common cimex. [Reviser.]

&1515. The sphere of the stench of a certain woman was perceived, who was afterwards associated with sirens; and that stench exhaled for some days wherever she went. The spirits said that the stench seemed deadly; yet she perceived nothing of it. The stench of sirens is similar, because their interiors are filthy, while their exteriors are for the most part becoming and fair (see n. 831). It is wonderful how quickly the sirens in the other life learn all things there, and know better than others how things are, even matters of doctrine; but all to the end that they may turn them into magic, and arrogate to themselves command over others. They enter into the affections of the good by the simulation of good and truth; but still their quality remains, which shows that what is doctrinal is nothing, unless the man becomes as it teaches, that is, unless he has the life as the end in view; and besides, there are many among the infernals who had been preeminently skilled in doctrinal things. But they who have lived a life of charity are all in heaven. 

&1516. I have spoken with spirits about the sense of taste, which they said that they do not possess, but a something from which they know what taste is, and which they likened to an odor, but which they could not describe. It was brought to my recollection that taste and smell meet in a kind of third sense, as is evident also from animals which examine their food by the smell, from which they know whether it is wholesome and suitable for them.

&1517. A vinous odor was perceived, and I was informed that it came from those who compliment one another from friendship and rightful love, so that there is also truth in the compliments. This odor exists with much variety, and comes from the sphere of the beautiful in forms.

&1518. When the celestial angels are with the body of a deceased person who is to be raised up, the smell of the body is turned into an aromatic odor; on perceiving which, evil spirits cannot approach.

&1519. The spheres of charity and faith, when perceived as odors, are most delightful; the odors are pleasant, as of flowers, lilies, and spices of various kinds, with indefinite variety. Moreover, the spheres of the angels also are sometimes made visible as atmospheres or auras, which are so beautiful, so pleasant, and so various, that they cannot possibly be described.

&1520. But in regard to what has been said of the possibility of perceiving the interiors of a spirit by spheres extended and projected outside of him, as also by odors, it is to be known that these are not always perceptible; and besides, they are tempered in various ways by the Lord, in order that the quality of spirits may not always be exposed before others.

&1521. CHAPTER 13.
CONCERNING THE LIGHT IN WHICH THE ANGELS LIVE.
That spirits and angels possess every sense, except taste, far more exquisitely and perfectly than man ever does, has been made manifest to me in many ways. They not only see one another and converse together-the angels with the greatest happiness from mutual love-but in that world there is more to see than men could believe to be possible; the world of spirits and the heavens are full of representatives such as were seen by the prophets, and of so wonderful a nature that if a person's sight were but opened so that for a few hours he might behold them, he would be astounded. The light in heaven is such as to incredibly surpass even the midday light of our solar world. They however have no light from this world, because they are above or within the sphere of this light; but their light is from the Lord, who to them is a Sun. Even the midday light of this world is dense darkness to the angels; and when they have an opportunity to see it, it is as if they were looking at mere darkness, as I have been given to know by experience. This shows what a difference there is between the light of heaven and the light of this world.

&1522. I have so frequently seen the light in which spirits and angels live, that at last I have ceased to wonder at it, because it has become familiar. But to adduce all my experience would be too tedious; let what follows suffice.

&1523. That I might know the nature of that light, I have often been conducted into the abodes of good and of angelic spirits, and have seen both the spirits and the objects there. I have also seen infants and mothers in light of so great a brightness and resplendence that there could not possibly be anything brighter.

&1524. An intense flaming irradiation unexpectedly poured down before my eyes, dazzling them greatly-not merely the light of the eye, but the interior sight also. Presently there appeared a sort of obscurity, like a thick cloud, in which there was as it were something earthy. While I wondered at this it was given me to know that such is the light with the angels in heaven in comparison with that in the world of spirits; and that although the spirits live in light, yet still there is such a difference; and that, as does the light, so also do the intelligence and the wisdom of the angels surpass those of spirits; and not their intelligence and wisdom only, but also all things that belong to these, such as their speech, thought, joys, and felicities; for these correspond to the light. This evidenced to me how great and of what nature are the perfections of angels as compared with men, who are in greater obscurity even than spirits.

&1525. The kind of light in which those live who belong to a certain internal province of the face, was shown me. It was beautifully varied by rays of golden flame for those who are in affections of good, and by rays of silver light for those who are in affections of truth. Sometimes they see the sky-not that which appears before our eyes, but one that is represented before them--beautifully studded with little stars. The reason for the difference in the light is that all good spirits who are in the first heaven, and all angelic spirits who are in the second, and all angels who are in the third, are distinguished in general into the celestial and the spiritual; the celestial being those who are in the love of good, and the spiritual those who are in the love of truth.

&1526. I was withdrawn from the ideas of particular things,* or those of the body, so that I might be kept in spiritual ideas. There then appeared a vivid glow of diamond light, and this for a considerable time. I cannot describe the light in any other way; for in its least parts it was like the sparkling of the diamond. And while I was kept in that light, I perceived the particular things, which are worldly and corporeal, as it were below me, and remote; by which I was instructed how great light those are in who are withdrawn from material ideas into those which are spiritual. Moreover, the light of spirits and of angels has been seen by me so many times, that many pages would be filled if all the experiences were recounted.
* Compare n. 3885, and see note to n. 2481. [Reviser.]

&1527. When the Lord pleases, good spirits appear before others, and also to one another, as bright stars that sparkle in accordance with the quality of their charity and faith; but evil spirits appear like little balls of coal fire.

&1528. The life of cupidities and of the derivative pleasures sometimes appears among evil spirits like a coal fire. Into such a fieriness, as it were, is the life of the Lord's love and mercy changed that flows in with them; and the life of their phantasies appears as the light from it, which is a dim light that extends to no great distance; but at the approach of the life of mutual love, that fieriness is extinguished and turned into cold, and that dim light is turned into darkness. For evil spirits pass their lives in darkness; and, wonderful to say, some also love darkness, and hate light.

&1529. It is perfectly well known in heaven, but not so well in the world of spirits, whence comes the light that is so great, namely, from the Lord; and it is a remarkable fact that the Lord appears in the third heaven to the celestial angels as a Sun, and to the spiritual angels as a Moon. The very origin of the light is this and this alone. But the angels have light in proportion to what is celestial and spiritual with them, and the quality of this determines the quality of their light. Thus the Lord's celestial and spiritual manifests itself before their external sight by means of light.

&1530. That this is so the Word has shown to all; as when the Lord was made manifest to Peter, James, and John; for His face then shone as the sun, and His garments became as the light (Matt. 17:2). He so appeared to them simply because their interior sight was opened. The same is confirmed also in the Prophets; as in Isaiah, where the Lord's kingdom in the heavens is treated of:
     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 (Isa. 30:26).
And in John, where also the Lord's kingdom, which is called the New Jerusalem, is spoken of:
     The city hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the lamp thereof (Rev. 21:23).
And again:
     There shall be no night there, and they have no need of a lamp, neither light of the sun, for the Lord God giveth them light (Rev. 22:5).
Besides that when the Lord appeared to Moses, Aaron, Nadab, Abihu, and the seventy elders, 
     they saw the God of Israel, under whose feet was as it were a work of sapphire stone, and as it were the substance of heaven in clearness (Exod. 24:10).
As the Lord's celestial and spiritual appear before the external sight of the angels as a Sun and a Moon, therefore "the sun" in the Word signifies what is celestial, and "the moon" what is spiritual.

&1531. That I might be confirmed in the truth that the Lord appears to the celestial angels as a Sun, and to the spiritual angels as a Moon, my interior sight was of the Lord's Divine mercy so far opened that I plainly saw the Moon shining, which was encompassed by a number of smaller moons, the light of which was almost solar, according to the words in Isaiah:
     The light of the moon shall be as the light of the sun (Isa. 30:26).
But it was not granted me to see the Sun. The Moon appeared in front, to the right.

&1532. Wonderful things appear in heaven from the Lord's light, things so beyond number that they could never be told. They are continual representatives of the Lord and of His kingdom, such as are mentioned in the Prophets, and by John in Revelation; besides other significatives. With the bodily eyes no man can possibly see them, but the moment the interior sight or that of the spirit is opened by the Lord, such things become visible. The visions of the prophets were nothing else than openings of their interior sight; as when John saw the golden lampstands (Rev. 1:12-13); and the Holy City as pure gold, with its luminary like to a stone most precious (Rev. 21:2, 10-11); besides many things mentioned in the Prophets; from which it may be known, not only that the angels live in the brightest light, but also that there are countless things there which surpass belief.

&1533. Before my sight was opened, the idea I cherished concerning the countless things that appear in the other life differed but little from that of others, that is to say, that in the other life there could be no light, and such things as exist from light, together with the things of sense; a notion derived from the phantasy entertained by the learned respecting the immateriality which they predicate so strongly of spirits and of all things pertaining to their life; from which no other conception could be had, than that, because it was immaterial, it was either so obscure that no idea of it could be grasped, or that it was nothing; for the immateriality involves such things. And yet the fact is just the reverse; for unless spirits were organized, and unless angels were organized substances, they could neither speak, nor see, nor think.

&1534. That by the aid of the light from a celestial and spiritual origin from the Lord, there are in the other life presented before the sight of spirits and angels most wonderful objects, such as paradises, cities, palaces, dwellings, the most beautiful atmospheres, and others besides, see the "Continuation concerning Light" at the end of this chapter.
     
GENESIS 13
     1. And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, toward the south.
     2. And Abram was very rich in cattle, in silver, and in gold.
     3. And he went according to his journeys from the south and even to Bethel, unto the place where his tent was at the first, between Bethel and Ai.
     4. Unto the place of the altar which he had made there in the beginning; and there Abram called on the name of Jehovah.
     5. And Lot also, who went with Abram, had flock and herd, and tents.
     6. And the land was not able to bear them that they might dwell together, for their substance was great, so that they could not dwell together.
     7. And there was strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle; and the Canaanite and the Perizzite were then dwelling in the land.
     8. And Abram said unto Lot, Let there be no contention, I pray, between me and thee, and between my herdmen and thy
herdmen, for we are men brethren.
     9. Is not the whole land before thee? Separate, I pray, from me; if to the left hand, then I will go to the right; or if to the right hand, then I will go to the left.
     10. And Lot lifted up his eyes, and saw all the plain of Jordan, that it was all well watered, before Jehovah destroyed Sodom and Gomorrah, like the garden of Jehovah, like the land of Egypt in coming to Zoar.
     11. And Lot chose him all the plain of Jordan; and Lot journeyed from the east; and they were separated, a man from his brother.
     12. Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the plain, and pitched his tent as far as Sodom.
     13. And the men of Sodom were wicked and sinners against Jehovah exceedingly.
     14. And Jehovah said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward.
     15. For all the land which thou seest, to thee will I give it, and to thy seed, forever.
     16. And I will make thy seed as the dust of the earth; so that if anyone can number the dust of the earth, then shall thy seed also be numbered.
     17. Arise, walk through the land, in the length of it and in the breadth of it; for unto thee will I give it.
     18. And Abram pitched his tent, and came, and dwelt in the oak-groves of Mamre, which are in Hebron, and built there an altar unto Jehovah.

&1535. THE CONTENTS 
This chapter treats of the external man in the Lord which was to be conjoined with His internal man. The external man is the Human Essence, the internal is the Divine essence. The former is here represented by Lot, but the latter by Abram. 

&1536. There is here described the state of the external man such as it was in childhood, when first imbued with knowledges [scientifica et cognitiones]-that it thence advanced more and more to conjunction with the internal man (verses 1 to 4).

&1537. But that there were still many things in His external man that impeded the conjunction (verses 5 to 7); from which, however, He desired to be separated (verses 8, 9).

&1538. That the external man appeared to the Lord such as it is in its beauty when conjoined with the internal; and also such as it is when not conjoined (verses 10 to 13).

&1539. A promise that when the external man was conjoined with the internal, that is, when the Lord's Human Essence was conjoined with His Divine Essence, all power and authority [potestas] should be given to Him (verses 14 to 17). Concerning the Lord's interior perception (verse 18).

&1540. THE INTERNAL SENSE
The true historicals of the Word began, as before said, with the foregoing chapter-the twelfth. Up to that point, or rather to Eber, they were made-up historicals. In the internal sense, the historicals here continued respecting Abram are significative of the Lord, and in fact of His first life, such as it was before His external man had been conjoined with the internal so as to make one thing; that is, before His external man had been in like manner made celestial and Divine. The historicals are what represent the Lord; the words themselves are significative of the things that are represented. But being historical, the mind of the reader cannot but be held in them; especially at this day, when most persons, and indeed nearly all, do not believe that there is an internal sense, and still less that it exists in every word; and it may be that in spite of the fact that the internal sense has been so plainly shown thus far, they will not even now acknowledge its existence, and this for the reason that the internal sense appears to recede so far from the sense of the letter as to be scarcely recognized in it. And yet that these historicals cannot be the Word they might know from the mere fact that when separated from the internal sense there is no more of the Divine in them than in any other history; whereas the internal sense makes the Word to be Divine. 
[2] That the internal sense is the Word itself, is evident from many things that have been revealed, as, "Out of Egypt have I called My son" (Matt. 2:15); besides many others. The Lord Himself also, after His resurrection, taught the disciples what had been written concerning Him in Moses and the Prophets (Luke 24:27); and thus that there is nothing written in the Word that does not regard Him, His kingdom, and the church. These are the spiritual and celestial things of the Word; but the things contained in the literal sense are for the most part worldly, corporeal, and earthly; which cannot possibly make the Word of the Lord. At this day men are of such a character that they perceive nothing but such things; and what spiritual and heavenly things are, they scarcely know. It was otherwise with the men of the Most Ancient and of the Ancient Church, who, had they lived at this day, and had read the Word, would not have attended at all to the sense of the letter, which they would look upon as nothing, but to the internal sense. They wonder greatly that anyone perceives the Word in any other way. All the books of the Ancients were therefore so written as to have in their interior sense a different meaning from that in the letter.

&1541. Verse l. And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, toward the south. In the internal sense, the things here stated, and those which follow in this chapter, also represent the Lord; there being a continuation of His life from childhood. "Abram went up out of Egypt," signifies from memory-knowledges, which left the Lord. In the internal sense, "Abram" is the Lord, here the Lord when still a child; "Egypt," here as before, is memory-knowledge; "he and his wife," signifies the celestial truths that were then with the Lord; "and all that he had" signifies all things that were of the celestial "things; "and Lot with him" signifies what is sensuous; "toward the south," signifies into celestial light.

&1542. That in the internal sense these things, and those that follow in this chapter, also represent the Lord, and that it is a continuation of His life from childhood, may be seen from what was said and shown in the preceding chapter, and also from what follows, but especially from the consideration that this is the Word of the Lord, and that it has come down from Him through heaven, and therefore that not even the least bit of a word has been written that does not involve heavenly arcana. That which comes from such an origin cannot possibly be of any other nature. It has been shown already that in the internal sense the Lord's instruction when a child is treated of. There are two things with man which prevent his becoming celestial, one of which belongs to his intellectual, and the other to his will part: that which belongs to the intellectual part consists of the empty memory-knowledges he learns in childhood and youth; and that which belongs to the will part consists of pleasures from the cupidities which he favors. These are the hindrances that prevent his being able to attain to celestial things. These are first to be dispersed; and when they have been dispersed, he can then for the first time be admitted into the light of celestial things, and at last into celestial light. 
[2] As the Lord was born as are other men, and was to be informed as others are, it was necessary for Him to learn memory-knowledges, which was represented and signified by Abram's sojourn in Egypt; and that the empty memory-knowledges at last left Him, was represented by Pharaoh's commanding his men respecting him, and by their sending him away, and his wife, and all that he had. (See the foregoing chapter, verse 20.) But that the pleasures which pertain to the things of the will, and which constitute the sensuous man, but the outermost of it, also left Him, is represented in this chapter by Lot, in that he separated himself from Abram; for Lot represents such a man.

&1543. And Abram went up out of Egypt. That this signifies from memory-knowledges, which left the Lord, is evident from the signification of "Abram," as representing the Lord; and also from the signification of "Egypt," which is memory-knowledge; and also from the signification of "going up," for this expression is used of emerging from the lower things, which are the memory-knowledges, to the higher, which are the celestial things; and therefore, in the Word, "to go up from Egypt into the land of Canaan"-an expression which often occurs-involves the like things.

&1544. It has already been shown that here, in the internal sense, "Abram" is the Lord while still a child, and that "Egypt" is memory-knowledge.

&1545. He and he wife. That this signifies the celestial truths then in the Lord, may be seen from the signification of "he," that is, of Abram, as being the Lord, and consequently the celestial that was in Him. A man is a man from the things that are in him; the Lord, from the celestial things; for He alone was celestial, so as to be the celestial itself; on which account celestial things are signified by "Abram," and still more by "Abraham." This may be further seen from the signification of a "wife," as being truth adjoined to the celestial (as before shown, n. 1468). That the truths are celestial truths, or truths which are from celestial things, is evident from the fact that "he" is named first, and "his wife" afterwards. For celestial truth is one thing, and truth celestial is another; celestial truth is that which derives its origin from the celestial; truth celestial is that which is from the truth which is implanted in the celestial by means of knowledges [cognitiones].

&1546. And all that he had. That this signifies all things that were of the celestial things, is evident from what has now been said.

&1547. And Lot with him. That this signifies what is sensuous, has already been briefly stated (n. 1428); but as Lot is here specifically treated of, it must be known what it is in the Lord that he represents. Pharaoh represented the memory-knowledges that at last sent the Lord away; but Lot represents sensuous things, by which is meant the external man and its pleasures that pertain to sensuous things, thus those things which are outermost, and which are wont to captivate man in his childhood, and draw him away from goods. For so far as a man indulges the pleasures that originate from cupidities, he is drawn away from the celestial things that are of love and charity; because in those pleasures there is love from self and from the world, with which celestial love cannot agree. 
There are, however, pleasures that agree perfectly with celestial things, and that likewise appear similar in external form (concerning which see above, n. 945, 994, 995, 997). But the pleasures that originate from cupidities are to be restrained and wiped out, because they block the way to celestial things. It is these pleasures, and not the others, that are treated of in this chapter-by Lot, in that he separated himself from Abram; and here it is said that such pleasures were present, which are signified by "Lot with him." But in general by "Lot" is signified the external man, as will be evident from what follows.

&1548. Toward the south. That this signifies into celestial light, is evident from the signification of "the south," as being a state of light as to the interiors (spoken of before, n. 1458). There are two states from which comes celestial light. The first is that into which man is introduced from infancy; for it is known that infants are in innocence and in the goods of love, which are the celestial things into which they are at first introduced by the Lord, and which are stored up in the child for use in later life, and for his use when he comes into the other life; these are what are called the first remains, spoken of in several places before. The other state is, that man is introduced into spiritual and celestial things by means of knowledges, which must be implanted in the celestial things given from infancy. With the Lord, these were implanted in His first celestial things, from which He had the light which is here called "the south."

&1549. Verse 2. And Abram was very rich in cattle, in silver, and in gold. "Abram was very rich in cattle," signifies the goods with which the Lord was then enriched; "in silver," signifies the truths; "and in gold," signifies the goods from truths.

&1550. Abram was very rich in cattle. That this signifies goods, is evident from the signification of "cattle," and of "flock," as being good (concerning which above, n. 343, 415).

&1551. In silver. That this signifies truths, is evident from the signification of "silver," as being truth. The most ancient people compared the goods and truths in man to metals; the inmost or the celestial goods, which are of love to the Lord, to gold; the truths which are from these, to silver; but the lower or natural goods, to copper; and the lower truths, to iron; nor did they simply compare them, but they likewise called them so. Hence periods of time were also likened to the same metals, and were called the golden, the silver, the copper, and the iron ages; for the ages followed one another in this order. The golden age was the time of the Most Ancient Church, which was a celestial man; the silver age was the time of the Ancient Church, which was a spiritual man; the copper age was the time of the succeeding church; and to this succeeded the iron age. Similar things are also signified by the statue seen by Nebuchadnezzar in a dream, whose "head was of good gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron" (Dan. 2:32-33). That this was to be the series, or that the periods of the church succeeded one another in this order, is evident from the same Prophet, and in the same chapter. 
[2] That in the internal sense of the Word, "silver," wherever named, signifies truth, and in the opposite sense falsity, is evident from the following passages. In Isaiah:
     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 (Isa. 60:17);
where it is evident what each metal means. The Lord's coming, and His celestial kingdom and church, are there treated of; "gold for brass," is celestial good instead of natural good; "silver for iron," is spiritual truth instead of natural truth; "brass for wood," is natural good instead of corporeal good; "iron for stones," is natural truth instead of sensuous truth. In the same:
     Ho, everyone that thirsteth, go ye to the waters; and he that hath no silver; go ye, buy and eat (Isa. 55:1);
"he that hath no silver," is he who is in ignorance of truth, and yet in the good of charity, like many within the church, and the nations outside the church. 
[3] In the same:
     The isles shall wait for me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them, unto the name of Jehovah thy God, and to the Holy One of Israel (Isa. 60:9).
Here a new church, or that of the Gentiles, is treated of specifically, and the Lord's kingdom universally; "the ships from Tarshish" denote knowledges; "silver," truths; and "gold," goods; for these are the things which they shall "bring to the name of Jehovah." In Ezekiel:
     Thou didst take the vessels of thine adorning of My gold and of My silver, which I had given thee, and madest for thee images of a male (Ezek. 16:17).
Here "gold" denotes the knowledges of celestial things; "silver," those of spiritual things. In the same:
     Thou wast adorned with gold and silver, and thy raiment was fine linen and silk, and broidered work (Ezek. 16:13).
This is said of Jerusalem, by which the Lord's church is signified, and the adornment of which is thus described. Again:
     Behold, thou art wise, there is no secret that they have hidden from thee; in thy wisdom and in thine intelligence thou hast gotten thee riches, and hast gotten gold and silver into thy treasures (Ezek. 28:3-4).
This is said of Tyre, and it is plain that here "gold" is the wealth of wisdom, and "silver" the wealth of intelligence. 
[4] In Joel:
     Ye have taken My silver and My gold, and have carried into your temples My goodly desirable things (Joel 3:5).
This is said concerning Tyre, Zidon, and Philistia; by which are signified knowledges, which are "the gold and the silver" that they have carried into their temples. In Haggai:
     The choice of all nations shall come, and I will fill this house with glory; the silver is Mine and the gold is Mine; the glory of this latter house shall be greater than that of the former (Hag. 2:7-9);
where the Lord's church is treated of, concerning which "gold" and "silver" are predicated. In Malachi:
     He shall sit as a smelter and purifier of silver, and shall purify the sons of Levi (Mal. 3:3);
where the Lord's coming is treated of. In David:
     The discourses of Jehovah are pure discourses, silver smelted in a crucible of earth, smelted seven times (Ps. 12:6);
the "silver purified seven times," denotes Divine truth. In respect to the command given to the sons of Israel, when they were to go out of Egypt:
     Every woman shall borrow of her neighbor, and of her that is a guest in her house, vessels of silver and vessels of gold, and garments; and ye shall put them upon your sons, and upon your daughters, and shall spoil the Egyptians (Exod. 3:22; 11:2-3; 12:35-36);
everyone can see that the sons of Israel would by no means have been told thus to steal, and to spoil the Egyptians, unless some arcana were thus to be represented; but what the arcana are may be seen from the signification of "silver," of "gold," and of "garments," and of "Egypt;" and it may also be seen that much the same was there represented as is here represented by Abram, who was rich in silver and gold from Egypt. 
[5] As "silver" signifies truth, so in the opposite sense it signifies falsity; for they who are in falsity think that falsity is truth; as is also evident in the Prophets. In Moses:
     Thou shalt not covet the silver and the gold of the nations, nor take it unto thee, lest thou be snared therein; for it is an abomination to Jehovah thy God; detesting thou shalt detest it (Deut. 7:25-26);
"the gold of the nations" denotes evils, and their "silver" falsities. Again:
     Ye shall not make with Me gods of silver, and gods of gold shall ye not make unto you (Exod. 20:23);
by which in the internal sense nothing else is signified than falsities and cupidities; "gods of silver" are falsities; and "gods of gold" are cupidities. In Isaiah:
     In that day shall they cast away every man his idols of silver and his idols of gold, which your own hands have made unto you for a sin (Isa. 31:7);
"idols of silver and idols of gold," denote similar things as before; "your own hands have made them," means that they are from man's Own. In Jeremiah:
     They are become brutish and foolish; a teaching of vanities is that stock; silver beaten out is brought from Tarshish, and gold from Uphaz, the work of the artificer and of the hands of the founder; blue and crimson are their clothing, it is all the work of the wise (Jer. 10:8-9);
denoting the like things, as is very evident.

&1552. And in gold. That this signifies goods from truths, is evident from the signification of "gold," as being celestial good, or the good of wisdom and of love, as is evident from the things just shown, and also from those shown before (n. 113). That the goods here are from truths, follows from what was said in the foregoing chapter, that the Lord conjoined intellectual truths with celestial things.

&1553. Verse 3. And he went according to his journeys, from the south and even to Bethel, unto the place where his tent was at the first, between Bethel and Ai. "He went according to his journeys," signifies according to order; "from the south and even to Bethel," signifies from the light of intelligence into the light of wisdom; "unto the place where his tent was before," signifies to the holy things which there were before He was imbued with knowledges; "between Bethel and Ai," signifies here, as before, the celestial things of knowledges, and worldly things.

&1554. He went according to his journeys. That this signifies according to order, is evident from the signification of "journeys," as being further progressions (concerning which, see n. 1457); and as these were made according to order, "journeys" here signify nothing else. From His earliest infancy the Lord advanced according to all Divine order to celestial things, and into celestial things; and in the internal sense, the nature of this order is described by what is said concerning Abram. According to such order also are all led who are being created anew by the Lord; but this order is various with men, according to the nature and genius of each one. But the order by which a man is led while being regenerated is known to no man, and not even to the angels, except obscurely, but to the Lord alone.

&1555. From the south and even to Bethel. That this signifies from the light of intelligence into the light of wisdom, is evident from the signification of "the south," as being the light of intelligence, or what is the same, a state of light as to the interiors (spoken of before, n. 1458); and from the signification of "Bethel," as being celestial light arising from knowledges (concerning which before, n. 1453). That is called the light of intelligence which is procured by means of the knowledges of the truths and goods of faith; but the light of wisdom is that of the life which is thence acquired. The light of intelligence regards the intellectual part, or the understanding; but the light of wisdom regards the will part, or the life. 
[2] Few, if any, know how man is brought to true wisdom. Intelligence is not wisdom, but leads to wisdom; for to understand what is true and good is not to be true and good, but to be wise is to be so. Wisdom is predicated only of the life-that the man is such. A man is introduced to wisdom or to life by means of knowing [scire et nosse], that is, by means of knowledges [scientiae et cognitiones]. In every man there are two parts, the will and the understanding; the will is the primary part, the understanding is the secondary one. Man's life after death is according to his will part, not according to his intellectual part. The will is being formed in man by the Lord from infancy to childhood, which is effected by means of the innocence that is insinuated, and by means of charity toward parents, nurses, and little children of a like age; and by means of many other things that man knows nothing of, and which are celestial. Unless these celestial things were first insinuated into a man while an infant and a child, he could by no means become a man. Thus is formed the first plane. 
[3] But as a man is not a man unless he is endowed also with understanding, will alone does not make the man, but understanding together with will; and understanding cannot be acquired except by means of knowledges [scientiae et cognitiones] and therefore he must, from his childhood, be gradually imbued with these. Thus is formed the second plane. When the intellectual part has been instructed in knowledges [scientiae et cognitiones], especially in the knowledges of truth and good, then first can the man be regenerated; and, when he is being regenerated, truths and goods are implanted by the Lord by means of knowledges in the celestial things with which he had been endowed by the Lord from infancy, so that his intellectual things make a one with his celestial things; and when the Lord has thus conjoined these, the man is endowed with charity, from which he begins to act, this charity being of conscience. In this way he for the first time receives new life, and this by degrees. The light of this life is called wisdom, which then takes the first place, and is set over the intelligence. Thus is formed the third plane. When a man has become like this during his bodily life, he is then in the other life being continually perfected. These considerations show what is the light of intelligence, and what the light of wisdom.

&1556. Unto the place where his tent was before. That this signifies to the holy things which there were before He was imbued with knowledges, is evident from the signification of a "tent," which is the holy things of faith (concerning which, n. 414, 1452, and from what has just been said); it thus signifies to the celestial things which the Lord had before He was imbued with knowledges, as is evident from what was said in the preceding chapter: "and Abram removed from thence unto the mountain on the east of Bethel, and pitched his tent" (verse 8); which was before he departed into Egypt, that is, before the Lord was imbued with knowledges.

&1557. Between Bethel and Ai. That this signifies the celestial things of knowledges, and worldly things, is evident from the signification of "Bethel," which is the light of wisdom by means of knowledges (see n. 1453); and from the signification of "Ai," which is the light from worldly things (also spoken of in n. 1453). From what is there said, it may be seen what the Lord's state then was, namely, that it was childlike; and the state of a child is such that worldly things are present; for worldly things cannot be dispersed until truth and good are implanted in celestial things by means of knowledges; for a man cannot distinguish between celestial and worldly things until he knows what the celestial is, and what the worldly. Knowledges make a general and obscure idea distinct; and the more distinct the idea is made by means of knowledges, the more can the worldly things be separated. 
[2] But still that childlike state is holy, because it is innocent. Ignorance by no means precludes holiness, when there is innocence in it; for holiness dwells in ignorance that is innocent. With all men, except with the Lord, holiness can dwell solely in ignorance; and if not in ignorance, they have no holiness. With the angels themselves, who are in the highest light of intelligence and wisdom, holiness also dwells in ignorance; for they know and acknowledge that of themselves they know nothing, but that whatever they know is from the Lord. They also know and acknowledge that all their memory-knowledge, intelligence, and wisdom, is as nothing in comparison with the infinite knowledge, intelligence, and wisdom of the Lord; thus that it is ignorance. He who does not acknowledge that there are infinite things with which he is not acquainted, beyond those with which he is acquainted, cannot be in the holiness of ignorance in which are the angels. 
[3] The holiness of ignorance does not consist in being more ignorant than others; but in the acknowledgment that of himself a man knows nothing, and that the things he does not know are infinite in comparison with those he does know; and especially does it consist in his regarding the things of the memory and of the understanding as being of but little moment in comparison with celestial things; that is, the things of the understanding in comparison with the things of the life. As regards the Lord, as He was conjoining things human with things Divine, He advanced according to order; and He now for the first time arrived at the celestial state such as He had had when a child; in which state worldly things also were present. By advancing from this into a state still more celestial, He at length came into the celestial state of infancy, and in this He fully conjoined the Human Essence with the Divine Essence.

&1558. Verse 4. Unto the place of the altar which he had made there in the beginning; and there Abram called on the name of Jehovah. "Unto the place of the altar," signifies the holy things of worship; "which he had made in the beginning," signifies which He had when a child; "and there Abram called on the name of Jehovah," signifies the internal worship in that state.

&1559. Unto the place of the altar. That this signifies the holy things of worship, is evident from the signification of an "altar," as being the principal representative of worship (concerning which, see n. 921).

&1560. Which he had made in the beginning. That this signifies which He had when a child, is evident from what was said in the preceding chapter at verse 8. It is here said, "in the beginning," and in the preceding verse, "at the first," because that was before the Lord had been imbued with knowledges. All the state before a man is instructed, is "the first" [initium]; and when he begins to be instructed, it is "the beginning" [principium].

&1561. And there Abram called on the name of Jehovah. That this signifies the internal worship in that state, is evident from the signification of "calling on the name of Jehovah" (explained above, n. 440, 1455). Here too, because of the similarity of the states, mention is made of an "altar," and it is said that he "called on the name of Jehovah," as was the case in the preceding chapter, verse 8; but there is this difference, that as compared with the former, the state here described is a lucid one. When knowledges are implanted in the state described above, they make it lucid; and when truth and good are conjoined with the former celestial state by means of knowledges, its activity is then described as in the words now before us; for worship itself is nothing but a certain activity coming forth from the celestial which is within. The celestial itself cannot possibly exist without activity. Worship is its first activity; for it puts itself forth in this way, because it perceives joy in it. All the good of love and of charity is essential activity itself.

&1562. Verse 5. And Lot also, who went with Abram, had flock and herd, and tents. "And Lot also, who went with Abram," signifies the external man that was in the Lord; "had flock and herd, and tents," signifies those things in which the external man abounds; "flock and herd" are the external man's possessions; "tents" are his worship: these things were separating themselves from the internal man.

&1563. And Lot also, who went with Abram. That this signifies the external man that was in the Lord, is evident from the representation of Lot, as being the sensuous man, or what is the same, the external man. That there is an internal and an external in every man, or what is the same, that man is internal and external, is known to everyone within the church (concerning which see what has been said before, n. 978, 994, 995, 1015). The external man receives its life principally from the internal man, that is, from the spirit or soul. Thence comes its very life in general; but this life cannot be received in its particulars, or distinctly, by the external man, unless its organic vessels are opened, which must be the recipients of the particulars and the singulars of the internal man. These organic vessels, which are to be the recipients, are not opened except by means of the senses, especially those of hearing and sight; and, as they are opened, the internal man can flow in with its particulars and singulars. They are opened with the senses as the media, by means of knowledges [scientifica et cognitiones], and also by means of pleasures and delights; those belonging to the understanding by means of knowledges, and those belonging to the will by means of pleasures and delights. 
[2] From these things it may be seen that it must necessarily happen that such knowledges as cannot agree with spiritual truths will insinuate themselves into the external man; and that such pleasures and delights will insinuate themselves as cannot agree with celestial goods; as is the case with all those things which regard corporeal, worldly, and earthly things as the ends; which, when regarded as ends, draw the external man outward and downward, and so remove it from the internal man. Wherefore, unless such things are first dispersed, the internal man cannot possibly agree with the external; so that before the internal man can agree with the external, such things must first be removed. That with the Lord these things were removed or separated, is represented and signified by the separation of Lot from Abram.

&1564. Had flock and herd, and tents. That this signifies the things with which the external man abounds, is evident from the signification of "flock," "herd," and "tents," explained just below. They here signify the possessions of the external man; for by Lot, as before said, is represented the Lord's external man. There are two classes of possessions in the external man, namely, such as can agree with the internal, and such as cannot agree. By "flock, herd, and tents" are here signified those things which cannot agree, as is evident from what follows-"and there was strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle" (verse 7).

&1565. That "flock and herd" signify the possessions of the external man, is evident from the signification of "flock" and "herd," as being goods (see n. 343 and 415); but here they signify things that are to be separated, and thus things that are not good, because they are attributed to Lot, who was being separated from Abram. That "flock" and "herd" signify also things not good, is evident from the following passages of the Word. In Zephaniah:
     I will destroy thee, that there shall be no inhabitant. And the sea coast shall be habitations dug out for shepherds, and folds for a flock (Zeph. 2:5-6).
In Jeremiah:
     I will disperse in thee the shepherd and the flock; and I will disperse in thee the husbandman and his yoke (Jer. 51:23).
In the same:
     Go ye up to Arabia, and lay waste the sons of the east; their tents and their flocks shall they take (Jer. 49:28-29).

&1566. That "tents" are the worship of that which was separating itself from the internal, is evident from the signification of "tent," as being the holy of worship (n. 414); and also from the representation of Lot, as being the external man, of which "tents"-or worship-are predicated. That in the opposite sense "tents" signify worship not holy, is also evident from the following passages of the Word. In Hosea:
     The nettle shall inherit them; thorns shall be in their tents (Hos. 9:6).
In Habakkuk:
     I saw the tents of Cushan; the curtains of the land of Midian were greatly moved; Jehovah was angry against the rivers (Hab. 3:7-8).
In Jeremiah:
     Shepherds with their flocks shall come unto the daughter of Zion; they shall pitch tents against her round about; they shall feed down everyone his space (Jer. 6:3).
In David:
     He smote all the firstborn in Egypt, the beginning of strength in the tents of Ham (Ps. 78:51).
In the same:
     I had rather stand at the threshold in the house of my God, than to dwell in the tents of wickedness (Ps. 84:10).

&1567. Verse 6. And the land was not able to bear them that they might dwell together, because their substance was great, so that they could not dwell together. "The land was not able to bear them that they might dwell together," signifies that the things belonging to the internal celestial things could not be together with the others; "because their substance was great, so that they could not dwell together," signifies that the things that had been acquired by the internal man could not agree with those acquired in the external man.

&1568. The land was not able to bear them that they might dwell together. This signifies that the things belonging to the internal celestial things could not be together with the others, that is, with those here signified by "Lot." Abram, as before said, represents the Lord, here His internal man; but Lot represents His external man, here the things that were to be separated from the external man, with which the internal things could not dwell. 
There are many things in the external man with which the internal man can dwell, such as affections of good, and the delights and pleasures thence originating; for these are the effects of the goods of the internal man, and of its joys and happiness; and when they are the effects, they altogether correspond; and they are then of the internal man and not of the external. For the effect, as is known, is not of the effect, but of the effecting cause; as, for example, the charity which shines forth from the face is not of the face, but is of the charity that is within, and which so forms the face, and presents the effect; or as the innocence of little children that shows itself in their looks, gestures, and play with each other, is not of the countenance or the gesture, but is of the innocence of the Lord that flows in through their souls; so that the manifestations of innocence are effects; and it is the same in all other cases. 
[2] From this it is evident that there are many things in the external man that can dwell together and agree with the internal man. But there are also very many which do not agree, or together with which the internal man cannot dwell; this is the case with all things that spring from the love of self, and from the love of the world, for all such things regard self as the end, and the world as the end. With these the celestial things which are of love to the Lord and love toward the neighbor cannot agree; for these look to the Lord as the end, and to His kingdom and all things that are of Him and His kingdom as the ends. The ends of the love of self and the love of the world look outward or downward; but the ends of love to the Lord and love toward the neighbor look inward or upward; from all which it is evident that they disagree so much that they cannot possibly be together. 
[3] That it may be known what makes the correspondence and agreement of the external man with the internal, and what makes the disagreement, one needs only to reflect upon the ends which reign; or what is the same, upon the loves which reign; for the loves are the ends; for whatever is loved is looked to as the end. It will thus be evident of what quality the life is, and what it will be after death; for, from the ends, or what is the same, from the loves which reign, the life is formed; the life of every man is nothing else. The things that disagree with eternal life-that is, with spiritual and celestial life, which is eternal life-if not removed in the life of the body, must be removed in the other life; and if they cannot be removed, the man cannot be otherwise than unhappy to eternity. 
[4] These things are now said that it may be known that there are things in the external man which agree with the internal man, and things which disagree; and that those which agree cannot possibly be together with those that disagree; and further, that the things in the external man which agree, are from the internal man, that is, through the internal man from the Lord; like a face that beams from charity, or a face of charity; or like the innocence in the countenance and gestures of little children, as before said. But the things which disagree are of the man and what is his own. From what has been said it may be known what is signified by the words, "the land was not able to bear them that they might dwell together." In the internal sense, the Lord is here treated of; and because the Lord, every likeness and image of Him is also treated of-His kingdom, the church, and every man of His kingdom or church; and it is for this reason that the things which are in men are here set forth. The things appertaining to the Lord, before He from His own power overcame evil, that is, the devil and hell, and so became celestial, Divine, and Jehovah, as to His Human essence also, are to be considered relatively to the state in which He then was.

&1569. Because their substance was great, so that they could not dwell together. That this signifies that the things that had been acquired by the internal man could not agree with those acquired in the external may be seen from what has just been said.

&1570. Verse 7. And there was strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle; and the Canaanite and the Perizzite were then dwelling in the land. "There was strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle," signifies that the internal man and the external man did not agree; "the herdmen of Abram's cattle," are the celestial things; "the herdmen of Lot's cattle," are the sensuous things; "and the Canaanite and the Perizzite were then dwelling in the land," signifies evils and falsities in the external man.

&1571. There was strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle. That this signifies that the internal man and the external did not agree, is evident from the signification of the "herdmen [or shepherds-pastores] of cattle," as being those who teach, and thus things that are of worship, as may be known to everyone; it is therefore unnecessary to confirm this from the Word. These things relate to what were called "tents" in the preceding verse 5; and it was there pointed out that these signify worship. What is said in verse 6, that immediately precedes these words, relates to what were called "flock and herd" in verse 5; and in the consideration of that verse it was also pointed out that these denote possessions or acquisitions. As worship is here treated of, namely, that of the internal man and of the external, and as these did not yet agree, it is here said that "there was strife between the herdmen;" for Abram represents the internal man, and Lot the external. In worship the nature and quality of the disagreement between the internal man and the external are especially discernible, and this even in every single thing of worship; for when in worship the internal man desires to regard the ends that belong to the kingdom of God, and the external man desires to regard the ends that belong to the world, there thus arises a disagreement which manifests itself in the worship, and that so plainly that the smallest bit of such disagreement is noticed in heaven. This is what is signified by the "strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle." The cause is also subjoined, namely, that "the Canaanite and the Perizzite were then dwelling in the land."

&1572. That "the herdmen of Abram's cattle" are the celestial things which are of the internal man, and that "the herdmen of Lot's cattle" are the sensuous things which are of the external man, is evident from what has already been said. By the celestial things which are "the herdmen of Abram's cattle," are meant the celestial things in worship which are of the internal man. By "the herdmen of Lot's cattle" are meant the sensuous things that are in worship, which are of the external man, and do not agree with the celestial things of the worship of the internal man. How these things stand, is evident from what has already been shown.

&1573. And the Canaanite and the Perizzite were then dwelling in the land. That this signifies evils and falsities in the external man, is evident from the signification of "the Canaanite," as being the hereditary evil from the mother in the external man (as before shown, n. 1444); and from the signification of "the Perizzite," as being the derivative falsity (concerning which see below). That there was with the Lord an evil heredity from the mother in His external man, may be seen above (n. 1414, 1444); and that there was falsity from this, is a necessary consequence; for where there is hereditary evil, there is also falsity; the latter being born of the former. But the falsity that is from evil cannot be born until the man has been imbued with knowledges [scientifica et cognitiones]. Evil has nothing but these into which it may operate or flow; for in this way the evil which is of the will part is turned into falsity in the intellectual part; so that this falsity also was hereditary, because it was born of what was hereditary, and yet was not the falsity that is derived from principles of falsity; but it was in the external man, and there the internal man could see it to be false. 
[2] And because there was hereditary evil from the mother before the Lord had been imbued with knowledges, or before Abram sojourned in Egypt, it is said in the preceding chapter, verse 6, that "the Canaanite was in the land," but not the Perizzite; but here, after He had been imbued with knowledges, it is said that "the Canaanite and the Perizzite dwelled in the land;" from which it is evident that by "the Canaanite" is signified evil, and by "the Perizzite" falsity. It is also evident from this, that the mention of the Canaanite and the Perizzite is not in any historical series, for in what goes before and in what follows they are not treated of at all; and the same is true of the mention of the Canaanite in the foregoing chapter, verse 6; from all which it is evident that some arcanum lies hidden here which cannot be known except from the internal sense. 
[3] Its being said that there was with the Lord hereditary evil from the mother may cause surprise, but as it is here so plainly declared, and as the Lord is treated of in the internal sense, it cannot be doubted that so it was. For no human being can possibly be born of another human being without thence deriving evil. But the hereditary evil derived from the father is one thing, and that from the mother is another. The hereditary evil from the father is more internal, and remains to eternity, for it cannot possibly be eradicated; but the Lord had not such evil, because He was born of Jehovah the Father, and thus as to internals was Divine or Jehovah. But the hereditary evil from the mother is of the external man; this did exist with the Lord, and it is called "the Canaanite in the land;" and the falsity from this is "the Perizzite." Thus was the Lord born as are other men, and had infirmities as have other men. 
[4] That He derived hereditary evil from the mother is clearly evident from the fact that He underwent temptations; no one can possibly be tempted who has no evil; it is the evil in a man which tempts, and through which he is tempted. That the Lord was tempted, and that he underwent temptations a thousandfold more grievous than any man can ever endure; and that He endured them alone, and overcame evil, or the devil and all hell, by His own power, is also evident.
Concerning these temptations we read thus in Luke:
     Jesus was led in the spirit into the wilderness, being forty days tempted by the devil, so that He did not eat in those days. But after the devil had ended every temptation, he departed from Him for a season. Thence He returned in the power of the Spirit into Galilee (Luke 4:1-2, 13-14).
[5] And in Mark:
     The Spirit impelling Jesus made Him go forth into the wilderness. And He was in the wilderness forty days, being tempted, and He was with the wild beasts (Mark 1:12-13);
where hell is signified by "the wild beasts." Moreover, He was tempted even unto death, so that His sweat was drops of blood:
And being in an agony, He prayed the more earnestly; and His sweat became as drops of blood falling down upon the earth (Luke 22:44).
[6] No angel can ever be tempted of the devil; because, while he is in the Lord, evil spirits cannot approach him, even distantly, without being instantly seized with horror and terror. Much less would hell have been able to approach the Lord if He had been born Divine; that is, without evil adhering from the mother. 
[7] It is likewise a common expression with preachers, that the Lord also bore the iniquities and evils of the human race; but for Him to admit into Himself iniquities and evils, except by the hereditary way, is utterly impossible; for the Divine is not susceptible of evil. And therefore in order that He might conquer evil by His own powers-which no man has been able to do, or is able to do-and so might alone become righteousness, He was willing to be born as are other men. If it had not been for this, there would have been no need of His being born; for the Lord could have assumed the Human Essence without birth, as He did sometimes assume it, when seen by the Most Ancient Church, and likewise by the prophets, but for the additional purpose of putting on evil, against which He might fight, and which He might conquer, and might thus conjoin in Himself the Divine Essence with the Human Essence, He came into the world. 
[8] But the Lord had no evil that was actual, or His own, as He also says in John:
     Which of you convicted Me of sin? (John 8:46).
From what has been said it is now clearly evident what is signified by there being "strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle," which words immediately precede. The reason was that "the Canaanite and the Perizzite were then dwelling in the land."

&1574. That "the Canaanite" signifies the hereditary evil from the mother, in the external man, was before shown (n. 1444); but that "the Perizzite" signifies the falsity that is from evil, is evident from other passages in the Word where the Perizzite is named. As in the following concerning Jacob:
     Jacob said to Simeon and Levi, Ye have troubled me, to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites; and I am mortals of number [i.e., few], and they will gather themselves together against me and smite me; and I shall be destroyed, I and my house (Gen. 34:30);
where in like manner evil is signified by "the Canaanite," and falsity by "the Perizzite." 
[2] In Joshua:
     Joshua said to the sons of Joseph, If thou be much people, get thee up to the forest, and cut down for thyself there in the land of the Perizzite and of the Rephaim, if Mount Ephraim is too narrow for thee (Josh. 17:15);
where principles of falsity are signified by "the Perizzite," and persuasions of falsity by "the Rephaim," which they were to extirpate; for in the spiritual sense "Mount Ephraim" is intelligence. 
[3] In the book of Judges:
     After the death of Joshua, the sons of Israel also asked of Jehovah, Who shall go up for us first against the Canaanite, to fight against him? And Jehovah said, Judah shall go up; behold I have given the land into his hand. And Judah said unto Simeon his brother, Come up with me into my lot, and let us fight against the Canaanite; and I likewise will go with thee into thy lot. And Simeon went with him. And Judah went up; and Jehovah gave the Canaanite and the Perizzite into their hand (Judg. 1:1-4);
where by "Judah" likewise is represented the Lord as to celestial things, and by "Simeon" as to the derivative spiritual things; "the Canaanite" is evil, and "the Perizzite" falsity, which were overcome. This was the response, or Divine oracle, which, with this explanation, is understood.

&1575. Verse 8. And Abram said unto Lot, Let there be no contention, I pray, between me and thee, and between my herdmen and thy herdmen, for we are men brethren. "Abram said unto Lot," signifies that the internal man said thus to the external. "Let there be no contention, I pray, between me and thee, and between my herdmen and thy herdmen," signifies that there ought to be no disagreement between the two; "for we are men brethren," signifies that in themselves they were united.

&1576. Abram said unto Lot. That this signifies that the internal man said thus to the external, is evident from the representation of Abram, as being here the internal man; and from the representation of Lot, as being the external man that was to be separated. That Abram represents the internal man, is because he is spoken of relatively to Lot, who is that in the external man which was to be separated. There are in the external man, as before said, things that agree, and things that disagree. By "Lot" are here meant the things that disagree; by "Abram," therefore, are meant those which agree, including those which are in the external man; for these together with the internal man constitute one thing, and they belong to the internal man. 

&1577. Let there be no contention, I pray, between me and thee. That this signifies that there ought to be no disagreement between the two, is evident from what has already been said. The arcana relating to the agreement or union of the internal man with the external are more than can ever be told. With no man have the internal man and the external ever been united; nor could they be united, nor can they be, but with the Lord only, for which cause also He came into the world. With men who have been regenerated, it appears as if they were united; but these belong to the Lord; for the things which agree are the Lord's, but those which disagree are man's. 
[2] There are two things in the internal man, namely, the celestial and the spiritual, which two constitute a one when the spiritual is from the celestial; or what is the same, there are two things in the internal man, good and truth; these two constitute a one when the truth is from good; or what is also the same, there are two things in the internal man, love and faith; these two constitute a one when the faith is from love; or what is again the same, there are in the internal man two things, the will and the understanding; and these two constitute a one when the understanding is from the will. This may be apprehended still more clearly by considering the sun, from which is light. If in the light from the sun there are both heat and illuminating power, as in the springtime, all things are thereby made to vegetate and to live; but if there is not heat from the sun in the light, as in the time of winter, then all things become torpid and die. 
[3] From all this it is evident what constitutes the internal man; and what constitutes the external thence appears. In the external man all is natural; for the external man itself is the same as the natural man. The internal man is said to be united to the external when the celestial spiritual of the internal man flows into the natural of the external, and makes them act as a one. As a consequence of this the natural also becomes celestial and spiritual, but a lower celestial and spiritual; or what is the same, the external man becomes celestial and spiritual, but a more external celestial and spiritual. 
[4] The internal man and the external are altogether distinct, because celestial and spiritual things are what affect the internal man, but natural things are what affect the external. But though distinct, they are still united, namely, when the celestial spiritual of the internal man flows into the natural of the external, and disposes it as its own. In the Lord alone the internal man was united to the external; this is not the case in any other man, except so far as the Lord has united and does unite them. Love and charity only, or good, is what unites; and there is never any love and charity, that is, any good, except from the Lord. Such is the union that is intended in these words of Abram: "Let there be no contention between me and thee, and between my herdmen and thy herdmen." 
[5] It is said, "Between me and thee, and between my herdmen and thy herdmen," for the case is thus: as there are two things in the internal man, namely, the celestial and the spiritual, which as before said make a one, so also are there in the external man, its celestial being called natural good, and its spiritual natural truth. "Let there be no contention between me and thee," has reference to good, meaning that the good of the internal man should not disagree with the good of the external man; and "Let there be no contention between my herdmen and thy herdmen," has reference to truth, meaning that the truth of the internal man should not disagree with the truth of the external man.

&1578. For we are men brethren. That this signifies that they are unit